Request to - Records Library

Transcription

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sAcVM E N TO
Ic
/\111
The City welcomes your comments and
requests that you present your remarks in a
respectful manner, within established time
limits, and focus on issues which directly
affect the City or are within the jurisdiction.
Thank you for your testimony.
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I represent:
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AC RAM E NTO
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Speak
The City welcomes your comments and requests ILzy
that you present your remarks in a respectfulv141 4/P7,'
manner, within established time limits, and focus on giA CA/
11
issues which directly affect the City or are within the
jurisdiction. Thank
'146
Meeting Date:
‘0--Z3 --
Zac
I
..
d•
return to the clity Clerk
Id& PkeiveS
COMMENTS MAY BE LIMITED TO A SPEC IF C TIME ALLOTMENT
II
f4-M_S'
Matters Listed on the Agenda
[
' Subject:
Agenda Item No:
egne0/11.,X4ehi,S
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HPAK) 4440416/42#405 •
Subject:
Oppose
0 In Favor
bkiti
-.AO°
atters NOT Listed on the Agenda
Except for your name, the information requested below is voluntary and used by staff to contact
you if necessary. When you request to speak before the legislative body, your name is included
in the City's Official minutes. This form is subject to disclosure under the California Public
Records Request Act.
0,414/11.* P liffr"O WS‘Lif:L
Name:
61,..kkri)e IS142-e41
Address:
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6
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„,tura,
-;ii Not a City Resident
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---=—J--v' Email: Plablg ilohuoielemi A/0 4e...
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Phonejik.
Council Ditfic-t- N.:
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Notice to Lobbyist: "kom s4, n tl a ni dei lp S
mo
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,
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i
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o
fi
611i4
1t
6
l
atat /14 -
In compliance with City Code Section 2. .150 you MUST identify yourself as a lobbyist and
also verbally identify the client(s), business or organization you are representing.
I am a:
I represent:
0 Registered Lobbyist
eiliztopts i‘ein,,_ vAttiseta, eel 6-- %&264,0 _Rifiii,"1
ftvitp/\ LW UM 104-t_Ww.-NhatiovS
1 "Piiery_ NyyvviptiWzot 04"-idiZe its,.
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the
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Ibid.,
Iron Age Britain worshiped the Goddess
Epona as the White Mare, m
called the White Horse as ,
'04 1141c0k4 37p Fe 1
haw
Skewas similar to the
Greek/Cretan Leukippe, "White Mare,"
time aspect of Marewho was theTa7—
headed
a ter. HerD estro:
e vrenagsperec(t;wias
i.g k Demeter.
•called Melanippe, "Black Mare," dr&
Demeter
nys) in the form of a Night-mare,
punisher of sinners. Thrs-gne.title
-- was
aTififfeaTo the Queen of tra—mazons, whoa
Greek myth as Antiope
al56
Hippo tyta, "Charging Mare." Epon a 's name
came from Gallic epo, in turn Pippo
"
involving the king's sexual union with a
white mare, which was afterward sacrificed and sacramentally eaten: 11'2En religious feasts often used horsemeat,
IC was o erwise taboo or devoted to
the Goddess. Modern prejudice against the
ating of hor;'emeatdiee/deiaee,/
(elyloge-/etakw•-)
. kvierAA4L,
3 4 --e 010114- ie15-atimArite-Ped
ekwo #2go tie
Latin equus. 2
Scandinavian wales were said to turn
themselves into mares, after the manner of
the ancient priestesses who may have
irom equine masks like Leukippe s marc
headed priestesses. Siich witches were call
volvas. 3 The cult of the divine mare
--TeT—
G sea
persisted in Irelandup
to tf ._T_.rsl_
ury, when Giraislus Cambrensis desrirbed the coronation of a king of Ulster,
_
11104
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bztettdormec,.7-air.0-p0-6 1
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oxyao-64
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taztl
low
,
Magi. The term "magi" customarily refers to the
anonymous wise men who followed a star until
it led them to *Bethlehem (Matt.
in Luke's gospel shepherds cot
4 83
atscioses through Joseph what his intention is,
thereby thoroughly discrediting the Egyptian
magicians and diviners. .
Exodus 7,
le diviners and magicians gathered by Pharaoh are able to change
rods into snakes, as *Aaron did, but Aaron
rod-become-snake swallows all the others. Ti _
clear implication is that God's power and purpose are stronger than the powers of the Egyptian magicians. It
*Balaam's
God's act
Egypt, h
/14.411,42,
- -King *Manasseh
In fact, the Greek word from which "magi" is
derived does not refer to royalty but to practitioners of eastern magical arts.
between magic and astrology
fascination with the
of *Daniel refer to magi who
to King *Nebuchadrezzar. In Acts, apostles interact with Simon, a magician in *Samaria (8.9-24), id Bar-Jesus is'h
. a magician and false prophet on Cyprus
(13.0-1'
at
j uuan
il
Magic is based on the
assumption that one can achieve desired results
through the recitation of proper formulas or
the performance of certain prescribed actions.
In most cases, the effect sought is something that
will either harm others (especially an enemy or
one who is a potential threat) or ward off harm
that an opnent may be plotting. The essential
Teature for success . is to repeat the formulaic
words or actions exactly. I
y prevalent in the second century
CE
a
n Ezekiel 13 . a id Malach
di
an
ti
the prophecies, visions, and *miracles of Jesus are set within the
framework of the present evidence of God's rule,
rather than as performances of magic, as has
,\Apk4"7
Hebrew Bib! magic can be associated
with disbelief in the power and purpose of YahI weh. Thus, in Genesis 41 the power and wisdom
of the God of *Joseph are contrasted sharply
with the inability of Pharaoh's wise men and
s dream. The God
vho is in control of the world and of history
4f
o.
. Encounters
with magic and magicians are explicitly mentioned only in Acts, where their work
nounced
les--;.-10215-41-904 /?ete
LOA/1 .PRAtte,701 ■15drop
-
4.er.
LOIS
A4:27
;
etc.,
drug (drug) n. 1. Any chemical compound or biological
which a heavy weight sliding between vertical guides hamsubstance, other th.o-1
f37,I-A the treatmers the metal beneath it. Also drop press.
ment, prevention, or diagnosis of iiisease in man or other
drop-kick (dropgkikg) v.t. & v.i. To give a drop kick (to).
animals.. 2. Formerly, any substance used in chemistry,
drop kick In football, a kick given the ball just as it is redyeing, the arts, etc. 3. A narcotic (def. 1). 4. A combounding after being dropped by the kicker; also, the conmodity that is overabundant or in excess of demand: a drug
sequent flight of the ball, or the distance covered by it.
on the 'market. -- v.t. drugged, drug.ging 1. To mix
drop leaf A hinged section of a table that can be folded
drugs with (food, drink, etc.), especially narcotic or poisondown when not in use
ous drugs. 2. To administer drugs: to. 3. To stupefy or
droplet (drop/lit) n. A tiny drop.
poison with or as with drugs. [M drogge <..MF drogne, ?
drop letter U.S. A letter delivered from the same post
< MLG droge(rate) a dry (cask). Cf. Mati. dregs dry.]
office at which it is posted.
drug addict One who uses narcotics habitually.
droplight (drop/lit') n. An electric lamp, etc., that hangs
drug-get (drug/it) n. 1. A coarse woolen or wool-andsuspended and can be raised or lowered.
cotton fabric for rugs, etc. 2. A rug made of this material.
dropout (dropout/) n. U.S. & Canadian A child who
3. Formerly, a kind. of woolen or part-woolen dress fabric.
leaves school as soon as attendance is not compulsory.
[< MF droguet cheap cloth; dim, of drogue]
dropper (drop/or) n. 1. One who or that which drops.
drug•gist (druggist) n. 1. One who compounds prescrip2. A glass tube with a suction bulb at one end and a narrow
tions and sells drugs; a pharmacist. 2. A dealer in drugs.
opening at the other for dispensing a liquid in drops.
[MF droguiste < drogue dry]
dropping (d roppi ng ) n. 1. The act of falling or lettin
drug-store (drug/stoe, -stifle) n. U.S. A place where
fall in drops. 2. Usually pl. Falling drops, or that which
prescriptions are compounded, and drugs and miscellaneous
has fallen in drops. 3. pl. The dung of animals,
merchandise are sold; pharmacy. Also drug store.
drop shot 1. Shot made by dropping molten metal from a
-dru.id.
(drcWid) n. One of an order of priests or teachers of )
,
height into water. 2. In tennis, etc., a softly stroked return ' -s.n ancient Celtic religion. 1- <=driq
druidae, druthat barely clears the net.
e
. ult. from a root meaning oak or a word
dropsonde (drop/sond0 a. Meteorol. A radiosonde that is
meaning "greatly learned
- druqd.ess
dru•
dropped by parachute. [< DROP + (RADIO)SONDE]
id•ic (drotrrofiii) or jeSt
drutid.ism 72.
drOp•Sy (drOpfSe) v. 1. Pa/ho!. An abnormal accumulation
drum! (drum) n. 1. A hollow percussion instrument, tVPi-. 1
of serous fluid. 2. A disease of certain plants resulting from
cally shaped like a cylan excess of :water. [Short for HYDROPSY3
drop/si.sal
inder or hemisphere, °
dror/sied (-sd) . adj. -- drop/ si.cal.ly adr.
having a membrane
dropt (dropt) :Alternative spelling of DROPPED.
stretched tightly over
lirOp•WOrt (drophoart0 n. 1. A perennial plant (Filipenone or both ends, and
dula he:capetala) of the rose family, with interruptedly pinplayed by " beating
nate leaves and white or reddish, odorless flowers. 2. A
the membrane with
: North American marsh.. plant (Oxypolis rigidior) of the
sticks, the hands, etc.
parsley family.
2. A booming, thumpd-rosh-ky (drosh!lie, drOsh!-) a. R1- •kies
ing, or tapping sound
1. Alight, open, four-wheeled Russian car- produced by or as by
DRUMS
liege. 2. Any of several' similar carriages.
a drum. 3.Somea Snare. b Bass. e Bongo.
Also.droS•ky (dros/ke, drhsh). [< Russ.
thing resembling a
drozhki, dim, of drogi wagon]
drum in shape; as: a A metal cylinder around which cable,
dro-soph-i-la (di-a-sof/0.1a, dra-) a. pl. -lac
wire, etc., is wound. b A cylindrical metal container, as for
DADS/WY
(-19) - The fruit fly (def. 2). [< NL < Gk.
oil. C A cylindrical section forming part of a pillar. d A circudrosos dew
phileein to love]
lar wall or other rounded structure. 4. The drumfish (which
dross (dros, dros) a. 1. Metall. Refuse or impurity in
see). 5. Anat. The middle ear, or the tympanic membrane.
:melted metal; slag; cinders. 2. Waste matter; refuse. [OE
6. Archaic A drummer. 7. Obs. A social gathering in a pridros] drosiVi.ness 72.
drossfy adj. vate home. --- v. drummed, drum.raing v.i. 1. To beat a
drought (drout) a. 1. Long-continued dry weather; lack
drum. 2. To tap or thump continuously or rhythmically, as
. of ram. 2. Scarcity; dearth. 3. Dial. Thirst. Also drouth
with the fingers. 3. To make a booming or thumping noise:
- (drouth). [OE driigath. Akin to DRY.]
said especially of the beating wings of partridge, etc. - v./.
drought-32 (drou/te). adj. 1. Marked. by or suffering from
4. To perform on or as on a drum. 5. To summon by beatdrought. 2. Dial. Thirsty. Also dronth.y (drou/the).
ing a drum. 6. To force upon or into by constant repetidrouk (drofik) v./. Scot. To drench. [Origin uncertain.
tion: to drum rules into a person's head. 7. To work up
'Cf. ON drukna to be drowned.]
(business or trade) by advertising, canvassing, etc.: usually
drove]. (drOv) Past tense of DRIVE.
with up. 8. To expel in disgrace: usually with out. [Prob.
drove2 (dray) n. 1. A number of animals driven or herded
< MDu. tromme]
for driving. 2. A moving crowd of human beings. 3. A
drtun2 (drum) n. I. Scot. & Irish A hill or elevation. 2.
stonemason's broad-edged chisel. Also drove chisel. 4. The
A drumlin. [< Irish or Scottish Gaelic druirn ridge]
surface of. stone smoothed by a drove: also d rove/ wor k
drum-beat (drumfbet/) ?Z. The sound of a drum.
. (-wark/). --. Syn. See FLOCK. - F./. droved, drov.ing 1.
drum-ble (drumfbal) v.i. Dial. To move sluggishly. [<
To drive (cows; etc.) for some distance. 2. To dress (stone)
Obs. drumble, var. of dummel stupid < DUMB]
with a broad-edged chisel. [OE drcil. Akin to DRIVE.]
drum lire (drum/fir/) n. Gunfire so rapid and continuous
drov-er (drO/var) n. One who drives animals in droves to
as to sound like drums.
market; a-cattle or sheep dealer.
drum-flsh (drum/fish/) n. pl. dish or 'fish'es 1. A seise-drown (droun) v.i. 1. To die by suffocation with water or
noid fish (Pogonias cromis) of the North American Atlantic
other liquid. - v./. 2. To kill by suffocation with water or
coast that makes a drumming sound, especially in the breedother liquid. 3. To cover with or as with a flood; inundate.
ing season. 2. Any of various similar fishes, as the fresh4. To lessen or obliterate the sound of by greater volume;
water drum (Aplochnotus grunniens) of the Great Lakes and
muffle. 5. To submerge so as to lessen or extinguish: He
the Mississippi: also called sheepshead.
drowned his grief in drink. • The variant form drownded
drum•head (drum/bed') n. 1. The membrane stretched
for drowned is not acceptable in standard English. [ME
over the end of a drum. 2. Naut. The circular top of a
drounen.:Cf. ON drukna to be drowned.] ..
capstan. For illustration see CAPSTAN. 3. Anat. The tymdrowse (drouz) v. drowsed, drowii4ng v.i. 1 .. To be only
panic membrane.
half . awake; doze. - v.t. 2. To make sleepy, dull, or ledrumhead court-martial A court-martial called for sumthargic.. 3. To pass (time) in. drowsing. - n. The state of
mary trial of an offense committed on the line of march or
being half asleep; doze. [OE drdsian to become sluggish]
in action, formerly with a drumhead used as a table.
drow-si-head (clroufze.hedt) n. Archaic Drowsiness. Also
drum-lin (drurrillm) n. Geol. A long oval mound of unstratified glacial debris: also called drum. [< Irish druint]
:drow/si-hood/ (-114%cl/).
drow-sy (droufzE) adj. -si.er, -si-est. 1. Heavy with sleepidrum-ly (drumile) adj. Scot. 1. Turbid. 2. Dark and
- ness; dull. 2. Produced by sleepiness or lethargy. 3. Makgloomy. [Variation of obs. drubly]
drow'si'ness n.
ing sleepy; soporific. - drow/si-ly adv.
drum major One who instructs or leads a band or drum
To
beat,
as
with
a
corps. - drum majorette (ma/ja-ret/) fem.
drub-bing
1.
drubbed,
(drub)
v./.
-drub
drum-mer (drumfer) n. 1. One who or that which drums.
stick; cudgel; thrash. 2. To vanquish; overcome. 3. To
2. U.S. A traveling salesman.
stamp . (the feet). - n. A blow; thump. [? < Arabic dark
Drum-mond (drum/and), William, 1585-1649, first laird of
a beating < claraba to beat] 7-- dru'brber n.
Hawthornden, Scottish poet: called Drummond of Haw-`drub.bing (drub/ing) n. 1 .. A thrashing; a beating. 2.
thornden.
Utter defeat, as in a sports contest; a rout.
Drummond light The calcium light (which see). [after
v.i. drudged, drudg.ing,..)To work hard , at
'drudge
n. One who
T. Drummond, 1797-1840, British engineer]
wearisome: monotonous, or menial tasksdrann-stick (drum/stik/) n. 1. A stick for beating a drum.
drudges. [Prob. akin to OE dreogam - work, labor] 2. The lower Joint of the leg of a cooked fowl. ...
drudg'es'
drudeing-ly adv.
drunk (drungli) Past participle and archaic past tense of
.e.r.ies Dull, wearisome, or
drudg.er"-y (druj/ar-e) n.
adj. 1. Affected with alcoholic drink to the
DRINK.
ii al work. .
Syn. See TOIL'.
_tom:
at6dr_i:
2. izta.
drun'talcoW
drunk
lating
state
drunk:A.
dr u
drupe
<
drupe:Z
perimr:7
Drury
17th
dru se
cavit-
Dru§-e.;,
E<
these,
empercr
_
comas:dam
3. 114. No5 .-Pa,..'..
dry.
10111
1,
-
'
*-
•
fiarMa
milk: &
.to:feel
dry tcra,
etc.:
modi
Laeki
deco
bare:
boring
emon
shrew'
Oppo
bever
dry.
- v.i
thoro
p/. drs
dryad
-adi8 , <
dry•as
writer cfdry/-as7ip
dry ..bat
posed
dry - ten
(def.
dry-bua;
Meteora'
espeei2...2
eter
dry &Jr
taminy
owder
(clothis
than
cleane:Dry•clen
drama;
dry dis
dry-do ck
2. To gc,•..
dry do ck
water
PRONUN
tote;
am
SADDUCEES 667
:aith to
di New
race fo4h and
1st (Col.
■ ose has
ist. The
).insofar •
S act of
?aul exto both.
tt.(Rorn.
-
ies" (en* sacra!rthodox
4tion bend their
SUGGIT
iodity to
ices of a
eyarious
ystematie differid in sev0.itilizing
Oes, pinumber
iberment
:On of it
)plication
t:.in some
.
s . . particu.). As the
iiption of
which
!•: :.fire was
,.offerer's
1.4a);
iifies that,
!lf to God.
ist:, was to
le : offerer
the peace
eing"; the
..'01.antftn), •
36:.•In this
to the
ieace," felatt:..parties.
'mains are
divided between God (for whom the fat is burned
formed in faith, to be an offering acceptable to
on the altar), the assisting priest, and the offerGod.
CHRISTOPHER T. BEGG
er's household. The peace offering can further
be specified, in accordance with the motive
Sadducees. The Sadducees were one of the,jetyprompting it, as a thanksgiving, votive, or freewill offering. In the first instance, the victim's
ish parties referreUi by JosephuWar 2.8.16466; A nt. 13.5.173; 8.1.16-17). Disputes. between
flesh must be consumed on the day of the sacrifice itself (Lev. 7.15); in the latter two, the time Its% and the *Pharisees are mentioned in later
Jewish writings (in. Yad. 4.6-7; m. Erub. 6.2; m.
allotted for this extends through the following
Para 3.7; ia. Nid. 4.2; b. Y °ma 2a, tip, 53a; b.
day (Lev. 7.16).
Sukk. 48). They are depicted in the New TestaTwo further animal sacrifices are the sin ofment as opponents of
jaesas who, together with
fering and the guilt offering (Lev. 4.1-6.7; 6.25the Pharisees, tested him with questions (Mark
7.10). The Bible does not clearly distinguish these
12.18; Matt. 16.1, 6). In *Acts they feature as
in terms of either their ritual or the situations
opponents of the early Christians (4.1; 5.17).
that necessitate them (see Lev. 7.17). Both are
The name (probably Hebr. ,sadditqfm) is dedesigned to effect atonement in cases of a nonrived from *Zadok. The most likely association
• deliberate offense (e.g., bodily discharges, conis with the high priest under David; although it
tact with the unclean), and in both it is only the
is just possible, as one tradition suggests, that
victim's fat that is burned on the altar. The sin
they were connected with a later Zadok, pupil
offering is, however, the more public of the two,
of one of the Sages, Antigonus of Socho (early
being offered on the major *feasts of the year
second century ace), who, as they believed, re(Num. 28-29), while the guilt offering functions
as part of a process of reparation undertaken by jected belief in the resurrection. There were of
course Zadokites, descendants of the original
an individual (Lev. 5.16; 6.4).
high *priest, who controlled the *Temple in
The Bible also prescribes various nonbloody
Jerusalem for many centuries before the second
sacrifices; these utilize cereals (Lev. 2.1-15),
century BCE, which is when Josephus introduces
*frankincense, and *wine. Of these, the last must
them. Possibly the emergence of Sadducees as a
accompany other sacrifices, whereas the first two
is the result of a crisis occasioned by the
may be offered separately. Finally, biblical narUsurpation, of the high priesthood by Jonathan
ratives evidence familiarity with the practice of
in 152 BCE: possibly this is also the point at which
human sacrifice (see. e.g.. Gen. 22; Judg. 10.30the *Essenes broke away from the high-priestly
40: 1 Kings 16.34; 2 Kings 3.27); this, however.
is strongly condemned in the laws of the Penta- jganFved out into the desert. In any
case the Sadducees and the Pharisees both strove
teuch (e.g., Lev. 18.14).
for influence at court and for control over the
Taken as a whole, the Hebrew Bible manifests
Tem
Th-)V7hr-cr-wd of course give them the
a certain ambivalence regarding sacrifice. In the
nred to exercise an important role in
Foi7e.r rea_
Pentateuch, it is solemnly enjoined as a positive
nationairs. Fortunes cliangzi not ift
divine requirement, while other passages seem
quentiv; doubtless . the power of the Temple arto articulate God's rejection of the practice as a
istocracy was substantially limited under Roman
whole (e.g... Amos 5.21-27; ISB. 1.10-20; Ps.
rule, but the Saes were prepared to accept
51.16-17). The latter formulations are best seen
_r2t_.
-ornise with the Roman aua measure of cm
as hyperbolic reminders of the truth that cultic
lfies and prObably had influence with them.
iMi
sacrifice is pleasing to God only when offered by
Once they lost their cultic function,as a result of
one whose whole life is lived in accordance with
the destruction of dm:ample Uoct) they ceased
God's will.
to exist as a group. This may reflect the extent
In the New Testament, particularly in *He_Ilar support.
to which they had lost pol
brews, the death of *Jesus is described as a
We learn of their belielS OrT -Trom others'
sacrifice that definitively secures for the whole
Whereas the P 'arisees ,accepted the
of humanity the effects (atonement, fellowship
authority of the Tradition of the Elders a
with God) that older sacrifices brought about
valuable. tool for extending and integ the
only temporarily (Heb. 9.23-28). Likewise in the
Sadducees did not (Ant. 18.1.16). Nor
New Testament, the notion of a spiritual sacrifice
comes to the fore (Rom. 12.1; 15.16; Phil. 2.17; 7rd they, as I'M New Testament also attests,
believe in the resurrection of the dead (Ant.
4.18; i Pet. 2.5). In this conception, every action
18.1.16-17; War 2.8.165; Mark 12.18; Acts 23.8;
of a Christian's life has the capacity, when per-
jmnk
",
01.
huryvne1 -671Intel d 04451-1(ratel, deo.*
AffaVOM
41(4,
•-•
INDEX 857
Letter of Aristeas (cont.)
Septuagint and, 752
Letter of Benan,
co Philip, 544
t
and drunkenness,
Love-toast and, 469
as Sunday evening Eucharist, in
worship and, 82o
460-463
artistry in the Bible, 462
figurative language in, 462
and human experience. 465
.
Yen2TY IDS'unsc anu
Literature, The Bible as,
247!
I n!.
Ammonites anti, 23
literary
P.. as oontrurrictor. 225,
IMMOMN.:.
'‘,SSCZDStIM
Romantic movement in Italy, 452
in Hebrew Bible, 69,
":":""7"F •
duties al. istcs
:42&-4 29
4:9-431
430-431
asuot , 4297'430
cJ hdOlcS and 99
e7se divisions of the
-;.
W.infi, 45 contributor,
.-5.36,,671; 673,
=se.
S, 703 •
Commiss ion 'and,
,•! , •59.•
.The , :41
ce3
priesthood and, 6to
returning exiles, in Ezra, 220
tithes and, 745
Levitical cities
lists of, in Joshua, 386
Leviticus, The Book of, 435-437
Lewis, Theodore J., as contributor,
332-336
Lex talionis
vengeance and, 788
Liege Diatessaron
as Dutch medieval translation, 755
Libanius
writing of, about women, 817
Liberation
image of, 600-6o1
Libertinism
letter of Jude and, 395
in 2 Peter, 587
Liberty
and Galatians, 239
Libraries
in Hellenistic world, 99
Libya,
Life of Adam and Eve, 630
Lilith, 437
Lindisfarne Gospels, 756, 758
and Bible illustrations, 299
Linzey, A., 30
Literacy, 167
Literacy in ancient Israel, 437-438
Literary criticism, 323-324
Literature
Assyria and, 64
229,72.nricism end the ntottern
ere,
44;
m's
Bible and, 448
Liturgical terms, 267-268
Lives of the Prophets, 630
Living Bible, The, 571
Loans and Interest, 463
Locke, John
authority of the Bible and, 443
biblical interpretation and, 322
Locusts
as Egyptian plague, 596
Log (measure), 796
Logia of Jesus, 18
Logos, 86, 87, 463-464
Eastern Orthodoxy and, 1 74
Jesus as, 41, 362
in Johannine Gospel, 463
in Philo, 592
Stoics and, 74-715
Loh, I-Jin, as contributor, 773-775
Loincloth, 127
Loisy, Alfred F.
Lombard, Peter
and English literature and the Bible,
439
London Missionary Society, 81
London Polyglot, 6o2-6o3, 613
scholars involved in, 602
texts used in, 6o2-6o3
Longfellow, Henry Wadsworth
biblical themes and, 456
Lord's Prayer, 285-286, 464-465, 6o7
Lord's Supper, 88, 9o, 363, 465-467
I Corinthians and, :36
a ass`, 1.-iimck`th't'llth
Lycus Valley
Christian congregations in, 128
Lydia, 590
Maccabean revolt, 476-477
Maccabees
and book of Daniel, 151
revolt of, against Seleucids, 390-391
Maccabees, The Books of the,
475-482
Alexander the Great and, 20
Apocrypha and, 39
book of Daniel and, 155
canon of scripture and, 37
historical summary, 475-477
Macedon
ruled by Antigonids, so
Macedonia
Paul in, t36
Machen, John Gresham, 237
Machpelah, 5
cave of, 277
Magi, 73, 232, 483, 583
names of, 547
Venerable Bede and, 547
Magic and Divination, 483-484
'Ephesus and, 1/1)
exorcism and, 216
Jannes and Jarnbres, 342 *
Maimonides
biblical interpretation and, 309, 310
Mainz Bible, 6n
Malachi, The Book of, 484-485
Malherbe, Abraham J., as contributor,
5 90, 292-293. 714-715
342 JANNES AND JAMBRES
terminology, how are these two authors related?
Two possibilities may be mentioned: either James
is reacting to a misunderstood and badly distorted Paulinism, perhaps not even knowing who
had originated it; or James is speaking to the
fault of making intellectual religious commitments without the corresponding amendment of
life. In neither case is James opposing Paul; he
is simply arguing in his own context what Paul
taught in his.
PETER H. DAVIDS
Jannes and jambres (the latter sometimes
Mamre). They--. are mentioned in late antique
Jewish. Christian, and Greco-Roman (Pliny,
Apuleius, Numenius) sources as Egye_Lr...z
tiat na i'. cians; the earliest citation is the first-century BCE
"Damascus Document" of the *Dead Sea Scrolls.
They are identified in Jewish midrash and the
New Testament (2 Tim. 3.8) as among Pharaoh's
unnamed wise men (Exod. 7.11-13) who duplicated *Moses' and *Aaron's miracles. In both
/ traditions,
false p rophecv and
,----,—.. they •symbolize
-,•
heretical obstruction; several Jewices de------6.--ie.7.-—.7.--.
sm. e tl nas'•`alaam's sons (Targum Jonathan
to Num. 22.22; rapt Exod 168, 176). The sixthcentury CE Christian work "Decree of Gelasius"
mentions an apocryphal bobk. now lost, about
their ex bits and ultimate conversion.
--JUDITH R. BASKIN
I
-
Jashar, The Book of. One of a number of ancient collections referred to in the Bible that have
not survived. To the Book of Jashar (KJV
lasher"; literally, "the Upright") are attributed
the poetic fragment in Joshua 10.12-13 and the
lament of *David over *Saul and Jonathan in 2
Samuel 1.18-27 and perhaps also *Solomon's
prayer in i Kings 8.12-13 (according to the
*Septuagint of v. 53 as emended by many scholars). A similar anthology was "the Book of the
Wars of Yahweh," cited in Numbers 21.14. The
books of *Kings and *Chronicles mention such
sources as "the book of the acts of Solomon" (1
Kings 11.41), "the book of the acts of the days
[NRSV: annals] of the kings of Israel" (1 Kings
14.19; etc.), "the book of the acts of the days of
the kings of Judah" (1 Kings 14.29; etc.), and
the written words of various prophets (1 Chron.
29.29; 2 Chron 9.29); and the titles to many of
the *Psalms apparently also refer to various colMICHAEL D. COOGAN
lections of hymns.
Jebusites. The lebusites were one . 01-, ...5m
groups of people living on the land that
eventually conquered. According
10.15-16 and i Chronicles 1.14, the 'kbmkti
were related to the *Canaanites. But the,e
sages may indicate a geopolitical relan0.....
rather than an ethnic one; since the jeb ,
shared the same territory as the Canaaniie4,
were perceived to be from the same stock,they probably were not. In fact, the biblical
ers normally distinguish the Jebusites from
Canaanites.and from other peoples as well
33.2; 34.11; Num. 13.29; Deut. 20.17; JOs11.:.! :"
12.8; Judg. 3.5).
*Jerusalem is sometimes identified .as,,,j0N,
(Judg. 19.10; i Chron. 11.4). From tI4
might infer that Jebus was the pre-Israeliteni4,
of the city. The name Jerusalem, howeveri,
dates the Israelite *conquest by several cen4iriai
and the city was not appropriated by Israel .;. 00
the tenth century BCE. Therefore it seems
to take Jebus as an alternate Israelite design?'
for Jerusalem. The people, then, were not ,. ?112.*
Jebusites because they lived in Jebus; rathe :f.
city of Jerusalem was sometimes called..:Je'
because the Jebusites controlled it.
Although there is a brief account of a - ic cr
over Jerusaletiv in the early tribal league -pe. :*
( Judg. 1.8), the Israelites did not take powssi&)
of the city at that time, for it is later mentione5:
as still being a foreign city of the Jebusites
19.10-13). *David captured Jerusalem-from thand made it his capital (2 Sam. 5.6-10; 1 ChrorL
11.49). Apparently he did not kill or drive o
all the local inhabitants, because subsequemK
when he needed land on which to build ari .alta±..::
he purchased it from Araunah the Jebusite
Sam. 24.18-24; i Chron. 21.18-27 has the tian -L.
Oman for Araunah). *Solomon built the *teirk:,4
pie on that plot of ground (1 ChrOn. 22.1);::. he:
also enslaved the remainder of the JebusiteS i...4id ,
other non-Israelites (1 Kings 9.20-21). Ulimately, they must have assimilated into Israel: .
Zechariah 9.7 likens them to a Judean clan.i..
Some have seen Jebusite origins for the chang6.1. i
in Israel's political structure and religious idea
ogy that occurred with the establishment --:.of.
*kingship, but there is little evidence to supp.Ort
WILLIAM B. NELSONJ
such a hypothesis.
Jehoshaphat. The fourth king of *Judah ,(ca. ,
874-850 BCE). His reign is given only brief attention in Kings (1 Kings 22.41-50; cf. 1 Kings
22), but he is one of the Chronicler's favorite !
4.
678
SARAH
sitting together,"- both for the locus of opposition to Jesus and his movement, often in combination with elders and chief priests, and for
the venue where both Jesus and his followers
make their defense (Matt. 26.59 par.; John 11.47;
Acts 4.5-22; 5.17-43; 6.12-15; 22.30-23.10).
This term for a kind of judicial and administrative body goes back in Roman Palestine at
least to Pompey the Great. When Pompey was
pulled into a domestic dispute between two quarreling Hasmonean brothers in 66 BCE, the Romans decided to run Palestine directly. Pompey
reorganized Palestine as part of his larger project
of subduing and organizing the entire Greek
East for the Roman Senate, dividing it into five
councils (synedria; Josephus, Ant. 14.5.91; War
sister, lest he be killed. Indeed, as it turned out,
the Egyptians thought her so beautiful that she
was taken into Pharaoh's house to be his wife
(Gen. 12.15), and for her sake Abraham prospered. In time, however, after great plagues had
afflicted Pharaoh and his household (Gen. 12.17;
cf. Exod. 7-12), the true identity of Sarah was
revealed to Pharaoh, who ordered Abraham to
be gone with his wife and all his possessions. A
variant of this story is found in Genesis 20.1-14
(cf. also Gen. 26.6-11).
During their years of wandering, Sarah was
childless, and so God's promise that she would
be the ancestor of nations (Gen. 17.16) was unfulfilled. Accordingly she persuaded Abraham
to take her Egyptian slave, *Hagar, as his wife.
He did so, and she bore him *Ishmael. At the
age of ninety, however,. Sarah bore *Isaac, thus
fulfilling the divine promise. Sarah lived to be
127 years old, died in the land of Canaan, and
was buried at Machpelah (Gen. 23.1-20).
In Isaiah 51.2 Sarah is referred to as the great
mother of the nation; in the New Testament she
is held up as an example of a wife's proper
respect for her husband (I Pet. 3.6). Paul uses
the account of the birth of a son to Sarah by
divine promise to develop an allegory of the new
covenant in Christ and the heavenly. Jerusalem
(Gal. 4.22-31).
See also Ancestors, The; Genesis, The Book
of.
ISOBEL MACKAY METZGER
1.8.17o).
The fact that this neutral administrative term
becomes firmly imbedded in the Gospel tradition
as a place of local officials hostile to the Jesus
movement and with the power to do something
about it highlights the utilization of local elites
by Rome in their ever-expanding colonial rule.
The Sanhedrin was a court made up of local
elite, probably with some sort of Roman oversight, that .handled census, *tax, and other administrative and military responsibilities. In the
divided socioeconomic context of Roman imperial rule, as time went on the Sanhedrin had a
negative connotation for many who had to pay
an increasing amount in taxes, stood a good
chance of losing their land, and had to contend
regularly with the reality of foreign occupation.
In the rabbinic period (ca. zoo CE) Sanhedrin
became a technical term for the rabbinic court.
This court and its leaders adjudicated many of
the rulings that made their way inio the *Mishnah, the first codification of rabbinic law and
debate. There is an entire tractate in the Mishnah devoted to Sanhedrin.
J. ANDREW OVERMAN
Sarah.
The wife of *Abraham and mother of
*Isaac. Before Genesis 17.15 she is called Sarai;
the two forms of the name are linguistic variants,
both meaning "princess.". The book of Genesis
describes her as a beautiful woman (12.11, 14),
a theme elaborated by later tradition, especially
the Genesis Apocryphon from *Qumran. According to the biblical narrator, Abraham was so
conscious of her beauty that before they entered
Egypt at the time of a severe famine in their
own land, he begged her not to reveal to the
Egyptians that she was his wife but rather his
Satan
The name of the archenemy of God and
the personification of *evil, particularly in Chrisne may derive from a
tian tradition. The ii7r—
Semitic root Stn, but the primitive meaning is still .,
debated, the most popular suggestions being 12 '
be remote" and Aa;obstruct.' Some alternative
roots include :say (cf. Hebr. "to rove") and fyl (cf.
Arabic "to burn," especially of food).
In the Hebrew Bible Scitan could refer to any
human being who played the role of an accuser
or enemy (I Sam. 29.4; 2 Sam. 19.22; i Kings
1 Kings 11.14). In Numbers 22.32 Will
refers to a divine messenger who was sent to
obstruct *Balaam's rash journey.
Job 1-2, Zechariah 3, and ' , Chronicles 21.1
have been central in past efforts to chart an
evolution of the concept of Satan that culminates
in a single archenemy of God. However, such
evolutionary views have not gained general acceptance because Scitan in these passages does
not necessarily refer to a single archenemy of
God and because the relative dating of the texts
--
i
f.‘
519/iv
Indeed , as it. turned out,
lt)-,..;:so:.,134.alful - that she
t",• house
, to be. his wife
ier: sake :Abraham prosVafter;.'::g-reat plagues had
household (Gen 12.17;
le identity of Sarah was
io:'! Ordered Abraham to
1c13al:Vbisi:possessions. A
tin'd in Genesis 20.1-14
ar.deririg, Sarah was
'iron-like that she would
tz. '((en. 17 t6) was une ,:persuaded Abraham
•-,-e:;:Hagar, as his wife.
, him . *Ishmael. At the
iarak,,bore. :*Isaac, thus
iiise.:'Sarah
, lived to be
,,
lantlOfiCanaan, and
referied: to as the great
he New Testament she
ile::'6faWifes proper
;
Paul uses
Of :a .;:-.Sori to Sarah by
,44taie
/
remains problematic. In Job 1-2, the s'akin seemsto be a legitimate member of God's council. In
Zechariah 3:1-7 Icitatz may refer to a Member -of
God's council who objected to the appointment
of Joshua as chief priest. The mention of dattin
without the definite article in i Chronicles 21.1
has led some scholars to interpret it as a proper
define the official Christian view of Satan that,
in contrast to dualism, denied his independent
name, but one could also interpret it as an
adversary - or an accuser acting on God's be
.
--
origin and his creation of the material universe.
As J. B. Russell (Lucifer: The Devil in the Middle
Most scholars agree that in the writings of the
third/second centuries BCE are the first examples
of a character who is the archenemy of Yahweh
and huniankind. Nonetheless, the flexibility of
the tradition is still apparent in the variety of
figures who, although not necessarily identical
with each other, are each apparently regarded
as the principal archenemy of God and-'huirlankind in Second Temple literature. Such figures
include Mastemah (Jubilees 1(3.8), Semyaz (1
:rn ey.
id' .ul.,Chronicles 21.1
efforts to chart an
ãtäpz that culminates
3ocL However, such
Greek, Roman, and Teutonic mythology.. Although the Enlightenment produced explanations of evil that do not refer to a mythological
being, the imagery and concept of Satan continues to thrive within many religious traditions.
See also Exorcism. HECTOR IGNACIO AVALOS
Saul. The first king of Israel, who ruled ca.
influenced by. *Persian dualism, which posited
the existence of two primal and independent
personifications of good and evil.
1020-1000 BCE. His story is part of the larger
account, in the books of *Samuel, of how Israel
became a nation-state. Saul is one of the few
Although it Shires with contemporaneous
biblical characters of whom the term "tragic" has
often been used. Glimpsing this dimension,
Genesis, The Book
BEL , MACKAY METZGER
he role of an accuser
Sam: 19.22; 1 Kings
u mbers 22.32 .kigTh
er who was sent to
1984) notes, writers and theologians of the
medieval period .popularized many of the characteristics of Satan that remain standard today
and that have roots in, among other sources,
Document 4.13). Still undetermined is the extent
to which the concept of the HebreW - Satan was
sponsible for standardizing "Satan" (Greek satanas) as the name for the archenemy of God in
Western culture. However, the devil (the usual
to rove') and .syyt (cf.
:- of food).
in could refer to any
Ages,
Enoch 6.3), and *Belial at *Qumran (Zadokite
Jewish literature many Of its ideas about demonology, the New Testament is probably more re-
Some alternative
„ SA
gigantic primordial beasts that wreak havoc on
God's creation with the .traditions concerning
Satan. Satan's destiny is to be cast into a lake of
fire (Rev. 20.10-15).
In 563 CE the Council of Braga helped to
an allegory of the new
1e:', heaVenly, Jerusalem
eCheiteniy.of God and
particularly in Chris:
may derive from a
iriitive Meaning is still
:
suggestions. being "to
WY'
"
„,
translation of "Satan" in the *Septuagint), Bedzebu! ("the prince of demons," Matt. 12.24; see
Baal-zebub), the tempter " (Matt. 4.3), Beliar (2
D. H. Lawrence in his play
David has Saul say of
himself, "I am a man given over to trouble and
tossed between two winds."
His story begins in i Samuel 8 with the elders
of Israel asking *Samuel, priestly prophet and
judge, to appoint a king to judge (govern) them
"like all the nations." For the people, the theocratic rule that Samuel delegates to his corrupt
Cor. 6.15), "the evil one" (1 John 5.18), and
Apollyon (Rev. 9.11) are other names for Satan
sons portends disaster. Only a generation earlier
in the New Testament. Lucifer, a name for Satan
such corruption in the house of Eli had incurred
popularized in the Middle Ages, derives ulti-
Yahweh's anger and brought Israel defeat. For
the deity, however, the request spells yet again
mately from the merging of the New Testament
tradition of the fall of Satan from heaven ..Luke
to 18) with an originally separate biblical tradition concerning the Morning Star (cf. Isa. 14.12).
According to . the New Testament, Satan . and
his *demons may enter human beings in order
to incite evil deeds (Luke 22.3) and to cause
illness (Matt. 15.22; Luke 11.14). Satan can imitate "an angel of light" (2 Cor. 11.14), has command of the air (Eph. 2.2), and accuses the
faithful day and night before God (Rev. 12.10).
Jude 9 mentions the struggle between Satan and
the people's failure to see Yahweh's sovereignty
and providential care. To an equally affronted
Samuel, Yahweh observes that it is "not you they
have rejected, but me they have rejected from
being king over them" (I Sam. 8.7). Yet, surprisingly, Yahweh decrees that the prophet obey
the people and appoint for them a king. And so
it transpires, much against Samuel's better judgment, which he expresses . in mighty counterblasts against both king and people (I Sam. 8;
12). Thus, the *kingship is grounded in conflict
(:gained general ac-
the archanget*Michael for the body of *Moses.
Revelation 20.2, among other texts, equates "the
these passages does
Devil.Tind Satan" with "the dragon," thus reflect-
between deity, prophet, and people.
Saul (whose name means "asked for"), the
handsome son of a wealthy , Benjaminite, is Yah-
ingle archenemy of
ing tire merging of ancient myths concerning
weh's "designate" (Hebr. 700,- NRSV: "ruler").
e dating of the texts
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Chapter 5 of the Council Rules of Procedure.
Stamping of feet, whistles, yells and shouting, physically threatening conduct, and/or similar
demonstrations are unacceptable public behavior and will be propibited by the Sergeant-at-Arms.
Lobbyist must identify themselves and the client(s), business or organization they represent before
speaking to the Council.
Members of the public wishing to provide documents to the Council shall comply with Rule 7D of the
Council Rules and Procedure (available on the City's Website).
Members of the Public Addressing the City Council
Purpose of Public Comment. The City provides opportunities for the public to address the City Council as a
whole in order to listen to the public's opinions regarding unagendized matters within the subject matter
jurisdiction of the City during Regular meetings and regarding items on the Agenda at all other meetings.
•
•
•
•
Public Comments should not be addressed to individual Members nor to City officials, but rather to the
City council as a whole regarding City business.
While the public may speak their opinions on City business, personal attacks on Members and City
officials, use of swear words, and signs or displays of disrespect for individuals are discouraged as they
impede good communication with the City Council.
Consistent with the Brown Act, the public comment periods on the agenda are not intended to be
"Question and Answer" periods or conversations with the City Council or City officials. The limited
circumstances under which Members may respond to public comments are set out in Rule 8D2 of the
Council Rules of Procedure.
Members of the public with questions concerning Consent Calendar items may contact the staff person or
the Councilmember whose district is identified on the report prior to the meeting to reduce the need for
discussion of Consent Calendar items and to better respond to the public's questions.
Speaker Time Limits. In the interest of facilitating the City Council's conduct of the business of the City, the
following time limits apply to members of the public (speakers) who wish to address City Council during the
meeting.
•
•
•
Matters not on the agenda — Two (2) minutes per speaker.
Consent Calendar items — The consent calendar is considered a single item, and speakers therefore are
subject to two (2) minutes for the entire Consent Calendar. Items can be pulled at a Councilmember's
request. Such pulled Consent Calendar items will be considered individually and up to two (2) minutes of
public comment per speaker on those items will be permitted.
Discussion Calendar Items — Two (2) minutes per speaker.
Time Limits per Meeting. In addition to the above time limits per item, the total amount of time any one
individual may address the City Council at any meeting is eight (8) minutes.
•
•
•
•
•
Each speaker shall limit his/her remarks to the specified time allotment.
The presiding officer shall consistently utilize the timing system which provides speaker with notice of their
remaining time to complete their comments. A countdown display of the allotted time will appear and will
flash red at the end of the allotted time.
In the further interest of time, speakers may be asked to limit their comments to new materials and not
repeat what a prior speaker has said. Organized groups may choose a single spokesperson who may
speak for the group with not increase in time.
Speakers shall not concede any part of their allotted time to another speaker.
The presiding officer may further limit the time allotted for public comments per speaker or in total for the
orderly conduct of the meeting and such time limits shall be fairly applied.
Tips for Speaking Before City Council
•
•
Come up to the podium in a timely manner when your name is announced and stand behind the speaker
in front of you.
Position yourself between the two microphones.
Clearly state your name for the record (you are not required to state your address).
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Transcription

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