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Journal articles on the topic 'Gog en Magog'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Railton, Nicholas M. "Gog and Magog: the History of a Symbol." Evangelical Quarterly 75, no. 1 (April 16, 2003): 23–43. http://dx.doi.org/10.1163/27725472-07501002.

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All three monotheistic religions face the same problem posed by prophetical-apocalyptic passages in their holy texts: Can names of people and place names be identified with historical persons, places and events? This study reveals inherent difficulties in such an exegetical approach. The war against ‘Gog’ has proved to be a very flexible form of political rhetoric. While men of varying religious convictions have neatly divided the world into God’s camp and an evil empire, they have instrumentalised and politicised eschatological imagery and fitted it into their own socio-political setting. The author reveals how the Gog-Magog oracle has shaped the thought and coloured the judgements of believers in their relations to other ethnic and religious groups.

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Marriott, James. "The end of the empire of Gog and Magog." Soundings 35, no. 35 (March 1, 2007): 76–91. http://dx.doi.org/10.3898/136266207820465804.

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Jackson, Alicia R. "Wesleyan Holiness and Finished Work Pentecostal Interpretations of Gog and Magog Biblical Texts." Journal of Pentecostal Theology 25, no. 2 (September 10, 2016): 168–83. http://dx.doi.org/10.1163/17455251-02502002.

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This article surveys both Wesleyan Holiness and Finished Work Pentecostal interpretations of the Gog and Magog biblical texts (Ezekiel 38–39 and Rev. 20.7–10), examines the theology of these interpretations (observing the influence of dispensational eschatology), and evaluates how such theology affects Pentecostal mission, ethics, and politics. As dispensationalism dominated Pentecostal eschatology, readings of these texts reflected eager anticipation of the coming annihilation of God’s enemies in the Gog and Magog war or wars. Celebration of violence against those nations considered ‘doomed to divine destruction’ altered missional, ethical, and political perspectives toward these nations and peoples, contradicting the following values of early Pentecostals: (1) embrace of pacifism, (2) expectation for Christ’s imminent return, and (3) evangelistic zeal for all nations. This article demonstrates the dangers of dispensational eschatology and calls for the articulation of hopeful eschatologies that align more copacetically with Pentecostal values.

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Fatkhullah, Faiz Karim, Tajudin Nur, I. Syarief Hidayat, and Undang Ahmad Darsa. "Gog and Magog (Yakjuj wa Makjuj) Stories in Sundanese Manuscripts." OKARA: Jurnal Bahasa dan Sastra 13, no. 1 (May 31, 2019): 17. http://dx.doi.org/10.19105/ojbs.v13i1.2233.

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5

Montgomery, James. "Spectral Armies, Snakes, and a Giant from Gog and Magog." Medieval History Journal 9, no. 1 (April 2006): 63–87. http://dx.doi.org/10.1177/097194580500900104.

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6

Soares, Paulo Roberto de Núñez. "A representação dos povos de Gog e Magog no mapa de Hereford e a percepção da alteridade na baixa Idade Média." Tempo 18, no. 33 (2012): 217–41. http://dx.doi.org/10.1590/s1413-77042012000200009.

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O mapa-múndi de Hereford, maior mapa que sobreviveu à Idade Média, apresenta uma síntese do conhecimento medieval sobre o mundo. Entre seus diversos conjuntos iconográficos, a representação dos povos distantes ocupa espaço relevante. A análise da representação dos povos de Gog e Magog, que têm a descrição mais completa, nos ajuda a compreender a percepção medieval do Outro.

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Pocock, J. G. A. "Between Gog and Magog: The Republican Thesis and the Ideologia Americana." Journal of the History of Ideas 48, no. 2 (April 1987): 325. http://dx.doi.org/10.2307/2709561.

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8

Fischer, Ilse. "Constant term formulas for refined enumerations of Gog and Magog trapezoids." Journal of Combinatorial Theory, Series A 158 (August 2018): 560–604. http://dx.doi.org/10.1016/j.jcta.2018.04.008.

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Delgado Pérez, Mª Mercedes. "El muro de Gog y Magog según el Atar Al-Bilád de Al-Qazwini." Philologia Hispalensis 2, no. 14 (2000): 183–92. http://dx.doi.org/10.12795/ph.2000.v14.i02.17.

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Olszewska, Karolina. "Smok, Bestia, Fałszywy Prorok, Gog i Magog jako antagoniści Boga w Apokalipsie." Teologia i Człowiek 26, no. 2 (November 12, 2014): 161. http://dx.doi.org/10.12775/ticz.2014.022.

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11

Garnier, Sébastien. "La notice « ṣifat sadd Yāgūg wa-Māgūg » dans le Kitāb al-Masālik wa-l-mamālik d’Ibn Ḫurdād̠bih : une feintise réussie." Arabica 60, no. 5 (2013): 602–37. http://dx.doi.org/10.1163/15700585-12341282.

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Résumé Et si Sallām n’avait jamais existé que dans l’imagination toute fabulatrice d’Ibn Ḫurdād̠bih qui aurait alors recouru à cette forgerie en vue de doter son Routier d’une entrée, en bonne et due forme, sur la barrière prétendument bâtie par le Bicornu face aux peuples de Gog et Magog ? La présente contribution a pour objectif de tester cette proposition pour conclure que ce ḫabar purement littéraire allait s’imposer en quelques décennies comme un discours de vérité.

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12

Gow, Andrew. "Gog and Magog On Mappaemundi and Early Printed World Maps: Orientalizing Ethnography in the Apocalyptic Tradition." Journal of Early Modern History 2, no. 1 (1998): 61–88. http://dx.doi.org/10.1163/157006598x00090.

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AbstractGog and Magog, the apocalyptic destroyers prophesied in the book of Revelations, gave concrete expression to the apocalyptic climate that dominated medieval thinking about the future-and the present. They permeated medieval texts and appeared in most maps of the world. Historians are coming to understand medieval and early modern world maps not primarily as rather primitive technical tools but as cultural documents. Such maps expressed in graphic form the world view(s) of medieval elites (princely, scholarly, mercantile). The traditional contents of mappaemundi and early printed maps place them firmly in the tradition of medieval learning, yet they show signs very early on of skeptical and "empirical" questioning directed at received (mainly ancient) wisdom concerning the existence, location, population, and qualities of traditional cartographic *topoi (e.g., the kingdom of Prester John). As Renaissance source-scholarship, rules of evidence, and overseas exploration reshaped cartography, world maps underwent both a rapid transformation into sources of up-to-date information and a certain retrenchment of traditional contents, especially in distant and marginal areas. Gog and Magog are among the principal remnants of the medieval dream of the world. They appear, often with reference to Marco Polo, on world maps well into the seventeenth century. Early modern Europeans continued to view much of the world through medieval lenses.

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13

Haining, Thomas Nivison. "Storm from the East: a Review Article." Journal of the Royal Asiatic Society 4, no. 2 (July 1994): 251–54. http://dx.doi.org/10.1017/s1356186300005472.

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These words of the thirteenth-century Hungarian chronicler, Bishop Thomas of Spalato, are not untypical of many descriptions of the consequences of the creation of the Mongol nation (ulus) by Chinggis Khan in 1206 and the subsequent expansion of the Chinggisid Empire. They accord with the popular concept of the Mongol hordes, known by Europeans of the thirteenth century as the Tartars, and believed to be the descendants of Gog and Magog who had broken forth from behind the Alexandrian Iron Gates at Derbend to destroy European culture and Christianity.

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Strine, C. A. "On the Compositional Models for Ezekiel 38-39: A Response to William Tooman’s Gog of Magog." Vetus Testamentum 67, no. 4 (October 13, 2017): 589–601. http://dx.doi.org/10.1163/15685330-12341297.

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Abstract William Tooman’s monograph Gog of Magog: Reuse of Scripture and Compositional Technique in Ezekiel 38-39 has quickly become a seminal study of Ezek 38-39. This article examines and critiques Tooman’s influential position that Ezek 38-39 were composed by a method called thematic pastiche, which only emerged in second temple Jewish texts. By showing inconsistencies in the limits of what constitutes thematic pastiche and by re-examining the evidence that Ezek 38-39 depends upon Joel 1:6; 2:27; 3:1-2; Isa 62:2; 66:18-19, this article demonstrates that Joel 3:1-2 and Isa 66:18-19 may even reuse Ezek 39:21, 29 as source texts, thus re-opening the search for which texts provide the compositional model for the Gog oracles. As a logical consequence of that finding, this article highlights problems with Tooman’s widely adopted proposal, albeit provisional, that Ezek 38-39 dates from the 4th to 2nd century bce.

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Sáenz-López Pérez, Sandra. "La representación de Gog y Magog y la imagen del Anticristo en las cartas náuticas bajomedievales." Archivo Español de Arte 78, no. 311 (September 30, 2005): 263–76. http://dx.doi.org/10.3989/aearte.2005.v78.i311.181.

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16

Scherb, V. I. "Assimilating Giants: The Appropriation of Gog and Magog in Medieval and Early Modern England." Journal of Medieval and Early Modern Studies 32, no. 1 (January 1, 2002): 59–84. http://dx.doi.org/10.1215/10829636-32-1-59.

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17

Block Friedman, John. "Gog and Magog by Any Other Name: A Propagandistic Use of the Legend’s Outlines." Viator 50, no. 2 (July 2019): 307–50. http://dx.doi.org/10.1484/j.viator.5.123302.

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18

Ducène, Jean-Charles. "Gog and Magog in early Eastern Christian and Islamic sources. Sallam's quest for Alexander's Wall." Central Asian Survey 31, no. 1 (March 2012): 105–8. http://dx.doi.org/10.1080/02634937.2011.603258.

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19

Spector, S. "Gog and Magog in the White House: Did Biblical Prophecy Inspire the Invasion of Iraq?" Journal of Church and State 56, no. 3 (March 28, 2013): 534–52. http://dx.doi.org/10.1093/jcs/cst003.

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20

Smith, Calvin. "Revolutionaries and Revivalists: Pentecostal Eschatology, Politics and the Nicaraguan Revolution." Pneuma 30, no. 1 (2008): 55–82. http://dx.doi.org/10.1163/157007408x287777.

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AbstractIn 1979 Nicaragua's Sandinista guerrillas seized power with the help of revolutionary Christians. Yet by virtue of their eschatology and worldview, classical Pentecostals in Nicaragua were less enthusiastic. Premillennialism, otherworldliness and a focus on evangelism generated an apoliticism that was wholly unacceptable to a collectivist, this-worldly regime keen to co-opt the Church to help establish its vision of heaven on earth. Meanwhile, Sandinista antipathy towards Israel, close links with the East Bloc (traditionally associated with biblical Gog and Magog), and the sometimes brutal repression of evangelicals all contributed to a dispensational perception of an apocalyptic, dualistic struggle between good and evil. Thus, eschatology played an important role in shaping the nature of Pentecostal-Sandinista relations.

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21

Oh, Jonghyeon. "A Study on the changing image of Gog and Magog -Focus on illustrations in lutheran bible." Journal of School Social Work 74 (May 31, 2019): 191–217. http://dx.doi.org/10.37924/jssw.74.7.

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22

O'quinn, Daniel. "The gog and the magog of Hunnish desolation: De Quincey, kant and the practice of death." Nineteenth-Century Contexts 20, no. 3 (January 1997): 261–86. http://dx.doi.org/10.1080/08905499708583451.

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23

deSilva, David A. "Booklist: Gog and Magog: Ezekiel 38-39 as Pre-text for Revelation 19,17-21 and 20,7-10." Journal for the Study of the New Testament 26, no. 1 (September 2003): 127–28. http://dx.doi.org/10.1177/0142064x0302600109.

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24

Boxall, I. "Review: Gog and Magog. Ezekiel 38-39 as Pre-text for Revelation 19,17-21 and 20,7-10." Journal of Theological Studies 54, no. 1 (April 1, 2003): 265–68. http://dx.doi.org/10.1093/jts/54.1.265.

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25

Cook, Stephen L. "Isaiah 14: The Birth of a Zombie Apocalypse?" Interpretation: A Journal of Bible and Theology 73, no. 2 (March 10, 2019): 130–42. http://dx.doi.org/10.1177/0020964318820592.

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Isaiah 14, a text about the infamous fall into the netherworld of a proud celestial being, has played a key role in the history of biblical understanding. In particular, the netherworld eschatology shaped Israelite end-time beliefs, or apocalyptic eschatology. In Isaiah 14, before readers’ eyes, a transcendent archetype, the ill-fated “Shining One,” materializes on earth as an historical figure, King Sargon II of Assyria. Later, the idea of an “incarnation” of the Shining One as an earthly entity evolves as a key catalyst of a radical new religious imagination. In Ezekiel 38–39, the Shining One becomes “incarnate” as Gog of Magog, a monstrous, but real, apocalyptic “zombie.” Editors first reworked Isaiah 14 as a prophecy of Babylon’s fall and later redeployed the text to depict a final, end-time reversal of Babylon’s hubris.

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Venturini, Santiago. "La invención de un catálogo. Políticas de traducción en editoriales literarias recientes de Argentina." Literatura: teoría, historia, crítica 19, no. 2 (July 1, 2017): 183–201. http://dx.doi.org/10.15446/lthc.v19n2.63372.

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Este artículo se propone pensar el alcance de la noción de “política de traducción” en un conjunto de editoriales literarias recientes de Argentina que hacen de la traducción una operación central para el diseño de sus catálogos (Bajo la Luna, Gog y Magog, Fiordo, Dedalus y Mardulce, entre otras). Si la política de traducción puede pensarse como el resultado de un planeamiento y una serie de decisiones — explícitas o implícitas— sobre lo traducido, este trabajo analiza los modos en que esta política se expone en los catálogos y muestra que no solo responde al proyecto específico de cada editorial. Existen ciertas regularidades que permiten afirmar que toda política de traducción se relaciona con la posición que una editorial ocupa en el espacio nacional del libro, pero también con una jerarquía global de las lenguas de traducción que interactúan en el espacio transnacional del libro.

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Netton, Ian Richard. "Towards a Modern Tafsīr of Sūrat al-Kahf: Structure and Semiotics." Journal of Qur'anic Studies 2, no. 1 (January 2000): 67–87. http://dx.doi.org/10.3366/jqs.2000.2.1.67.

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Sūrat al-Kahf may be said to have a special fascination for students of the Qur'an: outside Sūrat Yūsuf, it contains some of the longest pieces of extended narrative in the text, i.e. the story of the ‘Companions of the Cave’ (Aṣḥāb al-kahf), and the story of the mystical encounter between Mūsā and the unnamed Sage, identified by the commentators as al-Khiḍr. In addition there are important sections which deal with Dhū 'l-Qarnayn and Gog and Magog. This paper examines the sūra from the joint perspectives of structure and semiotics, attempts to identify what I have characterised elsewhere as the theologemes, and seeks to discover the major archetypes of the sūra, together with their functions. In the course of all this it delineates the principal messages which underpin the text, through the medium of its structuralist and semiotic methodology. Everything signifies. And the Holy Qur'an is a text replete with signs.

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Palmer, James T. "The Otherness of Non-Christians in the Early Middle Ages." Studies in Church History 51 (2015): 33–52. http://dx.doi.org/10.1017/s0424208400050099.

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Non-Christian ‘others’ were crucial to the definition of early medieval Christendom. Many groups certainly found it important to generate a sense of belonging through shared practice, history and ideals. But the history of Christianity was a story of conflict, which from the very beginning saw a community of believers struggling against Jews and ‘pagan’ Romans. At the end, too, Christ warned there would be ‘false prophets’ and tribulations, and John of Patmos saw the ravages of Gog and Magog against the faithful. When many early medieval Christians looked at ‘religious others’, they saw not so much ‘members of religions’, as they did people defined by typologies and narratives designed to express the nature and trajectory of Christendom itself. This has been a recurring theme in scholarship which has sought to understand Christian views of pagans, Muslims and Jews in the period, but the effect and purpose of such rhetoric is not always fully appreciated.

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Caiozzo, Anna. "Emeri van Donzel et Andrea Schmidt, Gog and Magog in Early Eastern Christian and Islamic Sources. Sallam’s Quest for Alexander." Médiévales 67, no. 67 (December 31, 2014): 187–89. http://dx.doi.org/10.4000/medievales.7325.

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Kochanek, Piotr. "Klauzura północno-wschodniej Azji na mapach średniowiecznych i wczesnonowożytnych." Vox Patrum 65 (July 15, 2016): 211–344. http://dx.doi.org/10.31743/vp.3504.

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The present article explores 44 medieval and early modern world maps. The subject of research are three graphic topoi, that evoke the image of the biblical and historical enemy from the north: Gog and Magog, Caspian Gates (Portae Caspiae) and the inclosed nations (inclusae nationes). These topoi were localized in north-east Asia. For this reason the title of the article includes the concept of the enclosed area of north-east Asia. There are also analyzed vignettes of the cities, which are located on the territory of the enclosed area. The aim of the article is to show the changes which over several centuries have occurred within the interpretation of these three topoi. This evolution has been closely associated with the expansion of geographical horizon of Europeans. Geopolitical and historical changes were also an important factor of this evolution. All these elements have an impact on the way of looking at the enclosed area of north-east Asia. Important factor was also philosophy and theology. Slows fear of the enemy from the north gave way to curiosity, and curiosity prompted the Europeans to get to know this part of Asia. Graphical topos has been replaced by geographical knowledge, that has been transferred to the maps.

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PETERSON, MARK. "WHY THEY MATTERED: THE RETURN OF POLITICS TO PURITAN NEW ENGLAND." Modern Intellectual History 10, no. 3 (October 24, 2013): 683–96. http://dx.doi.org/10.1017/s1479244313000267.

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Puritans had big stories to tell, and they cast themselves big parts to play in those stories. The fervent English Protestants who believed that the Elizabethan Church urgently needed further reformation, and the self-selecting band among them who went on to colonize New England, were sure that they could re-create the churches of the apostolic age, and eliminate centuries’ worth of Romish accretions. By instituting scriptural forms of worship, these purified churches might have a beneficial influence on the state as well, and bring about the rule of the godly. If a purified English church and state could inaugurate reformation across all of Christendom, spread the gospel to infidels around the globe, and usher in the millennium, then all the better. In 1641, an anonymous tract called A Glimpse of Sions Glory announced that the new puritan-controlled Parliament would bring on “Babylon's destruction . . . The work of the day [is] to give God no rest till he sets up Jerusalem in the praise of the whole world.” The leading minister of colonial Boston at the time, John Cotton, predicted that as soon as 1655, as Michael Winship summarizes Cotton: the states and Christian princes of Europe, under irresistible supernatural influence, would have instituted congregationalism [Massachusetts’ form of church polity] and overthrown Antichrist and Muslim Turkey. The example of their churches’ pure Christianity would have brought about the conversion of Jews and pagans across the globe. Thereafter, the churches of Christ would enjoy the millennium's thousand years of peace before the climactic battle with Gog and Magog at the end of time. Those are big stories.

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Paciorek, Piotr M. "Czas kresu czasów w literaturze apokaliptycznej." Vox Patrum 62 (September 4, 2014): 383–425. http://dx.doi.org/10.31743/vp.3592.

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In this article titled “The Time of the End of Times in the Apocalyptical Literature” the author presents the study about the biblical vision of the final time which concern two domains christological and ecclesiological. This patristic study pertains to several subjects set forth in section and sub-section titles, such as: Christ as the Eternal Day of God, the Parousia as the Second Coming of Christ, the Day of Judgement, the Great Tribulation or Persecution (Mt 24: 21; Mk 13: 19; por. Dan 12: 1), “the great distress” (Rev 7: 14), the time of Pagans persisting for forty two months, the fall of Jerusalem (Mt 24: 1-3; Mk 13: 1-4; Lk 21: 5-7. 20), “abomination of desolation” (Dan 9: 27; 11: 3; 12: 11), Gog and Magog from the vision of Ezekiel (Ezek 38-39) and Apokalypse (Rev 20: 8), a great apostasy will be a prelude to the Second Coming of Christ, “a hundred and forty-four thousand who had his [Lamb’s] name and his Father’s name written on their foreheads [and] who had been ransomed from the earth” (Rev 14: 1. 3), Antichrist (1Jn 2: 18. 22; 4: 2-3; 2Jn 7) and his time three and a half years (Rev 11: 9. 11) or forty-two months (Rev 11: 2; 13: 5). The Antichrist refers to the ruling spirit of error, the enemy of the Gospel, and the opponent of Christ who will precede His Second Coming and the end of the world. He is the incarnation of wickedness, pride, and hostility toward Christ’s redemptive work. This section delves into the number 666 (Rev 13: 18; 15: 2), false prophets (2Pet 2: 1), false teachers (2Pet 2: 1). In the biblical apocalyptic literature we can find a few visions of the cosmic catastrophes and cataclysms such as “earthquakes” (Mt 24: 7; Mk 13: 8), “famines” (Mt 24: 7; Mk 13: 8). In this study, appeared the theory of Millenarianism (from Latin mille) or chiliasm (from Greek c…lioi) based on a literal interpretation of Apocalypse (Rev 20: 2-7) which interpretation teaches that the visible personal rule of Christ on earth will last for a duration of a thousand years before the end of the world. Two themes are given special study in this article. First is the distinction of the interpretation of time. Second, is the interpretation of the prophetic announcements and eschatological visions from the Bible, and the potential influence of the ancient apocalyptic stories and writings in the redaction of the Bible. As to the first theme, the application of Greek distinction of concept of time as duration (crÒnoj) from time as fulfilment and accomplishment (kairÒj) to the Hebrew conception of time is problematic. Substantial biblical concept of time is an event which pertains to time, otherwise as time having specific event, more then a time extending indefinite time. In the theological perspective, perception of time is therefore an action of God. From the very beginning to the end of Biblical History, time is the means of God’s deeds of salvation. Thence for the biblical author, the historic-redemptive (salvation) concept of the world appears before his metaphysical conception. This concept is also readily apparent in the description of the seven days from the ancient Semitic cosmogony well-known from the Book of Genesis. This topic contains an important christological and messianic aspect. The history of the world become conditioned and dependant, defined and designated by the existence of the Word of God, Creation and Incarnation by the birth of the Son of God, fulfilment of time by the second coming of the Son of Man siting at the right hand of God (Mk 16: 19; Heb 12: 2), the end of time by the judgement of God. One can speak of christological concept of time and also of christological concept of the world. The discussion of the second theme revolves around the interpretation of the Fathers of the Church on apocalyptic writings. This analysis of the meaning of the apocalyptical symbols is presented according to the interpretation of the Fathers of the Church, starting with all commentary of the Book of Revelation written from the beginning to the 12th Century. Outstanding among Greek and Latin writers from the ancient time through the Middle Ages are: Papias of Hierapolis, Justin Martyr, Hippolytus, Irenaeus of Lyon, Origen, Tertullien, Lactance, Eusebius of Caesarea, Didymus of Alexandria, Victorinus of Pettau, Gregory of Nyssa, Jerome, Augustine of Hippo, Quodvultdeus, Primasius, Caesarius of Arles, Gregory the Great, Isidore of Seville, Raban Maur, Bede the Venerable, Ambroise Autpert, Beatus of Liébana, Rupert of Deutz, Joachim of Fiore, Richard of Saint-Victor. It is well known that, between the years 200 B.C. and 150 A.D., prophetic writings appeared in certain Jewish or Christian circles. These prophetic writings were called Apocalypses. After a careful analysis, this article hypothesizes that the Bible is influenced by this ancient apocalyptic literature. The Biblical Apocalyptic Literature was dependent upon formularies and expressions used in the ancient Apocalyptic Literature. Some symbols or apocalyptic numbers were accepted from the ancient Literature, sometimes diminishing and sometimes enlarging their meaning. On the basis of formularies and symbols from Biblical Apocalyptic, the Fathers of the Church built their own historical-theological interpretation of eschatological events. In the Bible, both Old and New Testaments, there are prophetic announcements and eschatological visions. The New Testament is a repetition of those visions and those announcements made in the Old Testament. The Book of Revelation is the conclusion of those announcements and the accomplishment of those visions. An example of this use of the apocalyptical symbols in the theological and historical contexts by the Christian writers is found in the interpretation of the vision of Gog and Magog. The vision of the Gog and Magog was usually interpreted in the historical context. They were identified with Goths, Barbaric people who invaded and conquered most of the Roman Empire in the 3rd, 4th, and 5th centuries. Yet this epic figure is reinterpreted with the turn of each new century. In the new historical context, the writers give a new interpretation, but the theology of these symbols remains the same.

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Burnett, Charles, and Patrick Gautier Dalché. "Attitudes Towards the Mongols in Medieval Literature: The XXII Kings of Gog and Magog from the Court of Frederick II to Jean de Mandeville." Viator 22 (January 1991): 153–68. http://dx.doi.org/10.1484/j.viator.2.301320.

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34

Coulon, Jean-Charles. "Emeri van Donzel et Andrea Schmidt, Gog and Magog in Early Eastern Christian and Islamic Sources. Sallām’s Quest for Alexander’s Wall, Leyde-Boston, Brill (« Brill’s inner Asian library », 22), 2010, xi+271 p., ISBN 978-90-04-17416-0, 101 €." Arabica 60, no. 1-2 (2013): 214–17. http://dx.doi.org/10.1163/157005812x640984.

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Dickens, Mark. "Emeri Van Donzel and Andrea Schmidt: Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall. (Brill's Inner Asian Library.) xx, 271 pp., 12 plates. Leiden and Boston: Brill, 2010. €99. ISBN 978 90 04 17416 0." Bulletin of the School of Oriental and African Studies 75, no. 1 (February 2012): 159–61. http://dx.doi.org/10.1017/s0041977x11000930.

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Rippin, Andrew. "God and Magog in early Eastern Christian and Islamic sources: Sallam's quest for Alexander's wall." Islam and Christian–Muslim Relations 22, no. 3 (July 2011): 372–73. http://dx.doi.org/10.1080/09596410.2011.586526.

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Marojević, Radmilo. "Specifične morfeme i inovacije u strukturi vrsta riječi - na građi Njegoševog "Šćepana Malog"." Zbornik radova Filozofskog fakulteta u Pristini 51, no. 1 (2021): 265–83. http://dx.doi.org/10.5937/zrffp51-30634.

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U ovom radu razmatraju se prefiksoidi |po|, |pri|, |pre| i |naj| i njihovi prefiksalni homonimi (1), postfiksi |zi|, |kolik| i |god| (2), homonimija rječce ne i prefiksa |ne| (3), kao i inovacije u vrstama riječi (4). U radu se primjenjuje poredbena analiza primjerâ iz Šćepana Malog s kontekstima iz Gorskog vijenca, Luče mikrokozma i Njegoševe meditativne proze.

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Austin, Denise A., and Togtokh-Ulzii Davaadar. "Pentecostalism in Mongolia." Inner Asia 22, no. 2 (November 4, 2020): 277–98. http://dx.doi.org/10.1163/22105018-12340151.

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Abstract Pentecostal missionaries arrived in Mongolia as early as 1910 but the socialist government expelled all missionaries in 1924. By the time socialism collapsed in 1990, there were no more than 20 Christians in the whole nation. However, estimates suggest that there are now around 100,000 adherents, most of whom are Pentecostal. While some scholars have analysed the history of Christianity in Mongolia, little research has explored this significant subset. Mongolia Assemblies of God (MAOG—Монголын Бурханы Чуулган) was one of the first and fastest growing Christian denominations. It currently comprises around 2000 adherents, as well as over 200 graduates from its ministry training college. Using MAOG as a case study, this research argues that the rise of Pentecostalism in Mongolia is owing to its ‘ends of the earth’ mission; cultural protest movement; lure of modernity; imagined community; empowerment through transnational mobility; theology of divine ‘calling’; and contribution toward civil society.

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Kim, Yoon-Sook. "A Comparative Study on the Idea of ‘God and Man’ in Eden Myth (󰡔The Old Testament󰡕) and Mago Myth (󰡔Jingshimgrok󰡕)." Journal of Korean Sundo Culture 19 (August 31, 2015): 195–246. http://dx.doi.org/10.35573/jksc.19.6.

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Lee, Lydia. "The enemies within: Gog of Magog in Ezekiel 38–39." HTS Teologiese Studies / Theological Studies 73, no. 3 (February 8, 2017). http://dx.doi.org/10.4102/hts.v73i3.4541.

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The most extensive descriptions of Gog and Magog in the Hebrew Bible appear in Ezekiel 38–39. At various stages of their political career, both Reagan and Bush have linked Gog and Magog to the bêtes noires of the USA, identifying them either as the ‘communistic and atheistic’ Russia or the ‘evil’ Iraq. Biblical scholars, however, seek to contextualise Gog of Magog in the historical literary setting of the ancient Israelites. Galambush identifies Gog in Ezekiel as a cipher for Nebuchadnezzar, the Babylonian king, who acted as Judah’s oppressor in the 6th century BCE. More recently, Klein concludes that Gog, along with his companions, is ‘eine Personifikation aller Feinde, die Israel im Buch Ezechiel gegenüberstehen’. Despite their differences in detail, these scholars, such as Reagan and Bush, work with a dualism that considers only the features of Judah’s enemies incorporated into Gog’s characteristics. Via an analysis of the semantic allusions, literary position and early receptions of Ezekiel 38–39, this article argues that Gog and his entourage primarily display literary attributes previously assigned to Judah’s political allies.

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Mercier, Jacques. "La fascination de Gog et Magog." Terrain, no. 71 (April 11, 2019). http://dx.doi.org/10.4000/terrain.18272.

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Swindell, Anthony C. "Gog and Magog in Literary Reception History: The Persistence of the Fantastic." Journal of the Bible and its Reception 3, no. 1 (January 1, 2016). http://dx.doi.org/10.1515/jbr-2016-1003.

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AbstractOf all biblical topoi within the repertoire of Western culture, the Gog and Magog narratives have a presence in literary reception history that far outweighs their slender beginnings. They tend also to be an alien element in the metanarratives in which they occur. Even in their earliest biblical manifestation, the ‘Go’ narratives seem to have been grafted onto an existing text. Almost always, their use implies the recovery of the archaic as a means of replenishing or revitalizing present culture. At the same time they persistently signal the phenomenon of the unassimilable in human experience. The topos of Gog of the land of Magog in Ezekiel 38–39 modulates into the twin apocalyptic figures of Gog and Magog of Revelation 20:8–9. Later they become part of the conceptualization of the cultural Other, the uncivilized hordes which must be kept at bay. In European literature they assume a plastic form as representations of what is excluded from culture. In British literature (with which we will be chiefly concerned) they occupy an ambiguous position as figures of the defeated paganism which Christianity has replaced and yet as symbols of a hopeful or whimsical alterity which resists the language, the hegemonic discourse, of the status quo.

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Moger, Jourden Travis. "Gog at Vienna: Three Woodcut Images of the Turks as Apocalyptic Destroyers in Early Editions of the Luther Bible." Journal of the Bible and its Reception 3, no. 2 (January 1, 2016). http://dx.doi.org/10.1515/jbr-2016-2004.

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AbstractThree woodcut illustrations by different artist in early editions of Martin Luther’s German Bible depict the 1529 Siege of Vienna by Ottoman Turks under Suleiman I as the fulfillment of the prophecy of “Gog and Magog,” the biblical destroyers in both the Book of Ezekiel and the Apocalypse. A marginal annotation also associates Gog and Magog with the historical Tartars and the legendary Red Jews. This article examines the images in light of their historical and theological contexts. It uses Luther’s theology, as it developed in the wake of the siege, to interpret the illustrations, and the illustrations to explain Luther’s theology, specifically his sola scriptura doctrine. A curious but often overlooked detail in one of the images is reinterpreted: a crescent moon atop the spire of St. Stephen’s Cathedral. This detail is puzzling since the siege failed and the Turks never entered the city. The Islamic symbol where it does not belong can be read as the artist’s subtle condemnation of the Catholic faith. This interpretation aligns with Luther’s polemical attacks on both Islam and Catholicism and his association of the two.

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Beveridge, Andrew, Ian Calaway, and Kristin Heysse. "De Finetti Lattices and Magog Triangles." Electronic Journal of Combinatorics 28, no. 1 (February 12, 2021). http://dx.doi.org/10.37236/9246.

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The order ideal $B_{n,2}$ of the Boolean lattice $B_n$ consists of all subsets of size at most $2$. Let $F_{n,2}$ denote the poset refinement of $B_{n,2}$ induced by the rules: $i < j$ implies $\{i \} \prec \{ j \}$ and $\{i,k \} \prec \{j,k\}$. We give an elementary bijection from the set $\mathcal{F}_{n,2}$ of linear extensions of $F_{n,2}$ to the set of shifted standard Young tableau of shape $(n, n-1, \ldots, 1)$, which are counted by the strict-sense ballot numbers. We find a more surprising result when considering the set $\mathcal{F}_{n,2}^{1}$ of minimal poset refinements in which each singleton is comparable with all of the doubletons. We show that $\mathcal{F}_{n,2}^{1}$ is in bijection with magog triangles, and therefore is equinumerous with alternating sign matrices. We adopt our proof techniques to show that row reversal of an alternating sign matrix corresponds to a natural involution on gog triangles.

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Ayyer, Arvind, Robert Cori, and Dominique Gouyou-Beauchamps. "Monotone Triangles and 312 Pattern Avoidance." Electronic Journal of Combinatorics 18, no. 2 (November 7, 2011). http://dx.doi.org/10.37236/2022.

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We demonstrate a natural bijection between a subclass of alternating sign matrices (ASMs) defined by a condition on the corresponding monotone triangle which we call the gapless condition and a subclass of totally symmetric self-complementary plane partitions defined by a similar condition on the corresponding fundamental domains or Magog triangles. We prove that, when restricted to permutations, this class of ASMs reduces to 312-avoiding permutations. This leads us to generalize pattern avoidance on permutations to a family of words associated to ASMs, which we call Gog words. We translate the gapless condition on monotone triangles into a pattern avoidance-like condition on Gog words associated. We estimate the number of gapless monotone triangles using a bijection with $p$-branchings.

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İNAN ALİYAZICIOĞLU, Zeynep. "Orta çağ Avrupa’sında Çizilen Dünya Haritalarında Ye’cûc ve Me’cûc (Gog ve Magog) Halkının/Ülkesinin Tasviri." Cihannüma: Tarih ve Coğrafya Araştırmaları Dergisi, July 13, 2021, 1–44. http://dx.doi.org/10.30517/cihannuma.970781.

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"GILBERT MARSHAL (III), EARL OF PEMBROKE." Camden Fifth Series 47 (July 2015): 337–93. http://dx.doi.org/10.1017/s0960116315000147.

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Notification that moved by love of God and reverence for Lord Pope Gregory the earl grants to the abbey his patronage of the church of St Leonard of Magor, Gwent, with its chapels and everything else belonging to it. Chepstow. 23 February 1238.B= Rome, Biblioteca Apostolica Vaticana, Register of Pope Innocent IV, fo. 474v (s. xiii).

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