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Title: 'Mountain of God' Volcano Preparing to Erupt
Source:
National Geographic
URL Source: http://news.nationalgeographic.com/ ... uption-ancient-humans-science/
Published: Jul 13, 2017
Author: Michael Greshko
Post Date: 2017-07-15 18:23:14 by cranky
Keywords: None
Views: 6811
Comments: 35
The East African peak looms over a modern city as well as three major sites featuring signs of early humans. An aerial view shows erosion on Ol Doinyo Lengai volcano, Tanzania. An active volcano in northeastern Tanzania known to the Maasai as the “Mountain of God” has been quietly rumbling—and it is showing signs that an eruption is imminent. Known as Ol Doinyo Lengai, the 7,650-foot-tall peak is the only known active volcano that belches out lava rich with a type of rock called carbonatite. This thin, silvery lava can flow faster than a person can run. (Read more about the volcano from our January 2003 issue.) The volcano is some 70 miles from the city of Arusha and is known for its proximity to some of the world’s most important paleoanthropological sites. Ol Doinyo Lengai is less than 70 miles from the famed Olduvai Gorge, a collection of 3.6-million-year-old hominin footprints at a site called Laetoli, and a “dance hall” of ancient Homo sapiens footprints at a site called Engare Sero. D. Sarah Stamps, a geophysicist at Virginia Tech, has been partnering with local academics to try and predict the next major eruption. In June 2016, she and her colleagues installed five positioning sensors around Ol Doinyo Lengai in the hopes of tracking how magma’s underground churn is deforming the volcano’s surface. In concert with Tanzania’s Ardhi University and South Korea’s KIGAM, Stamps has set up a monitoring system that collects data on the volcano’s activity in real time. On January 17, 2017, Stamps saw a shudder in the data streaming from one monitoring station—a sign that, far from merely rumbling, parts of the volcano were lifting upward. “Several subsequent signals were also seen in real-time with additional on-the-ground observations by our local technician,” Stamps says. “These signals prompted rapid responses by our team to install three new real-time stations”—a project funded by the National Geographic Society. (Since 2012, the National Geographic Society has committed more than $400,000 to researching volcanoes. Find out more.) Based on the data they are seeing, Stamps and her colleagues warn that an eruption seems to be on the horizon. “Imminent in our case means in one second, in a few weeks, a couple of months, or a year or more,” she says in an email. “There are increased ash emissions, earthquakes, uplift at small volcanic cones, and an ever widening crack at the top of the volcano on the west side,” she adds. “These are all signs of volcanic deformation that will likely lead to an eruption sooner rather than later.” Stamps notes that an eruption alone likely would not affect many of the nearby paleoanthropological sites, an opinion shared by Cynthia Liutkus-Pierce, an Appalachian State University geologist and National Geographic grantee who recently led an analysis of the Engare Sero footprints. In an email sent from a site six miles from the volcano, Liutkus-Pierce reported that from her perspective, the volcano seemed calm, and the local Maasai did not appear overtly concerned about an eruption. However, if a large eruption and a heavy rainy season were to coincide, the resulting debris flows could potentially harm Engare Sero and nearby sites, Liutkus-Pierce says. “Historically, Lengai is capable of large debris flows and debris avalanches that reach the shore of Lake Natron, and these could potentially pose a significant threat to the site and to all of the camps that are here along the lake edge,” she says. “I think that would be my biggest concern for this area—the potential for a debris flow or debris avalanche.” As it happens, the Engare Sero footprints exist only because a similar scenario occurred between 5,000 and 19,000 years ago. At that time, an influx of volcanic mud—washed off of Ol Doinyo Lengai’s flanks by rainfall—created vast mudflats on the shoreline of Lake Natron that ancient humans trod across within hours to days of the event. A second surge of material then filled in the dried footprints, preserving them. Liutkus-Pierce notes that even in a worst-case scenario, Engare Sero’s “dance hall” is staying alive. Her research team has photographed the footprints in high resolution and could re-create them—and even print them out—in 3D as needed. “In that way,” she says, “we have essentially preserved the site in case of a natural disaster.” 
Typically, the volcano’s activity is confined to its summit. But occasionally, the Mountain of God can roar to life in more dramatic fashion: On September 4, 2007, the volcano belched out a plume of ash that extended at least 11 miles downwind. Lava running down the north and west flanks ignited burn scars that were visible from space.
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Begin Trace Mode for Comment # 22.
#3. To: cranky (#0)
Fascinating! If you look closely at that mountain by google you can see some interesting images of Satan's fall on there. It's in plain sight.
That is right here. And next to him is the Angel Raphael casting him in there. https://www.google.com/maps/place/Lake+Baringo/@1.177799,36.2775289,6298m/data=!3m1!1e3!4m5!3m4!1s0x1786cf9b80b81d2b:0xb6601e651892f2a0!8m2!3d0.6320551!4d36.0567202
I looked and I did not see the Angel Raphael. And Raphael is a very close friend of mine. I could spot him anywhere in Africa, even from space.
Look closer at here cause the angel is to the right of the black devil that's leering at Raphael. You can tell who Raphael is because he is the one with the wings on his back. Check out Raphael's sharp nose and piercing eyes back at the devil. https://www.google.com/maps/place/Lake+Baringo/@1.1686814,36.289395,3149m/data=!3m1!1e3!4m5!3m4!1s0x1786cf9b80b81d2b:0xb6601e651892f2a0!8m2!3d0.6320551!4d36.0567202 Some info on the biblical location and Angel Raphael of where this image was located and its biblical name. The location was known in ancient biblical accounts as Dudael, Ethiopia. https://en.wikipedia.org/wiki/Raphael_(archangel) I would strongly suggest you research into some ancient Ethiopian maps dating back prior to 1600's to find that location of Dudael. It not only did exist but also the true biblical location of the Euphrates river was in West Africa in the township of Benin which was along the West Ethiopian coastline for gold which was where the true Hebrew Israelites (which were black) were sold and their inheritance and identity stolen from them by the British the French and the Romans who conquered the slave coast region.
Only Gabriel and Michael are mentioned in canonical Jewish and Christian scripture. The other archangels' names were almost certainly brought back to Israel following the Babylonian captivity. You seem to be referring to the account in the Book of Enoch, where Raphael is alleged (by some) to have bound a fallen angel, Azazel, in Dudadel. Other scholars say that Azazel is just a metaphor, not a fallen angel.
And I should make you aware there are two biblical Enoch's https://en.wikipedia.org/wiki/Enoch_(son_of_Cain) The first Enoch was the son of Cain (from our first earthly family, Adam and Eve). After Cain was banished from Eden, he went Eastward and founded a city called "Nok" and named his son Enoch after it. Enoch or "Nok" is (located in Nigeria area) Africa. Africa was formerly known as Ethiopia before it was conquered and changed by the Roman empire. The second Enoch was related to Noah. Noah was born in Borno, Ethiopia. Also to point out this about Azazel : https://encyclopediasatanica.wordpress.com/2013/08/12/references-to-demons-in-the-apocryphal-texts/
Scripture tells us in Jude of "Enoch, the seventh from Adam." He was the seventh son born of Seth's family line and was the great-great-great-great-grandson of Adam and was also the great-grandfather of Noah. The other Enoch was the son of Cain and a grandson to Adam. And no churches other than the Ethiopian consider the Book of Enoch to be canonical (because they think everything is canonical). The remainder consider it apocryphal or spurious, despite that little quote at the beginning of Jude where the fallen angels are condemned in verse 6, sodomites are condemned in verses 7 & 8, and the archangel Michael is quoted debating the devil in verse 9 and Enoch's prophecy is quoted in verse 1:14. 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. The later Enoch (seventh from Adam) was the great-grandfather of Noah. I always thought that Jude was as close as the N.T. gets to including an apocryphal book, especially verse 14. Even Revelation poses fewer problems and we know the opposition it faced before being included in the N.T. But to include Enoch itself would have gone much much further than the African church (very powerful at the time) or the emerging Latin church or the Greek Eastern church was willing to go. So they allowed Jude into the canon and no more. redleghunter can tell you that I am pretty ambivalent about the Book of Enoch and of Jude.
I think one of the main reasons Enoch is excluded from most canons is due to the spurious nature of its manuscript history. Will check on that, but compared to many of the OT books and the fact Enoch was not accepted as part of the Hebrew TaNaKh, gives us a good picture of why the early church did not consider it. From Norm Geisler: 6. Canonicity I. Introduction How do we know that the 66 books in our Bible are the only inspired books? Who decided which books were truly inspired by God? The Roman Catholic Bible includes books that are not found in other Bibles (called the Apocrypha). How do we know that we as Protestants have the right books? These questions are addressed by a study of canonicity. “Canon” is a word that comes from Greek and Hebrew words that literally means a measuring rod. So canonicity describes the standard that books had to meet to be recognized as scripture. On the one hand, deciding which books were inspired seems like a human process. Christians gathered together at church councils in the first several centuries A.D. for the purpose of officially recognizing which books are inspired. But it’s important to remember that these councils did not determine which books were inspired. They simply recognized what God had already determined. This study discusses the tests of canonicity that were used, the history of canonization and a brief explanation of why certain disputed books are not scripture. II. Summary: The collection of 66 books were properly recognized by the early church as the complete authoritative scriptures not to be added to or subtracted from. III. Tests of Canonicity The early church councils applied several basic standards in recognizing whether a book was inspired. A. Is it authoritative (“Thus saith the Lord”)? B. Is it prophetic (“a man of God” 2 Peter 1:20)? - A book in the Bible must have the authority of a spiritual leader of Israel (O.T. – prophet, king, judge, scribe) or and apostle of the church (N.T. – It must be based on the testimony of an original apostle.). C. Is it authentic (consistent with other revelation of truth)? D. Is it dynamic – demonstrating God’s life-changing power (Hebrew 4:12)? E. Is it received (accepted and used by believers – 1 Thessalonians 2:13)? (Norman L. Geisler & William Nix, A General Introduction To The Bible. pp. 137-144). Jude on the other hand had early patristic support.
Mmmm...it is a scholarly piece you link to but it doesn't address the inclusion of a quote from the Book of Enoch in verses 14-15 of Jude. Which is the bone I always have to pick with Jude. To torture yet another hoary metaphor, verse 14 sticks out like a sore thumb, at least to me. It is not consistent with the general character of the NT canon, like it doesn't belong there at all. And naturally, that raises questions about the entirety of Jude and not just that lone verse.
Well have not devoted much time lately to Jude. So my apologies. Been quite busy in other matters. However, remember an old conversation on Obadiah from years ago on how pastors and liturgy don't give his book much if any mention. As you would expect Charles H. Spurgeon of course found a way: Morning and Evening Charles H. Spurgeon July 23, 2017 Morning Reading Even thou wast as one of them. —Obadiah 1:11 Brotherly kindness was due from Edom to Israel in the time of need, but instead thereof, the men of Esau made common cause with Israel's foes. Special stress in the sentence before us is laid upon the word thou; as when Caesar cried to Brutus, "and thou Brutus"; a bad action may be all the worse, because of the person who has committed it. When we sin, who are the chosen favorites of heaven, we sin with an emphasis; ours is a crying offence, because we are so peculiarly indulged. If an angel should lay his hand upon us when we are doing evil, he need not use any other rebuke than the question, "What thou? What dost thou here?" Much forgiven, much delivered, much instructed, much enriched, much blessed, shall we dare to put forth our hand unto evil? God forbid! A few minutes of confession may be beneficial to thee, gentle reader, this morning. Hast thou never been as the wicked? At an evening party certain men laughed at uncleanness, and the joke was not altogether offensive to thine ear, even thou wast as one of them. When hard things were spoken concerning the ways of God, thou wast bashfully silent; and so, to on-lookers, thou wast as one of them. When worldlings were bartering in the market, and driving hard bargains, wast thou not as one of them? When they were pursuing vanity with a hunter's foot, wert thou not as greedy for gain as they were? Could any difference be discerned between thee and them? Is there any difference? Here we come to close quarters. Be honest with thine own soul, and make sure that thou art a new creature in Christ Jesus; but when this is sure, walk jealously, lest any should again be able to say, "Even thou wast as one of them." Thou wouldst not desire to share their eternal doom, why then be like them here? Come not thou into their secret, lest thou come into their ruin. Side with the afflicted people of God, and not with the world.
I appreciate your efforts but I am still stuck on how a book that made it into the canon (Jude) can quote from a book that was explicitly rejected from the canon (Enoch). Maybe I should just let it go.
Your interest in not letting it go is understandable. I'm searching on why some saw Judes epistle as paramount for inclusion. You gave such sources but the question is still not put to rest. Unless this was an early church wrangling due to the rise of regional metropolitans that is super bishops.
#26. To: redleghunter (#22)
(Edited)
We know it was about as controversial in some parts of the Empire at the time that it was a disputed book, much as the Revelation was. One hates to demote their importance but these are books that are in the almost-Apocryphal category. One hates to grade various scriptures against each other but the gospels are primary witnesses to which the others cannot compare and of course Paul's epistles (especially eight of the bunch) are considered as written directly by him and written to his churches and/or associates. And somewhere after the Gospels and the most authentic Paulian epistles, you work down the list and you find Jude and Revelation. There's a reason they were placed last in the canon and that is because they were controversial at the time of their adoption into the canon. Wiki is far from perfect but they summarize some of the issues well enough. Because this epistle is much shorter than 2 Peter, and due to various stylistic details, some writers consider Jude the source for the similar passages of 2 Peter.[29] However, other writers, noting that Jude 18 quotes 2 Peter 3:3 as past tense, consider Jude to have come after 2 Peter.[30] Some scholars who consider Jude to predate 2 Peter note that the latter appears to quote the former but excises the reference to the non-canonical book of Enoch.[31] Verses 14–15 contain a direct quotation of a prophecy from 1 Enoch 1:9. The title "Enoch, the seventh from Adam" is also sourced from 1 En. 60:1. Most commentators assume that this indicates that Jude accepts the antediluvian patriarch Enoch as the author of the Book of Enoch which contains the same quotation. However, an alternative explanation is that Jude quotes the Book of Enoch aware that verses 14–15 are in fact an expansion of the words of Moses from Deuteronomy 33:2.[37][38][39] This is supported by Jude's unusual Greek statement that "Enoch the Seventh from Adam prophesied to the false teachers", not concerning them.[40] The Book of Enoch is not considered canonical by most churches, although it is by the Ethiopian Orthodox church. According to Western scholars, the older sections of the Book of Enoch (mainly in the Book of the Watchers) date from about 300 BC and the latest part (Book of Parables) probably was composed at the end of the 1st century BC.[41] 1 Enoch 1:9, mentioned above, is part of the pseudepigrapha and is among the Dead Sea Scrolls [4Q Enoch (4Q204[4QENAR]) COL I 16–18].[42] It is generally accepted by scholars that the author of the Epistle of Jude was familiar with the Book of Enoch and was influenced by it in thought and diction.[43] 2 Peter is another problematic member of the canon. Eusebius and Origen both had conflicted views of all the books of the Antilegomena. Wiki only scratches the surface of the canon decently but their broad outline is not wrong on the facts.
Come up with any info...(or theories?)
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#4. To: All (#3)
#6. To: goldilucky (#4)
That is right here. And next to him is the Angel Raphael casting him in there.
#7. To: Tooconservative (#6)
(Edited)
#8. To: goldilucky (#7)
Look closer at here cause the angel is to the right of the black devil that's leering at Raphael.
#9. To: Tooconservative (#8)
(Edited)
#10. To: goldilucky, redleghunter (#9)
And I should make you aware there are two biblical Enoch's https://en.wikipedia.org/wiki/Enoch_(son_of_Cain)
14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, The second Enoch was related to Noah. Noah was born in Borno, Ethiopia.
#12. To: Tooconservative (#10)
redleghunter can tell you that I am pretty ambivalent about the Book of Enoch and of Jude.
#13. To: redleghunter (#12)
(Edited)
Jude on the other hand had early patristic support.
#15. To: Tooconservative (#13)
#16. To: redleghunter (#15)
#22. To: Tooconservative (#16)
Replies to Comment # 22. I'm searching on why some saw Judes epistle as paramount for inclusion.
Part of Jude is very similar to 2 Peter (mainly 2 Peter chapter 2), so much so that most scholars agree that there is a dependence between the two, i.e., that either one letter used the other directly, or they both drew on a common source.[28] The Epistle of Jude references at least two other books, with one being non-canonical in all churches and the other non-canonical in most churches. Verse 9 refers to a dispute between Michael the Archangel and the devil about the body of Moses. Some interpreters understand this reference to be an allusion to the events described in Zechariah 3:1-2.[32][33] The classical theologian Origen attributes this reference to the non-canonical Assumption of Moses.[34] According to James Charlesworth, there is no evidence the surviving book of this name ever contained any such content.[35] Others believe it to be in the lost ending of the book.[35][36]
The first major church historian, Eusebius,[4] who wrote his Church History c. AD 325, applied the Greek term "antilegomena" to the disputed writings of the Early Church: Among the disputed writings, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. Among the rejected writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. And among these some have placed also the Gospel according to the Hebrews, with which those of the Hebrews that have accepted Christ are especially delighted. And all these may be reckoned among the disputed books.
The Epistle to the Hebrews had earlier been listed:[5] It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews, saying that it is disputed by the Church of Rome, on the ground that it was not written by Paul.
Codex Sinaiticus, a 4th-century text and possibly one of the Fifty Bibles of Constantine, includes the Shepherd of Hermas and the Epistle of Barnabas. The original Peshitta (NT portion is c. 5th century) excluded 2 and 3 John, 2 Peter, Jude, and Revelation. Some modern editions, such as the Lee Peshitta of 1823, include them.
#28. To: redleghunter, Tooconservative (#22)
I'm searching on why some saw Judes epistle as paramount for inclusion.
End Trace Mode for Comment # 22.
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