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Proper interpretation of the bible
Brief translation and interpretation of the bible
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In the King James’ Version’s Gospel of Mark, chapter 16, verse 18, it is stated that, “They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” This reading has been looked at under many different shades of light. This speculation has led to many different ideas about the seriousness of the translation of the word of the Lord. For over a century, people of Appalachia have taken this line of the bible and turned it into the focus of the Christian worship services. How strictly should these Pentecostals take the word the bible? What makes these snake-handlers so different from other Christians? What can the serpent-handlers do to make their worship practices not get such a bad rep from the outside? I believe that if the serpent handing Holiness Pentecostals can create a centralized authority for their worshiping ways that displays their behavior as welcoming and friendly, they will be able to better educate the public about what their mission is all about, and become a stronger and more respected group. Appalachians have been scrutinized by several outside sources as being inbred, uneducated, wild, violent, drunk, crazy, and the list goes on and on. However, one of the negative stereotypes that tend to stick out more prominently than others is that people in Appalachian folk are crazy, serpent handling, Christians. In order for the people of the Appalachian Mountain region to figure out a way to get over this stereotype and move forward in their quest to be no longer considered “outdated”, they must first break down and fully understand what they are going up against. The region’s religion is characterized by the people’s sense of independ... ... middle of paper ... ...21. Primary Search. Web. 22 Apr. 2014. Joines, Karen Randolph. Serpent Symbolism in the Old Testament: A Linguistic, Archaeological, and Literary Study. Haddonfield, NJ: Haddonfield House, 1974. Print. Kimbrough, David L. Taking up Serpents: Snake Handlers of Eastern Kentucky. Chapel Hill: University of North Carolina, 1995. Print. La Barre, Weston . They Shall Take up Serpents; Psychology of the Southern Snake-handling Cult. Minneapolis: University of Minnesota, 1962. Print. Moehlman, Conrad Henry. How Jesus Became God; an Historical Study of the Life of Jesus to the Age of Constantine. New York: Philosophical Library, 1960. Print. Pullen, H. W. Modern Christianity, a Civilized Heathenism. Boston: William F. Gill and, 1875. Print. Straw, Richard Alan., and Tyler Blethen Urbana: University of Illinois. High Mountains Rising: Appalachia in Time and Place. 2004. Print
How the World was Made and How the Snake Got Its Poison are both myths that were told for the enjoyment of all ages especially children. This paper will include an extensive analysis of the two myths/folktales. Zora Neale Hurston and Katharine Berry are excellent and fictional writers. Although the two writers write fictional myths, both writers create very different scenarios and write from different point of views. A close examination of the way both stories share the similarity of having animals with major roles demonstrates man had no input or power in the creation of the Earth or any of the animals that lived on it.
The life in the wilderness and the continuing isolation of Appalachian people has made us different from most other Americans. The Appalachian value system that influences attitudes and behavior is diff...
The Ibo people had a sacred python who they believed was the emanation of the god of water. “The royal python was the most revered animal in Mbanta and all the surrounding clans. It was addressed as ‘Our Father,’ and was allowed to go wherever it chose, even into people's beds.” In the story, an osu, or outcast, that caused a conflict between the white church and the Ibo tribe by purposely killing the snake. The python is a symbol of protection to the members of the Ibo tribe because it helps them to eat mice and eggs.
The snake was not aware of the man’s intentions was cautious but not yet preparing for an attack. The rattlesnake “lay ridged” through its mistrust of the man did not feel threatened so his “body was undulant” not preparing for an attack. Because of its natural instincts the snake was wary of the man’s presence but did not feel provoked enough to set up a defense. The usual instincts would have been to give a strong attack but choose not to do so. Still attentive to the man’s possible actions, the snake presents him with a warning for both their sake. Therefore as the man raised his weapon the snake set up its rattling and “shook his fair but furious signal” warning the man he “made an unprovoked attack”. The snake had not planned on attacking the man so instead of reacting swiftly the snake had given the man a warning. By doing so the snake shows its value of life because he left the man chance in avoiding an outcome with death for either side. Consequently having misjudged the man’s intent it is left with little time to protect itself from an unexpected attack. With the man suddenly attacking the snake with a hoe it “struck passionately” until it “was soon dead”. As a result of not being able to assemble an attack the snake is left with it’s only chance of winning by striking hard but with ineffective moves. Thus readers feel sympathy for the snake because it had not called for an attack that would have taken either
Zora Neale Hurston’s short story “Sweat” is about the empowerment of Delia, the main character, as she tries to find herself and overcome her husband’s abusive strong hold. Throughout the story snakes are fervently discussed symbolizing evil and malevolence. Delia is petrified of snakes and her husband uses this to his advantage. Thus the snake in “Sweat” makes biblical references to The Garden of Eden and the Forbidden Fruit and the evil that can be so tempting. Just as Sykes uses the snake in “Sweat” to scare Delia and become powerful, in some way, Satan entered into the body of the serpent to tempt Adam and Eve.The serpent was the instrument the Devil used to do his bidding. At first Delia loathes the idea of even being in the same room
When the congregation meets during the church service “the preacher acknowledges to visitors what all believers recognize as an ever present fact: “There is death in these boxes” (Hoods 4). Snakes are wild animals, and are extremely dangerous if not fed properly. Covington writes, “a crowd of men dancing up to the serpent box, unclasping the lids” got him worried because when the males of the congregation take up snakes, they tend to be involved in lots of moving (312). Because the wild snakes are poisonous and are fast to travel, if the snakes gets out of the hands of the person handling them, they could strike someone that is not paying attention. Another reason why it is dangerous to have snakes in the congregation is because children are present in the church services. Children, especially babies, cannot verbalize all that well, so if they get bitten or get sick, the parents may not know what caused it. Having a child present in front of a loose wild animal is also a form of child
The action of the snake at the beginning of the encounter was portrayed in a calm and collective fashion. The snake “held his ground in calm watchfulness; he was not even rattling yet, much less was he coiled.” The raw and unfiltered statement of the snake action made it clear to the audience that the snake did not make the attack or even attempted to look like he was on guard. To the readers, this meant the snake was not sending an danger signal. No danger signal from the snake but a hoe was aimed at it meant that attack toward the snake was unprovoked. The realization of the fact that the snake wanted nothing to bother with this man’s life helped the readers to understand the snake’s point of view, even though limited. In addition to the intention of the snake, the details of the reactions from snake to the attack of the reader help understand the snake’s feeling and instinct at that moment. The panic of the snake by the way “he struck passionately once more at the hoe…” could be sympathized by the readers through the description of its action. The feeling of fear and survival instinct was something a lot of audience thought could only belong to human. The reader got a rude awakening with fact that this snake’s feelings of terror and its desire to live was just so similar to a human. Even though it was a creature no human can relate to, at that moment, every reader could step into its place and imagined the horror of knowing that it can die and death will come very soon. Sympathy for the snake was not an anticipated feeling and sensation for the readers. The reader expected to feel apathy or hatred toward the snake because of the negative connotation that went along with the animal. However, the empathy for the snake was introduced through the calm and collected description of the snake’s action as well as the intense desire of it to
Through the snake’s intelligence, his fair treatment of the man, and his gruesome death, the author evokes compassion in the reader. When the man firsts comes across the snake, his instinct is not to attack, but to “watch what [the man] would do,” and “[hold] his ground in calm watchfulness” as he “[waits] for [the narrator] to show [his] intentions.” The snake’s neutral approach reveals his intelligence and his confidence. He is aware of his power; knows that in one swift move he can easily kill the narrator. But instead of doing so, he keeps a calm exterior, understanding that the man has yet to provoke him, and therefore there is no reason to attack. Furthermore, though the
A way to reduce the brown tree snake population is that the United States Government came up with a solution to get rid of these snake. They decided to tie a mouse filled with acetaminophen (known as a pain reliever or fever reducer). This medicine is 100% lethal to the brown tree snakes on Guam. The United States territory of Guam dropped 2,000 mice upon Guam to lessen the amount of these brown tree snakes. All of the mouses are filled with the acetaminophen 100% all the way but the snakes only need 80mg to get poisoned. The parachute are made in a way for it to stay on the branches of the trees in guam. If the acetaminophen drops onto the forest floor it would take 500 baits to kill a pig or dog and only 15 baits to kill a cat which means
He stands there feeling “so honoured”(1028), yet his own internal voices, his teachings from society, argue with him saying that if he stands to let himself be entranced by the snake he will be seen as afraid and that “if you were a man”(1028) he would finish off the snake. Two completely opposite emotions pull the narrator both ways, one to view the snake as a figure above all others, to have a “chance with one of the lords”(1029), and the other to drive the snake back below all others back to “the burning bowels of the earth”(1028). These inverse emotions making it difficult for not only the reader but even the narrator himself to fully make sense of all of his
Life is full of decisions that could literally force people to choose between life or death. In the Rattler, a man is forced to make this decision for an innocent snake. The emotions and rationale of the snake and the author are both presented.
The eastern indigo snake is the longest snake species native to the united states. With a habitat that covers much of the east coast and all of florida, some of the longest eastern indigos push nearly 9.5 feet. While this fact may invoke fear in many, humans do not have much to fear. Eastern indigos are non-venomous, and only eat small animals including bird eggs. Humans are actually more deadly to them. Even though they aren't the cutest or most sought-after pet, they play an important and irreplaceable part in their ecosystem.
A Century of Theological and Religious Studies in Britain, 1902–2007 by Ernest Nicholson 2004 pages 125–126
Snakes play a huge roll in many different types of mythology. Snakes in mythological stories are often seen as an evil figure or something to fear. Snakes are seen as a representation of fertility. In ancient times and even today people see a snake shedding its skin as a sign of “rebirth, transformation, or healing.” Snakes often times eat their own tails too. When a snake eats it tail it is known as “Ouroboros.” Ouroboros is a Greek word. The first part of the word oura means "tail" in Greek. Then the second part of the word boros means "eating" in Greek. When a snake would eat its own tail it would be seen as a sign of “infinity” or “wholeness” Now let me tell you how snakes are seen in Chinese, Egyptian, and ancient Hebrew mythology.
Less than 17% of the world's snakes are poisonous and less than half of these are dangerous to man. The risk of death as a result of snakebite is, in fact, lower than the risk of being struck by lightning (Pinney 138). Nonetheless, cross-culturally and throughout the world, the snake is an object of fascination, fear, and respect for humankind. The serpent is a source of symbolic speculation, as it appears in myth, dream, literature, and religion. In nature or otherwise, "it is impossible to approach the creature innocently" (Morgenson 3). As D.H. Lawrence's poem, "Snake", suggests, the snake's invoked power in not a result of any physiological aspect of the snake's chemistry, but rather a consequence of the psychological symbol that defines the snake's being. Like many of Lawrence's nature poems, Barbara Hardy classifies "Snake" as "anthropomorphic", composing the snake as a creature in itself, but "through the images of human experience" (43). Lawrence's serpent is carefully constructed with a sense of immediacy and harsh reality, but it is through the eyes and experience of the human narrator that the reader comes to understand the snake. More importantly, the reader comes to understand the pure necessity, and the pure immorality, of subconscious symbolism and judgement. The snake provokes both terror and respect.