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text:
Silicon Valley Bank Hires New Chief Information Officer
"Beth is a great addition to our team with experience that will help us better serve our clients, and take advantage of disruptive financial tools," said Bruce Wallace, Chief Operations Officer, Silicon Valley Bank. "As we continue to grow, expand internationally and work with clients large and small, Beth and her team will be instrumental in helping us deliver SVB's products and services to our innovative clients around the world."
In her new role at Silicon Valley Bank, Devin is responsible for leading the information technology team, including SVB's global IT infrastructure, and partnering with our banking teams worldwide to continue to provide excellent service to our clients.
Devin joins the company from Manilla.com, an online and mobile start-up focused on consumer account and bill management, where she was the Chief Technology Officer. She brings more than 30 years of technology leadership experience from a variety of industries including financial services, eCommerce, telecommunications, and cable broadcasting. Prior to Manilla.com, Devin was CIO/CTO of Art.com, and the CIO/CTO at Blackhawk Network. She also held several executive technology positions at Charles Schwab. She is an active member of the International Women's Forum (IWF) and We are Watermark, and was a guest columnist on The Jane Dough.com. She is a board trustee for the Freedom from Hunger organization and is an industry advisor to the California Community College Economic Workforce Development Program (EDPAC).
About Silicon Valley Bank
Silicon Valley Bank is the premier bank for technology, life science, cleantech, venture capital, private equity and premium wine businesses. SVB provides industry knowledge and connections, financing, treasury management, corporate investment and international banking services to its clients worldwide through 28 U.S. offices and six international operations. (Nasdaq: SIVB)www.svb.com.
Silicon Valley Bank is the California bank subsidiary and the commercial banking operation of SVB Financial Group. Banking services are provided by Silicon Valley Bank, a member of the FDIC and the Federal Reserve System. SVB Financial Group is also a member of the Federal Reserve System.

subset: commoncrawl


text:
VATICAN CITY, NOV. 6, 2008 (Zenit.org).- Here is the address Benedict XVI gave today upon receiving in audience participants from the first meeting of the Catholic-Muslim Forum.
* * *
Dear Friends,
I am pleased to receive you this morning and I greet all of you most cordially. I thank especially Cardinal Jean-Louis Tauran as well as Shaykh Mustafa Cerić and Mr Seyyed Hossein Nasr for their words. Our meeting takes place at the conclusion of the important Seminar organized by the «Catholic-Muslim Forum» established between the Pontifical Council for Interreligious Dialogue and representatives of the 138 Muslim leaders who signed the Open Letter to Christian leaders of 13 October 2007. This gathering is a clear sign of our mutual esteem and our desire to listen respectfully to one another. I can assure you that I have prayerfully followed the progress of your meeting, conscious that it represents one more step along the way towards greater understanding between Muslims and Christians within the framework of other regular encounters which the Holy See promotes with various Muslim groups.
The Open Letter «A Common Word between us and you» has received numerous responses, and has given rise to dialogue, specific initiatives and meetings, aimed at helping us to know one another more deeply and to grow in esteem for our shared values. The great interest which the present Seminar has awakened is an incentive for us to ensure that the reflections and the positive developments which emerge from Muslim-Christian dialogue are not limited to a small group of experts and scholars, but are passed on as a precious legacy to be placed at the service of all, to bear fruit in the way we live each day.
The theme which you have chosen for your meeting — «Love of God, Love of Neighbour: The Dignity of the Human Person and Mutual Respect» — is particularly significant. It was taken from the Open Letter, which presents love of God and love of neighbor as the heart of Islam and Christianity alike. This theme highlights even more clearly the theological and spiritual foundations of a central teaching of our respective religions.
The Christian tradition proclaims that God is Love (cf. 1 Jn 4:16). It was out of love that he created the whole universe, and by his love he becomes present in human history. The love of God became visible, manifested fully and definitively in Jesus Christ. He thus came down to meet man and, while remaining God, took on our nature. He gave himself in order to restore full dignity to each person and to bring us salvation. How could we ever explain the mystery of the incarnation and the redemption except by Love? This infinite and eternal love enables us to respond by giving all our love in return: love for God and love for neighbour. This truth, which we consider foundational, was what I wished to emphasize in my first Encyclical, «Deus Caritas Est,» since this is a central teaching of the Christian faith. Our calling and mission is to share freely with others the love which God lavishes upon us without any merit of our own.
I am well aware that Muslims and Christians have different approaches in matters regarding God. Yet we can and must be worshippers of the one God who created us and is concerned about each person in every corner of the world. Together we must show, by our mutual respect and solidarity, that we consider ourselves members of one family: the family that God has loved and gathered together from the creation of the world to the end of human history.
I was pleased to learn that you were able at this meeting to adopt a common position on the need to worship God totally and to love our fellow men and women disinterestedly, especially those in distress and need. God calls us to work together on behalf of the victims of disease, hunger, poverty, injustice and violence. For Christians, the love of God is inseparably bound to the love of our brothers and sisters, of all men and women, without distinction of race and culture. As Saint John writes: «Those who say, 'I love God,' and hate their brothers or sisters are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen» (1 Jn 4:20).
The Muslim tradition is also quite clear in encouraging practical commitment in serving the most needy, and readily recalls the «Golden Rule» in its own version: your faith will not be perfect, unless you do unto others that which you wish for yourselves. We should thus work together in promoting genuine respect for the dignity of the human person and fundamental human rights, even though our anthropological visions and our theologies justify this in different ways. There is a great and vast field in which we can act together in defending and promoting the moral values which are part of our common heritage. Only by starting with the recognition of the centrality of the person and the dignity of each human being, respecting and defending life which is the gift of God, and is thus sacred for Christians and for Muslims alike — only on the basis of this recognition, can we find a common ground for building a more fraternal world, a world in which confrontations and differences are peacefully settled, and the devastating power of ideologies is neutralized.
My hope, once again, is that these fundamental human rights will be protected for all people everywhere. Political and religious leaders have the duty of ensuring the free exercise of these rights in full respect for each individual's freedom of conscience and freedom of religion. The discrimination and violence which even today religious people experience throughout the world, and the often violent persecutions to which they are subject, represent unacceptable and unjustifiable acts, all the more grave and deplorable when they are carried out in the name of God. God's name can only be a name of peace and fraternity, justice and love. We are challenged to demonstrate, by our words and above all by our deeds, that the message of our religions is unfailingly a message of harmony and mutual understanding. It is essential that we do so, lest we weaken the credibility and the effectiveness not only of our dialogue, but also of our religions themselves.
I pray that the «Catholic-Muslim Forum», now confidently taking its first steps, can become ever more a space for dialogue, and assist us in treading together the path to an ever fuller knowledge of Truth. The present meeting is also a privileged occasion for committing ourselves to a more heartfelt quest for love of God and love of neighbour, the indispensable condition for offering the men and women of our time an authentic service of reconciliation and peace.
Dear friends, let us unite our efforts, animated by good will, in order to overcome all misunderstanding and disagreements. Let us resolve to overcome past prejudices and to correct the often distorted images of the other which even today can create difficulties in our relations; let us work with one another to educate all people, especially the young, to build a common future. May God sustain us in our good intentions, and enable our communities to live consistently the truth of love, which constitutes the heart of the religious man, and is the basis of respect for the dignity of each person. May God, the merciful and compassionate One, assist us in this challenging mission, protect us, bless us and enlighten us always with the power of his love.
© Copyright 2008 — Libreria Editrice Vaticana


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text:
Sant Kirpal Singh's Sickness
People always said, "The Master is the personified Word form, what can happen to Him?" But Master had to bear everything on the physical body, layers upon layers of karmical reaction of His disciples. Dr. Harbhajan Singh was always very much worried regarding Master's health.
Master got sick while He was in Chandigarh. I was very sad, since I felt that the continuous suffering of the Master would put us into gloom one day. I could not help weeping in a separate room. Master, while sitting with lots of people, asked, "Where is Harbhajan Singh?" I went to the Master. Master asked, "Why do you remain unhappy? Tell me, what you want from Him!" I said, "Master, never had I any other wish than that You bless us with Your physical glamour, and that You are blessing us for a long, long period." He told then, "I can write for that, but you should be happy." Master asked to bring me paper and said, "Tell, what should I write?" I asked, "Master, You write, 'I will not fall sick again'.?" Master happily wrote it down. But later on I felt something, and I went to the Master and asked further, "Master, write that I will not be physically sick again." He said, "I will not write this, since I am not the physical body."
For some years Master had pains in His whole body. He used homeopathic medicine off and on to cure the pains, but slowly the pains got stronger. Master also suffered from cough and bad cold together and from a mild enlargement of prostate gland, too. Doctors administered various medicines, but Master could never get right.
Master asked me to search for a good medicine, but before choosing the medicine I asked Master, "Do You suffer from rheumatic pains?" He said, "No." – "Do You suffer from any muscular or local pain?" – "No." – "Do You feel comfortable after rest?" – "No," He said, "After rest I am more restless, and it pains heavily." I asked, "Master, is it right that the Masterpower when taking rest materializes and manifests in thousand forms and performs His inner and outer work, a work which no one else can do?" Master told me that He must go wherever a disciple does something wrong and that He has to bear the consequences thereof.
In 1963 Master was asked in the USA, "Will there be a third world war?" Master said, "Father cannot see His children dying." I further said, "Master, Your one disciple who meditates sees You working for all human beings. Throughout the world You go to clear the black clouds of hatred and wrath. That disciple saw You many times in a smoky and firelike atmosphere within." Master replied, "This is right. Master has to bear all that on His shoulders." Master told me further, "You know my disease and you can search a medicine."
I consulted some doctors and treated Master by a ten-injection-course that I continued to inject on alternate days. Master was then in Dehra Dun. I performed my duties in my hospital up to 12:00 a.m., then got a train from Amritsar to Ambala and from Ambala to Saharanpur. Thereafter I took a taxi, and after 9 to 10 hours I came to Master to give Him an injection. This was my regular routine till nine injections were given.
That day there were many brothers and sisters from the West in Dehra Dun, and Master was having a heart-to-heart talk with them. Master called me there, and lovingly told to all brothers and sisters, "Here, look at a foolish doctor who does not believe in other doctors, and travels nearly one thousand kilometers to give me an injection. Well, look here, now you don't come again for injection!" I bowed down and said, "Well, Master, for that purpose I won't come." But on the alternate day I arrived at 11:30 p.m., since the train got late. Master was still busy replying letters. He looked at me and said, "Again you came tonight?" I replied, "Master, not for injection." Master said, "Why then?" I answered, "I have come to see whether You already got the injection or not." Master looking into my eyes with gracious attention said, "Due to much work I forgot." I gave the injection and begged leave, but Master told me, "Tonight I won't let you go." I said, "Master, I must reach there tomorrow in the morning because of a severe case in my hospital."
The way to Saharanpur leads through the forests. Master told the taxi driver, "This is my child, whom I love very much. Take him up to the train compartment and come back and tell me about the departure of the train. I will pay you the money for coming and going."
While I was in Amritsar, Baba Jaimal Singh appeared to my wife Surinder Kaur within and told her, "Your Master is very sick at Dehra Dun. Go to Delhi." Along with my wife I rushed to Delhi and found the Master in a very critical condition. Master's abdomen was full of water. I asked, "Master, how do you feel?" Master, looking at my wife, asked, "Who met you within and what did He tell you about?" She told Him that she met Baba Jaimal Singh Ji and Baba Sawan Singh Ji. Baba Jaimal Singh said, "Kirpal Singh is taking allopathic medicine with which He won't get alright. He needs further treatment." Master asked, "Did Hazur Baba Sawan Singh speak?" She answered, "No, He did not speak anything." Master said, "Yes, this is right."
I came to know through Taiji that in spite of many requests Master did not take any medicine. I asked for the reason, and Taiji told me that Master insisted to go. He preferred to go than to stay, as something had happened in Manav Kendra which was contrary to the teaching.
I requested Master to take the medicine, but rejecting my request, Master said, "I would not take it, even if God would tell me." Hearing these words, my condition became like that of an ailing patient suffering from a non-curable disease. Seeing my condition, Master said, "Only tomorrow after 8:00 a.m. I would take it, not before." (Master had determined to go back. The decision within was pending till 8:00 a.m.) One day, while giving the intravenous injection, the doctor could not find the proper vein. Then I requested the doctor, "The vein is visible to me, can I do it?" Master at once told the doctor, "Yes, he is also a doctor, let him inject." I injected and took out the needle, while Master asked, "For how long will it take you to inject?" I said, "Master, it is already injected." Holding my hand, Master loveably said, "We will start an eye-hospital in our home, where we will operate both, the outer and the inner eye."
The same very day Master asked all to have a meeting in the evening. Many relatives, Master's own family-members, and some disciples gathered for the meeting at Sawan Ashram, Delhi. Master said, "This disease is a gift to me from your side. This is not from me. Now you decide what you want." (The Master bears the reactions of the disciple's bad deeds which he commits after initiation and Master takes them upon His own physical body.) The doctors explained that there were two methods to cure the disease: The first was the direct injection of medicines with a rate of success not more than 60 to 70 percent; the second method was the operation. So all said, "Master, we favour the operation, not the other way of treatment." Master replied, "My Master also suffered from this disease, but He did not survive. Yes, you can also try." (Note: Master is sent in the world by God. He leaves the physical body of His own will.) Master further told, "Those who favour the operation should raise their hand." Except me, all raised their hand in favour of the operation. Master asked me, "Why don't you raise your hand?" Master further said, "Who asks him, if he does not favour the operation." Taiji said, "He is also from the Sangat", and Master sought my opinion.
I said, "Master, I have one question." Master said, "Yes , tell!" I asked, "Master, when You do certain important work, do You do it Yourself or do You also get the suggestion or permission from Your Master?" Master very loveably replied, "For every matter my Master suggests me." Then I requested, "You are to suggest us, and not we You! Sitting here, we are not more than cobblers. We see You from the physical level." Further I requested, "Master, You give Your opinion, and we all must follow in accordance with Your opinion." Then I requested, "We want full assurance before You go for operation." Master closed His eyes for a moment, then opened His eyes and said, "Don't worry, I will be fully alright."
On 16 June, Master was admitted in Dr. Mahajan's Hospital in Delhi for the operation. The Doctor gave Master injections to make Him unconscious, but it did not effect. Master asked, "Why don't you perform the operation?" The Doctor replied, "It is only possible after the effect of the anaesthesia." Master said, "Who is conscious can never be made unconscious." Master closed His eyes and told him, "Well, do what you want to do." The operation was performed successfully. Then just when the operation had been performed, Master opened His eyes.
The surgeon in charge was amazed, how a man could return to his senses while under so much anaesthesia. He said, "I saw Your greatness on the operation table. From now onward I come to You as a devotee."
After the operation
Back in the room Master's blood-pressure went so down that the doctor started to give a lot of injections, but it was of no use. Sometimes they thought that Master soon would leave the body. Master withdrew from the body-consciousness and the doctor mistook it for a serious problem.
Taiji sent a message to me. I was in the next room, and at once I came. Master raising His both hands above said that Guru Gobind Singh told Him, "Be healthy soon! Your children working in Manav Kendra remember You and await Your arrival." Even during the operation Master's attention was with His children, who were doing selfless service in Manav Kendra.
On 11 July, 1971 Sant Kirpal Singh spoke from the verandah of the hospital to the disciples:
"I am so pleased to see you all, and I thank those who have come from far to be here. The sickness which was there has now been cured, and I thank Dr. Mahajan for his help – he is not here at present. The remaining one percent adjustment is being made. My Hazur has accomplished a good deal of service through me up to now, and I can tell you there is much more yet to be done in the future. I request you all to lead a good life from now on – a chaste life – especially those who live in our ashrams. I know you try – but now really do it! I have great love for you. I know you also have love for me, but perhaps you do not realize the extent of my love for you."
Dr Mahajan and two nurses were invited into the Ashram, where a thousand disciples gathered to welcome the Master.
Master's son gave a short introduction to, and a very few words of praise for Dr Mahajan. He concluded by saying how grateful everyone was to him for the success of the operation and the recovery of the Master, but the Master corrected this by saying, "We are grateful to God and Baba Sawan Singh, for it was God who worked through him, and by His Grace everything was all right." (Sat Sandesh, September, 1971)
After the operation Master was affected by hospital organism and became resistant to all medicines. The doctor advised some medicines which were not available in India, but they could be arranged overnight from USA. After a few days, He became resistant to that medicine, too. The doctor advised another medicine which was arranged at the earliest from London. After a few days He again became resistant.
Master, since back in the Ashram, started to attend some people and used to be very tired. All this had a bad effect on His health. Master said, "Medicine is for worldly people and there is no medicine for me. That no one can understand." At last, I requested the Master, "There is one of my good friends and I wanted some suggestion from Your Good Self", which Master happily accepted to reply. I said, "He is also suffering from the same disease which You are suffering from, but he cannot afford medicine. It will be too good, if You advise some medicines for him."
Master replied, "Better he should take tea with lemon on empty stomach nearly for a week's time and my Master will bless him." Soon I went to the kitchen and prepared tea with lemon. It was early in the morning and Master was with empty stomach. When I brought it to Master, I told Him, "It was for You. Who can be more dear to me than You?" Master's eyes burst with tears and He took the tea which He continued to take for a fortnight, and Master got fully alright.
Since it was too long for us to stay with Master, Master wanted to send us back to work. We had left our two children being 11 and 13 years old. My father and other family members living beside our house asked the children also to quit the house and follow us, and they made ugly remarks against us.
My son asked his sister, "Sit in meditation and ask Master to send our parents." Master appeared and said, "Tomorrow at 8:00 a.m. your father and mother will take tea with you." As per His order from within we got ready and went to Master to beg leave. Happily we agreed to go since Master's health was normal. Seeing us, Master asked, "Why do you want to go? I won't let you go." I answered, "No, we must go!" Master again said two, three times, "I will not allow you to go."
Then Master agreed and said, "Since you are a God's doctor, you might be knowing my heart. Better you check the heart before going." I went near, and Master raised His right arm and told me, "You can check my heart." I said, "Master, Your heart is on the other side." – "Oh, you know, where my heart is?" There was really no problem with His heart, it was a matter of attraction and love. While checking, He very softly whispered in my ear, "The children remember you. You must go back."
As we had to go back to Amritsar, soon Master sent His car and His driver and asked Darshan Singh to go along with us to the railway station. On the way we told him, "Today you said something contrary to the teaching. Since the coming and going is in His hand, Masterpower having sympathy with His children takes lots of their karmas on His own shoulders." He felt his ignorance and said that in future he would be careful and conscious about such matters.
Even after recovery from the illness Master had some chest problem which remained for a long time. A doctor suggested a medicine to cure the chest problem. This medicine brought a severe reaction. Master was unable even to move from the bed. The Doctor said that this reaction might cease very slowly and it could take some weeks to finish. Taiji sent a message to me, "Master suffers from a severe reaction of a medicine, so come soon!"
Along with Inderpal Singh I reached Delhi early in the morning. Seeing the condition of the Master I returned to my room and felt very uneasy. Master sent for me. He asked me, "Why are you upset and so worried?" I replied, "Master, never we demand anything from You. Whatever You give, You give it with Your wish. At least, we wish to see You all the time in hale and healthy condition." Master asked, "What more do you want?" I answered, "Master, I want You should at least sit and talk with all of us." – "Oh, this is very easy, no problem." Master told me, "Put your hand on the back of my head and raise my head very slowly." I did so, and Master soon could sit in the bed. "Yes, is this what you want?" – "No, Master, I want that You should stand at least." Master said, "Put your hand on my back and help me to stand up slowly." I did so. Master asked, "Is this what you want?" "No, Master, I want You to walk." Master caught hold of my back and slowly, slowly started to walk and then came back to His bed. Master said, "Is this enough of what You want?" I answered, "No, now You make a little heart-to-heart talk." And He did so. Ah, how beautiful it was with Him that time!
Harbhajan Singh


text:
Govan, Daniel Chevilette
4 July 1829–12 Mar. 1911
Daniel Chevilette Govan, Confederate general, was born at New Bern, the son of Andrew Robison Govan, who represented the Orangeburg District of South Carolina in the United States Congress from 1822 to 1827. At an early age young Govan was taken to Somerville, Tenn., and thence to Marshall County, Miss., where his father built the plantation Snowdown near Holly Springs. Here Govan spent his childhood. He was educated at Columbia University, Columbia, S.C., graduating in 1848. In 1849 he joined a group of prospectors headed for California led by future Confederate general Ben McCulloch, for whom Govan had vast admiration and after whom he subsequently named one of his children. When California failed to meet his expectations, Govan returned to Mississippi in 1852. The following year he married Mary Otey, the daughter of Bishop James Hervey Otey, Episcopal bishop of Tennessee. In 1854, the young couple settled on newly purchased land in Phillips County, Ark., near Marianna.
When the secession crisis developed, Govan rejected the arguments of his Unionist father-in-law and raised a company for Confederate service. Elected captain of Company F, Second Arkansas Regiment, he was rapidly promoted to colonel and then to brigadier general on 29 Dec. 1863. He served conspicuously at Shiloh, Murfreesboro, Chickamauga, and Missionary Ridge. In the Atlanta campaign he was captured at the Battle of Jonesboro but was exchanged in time to take part in Hood's ill-fated Tennessee invasion. General Patrick Cleburne, who had ranked Govan as one of the four best officers in the Confederacy, was killed at the Battle of Franklin within twenty feet of Govan. However, Govan survived to surrender with General Joseph E. Johnston in North Carolina on 26 Apr. 1865.
Returning to Arkansas, Govan managed his affairs at Marianna until 1894, when he accepted an appointment as an Indian agent in Washington. He served in that capacity for four years. Buried at Snowdown, he was survived by two daughters, Mrs. P. H. McKellar of Memphis, Tenn., and Mrs. J. J. Sample of Magnolia, Miss., and one son, B. M. Govan of Marianna, Ark. Four of his brothers fought for the Confederacy and a younger brother, George H. Govan, commanded the First Mississippi Infantry in the Spanish-American War.
Confederate Veteran 19 (September 1911).
Forrest City (Ark.) Times, 17 Mar. 1911.
Memphis Commercial Appeal, 24 Dec. 1925, 16 Jan. 1926.
Ezra J. Warner, Generals in Gray (1959).
Additional Resources:
Daniel Chevilette Govan Papers, 1861-1908 (collection no. 01000). The Southern Historical Collection. Louis Round Wilson Special Collections Library. University of North Carolina at Chapel Hill. http://www2.lib.unc.edu/mss/inv/g/Govan,Daniel_Chevilette.html (accessed August 20, 2013).
Image Credits:
Daniel Govan. Image courtesy of the Encyclopedia of Arkansas History & Culture. Available from http://www.encyclopediaofarkansas.net/encyclopedia/entry-detail.aspx?entryID=422# (accessed August 20, 2013).
1 January 1986 | Dougan, Michael B.


text:
Knotted Baby Gown and Hat Set - Army Green
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text:
Friday, 12:00 AM - 06:00 AM
Time: Friday, 12:00 AM - 06:00 AM
About: Even while the day may have ended for many, the night is still young and the music on Club FM doesn't stop. Playing back-to-back music that'll soothe your soul, all night long.
Club FM, Kerala's most loved station, is now in Dubai bringing you just what you've been missing. Keeping the fun intact, we promise to take you down memory lane, and transport you back home where your piping hot kaapi awaits you! At Club FM, you the listeners are our heroes. Your songs, your lives and your stories will matter. We'll give you the platform to voice your opinions and give you reasons for celebration of life, as it were. The station will play music that's exactly what the listener likes - a combination of classic songs, latest hits from films, a little bit of hind and Tamil too and an occasional hit English song besides music which is modern and original.


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« For the Love of God People, Enterprise Software Is Not Dead | Main | Internet Stock Update: June 2005 »
Just How Much Did VCs Pocket On Google?
A reporter asked me the other day what impact Google would have on the two main VCs in the Google deal, Kleiner Perkins and Sequoia, and it got me to thinking: just how much money did those funds really pull out of Google? Filled with a wistful sense of VC envy, I wondered over to Edgar to try and piece together the details. In doing so I made some pretty interesting discoveries which I don't think have been discussed to date.
How to Turn $12.5M into $4.3BN
As many may know, all the way back in 1999 Kleiner and Sequoia each invested $12.5M in Google for a 10% stake. Fast forward to the Summer of 2004 and these stakes were worth $2.03BN at Google's IPO price of $85/share. While they originally intended to sell about 10% of their stakes in the IPO, both Kleiner and Sequoia backed off from this plan when the IPO ran into some investor jitters over valuation (which in hindsight look somewhat misplaced). Lucky for the VCs, Google's shares have basically been on a straight line to the moon since IPO and now trade at $290/share less than a year after the IPO, so being forced to hold on to their shares was a blessing in disguise.
As it currently stands, both Kleiner and Sequoia have already distributed the vast majority of their stakes to their LPs. Thanks to the wonder of the SEC's Form 4, it's possible to go back and calculate exactly how much money the firms have made for their LPs to date. It's also possible to see how much the individual VCs have received (John Doerr and Mike Moritz) and even to make a realtively precise guess at the specific carried interests that each VC has in their respective fund.
In the case of Kleiner, they made their first big distribution of shares to LPs on 11/17/04 when they distributed about 5.7M shares, about a quarter of their total stake, at $172.5 a share which equates to about $983M. They made another distribution on 2/4 of 11.4M shares, about 54% of their stake, at $203.66 per share for a cool $2.3BN. On 5/2/04, they made another distribution of 1.1M shares worth $247M. In total, to date they have distributed shares worth $3.549BN. They still have another 2.6M shares worth $752M as of yesterday's close, so the total value of their stake is $4.3BN which represents a 344X return on their investment of $12.5M ... not too shabby.
The Mystery of The Disappearing Shares
There is one significant mystery about Kleiner's stake. In the initial drafts of Google's S1, Kleiner was represented to have 23.9 shares, a stake equal to Sequoia's. However about a month before the IPO, sometime between July 12th and July 26th, about 2.85M of Kleiner's shares mysteriously disappeared from the cap table. At the same time a new entity affiliated with Kleiner called "Vallejo Ventures Trust" appeared in the footnotes owning 1.8M shares. I can't find any information on Vallejo Ventures (my thought is that it is a seperate private partnership 100% owned and funded by the Kleiner partners, but that's just a complete guess), but it would appear that Kleiner sold off the 2.85M shares, possibly to an entity that had some relationship to Vallejo, or possibly to a third party.
One theory would be that once it was apparent to Kleiner that it was not going to be able to sell secondary shares in the IPO that it struck a private deal with a third party to sell some shares in advance of the IPO. Another would be that Morgan and Goldman simply got the share count wrong in the first few drafts. I have a hard time believing that the share count was wrong because it has been widely reported that both firms invested the same amount of money and had the same ownerships stakes, so there's no good reason that Kleiner would own 2.85M less shares than Sequoia.
I am going to assume then that Kleiner did own those shares and that they sold them to a third party at the IPO price of $85/share (I will guess Morgan Stanley), so you can add another $242M to their take to bring the total to $4.5BN and maybe, just maybe, $5BN, if they figured out some way to move those shares offshore and still hold them without having to report them to the SEC (which seems unlikely and unecessary, but you never know) . Anyway, if anyone has better information on what happened to these shares please post a comment.
Quite a Bit of Carry?
One other tibit of information that one can plausibly deduce from Kleiner's SEC filings on Google is just how large John Doerr's personal carried interest is in Kleiner's funds. Carried interest is the % of the profits of the fund that an individual partner is entitled to receive. The Kleiner funds that made the investment in Google are reported to give the Kleiner partners a 30% carried interest in the profits of the funds. Because Kleiner distributed stock and because the SEC requires Doerr to disclose how much stock he directly received from such distributions, it's possible to make a reasonably well informed deduction about Doerr's personal carried interest in the Kleiner funds. According to the SEC documents, to date Doerr has personally received 2.162M shares or 12% of the 18.2M shares distributed to date. Assuming that Kleiner has a 30% carry on the fund, that means they were entitled to 5.46M shares of the 18.2M. This means that Doerr has received 40% of Kleiner's total carry and also has a personal carried interest of 12% in the fund. [See the UPDATE below as these #s are definitely wrong based on some discussions I've just had] It also means that to date he has received $422M worth of Google shares and has another $90M worth of shares yet to be distributed. God Bless America!
Now don't get me wrong, John Doerr deserves every penny of his carry. His personal track record is absolutely fantastic. However I was amazed to figure that he is entitled to 40% of the profits at Kleiner. Afterall, Vinod Khosla is no slouch himself and he was in the same fund. If they both receive 40% of the profits that would leave just 20% for all the other partners. I had heard that Kleiner's economics were heavily skewed to the "big two", but that is a bit more skewed that I had thought. Perhaps the answer is that the Kleiner's carried interest is actually 35% or 40% which would reduce Doerr's share down to a still very high, but less onerous, 35-30%. [UPDATE: As I say below I forgot to include the proceeds from any personal investments, so basically there's no way to really figure out what the real carried interest is but it's definitely lower than the 40% that I calculated and probably lower than the 30-35%.]
Last But Not Least
Sequoia's total take to date is a bit more difficult to figure thanks to their relatively tardy filing of Form 4, but we know that they had 23.9M shares to start worth $2.03BN at the IPO price of $85. Unlike Kleiner, there are no missing shares here. Sequoia clearly held on to all 23.9M of their shares pre and post IPO. They made their first distributions of 7M shares in late November/early December 04. It's interesting to note that unlike Kleiner which just distributed its shares in one big block on a single day, Sequoia doled its shares out over three weeks, presumeably in an effort to mitigate the impact of its distributions on the market.
According to the latest proxy statement, Sequoia has subseqently distributed another 13M shares but because they haven't yet filed a Form 4, it's impossible to determine exactly when they distributed them and at what price. However making an educated guess they have returned about $3.8BN to date and have stock worth another $940M left to distribute for a total return of close to $4.7BN which is about $200M higher than Kleiner's $4.5BN (with the mystery shares). Based on their $200M more in proceeds for the same stake and their careful doling out of shares to protect the market, Sequoia wins the award for best distrubution process.
As for Mike Moritz, who now has two of the Internet era's biggest VC Grand Slams under his belt in Yahoo and Google (although I personally admire his X.com/PayPal exit the most), applying the same deductive logic to his personal distributions as we did to John Doerr's we see that he received 394K of the first 7M shares distributed which was about 5.6% of the total. Assuming the same 30% carry for Sequoia's fund, that means that he has received about 19% of the partnership profits, although his actual share is probably closer to 21.5% given that the first distribution was no doubt depressed by the return of capital. [UPDATE: See below, but basically the 21.5% doesn't account for any personal investments in the fund which means that the personal carried interest of Moritz is likely lower than the 21.5%.]
Now 21.5% is a highly respectable share of the profits fund, but it is somewhat ironic to note that Moritz made the same investment as Doerr, presumeably did the same work (although one could even argue that Moritz's connections at Yahoo were the key to Google's success), but is going to get paid about $306M which is about $200M (40%) less than Doerr, despite returning $200M more to his LPs. Go figure! [UPDATE: See, below but one of the main reasons for the difference in personal income between Moritz and Doerr is likely that Doerr invested a lot of personal money in Kleiner's fund and thus got more because he risked more, which is what investing is all about!]
I recently talked with some folks who definitely know many of the
actual numbers involved and they pointed out to me what in hindsight is
a rather embarassingly obvious fact: that the distributions received by
individual partners include both carried interest as well as the
proceeds from any personal investments made by the partners themselves
into their fund, something which I had, quite stupidly, not figured
into my deductions. In many venture funds, these investments are
usally quite small, somewhere between 1-2%, however in some funds
partners make very significant personal investments and it's likely
that both of the partners involved in Google had substantial personal
investments in their own funds.
Based on this, I have no doubt now that the 40% share of profits that I deduced for John Doerr at Kleiner is wrong and that the 21.5% share I deduced for Mike Moritz is probably wrong as well. Both of their carried interest shares are lower and in the case of Doerr, significantly lower than the 40% number I deduced.
While the absolute # of shares that have been distributed to them is still correct, there's no way to figure out what portion of those shares were for their carried interest in the fund and what portion were for their own personal investments in the fund without more infomation, so it's impossible to estimate their specific carried interests without that information and it is therefore in many ways irresponsible of me to even hazzard a guess.
As I said in my original post, both VCs deserved every penny they earned and now that it's clear a fair number of those pennies came from the partner's personal money they put at risk and invested into the fund I have to say that I think they deserved their rewards even more that I though at first.
June 24, 2005 in Internet, Stocks, Venture Capital | Permalink
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Global warming hiatus disproved — again
Study confirms steady warming of oceans for past 45 years
January 4, 2017
A controversial paper published two years ago that concluded there was no detectable slowdown in ocean warming over the previous 15 years — widely known as the "global warming hiatus" — has now been confirmed using independent data in research led by researchers from UC Berkeley and Berkeley Earth, a non-profit research institute focused on climate change.
The 2015 analysis showed that the modern buoys now used to measure ocean temperatures tend to report slightly cooler temperatures than older ship-based systems, even when measuring the same part of the ocean at the same time. As buoy measurements have replaced ship measurements, this had hidden some of the real-world warming.
After correcting for this "cold bias," researchers with the National Oceanic and Atmospheric Administration concluded in the journal Science that the oceans have actually warmed 0.12 degrees Celsius (0.22 degrees Fahrenheit) per decade since 2000, nearly twice as fast as earlier estimates of 0.07 degrees Celsius per decade. This brought the rate of ocean temperature rise in line with estimates for the previous 30 years, between 1970 and 1999.
This eliminated much of the global warming hiatus, an apparent slowdown in rising surface temperatures between 1998 and 2012. Many scientists, including the International Panel on Climate Change, acknowledged the puzzling hiatus, while those dubious about global warming pointed to it as evidence that climate change is a hoax.
Climate change skeptics attacked the NOAA researchers and a House of Representatives committee subpoenaed the scientists' emails. NOAA agreed to provide data and respond to any scientific questions but refused to comply with the subpoena, a decision supported by scientists who feared the "chilling effect" of political inquisitions.
The new study, which uses independent data from satellites and robotic floats as well as buoys, concludes that the NOAA results were correct. The paper will be published Jan. 4 in the online, open-access journal Science Advances.
"Our results mean that essentially NOAA got it right, that they were not cooking the books," said lead author Zeke Hausfather, a graduate student in UC Berkeley's Energy and Resources Group.
Long-term climate records
Hausfather said that years ago, mariners measured the ocean temperature by scooping up a bucket of water from the ocean and sticking a thermometer in it. In the 1950s, however, ships began to automatically measure water piped through the engine room, which typically is warm. Nowadays, buoys cover much of the ocean and that data is beginning to supplant ship data. But the buoys report slightly cooler temperatures because they measure water directly from the ocean instead of after a trip through a warm engine room.
NOAA is one of three organizations that keep historical records of ocean temperatures – some going back to the 1850s – widely used by climate modelers. The agency's paper was an attempt to accurately combine the old ship measurements and the newer buoy data.
Hausfather and colleague Kevin Cowtan of the University of York in the UK extended that study to include the newer satellite and Argo float data in addition to the buoy data.
"Only a small fraction of the ocean measurement data is being used by climate monitoring groups, and they are trying to smush together data from different instruments, which leads to a lot of judgment calls about how you weight one versus the other, and how you adjust for the transition from one to another," Hausfather said. "So we said, 'What if we create a temperature record just from the buoys, or just from the satellites, or just from the Argo floats, so there is no mixing and matching of instruments?'"
In each case, using data from only one instrument type – either satellites, buoys or Argo floats – the results matched those of the NOAA group, supporting the case that the oceans warmed 0.12 degrees Celsius per decade over the past two decades, nearly twice the previous estimate. In other words, the upward trend seen in the last half of the 20th century continued through the first 15 years of the 21st: there was no hiatus.
"In the grand scheme of things, the main implication of our study is on the hiatus, which many people have focused on, claiming that global warming has slowed greatly or even stopped," Hausfather said. "Based on our analysis, a good portion of that apparent slowdown in warming was due to biases in the ship records."
Correcting other biases in ship records
In the same publication last year, NOAA scientists also accounted for changing shipping routes and measurement techniques. Their correction – giving greater weight to buoy measurements than to ship measurements in warming calculations – is also valid, Hausfather said, and a good way to correct for this second bias, short of throwing out the ship data altogether and relying only on buoys.
Another repository of ocean temperature data, the Hadley Climatic Research Unit in the United Kingdom, corrected their data for the switch from ships to buoys, but not for this second factor, which means that the Hadley data produce a slightly lower rate of warming than do the NOAA data or the new UC Berkeley study.
"In the last seven years or so, you have buoys warming faster than ships are, independently of the ship offset, which produces a significant cool bias in the Hadley record," Hausfather said. The new study, he said, argues that the Hadley center should introduce another correction to its data.
"People don't get much credit for doing studies that replicate or independently validate other people's work. But, particularly when things become so political, we feel it is really important to show that, if you look at all these other records, it seems these researchers did a good job with their corrections," Hausfather said.
Co-author Mark Richardson of NASA's Jet Propulsion Laboratory and the California Institute of Technology in Pasadena added, "Satellites and automated floats are completely independent witnesses of recent ocean warming, and their testimony matches the NOAA results. It looks like the NOAA researchers were right all along."
Other co-authors of the paper are David C. Clarke, an independent researcher from Montreal, Canada, Peter Jacobs of George Mason University in Fairfax, Virginia, and Robert Rohde of Berkeley Earth. The research was funded by Berkeley Earth.


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I thought this was appropriate to start the new year.
We all have the tendency to believe that we are living in a very advanced technological period. We get all excited about the new tech we got at Xmas and what we read about that will soon be available to us. In reality, everything we are excited about today is going to be incredibly old and boring much faster than we ever expect.
No matter what year you were born, by the time you finish(ed) high school, its (was) a completely different world. Today's high school seniors were born prior to the World Wide Web, wireless internet, smartphones, tablets, HDTVs and changes in world politics that were never imagined. Without question each of us can remember the things that were new and exciting to us when we were kids, that were unimaginable to our parents, but are now nothing more than old memories.
The rate of technological change is not slowing down. In fact, the argument could be made that it is speeding up. In our lifetimes, we will reach a point when we reflect back on the good old days of the internet, Facebook, Twitter and other tech that is ubiquitous today. We might even look back at digital the way we currently look at analog. Things change.
Of course, this isn't a problem. It's a huge opportunity. There is that 12 year old that is imagining what we can't. Another that is combining elements into something new we should have seen, but did not. It reminds me of one of my favorite sayings. "If you are looking where everyone else is for the next big thing, you are looking in the wrong place"
The reality is, None of us are born in to the world we live in.
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There's one state highway running through Myrtle, Mo. It's a sleepy town in the Ozarks, population about 300. There's no bank or restaurant here, but enormous oak and persimmon trees loom over a small stone building right next to the road. Half of it is a post office; the other half, a one-room public library.
Rachel Reynolds Luster took over this branch four months ago with the goal of creating a learning hub. She calls herself a curator, not just a librarian.
Her first task? Filtering out some of the favorites of the previous librarian.
"It's been interesting working this transition with her," Luster says. "She was quite upset that the cooking magazines were gone. But we recycled them all, and we kept some holiday cookie editions."
Luster scanned her shelves for the one book she felt every library must have: the Greek epic The Odyssey. "I looked, and we didn't have one — no library in our system had one," she says.
Connecting Rural Communities
While the Myrtle library receives taxpayer money, it gets only $200 a month for books and supplies. So Luster has used social media to garner donations from people around the state. She's already secured about 1,000 new books.
She's one of thousands of rural librarians trying to bring a sense of community, learning and connectedness to their isolated areas. The Institute of Museum and Library Services estimates that nearly half of America's public libraries are rural, and many of those are staffed by only one or two people.
"Often, the library is the only place in a small community that people can go to access technology, to fill out job applications, to continue their learning," says Tena Hanson of the Association for Rural and Small Libraries.
She says libraries in remote places are lifelines for rural communities because the Internet doesn't always reach towns with rugged terrain.
Adventures In Reading
The Myrtle branch is open only three days a week. So far, Luster has hosted bake sales, book fairs and weekly story time for kids. That's in addition to her duties as a mom, the parent-teacher organization president, the fiddle player in a band and a Ph.D. candidate.
One of Luster's patrons is 10-year-old Blake Brooks. His dad is a truck driver, and his mom stays at home with their five kids.
Before discovering this library, Blake's favorite pastime was digging up worms and beetles. Now, he steps off the school bus, finishes his chores and homework, and just ... reads. He says he likes to imagine he's in the books he reads.
On this day, Luster has a thick green book waiting for him. It's The Hobbit, by J.R.R. Tolkien. Blake has never heard of it before. He checks out the book, tucks it under his arm and heads off to start his next adventure.
Copyright 2013 KSMU


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Oreo Truffles
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If you would like the opportunity to reconnect with Florida State and the Department of Computer Science, you can make contributions by check, credit card, or bank draft through the FSU Foundation. One-time gifts or donations are extremely beneficial and make a tremendous difference in our efforts.
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Confessions of a Conflicted Complementarian
(Read Part 2, "My Journey to Gospel-Centered Womanhood")
I was raised in conservative Christianity and had visions of what my life would look like if I made the good Christian choices that good Christian girls were supposed to make. I thought a lot about the Proverbs 31 wife and didn't chafe against the expectations.
Then I collected a closet full of bridesmaid gowns with no wedding dress in sight. For a time, I was convinced that I would never get married, which in my construct of the Christian woman, left me void of any hope for meaningful existence. It was the darkest time of my life.
Finally Married! (But. . .)
I did get married before I worked that all out in my head but was faced with similar depression when I miscarried our first child and then struggled through a season of infertility. Once again, my view of God's plan for women didn't transcend marriage and children, and I was shaken as I faced the prospect of life without them.
After I had kids, I looked around at the godly women in my life. So few looked like my earlier naive notions of the good Christian woman. Were their life circumstances mistakes? Were they doomed to substandard application of Biblical instructions to women because of the way their life had turned out?
Complementarianism to the Rescue?
During this time, I sat under much teaching on women's issues, mostly from a complementarian perspective. I embraced it, but I found that Paul's analysis of the law in 2 Corinthians 3:6 was correct: "who has made us competent to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life."
Though teachers and authors painted Biblical instructions to women as beautiful things, speaking of them with an upbeat, happy tone of voice, I just felt condemnation. It wasn't because I didn't value what I did in my home or thought my children and husband were a lesser calling than ministry outside of my home. It was because I couldn't do those things on my own. Presenting Scripture's mandates to women as good things to happily embrace in and of themselves is death. The law kills.
Scripture's Ideals Haunted Me
Some of my friends appear to be able to keep the law on their own, and they admit to me that their problem is awful pride. However, I couldn't do it on my own. Scripture's ideals haunted me. They hung over my head, and I felt condemned by the way they were presented to me by well meaning teachers.
Apart from the gospel.
Christ paid my debt to God, but he didn't just bring my spiritual bank account to zero. Christ's righteous life was then credited to my account. I went from being a prisoner with a sentence against them they could never pay off to a child of the king with all the resources that come with that position in God's household.
My Head Lifts
In Christ, instead of feeling condemned by the law's standard, I can lift my head. I can look at Scripture's words to women, even the annoying Proverbs 31 wife, not with condemnation, but with hope and inspiration. Her children rise up and call her blessed. Yes, that is a great ideal. No, I can't make it happen myself. Instead of hiding from God in condemnation or despising her as an unattainable standard, I turn to God in my need and find grace and mercy. In Christ, I can boldly access my Father in heaven and avail myself of his resources. My friends at other stages of life and those experiencing painful circumstances different from mine give testimony of the same hope in the gospel.
Personalizing Paul's Prayers
I am learning to personalize Paul's prayer at the end of Ephesians 1, "God, open my eyes to the hope of my calling, my inheritance in you, and the power at work in me—the very same power that rose Christ from the dead. I can't do this on my own, and any virtue that blesses my friends or family is purely by your grace. Help me. Apart from you, I can do nothing." Then, when I go to bed that night and actually note some way I did bless my family or my friends, I know exactly who accomplished this thing for me, and I can praise him for his glorious grace, not myself for my self discipline or innate wisdom.
It's only meditation on the gospel and then availing myself of my access to the throne of grace it provides that I move from condemnation to hope on any issue.
In my next post, we'll consider how my experience of desiring God further shaped my understanding of gospel-centered womanhood.
Wendy Alsup is a wife and mom who loves math and theology. She is the author of Practical Theology for Women and By His Wounds You Are Healed. She blogs at www.theologyforwomen.org.


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This article was first published in a 4 part series, starting in the Winter 1996 issue of Bible and Spade. |
Creation has been one of the most interesting and intriguing subjects in the Old Testament. In modern Biblical scholarship a number of new interpretations of the early chapters of Genesis have been suggested, especially in the areas of comparative study and literary analysis.
Genesis 1–2
Double Creation Stories? A theory has long been advocated that the early chapters of Genesis contain a "doublet" of creation stories and that these stories, characterized by the distinctive divine names, Elohim and YHWH , are of different origins with two independent, and even opposing, cosmologies. According to this traditional critical theory, the former is the priestly account (P source) of creation from the postexilic period, while the latter is an earlier Yahwistic account (J source). Hence, it is usually assumed that there exist some discrepancies or contradictions between the two accounts.1
Recently, however, it has been emphasized by scholars like Alter that whatever their origins may be, the two accounts are complementary rather than overlapping, each giving a different kind of information about how the world came into being.
According to him, "the two different creation stories," i.e., the P and J stories, constitute a "composite narrative" that encompasses "divergent perspectives" by placing in sequence "two ostensibly contradictory accounts of the same event," such as two stories of the creation of woman.2
When one takes a closer look at both stories, it is evident that they are not two "parallel" versions of the same or similar "creation" stories, since the theme and purpose of the two are certainly different. Castellino distinguishes Genesis 1 , "un vrai recit de creation" ("a true creation account"), from Genesis 2, which is in a strict sense not a creation story but "un texte d organisation" ("an organizational text") and serves as an "introduction" to Genesis 3 (Castellino 1957). A story without any reference to the sun, the moon and the stars, or the sea is certainly not a true cosmological myth. Genesis 2 and following, therefore, should not be treated as the same literary genre as Genesis 1, which locates the creation of humankind at the grand climax of the creation of the cosmos,3 while the former is concerned with the immediate situation of mankind on the earth.
However, as I recently demonstrated, both chapters do reflect essentially the same cosmology. In Genesis 1:2, the initial situation of the "world" is described positively in terms of the still unproductive and uninhabited ( tohû wa bohû )4 "earth" totally covered by "ocean-water," while in 2:5–6 the initial state of the "earth" is described negatively in terms of the not-yet-productive "earth" in more concrete expressions, "no vegetation" and "no man." And the underground-water was flooding out to inundate the whole area of the "land," but not the entire earth as in Genesis 1:2.5 Thus, Genesis 1 describes an earlier stage in the one creation process in which the waters cover the earth, Genesis 2a a later stage (in 1:9–10 ) in which the waters have separated and the dry land has appeared.
The Double Creation of Mankind? The Genesis account as it stands mentions the creation of mankind twice, in 1:27 and 2:7 . Kikawada hence suggests that there are two creations of mankind in Genesis, comparing Genesis 1–2 with the myth of Enki and Ninmah and the " Atra-Hasis Epic " (I 1–351) (Kikawada 1983; Kikawada and Quinn 1985:39ff). According to him, Genesis 1 refers to "the first creation of mankind," while Genesis 2 refers to "the second creation of mankind," namely the creation of the specific persons Adam and Eve, and these two Biblical creation accounts are parallel to each other.
It should be noted, however, that in Genesis those "double creation stories" deal with the same topic, the origin of humankind (adam), and do not necessarily refer to "two" separate creative actions regarding human creation. The debate is whether the reason for this twofold description is (1) that there were actually two independent creation stories of the same event or (2) that there were actually two separate creation acts or (3) that a technique of narrative discourse was used that recounts one and the same event from two different viewpoints. To this third possibility I now turn.
Discourse Grammar. 6 It has been noted by scholars such as U. Casssuto (1961: 89–92; also Kitchen 1966: 116–17) that Genesis 1 gives a general description of mankind in the frame-work of the entire creation of the world and Genesis 2 gives a detailed description of humankind and their immediate context on the earth.7 From a discourse grammatical point of view, this relationship between Genesis 1 and Genesis 2 may be explained as a generic-specific relationship (Long-acre 1983:119, 122) and the two constitute a "hyponymous"8 parallelism, so to speak.
This feature might also be explained as a phenomenon of what Grimes calls a "scope change" in narrative discourse, which is a phenomenon of "zooming in from an overall perspective to a closeup, with a corresponding shift in reference" (1975: 46–47). This is the way I have described the nature of the relationship between the two "creation" stories of Genesis elsewhere (1985); they have different scopes or viewpoints by which the author or narrator describes one and the same creation of mankind, first with relation to the cosmos, and then with a narrower focus on the man s relationship with the woman, the animals, and the environment in the second story. Therefore, the flow of discourse runs from Genesis 1 to Genesis 2 and following, not vice versa, as assumed by the traditional source critics.
As for 2:4 , whose two halves constitute a chiastic parallelism, Wenham takes this verse as serving "both as a title to 2:5–4:26 and as a link with the introduction 1:1–2:3 ." 9 In another context I have suggested that it serves as a link between the two stories and that this linkage is a kind of transitional technique that according to Parunak points to a surface pattern of repetition or similarity that joins successive textual units together (Tsumura 1985: 48; Purunak 1983). Genesis 1–2 could thus be explained as Parunak's A/aB pattern; in 2:4a (a) the narrator repeats the keywords of Genesis 1:1–2:3 (A) and initiates a new section of story, 2:4b–4:26 (B).
Genesis 1
Genesis 1 and "Enuma Elish." Ever since H. Gunkel s famous book Schöpfung und Chaos in Urzeit und Endzeit (1895), scholars have taken it for granted that the Hebrew tehôm in Genesis 1:2 has its mythological background in the ancient Babylonian goddess Tiamat of the "creation" myth "Enuma elish," in which the storm-god Marduk fights with and wins over the sea dragon Tiamat, establishing the cosmos.10 I have thoroughly reexamined the problem from a linguistic point of view, and it is now clear that it is phonologically impossible to conclude that tehôm ocean was borrowed from Tiamat. The Hebrew tehôm 'ocean' together with the Ugaritic thm, the Akkadian tiamtu , the Arabic tihamat , and the Eblaite ti-à-ma-tum / tiham(a)tum / is simply a reflection of a common Semitic term * tiham- (1989: 45–52).
While the Hebrew and Akkadian terms refer to the "primeval" water, as Lambert notes, "the watery beginning of Genesis in itself is no evidence of Mesopotamian influence" (1965: 293). He also notes that while the horizontal division of the cosmic water in Genesis 1:6–8 has its parallel description in Ee IV 135-V 62, "the case for a battle as a prelude to God s dividing of the cosmic waters is unproven." In other words, "neither on the Hebrew side nor on the Mesopotamian is there any clear proof that a battle is necessarily tied to the dividing of the waters." So, Genesis 1 and "Enuma elish," which was composed primarily to exalt Marduk in the pantheon of Babylon,11 have no direct relation to each other. Not only is the creation by divine fiat in Genesis unique in the ancient Near East, the creation of light as the first creating act appears only in Genesis (Lambert 1980: 71; 1965). Thus the creation in the Genesis story is quite different from the idea of "order out of chaos," though the latter is also often called "creation" (McCarthy 1967).
It is not correct to say that "Enuma elish" was adopted and adapted by the Israelites to produce the Genesis stories. As Lambert holds, there is "no evidence of Hebrew borrowing from Babylon" (1965: 296). Sjöberg accepts Lambert's opinion that "there was hardly any influence from that Babylonian text on the Old Testament creation accounts" (1984: 217). Hasel thinks rather that the creation account of Genesis 1 functions as an antimythological polemic in some cases (e.g., with the "sun," the "moon," and tnnm ( sea monsters ?), etc. (1974). One thing is clear with regard to the religious nature of the creation story of Genesis: in Genesis 1 and 2 no female deity exists or is involved in producing the cosmos and humanity. This is unique among ancient creation stories that treat of deities having personality.
Canaanite Background to Genesis 1?
According to Jacobsen: "the story of the battle between the god of thunderstorms and the sea originated on the coast of the Mediterranean and wandered eastward from there to Babylon" (1968: 107).
Along the same line, Sjöberg as an Assyriologist warns Old Testament scholars that: "it is no longer scientifically sound to assume that all ideas originated in Mesopotamia and moved westward" (1984: 218).
Recently Day asserted that Genesis 1:2 was a demythologization of an original Chaoskampf ( chaos-battle ) myth from ancient Canaan (1985: 53). However, the conflict of the storm-god Baal with the sea-deity Yam in the Ugaritic myth has nothing to do with a creation of cosmos like that of Marduk with Tiamat in "Enuma elish." Kapelrud notes that "with the existing texts and the material present so far we may conclude that they have no creation narrative" (1980: 9).
Also de Moor recently demonstrated that Baal in Ugaritic literature is never treated as a creator-god (1980). I have noted elsewhere that if the Genesis account were the demythologization of a Canaanite dragon myth, we would expect the term yam sea, which is the counterpart of the Ugaritic sea-god Yam, in the initial portion of the account. However, the term yam does not appear in Genesis 1 until v. 10 . It is difficult to assume that an earlier Canaanite dragon myth existed in the background of Genesis 1:2.12
Chaos in Genesis 1:2 ?
(a) tohû wa bohû. The expression tohû wa bohû, which is traditionally translated in English as "without form and void" (RSV) or the like, is often taken as signifying the primeval "chaos," in direct opposition to "creation." I have demonstrated, however, that the phrase tohû wa bohû has nothing to do with primeval chaos; it simply means emptiness and refers to the earth in a "bare" state, without vegetation and animals as well as without humans. This "unproductive and empty, uninhabited" earth becomes productive with vegetation and inhabited by animals and humankind by God's fiats (Tsumura 1989: 41–43).
I have also pointed out that in Genesis 1:2 ha ares and tehôm are a "hyponymous" word pair and hence the ocean (tehôm) is a part of the earth (ha ares), since the term ha ares, which constitutes an antonymous word pair with haššamayim the heavens in Genesis 1:1, must refer to everything under the heaven.13 However, vv. 6ff . suggest that the water of tehôm in Genesis 1:2 covered all the earth (Tsumura 1989: 78–79). This water-covered earth is described in this passage by a pair of expressions, tohû wa bohû / / hošek , not yet normal, that is to say, not yet productive or inhabited and without light. But it was not chaotic. It should be noted that even in "Enuma elish" the initial mingling of Apsu and Tiamat (Ee I 5) was orderly, not chaotic (Tsumura 1989: 60 n. 70).
(b) rûah 'elohîm. Albright, who rejected the "world egg theory" (Gunkel) and the view that "the rûah corresponds to the winds which Marduk sends against Tiâmat," suggested as the most probable view that rûah 'elohîm means spirit of God, but is substituted for an original rûah, wind, in order to bring the personality of God into the cosmogony from the beginning.
Albright, however, thinks that "the rûah elohîm was evidently still thought of as exercising a sexual influence upon the tehôm." The verb rahap (hovered), according to him, suggests that "the rûah elohîm was conceived of originally in the form of a bird" (Albright 1924: 368 and n. 10).
Recently, DeRoche suggested that just as the rûah 'wind' in Genesis 8:1 and Exodus 14:21 "leads to the division within the bodies of water, and consequently, the appearance of dry land," so "the rûah 'elohîm wind or spirit of God of Genesis 1:2c must also be a reference to the creative activity of the deity" (1988:314–15). However, he holds, rûah 'elohîm is not "a wind sent by God," that is to say, a creature, but "a hypostasis for 'elohîm ." He does not think that it is "part of the description of chaos." According to him, "It expresses Elohim's control over the cosmos and his ability to impose his will upon it. As part of verse 2 it is part of the description of the way things were before Elohim executes any specific act of creation" (1988: 318).
Quick Links: Part 1 / Part 2 / Part 3 / Part 4
Albright, W.F. 1924 Contributions to Biblical Archaeology and Philology. Journal of Biblical Literature 43.
Alter, R. 1981 The Art of Biblical Narrative . New York: Basic Books.
Andersen, E.I. 1987 On Reading Genesis 1–3 . Pp. 137–50 in Backgrounds for the Bible , ed. M.P. O Connor and D.N. Freedman. Winona Lake: Eisenbrauns.
Bodine, W.R. 1987 Linguistics and Philology in the Study of Ancient Near Eastern Languages. Pp. 39–54 in "Working with No Data". Semitic and Egyptian Studies Presented to Thomas O. Lambdin, ed. D.M. Golomb. Winona Lake: Eisenbrauns.
Cassuto, U. 1961 A Commentary on the Book of Genesis, Part One: From Adam to Noah (trans. Israel Abrahams). Jerusalem: Magnes.
Castellino, G. 1957 Les origines de la civilisation selon les textes bibliques et les textes cuniformés. Pp. 116–37 in Volume du Congrès Strasbourg 1956 (Supplements to Vetus Testamentum 4). Leiden: Brill.
Dalley, S. 1991 Myths from Mesopotamia: Creation, the Flood, Gilgamesh, and Others. Oxford: Oxford University Press.
Day, J. 1985 God's Conflict With the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament. Cambridge: Cambridge University Press.
de Moor, J.C. 1980 El, the Creator. Pp. 171–87 in The Bible World: Essays in Honor of Cyrus H. Gordon, ed. G. Rendsburg et al. New York: KTAV.
DeRoche, M. 1988 The rûah elohîm in Gen 1:2c : Creation or Chaos?" In Ascribe to the Lord: Biblical and Other Studies in Memory of Peter C. Cragie (Journal for the Study of the Old Testament Supplement 67), ed. L. Eslinger and G. Taylor. Sheffield: Sheffield Academic Press.
Grimes, J. 1975 The Thread of Discourse . The Hague: Mouton.
Hasel, G.F. 1974 The Polemic Nature of the Genesis Cosmology. Evangelical Quarterly 46: 81–102.
Heidel, A. 1963 The Babylonian Genesis (3rd ed.). Chicago: University of Chicago Press.
Hess, R.S. 1990 Genesis 1–2 in Its Literary Context. Tyndale Bulletin 41: 143–53.
Jackobson, T. 1968 The Battle Between Marduk and Tiamat. Journal of the American Oriental Society 88.
Kapelrud, A.S. 1980 Creation in the Ras Shamra Texts. Studia Theologica 34.
Kikawada, I.M. 1983 The Double Creation of Mankind in Enki and Ninmah, Atrahasis I 1–351, and Genesis 1–2 . Iraq 45: 43–45.
Kikawada, I. M. and Quinn, A. 1985 Before Abraham Was : The Unity of Genesis 1–11 . Nashville: Abingdon.
Kitchen, K.A. 1966 Ancient Orient and Old Testament . Chicago: InterVarsity Press.
Lambert, W.G. 1965 A New Look at the Babylonian Background of Genesis. Journal of Theological Studies 16: 287–300.
Lambert, W.G. 1980 Babylonien und Israel. Theologische Realenzyklopädie 5: 71–72.
Longacre, R.E. 1983 The Grammar of Discourse . New York: Plenum.
Longacre, R.E. 1989 Joseph: A Story of Divine Providence, a Text Theoretical and Textlinguistic Analysis of Genesis 37 and 39–48 . Winona Lake: Eisenbrauns.
McCarthy, D.J. 1967 Creation Motifs in Ancient Hebrew Poetry. Catholic Biblical Ouarterly 29: 393–406.
Otzen, B. 1980 The Use of Myth in Genesis. In Myths in the Old Testament , ed. B. Otzen, H. Gottlieb and K. Jeppesen. London: SCM.
Parunak, H. van D. 1983 Transitional Techniques in the Bible. Journal of Biblical Literature 102: 525–48.
Sjöberg, A.W. 1984 Eve and the Chameleon. In The Shelter of Elyon: Essays on Ancient Palestinian Life and Literature in Honor of G.W Ahlström . Sheffield: JSOT Press.
Speiser, E.A. 1969 The Creation Epic. Pp. 60–72 in Ancient Near Eastern Texts Relating to the Old Testament , ed. J.B. Pritchard. Princeton: Princeton University Press.
Tsumura, D.T. 1984a The Problem of Childlessness in the Royal Epic of Ugarit: An Analysis of Krt [KTU 1.14:1]: 1-25. In Monarchies and Socio-Religious Traditions in the Ancient Near East , ed. T. Mikasa. Wiesbaden: Harrassowitz.
Tsumura, D.T. 1984b Ugarific Studies (3): On the Prologue of Keret Epic. Studies in Language and Literature 9 (in Japanese).
Tsumura, D.T. 1985 Evangelical Biblical Interpretation: Towards the Establishment of Its Methodology. Evangelical Theology 17: 47–50 (in Japanese, with an English summary, pp. 169–71).
Tsumura, D.T. 1988 A Hyponymous Word Pair, r and ttm(t) , in Hebrew and Ugaritic. Biblica 69.
Tsumura, D.T. 1989 The Earth and Waters in Genesis 1 and 2 :A Linguistic Investigation (Journal for the Study of the Old Testament Supplement 83). Sheffield: Sheffield Academic Press.
von Rad, G. 1961 Genesis . Old Testament Library. Philadelphia: Westminster.
Wenham, G.J. 1987 Genesis 1–15 . Waco: Word.
Wenham, G.J. 1988 Genesis: An Authorship Study and Current Pentateuchal Criticism. Journal for the Study of the Old Testament 42: 3–18.
Whybray, R.N. 1987 The Making of the Pentateuch: A Methodological Study (Journal for the Study of the Old Testament Supplement 53). Sheffield: Sheffield Academic Press.
1. For a useful summary of recent critical discussions, see Wenham 1987: xxv-xlii; Wenham 1988; Whybray 1987: 17–131.
2. Alter 1981: 141–17. As an example of contradiction between Genesis 1 and 2 , he notes that in Genesis 1 the woman was created "at the same time and in the same manner" as the man (p. 145). However, in Genesis 1:27 , which constitutes a three-line "parallelism," the human being is simply described as being created as male and female. The text does not necessarily imply the simultaneous creation of both sexes.
3. For the literary structure of Genesis 1 , see below.
4. See below.
5. Tsumura 1989: 168. This conclusion is entirely different from the traditional critical view, represented by von Rad that the nature of the earth-waters relationship in 1:2 ("watery chaos") is totally different from that in 2:5–6 ("dry chaos"). See von Rad 1961: 76–77; also Otzen 1980: 40–41.
6. For recent works on the discourse analysis of Genesis, see Longacre 1989 and Anderson 1987. For a brief summary of discourse analysis with bibliographies see Bodine 1987.
7. For this "general-detailed pattern" in Ugaritic, Akkadian and Egyptian literatures, see Tsumura 1984a: 18–19 n. 37. The same pattern appears also in Japanese narrative stories such as the initial section of "Suma" in The Story of Genji ; see Tsumura 1984b: 77 n. 64. For the pattern in the genealogical doublets, see Hess 1990: 146–47.
8. On this term, see Tsumura 1988: 258–60.
9. For the chiastic structure of 2:4, see Cassuto 1961: 98–99; Wenham 1987: 55.
10. For a useful translation and discussion of this text, see Heidel 1963; also Speiser 1969. The most recent translation can be found in Dalley 1991: 233–74.
11. Lambert (1980: 71–72) discusses the nature of "Enuma elish," which is "in reality occupied with the ascent of Marduk in the pantheon" and whose "creation account takes only a subordinate position within the whole." The myth, according to him, was probably composed around 1100 BC and it is "extremely eclectic." In A New Look (1965: 291), he concludes similarly: "The Epic of Creation is not a norm of Babylonian or Sumerian cosmology. It is a sectarian and aberrant combination of mythological threads woven into an unparalleled composition."
12. For a detailed discussion, see Tsumura 1989:62–65. I also note that if any comparison with Genesis 1:2 should be drawn from Ugaritic materials, it would be with the Canaanite god El's residence at the source of 'two oceans' ( thmtm ). This association of a creator-god with his watery abode or domain can be seen also in the case of Ea, one of the Mesopotamian triad deities. This motif of a watery beginning appears also in Egyptian, Anatolian, and Greek myths. For a detailed discussion, see Tsumura 1989, chapter 8.
13. The cosmology in vv. 1–2 is bipartite, not tripartite, describing the entire world in terms of "heavens and earth."
Editorial notes:
1. When this article was written, David T. Tsumura was Professor of Old Testament at Japan Bible Seminary, Tokyo. He is author of The Earth and the Waters in Genesis 1 and 2 : A Linguistic Investigation (1989), as well as numerous articles on the Hebrew Bible and Semitic languages.
2. Reprinted by permission from I Studied Inscriptions From Before the Flood , ed. R.S. Hess and D.T. Tsumura, Winona Lake IN: Eisenbrauns, 1994, pp. 27–34.


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