ed to “third year.” 114. Vandersleyen, L’Egypte, vol. 2, 321. 115. Ibid., 324–325. 116. Redford, Egypt, Canaan, and Israel, 16

he event of war, they will also join themselves to those who hate us, and fight against us and depart from the land” (Exod 1:10), he probably was referring to the Hyksos, who just beforehand had retreated to southern Canaan after their expulsion. 124. Kitchen, Reliability of the OT, 11. The Biblical text to which Kitchen alludes is 2 Chr 14:9–15. 125. Aharoni and Avi-Yonah, The Macmillan Atlas, 34. 126. Hallo and Simpson, Ancient Near East, 262. 127. Grimal, History of Ancient Egypt, 218. 128. Breasted, Ancient Records, vol. 2, 310. 129. Redford, Egypt, Canaan, and Israel, 408. 130. Hoffmeier, “Memphis and Karnak Stelae,” in Context of Scripture, vol. 2, 22; Pritchard, ANET, 247. 131. Pritchard laments, “Even though two of the figures give questionable readings, no clear alternatives will supply the total given on the stele” (Pritchard, ANET, 247). Although Pritchard does not elaborate, the “questionable readings” most likely are the 36,300 Kharu and the 30,652 family members of the Nagasuites/Neges. But since this part of the stele shows no sign of damage or repair, there is no reason to doubt these numbers. 132. “The total given, 89,600, is actually wrong, the correct total being 101,128!” (Hoffmeier, “Memphis and Karnak Stelae,” in Context of Scripture, vol. 2, 22). 133. Ibid., 21; Pritchard, ANET, 239, 246; Hoffmeier, “The Annals of Thutmose III,” in Context of Scripture, vol. 2, 12. These are the only campaigns of Thutmose III that list the amount of captives taken. 134. As Shea notes, “While some have questioned the very high number given here, if one looks at the needs for state labor right after the exodus, the number does not look so high after all” (Shea, “Amenhotep II as Pharaoh,” 47). 135. Ibid.; Hoffmeier, “Memphis and Karnak Stelae,” in Context of Scripture, vol. 2, 22. The Prince of Shanhar, or Biblical Shinar, is to be equated with the King of Babylon (Pritchard, ANET, 247). 136. Hoffmeier, “Memphis and Karnak Stelae,” in Context of Scripture, vol. 2, 22. 137. Barry J. Beitzel, “Habiru,” in ISBE, vol. 2, 588, 589. 138. Hoffmeier, “Memphis and Karnak Stelae,” in Context of Scripture, vol. 2, 22. SA.GAZ, the Sumerian logographic equivalent of Habiru, and its variants are found in cuneiform texts from ca. 2500 BC to the 11th century BC. In light of this early attestation, many are unwilling to associate the Apiru of the 15th century BC with the Hebrews. However, Abram was known as a Hebrew in the 21st century BC (Gen 14:13), so the solution to the dilemma is that the two non-guttural consonants found in the triconsonantal root of ‘bri, the exact consonants that appear in Akkadian and Ugaritic (br, possibly meaning “cross over, go beyond”), are also found in “Eber” (Gen 10:21), the ancestor of Abram from whom the word undoubtedly derives. Thus Abram is one of numerous Eberite peoples, all of whom are known as Habiru due to their retention of Eber’s ancient namesake (R. F. Youngblood, “Amarna Tablets,” in ISBE, vol. 1 [Grand Rapids: Eerdmans, 1979], 108; Barry J. Beitzel, “Hebrew (People),” in ISBE, vol. 2, 657). 139. Hoffmeier, “Memphis and Karnak Stelae,” in Context of Scripture, vol. 2, 22. 140. Pritchard, ANET, 247. 141. Bryant G. Wood, “One Thousand Years Missing from Biblical History? A Review of a New Theory,” Bible and Spade 6:4 (Aut 1993), 98. 142. Grimal, History of Ancient Egypt, 219. 143. Aharoni and Avi-Yonah, The Macmillan Atlas, 34. 144. Hoffmeier, Israel in Egypt, 124. 145. Hoffmeier, “Memphis and Karnak Stelae,” in Context of Scripture, vol. 2, 22. 146. Yigael Yadin, Hazor: The Head of all those Kingdoms, The 1970 Schweich Lectures of the British Academy (London: Oxford University Press, 1972), 7–8. 147. Ibid., 8. 148. Amarna Letters, ed. and trans. Moran, 290, with modifications according to Yadin, Hazor: The Head, 8. 149. Ibid., 235, with modifications according to Yadin, Hazor: The Head, 8. 150. For a fuller treatment of the destructions of Hazor described in Joshua



So You Want To Be An Archaeologist?
This article was first published in November 2003 ABR Electronic Newsletter. In fact, most archaeologists who dig in Israel are college professors. They teach at home during the school year and dig in the summer. Yet, even positions as professor of archaeology are scarce, and professorships in associated fields - Old or New Testament studies, Greek or Hebrew studies, history and anthropology - are also limited. Furthermore, very few schools offer undergraduate or graduate degrees in archaeology today; even fewer approach archaeology from a Biblical perspective. The only schools I know which offer an undergraduate degree with a Biblical archaeology emphasis are Wheaton College, Andrews University and Southern Adventist University. Masters degree programs are offered at Wheaton, Andrews and Trinity Evangelical Divinity School. The only conservative school to offer a Ph.D. program is Andrews University. All approach archaeology from a conservative viewpoint. The University of Toronto, the University of Chicago and Harvard University offer Ph.D. programs from a secular perspective. Although not leading to either an undergraduate or graduate degree, Northwestern College offers correspondence courses in both Old and New Testament archaeology. (Links for these schools are listed below.) So, what is an aspiring Biblical archaeologist to do? Since both degree programs and jobs in Biblical archaeology are hard to come by, I suggest to those I speak with that they consider undergraduate and graduate degrees in associated fields of study. Of course Biblical studies, ancient Near Eastern languages, history and anthropology are naturally related fields, but many are already studying in these areas and job openings are minimal. Degrees in political science or international studies, especially majoring on the Middle East, might be helpful - but I suspect jobs in education, government or industry may be limited. Instead, to those interested in Biblical archaeology, I have proposed they study one of the hard sciences that today are part of every archaeological
learn english

The goddess created for healing his rib was called in Sumerian Nin-ti “the lady of the rib.” But the Sumerian ti also means “to make live.” The name Nin-ti may thus mean “the Lady who makes live” as well as “the Lady of the rib.” Through the wordplay, these two designations were used for the same goddess. It is this “literary pun,” according to Kramer, that explains Eve’s title and her being fashioned from Adam’s rib (1963; 149).6(b) Eden’s Four Rivers. Speiser (1994) following F. Delitzsch (1881), holds that the term Cush (Gn 2:13) is “the eponym of the Kassites” rather than the name for the region of the Upper Nile and “only a Kassite context can accord with the phrase ‘in the east’ of Genesis 2:8” (177).7 Then Speiser, in search of the Garden of Eden refers to Dilmun, “the land of the living,” which lay near the head of the Persian Gulf and tries to identify the Pishon and the Gihon with actual rivers not far from the mouths of the Tigris and Euphrates (1994:178–82).8Speiser contends that “the original narrator...has to be visualized as looking from the Persian Gulf inland” and hence “the ‘four heads’ (v. 10) are meant to be viewed upstream rather than down.” However, this view has been aptly criticized by Wenham, who holds that “the general setting as described in vv. 5–8 favors a Mesopotamian site.” As Wenham says: "the greatest difficulty with this [Speiser’s] view is that, according to Genesis, the rivers as they flow from Eden split into four, whereas on Speiser’s location they flow toward Eden to converge there" (1987: 66).Westermann holds that: "the intention of the author in inserting 2:10–14 was not to determine where paradise lay, as the majority of interpreters hold, but rather to point out that the “life-arteries” of all lands of the earth have their source in the river that watered paradise" (1984: 216).He thus denies any attempt to identify the source of the four rivers geographically. On the other hand, Wenham holds that: in Eden a great river rises, and after leaving the garden, splits up into four rivers including the Tigris and Euphrates. On this basis alone we should conclude that Eden lies somewhere in Armenia near the sources of the Tigris and Euphrates. And this is a long-established, widely held view (1987: 66). (c) Sumerian Origin? According to Miller (1994: 155–56), the picture of creation set forth in the initial section of the “Harab Myth”9 may be compared with Genesis 2–4:1. “In the Harab myth the re-creation state is ‘wasteland’ (harab), not unlike the picture in Genesis 2 of a time with no planet or herb, no rain, nor anyone to till the earth.”2. “Both stories give primacy to the need to work or till the earth.”3. “As in Genesis 2, the first thing that is done in the creation is the creation of water, though in Genesis 2 it is sweet water to water the plants (’ēd) and in Harab it is sea (Tamtu). But in the Harab myth, river, i.e., Idu (=Heb. ’ēd), comes in the next generation as daughter of sea (Tamtu).”4. Farming and shepherding appear in the creation “in a genealogical sequence” in both stories.5. In both, the first city tradition (Gn 4:17 Irad / / Eridu) comes between creation and flood.But there are also differences between the two, as Miller notes. In the Genesis account, there exists a clear distinction between the divine world and the human world and the tilling of the earth and the ruling and shepherding of the animals as well as the building of cities are human tasks (Miller 1994: 156). We might add that in Genesis 2–3 Yahweh is the sole divine agent and is significantly without any female consort.Until recently, the Sumerian connection of the Eden story has been supported almost unanimously. However, according to Sjöberg, who recently reexamined Sumerian connections with regard to the “tree of life,” there is “no evidence” for such a tree in Mesopotamian myth and cult. He says: "The identification of different trees on Mesopotamian seals as a Tree of Life is a pure hypothesis, a product of pan-Babylonianism...There is no Sumerian or Akkadian expression ' Tree of Life' "(1984: 219–21). Wallace collects “a wide range of material which has some pertinence for the study of the tree of life in Genesis 2–3, ” including the tree symbolism of Asherah. He carefully avoids equating this Asherah symbol with the tree of life in Genesis 2–3, which “concerns eternal life and not the fertility of womb and field” (1985: 114). However, it must be admitted that those references outside of the Bible are indirect.Etymology of ‘ēThe term 'ēd in Genesis 2:6 has been rendered as “spring” / “fountain” or as ‘?nānā “(rain-)cloud” or “vapor, mist” (targum). Modern versions translate it “mist” WJV, RSV, NEB note, NIV note), “flood” (RSV note, NEB), “water” (JB), or “streams” (NIV). However, there has been no satisfactory Semitic etymology. Recently I investigated the etymology of ‘ēd thoroughly (1989). I have shown that Albright’s view that the Hebrew ‘ēd is a Sumerian loanword via Akkadian id “river” (1939: 102–103) is less convincing than Speiser’s view that ‘ēd is connected to the Akkadian edû “flood,” which is a Sumerian loanword from e4-dé-a (1955: 9–11). While it is possible that ‘ēd is a shortened form of ‘ēdô in Job 36:27, as a result of the loss of a final vowel when or after Akkadian edû was borrowed into Canaanite, I have made the following suggestions:1. ‘ēd (Gn 2:6) is a loanword directly borrowed from Sumerian e4-dé;2. ‘ēdô (Jb 36:27) is a loanword from Sumerian via Akkadian edû.Both ‘ēd and its allomorph ‘ēdô mean “high water” and refer to the water flooding out of the subterranean ocean (1989:115).Etymology of ‘ēdenIn the light of the new information from Fekheriyeh, Millard, Greenfield and others have recently suggested that the term ‘ēden means “a well-watered place” (Millard 1984; Greenfield 1984; also Wallace 1985: 84). This fits the context of Genesis 2 very well. There are three theoretically possible explanations for the etymology of the Hebrew ‘eden:(a) Sumerian Loanword Directly into West Semitic. The Sumerian edin “plain,” has been suggested as its origin. But since Sumerian presumably has no phoneme /’/, it is not likely that the Sumerian edin was borrowed directly into Canaanite as ‘ēden or the like. Also, the meaning “plain, steppe,” or uncultivated land, does not fit the context of Genesis well.(b) Sumerian Loanword via Akkadian into West Semitic. It has been suggested that the Sumerian edin was borrowed through Akkadian edinu. While this has been a common view for the etymology, Hebrew ‘eden cannot be a loanword from or via Akkadian edinu, since Akkadian has no phoneme /’/ either. Also edinu might be simply a semitized reading of the Sumerian edin and not used as an actual Akkadian word.(c) Common West Semitic. The root *’dn, which appears in the Fekheriyeh Inscription, in a Ugaritic text, in the divine epithet h’dn in Old South Arabic, as well as in the Arabic verb ‘adana, probably has the literal meaning “to make abundant in water supply.” Hence, the Hebrew ‘ēden probably means “a place where there is an abundant water supply” (see Gn 13:10). The term *’eden (plural ?dānîm in Ps 36), which means “pleasure, luxury,” has the same etymology as Eden, though the MT seems to distinguish ‘ēden from *’eden (Tsumura 1989:123–37).Two WatersI compare the two waters in Genesis 2:5–6, “rain” and flooding water,

The Flood is always referred to by either its unique Hebrew term,

mabbul, or by the context-defined generic term mayim, “waters.” There are no clear uses of t?howm, “the deep,” where it applies to the Flood. Missing this subtle exegetical detail has made it far too easy for English readers to see a mention of the Flood here, in so doing ignoring clear contextual clues that the whole of Psalm 104:1–9 refers only to the Creation.I also believe the other biblical passages make it clear that the common mentions of boundaries on the waters indicate these are poetic language equivalents for the narrative of Genesis 1:9. Since God obviously created mountains as part of the original antediluvian world (otherwise there would have been none for the Flood to cover, Gn 7:19–20), just mentioning mountains cannot, by itself, place verses 6–9 during the Flood. There must be other persuasive evidence to establish this.I do not think such persuasive evidence exists. The overall theme of the Psalm, its overarching context, is the Lord's care over all His works. The Flood was a judgment upon sin, a theme inconsistent with the dominant theme of praise. When one gets an overview of the structure of the entire Psalm, one notices this praise theme quite clearly. It begins, in verses 1–4, with praise to Him for calling the heavens and earth into being, and from there moves on to praising God for establishing the boundaries of the dry earth and sea (5–9), providing water for the animals to drink (10–13), praise for food for all creatures, for places to live, for all provisions for life.Psalm 104 actually appears to move through Genesis 1 in almost chronological order, starting with the mention of God clothing Himself with light (v. 2a=Gn 1:3), moving on to the stretching out of heaven (2b=Gn 1:6), and “the beams of His upper chambers in the waters” (3a) connects with Genesis 1:7–8. Logically this progression should continue, so we should expect verses 5–9 to be a praise having some direct connection with Genesis 1. I think this is apparent. Psalm 104:5 speaks of establishing the foundations of the earth. Establishing these foundations involved calling the earth into being, initially without form and void, covered “with the deep as with a garment” (6a) by the primeval waters of Creation. (Recall Job 38:9, where the Lord says he made a cloud the “garment” for the primeval waters. There is no place in Genesis 6–8 where the Flood waters are called a “garment,” which is to be understood in the positive sense of a protective covering.)The phrase “the deep” is also a clear reference to the primeval waters of Genesis 1:2. The Flood story in Genesis 6–8 never refers to the waters of the Flood as “the deep”; though it talks about the breakup of “the fountains of the great deep,” whenever the waters of the Flood are specifically referred to (not the fountains, where “of the great deep” is a modifier to make clear WHAT “fountains” are referred to), they are always spoken of as “the flood,” “the water,” or “the waters of the flood,” never as “the deep.” This complete covering of the planet by “the deep” extended even to covering the mountains (6b), a poetic word picture emphasizing that the entire land surface of the world was covered by “the deep” at this point. This is entirely consistent with our observation that Psalm 104 is mirroring Genesis 1, and has nothing to do with the Flood.In Ps. 104:7 the Psalmist moves on to the next stage, mirroring Genesis 1:9–10—the exposing of the dry land. “At thy rebuke they fled” is a poetic way of restating Genesis 1:9, “Let the waters below the heavens be gathered into one place, and let the dry land appear.” God commands the primeval waters covering the planet to move so the dry earth can be exposed. To do so, He deepens a hollow on the surface of Planet Earth so the waters have a place to “gather” to. “The mountains rose; the valleys sank down” (8a) is thus best understood as a poetic way of expressing these geophysical changes, with no reference to the judging Flood of Genesis 6–8 intended. The use of the word “establish” in 8b hearkens back to Job 38, where the Lord was portrayed as a master builder doing planning, surveying and foundation-laying for the grand project of constructing the Earth.In addition, as seen in the various English translations above, there are solid contextual reasons to view the mention of mountains and valleys as parenthetical details to a primary emphasis in Psalm 104:6–9 on the moving of the primeval waters. The understanding that the antecedent of the clause in 104:8b, “unto the place which thou hast founded for them,” is not the valleys of 8a, but the fleeing waters of 7a. Verses 7a and 8b together constitute a completed thought—“at Your rebuke, the waters fled...to the place You established for them”—with 7b and 8a serving as minor clauses. Thus, the main focus if verses 6–9 is all about elaborating on Genesis 1:9.Finally, 104:9 has an even closer connection to Job. When the Psalmist wrote, “Thou didst set a boundary that they [the waters] may not pass over; that they may not return to cover the earth,” he parallels God’s words in Job 38:10:And I placed boundaries on it [“it” being the sea, referred to in verse 8],And I set a bolt and doors,And I said, “Thus far you shall come, but no farther;And here shall your proud waves stop.”Altogether, I think we can see that the primarily poetic nature of Psalm 104, its praise theme, plus the clear echoes of Genesis 1 and Job 38, points to Psalm 104 having no reference to the Flood, no mid-course change of context at verse 6. It is entirely a work of praise to God for His provision in Creation, including setting the bounds that kept the sea in its place. The mentions of mountains and valleys are poetic equivalents for the raising of the primordial continent out of the world sea as its waters were “gathered together” into the hollows He established for them.Proverbs 8:29, which speaks of the setting of the boundary of the sea, also sheds tremendous light on the meaning of Psalm 104:9, “Thou didst set a boundary that they may not pass over.” “They” in this verse must refer to the primeval waters of the Creation. The antecedent of “they” in 104:9 is found in 104:6, where the two parts of the verse are an example of Hebrew poetic parallelism. In 6a, the primeval sea is first called “the deep” that covered the earth; in 6b, the same primeval sea is called “the waters [which] were standing above the mountains.” Both parts of verse 6 are saying the same thing, just in different ways. It is because these boundaries are set on the primeval waters of the world sea, that “they may not return to cover the earth.” Verse 9b, although it easily brings to mind God’s promise to never again send a worldwide Flood, IN CONTEXT does not refer to the Flood, but only to the setting of bounds on the sea. So once again, applying the principles of systematic theology and allowing Scripture to interpret Scripture indicates that the poetic language of Psalm 104 is not to be understood as referring to the Flood.Tying it All TogetherIn this study we have observed that the passages in Job 38 and Proverbs 8, as in Jeremiah 5, all speak of “boundaries on the sea” in remarkably similar terms, strengthening the case that they all have the Creation in view. Let’s see all of these verses together:Job 38:10And I placed boundaries [choq] on it [antecedent yam, v. 8],And I set a bolt and doors,And I said, “Thus far you shall come, but no farther;And here shall your proud waves stop.”Prov. 8:29When He set for the sea [yam] its boundary [choq]So that the water would not transgress His command, When He marked out the foundations of the earth...Jeremiah 5:22For I have placed the sand as a boundary [g?buwl] for the sea [yam],



Rosetta Stone

ghts in Kuwait (1990: 1). At the end of the article he predicted (prior to Operation Desert Storm) that “during the upcoming war with Iraq, Isra

tion of the Hebrew Bible, translates verse 2 as, “Against me are the Elamites, and the princes of the Persians are coming against me.” The “banquet” in verse 5 was seen as Belshazzar’s feast the night of the fall of Babylon. However, when Cyrus entered Babylon he did not treat the carved images the way it was described in verse 9. In fact, “on the contrary, we are expressly assured that his entrance, save for the attack on the palace in which Belshazzar was slain, was a peaceful one, and that there was no cessation whatever of the temple worship” (Bautflower 1930: 148-149).Another possibility is Sargon II’s campaign against Merodah-baladan in 710 BC. This possibility was first suggested by the Assyriologist George Smith and expanded on by Kleinert. George Adam Smith follows this idea in his commentary on Isaiah (nd: 1:201-204). More recently, John Hayes and Stuart Irvine, in their commentary on Isaiah, likewise adapted this view (1987: 271-276). This view, however, also has problems. The entrance of Sargon II into Babylon to assume the throne in 709 BC is described in the Assyrian sources as quite peaceful. Joan Oates in her book on Babylon states: “The cities of northern Babylonia are alleged to have welcomed the Assyrian king, throwing open their gates ‘with great rejoicing’” (1991: 116). Sargon II boastfully inscribed on the wall of his palace in Khorsabad: “Into Babylon, the city of the lord of the gods, joyfully I entered, in gladness of heart, and with a beaming countenance. I grasped the hand(s) of the great lord Marduk, and made pilgrimage (lit., completed the march) to the ‘House of the New Year’s Feast’” (ARAB 2:35). Hardly the way Isaiah described it!The best candidate is Sennacherib’s conquest of the city in 689 BC. When Sargon II died in battle in 705 BC, his son Sennacherib ascended to the throne. In so doing, he assumed the kingship of Babylon as well. In 703 BC, Marduk-zakir-shumi II seized the throne of Babylon. Soon after, Merodah-baladan made a bid for the throne as well. Sennacherib turned his attention on him and he fled to the marshes. A Babylonian puppet, Bel-ibni, was installed as king. He lasted several years until he was replaced by Sennacherib’s son, Assur-nadin-shumi, who ruled in relative peace for about six years (699-694 BC). In 694 BC, Sennacherib launched a daring campaign against the Chaldeans on the western frontier of Elam. While Sennacherib’s forces were engaged near the Persian Gulf, some Elamites made a bold “end-run” and captured Sennacherib’s son at Sippar. The son was never heard from again, so it is assumed he was murdered by the Elamites. An Elamite puppet, Nergal-ushezib, was placed on the throne of Babylon (694 BC). The Assyrians removed him on their way back to Nineveh several months later. A certain Mushezib-Marduk seized the throne with Aramaean support. This support prompted the new king and his Elamite alliance, paid for with silver, gold, and precious stones from the treasuries of the temples in Babylon,



To attack Assyria. A major battle ensued at Halule on the Tigris River.
The outcome of the battle depends on whose account you believe. Sennacherib boasted a victory with 150,000 of the enemy dead. The Babylonian Chronicles said the Assyrians retreated. The fact that Sennacherib did not continue the attack suggests that he suffered a reversal so he had to regroup. In 690 BC, he returned to lay siege against Babylon (Oates 1991: 116-119).The Bivian Inscription described the fall of Babylon in 689 BC in these terms. “In a second campaign of mine I advanced swiftly against Babylon, upon whose conquest I had determined. Like the on-coming of a storm I broke loose, and overwhelmed it like a hurricane. I completely invested that city, with mines and engines my hands [took the city]. The plunder …… his powerful ….. whether small or great, I left none. With their corpses I filled the city squares (wide places). Shuzubu, king of Babylonia, together with his family and his [nobles], I carried off alive into my land. The wealth of that city, - silver, gold, precious stones, property and goods, I doled out (counted into the hands of) to my people and they made it their own. The gods dwelling therein, - the hands of my people took them, and they smashed them. Their property and goods they seized” (ARAB 2:151-152). That is exactly what Isaiah “saw” in verse 9. In fact, A. A. Macintosh points out, “the Assyrian word used for ‘broke them in pieces’ (ushabbiruma) is ‘radically identical to the shbr of verse 9’” (1980: 72). It was as if Isaiah “saw” (prophetically) an advance copy of the “Nineveh News” with the headlines blaring “Babylonian Gods Smashed, Assyrian Army Victorious Over Babylonia” and he lifted the words right off the page and placed them in his book. You’ll pardon the pun, but this prophecy was literally fulfilled to the letter!Sennacherib goes on to describe the total destruction of Babylon in these terms: “The city and (its) houses, from the foundation to its top,Rosetta Stone Spanish

10 Mar 11 MySpace Filmmakers

MySpace FilmmakersBy: Steven Cancel .... Click author's name to view profile and articles!!!Retargeting by ChangoTweet Have you or one of your friends ever thought about being a filmmaker? Or have you made an independent film and would like to get it out to a wider audience? Well, the answer is here, the answer is MySpace.MySpace gives the young filmmaker an opportunity to get their project out to a larger audience and get peer responses from other filmmakers. Your film will get reviewed by people who know a lot about films, people who just love to watch films, and filmmakers themselves.To create a filmmaker profile for MySpace is just about as easy as making a regular profile for MySpace. All you need is all of your information and you're done. The hard part is having the film to put on your site.This is another positive to being a new filmmaker on MySpace. You don't need a film right away to sign up. You can just be an aspiring filmmaker. Other filmmakers will always be other to give you tips on filmmaking and methods to making the film that you would want to make. This type of advice can be found in the "Filmmaker Forum." In the forum, there are many filmmakers who discuss all that there is to filmmaking. From film financing, casting calls, camera tricks, and discussions over other films on MySpace that they admire.Getting to know fellow filmmakers can make it bee easier to get your film off the ground. Finding a filmmaker through MySpace that lives near you could be very beneficial. If you are a new filmmaker, you can meet them and they can help you get your project off the ground. Or maybe it could be a joint project like Tarantino and Rodriguez, but with a smaller budget. Nonetheless joint projects over time seem to be very good, and MySpace could make this type of film a reality.If you have a question that you might think is stupid to the professionals on MySpace, like, "What is a good camera I should buy or rent to make my film?" More often than not, someone on MySpace will be happy to give suggestions given your budget and type of movie you want to create.The point is, if you want to be a filmmaker, MySpace is the perfect place to e to. It will teach you the tricks of the trade, and give you're a clear idea of how to make a film, how to meet fellow filmmakers, and how to release it to a wider audience.Article Source: abcarticledirectoryThis article was written for our friends at Pimp My Code Space to invite everyone to join this great munity. Article written and distributed by Steve Cancel, IT Manager of Secure Link.Note: The content of this article solely conveys the opinion of its author, Steven CancelRetargeting by ChangoDid You Like This Article? Share It With YourFriends!Please Rate this Article 5 out of 54 out of 53 out of 52 out of 51 out of 5 Not yet Rated Click the XML Icon to Receive Free Articles About Movies Film via RSS!Additional Articles From - Home Arts Movies FilmWhy Calibrate your High Definition TV?- By : Robert ShefferSweet Phone - By : Tim Webb.Find out Home Theater Methods! What You have Been Missing in Your TV and Movie Encounter.- By : Joesph MellbergPreparing and Setting up a Home Theater system is Easier Than you Think!- By : Zachariah DivensGrown Ups 2010 Movie In Review- By : Elenor CherryCamera Crew Hire- By : Mark A. WilsonReview of Drive Angry Movie- By : Gursel BatmazReturn Of The Horror Legend: Scream 4- By : Gursel BatmazMovie Review: Clash Of The Titans Leaves Audiences Wanting- By : Elenor CherryRed Riding Hood The Movie- By : Gursel Batmaz Still Searching? Last Chance to find what you're looking for. Try using Bing Search!

5 Mar 11 Benefits of Being an Affiliate Marketer!

Benefits of Being an Affiliate Marketer!By: karl glantschnig .... Click author's name to view profile and articles!!!Retargeting by ChangoTweet Affiliate marketing has become one of the most effective ways to advertise online. It is also one of the easiest ways for anyone with a website to make a profit online. Affiliate Marketing is an agreement between a merchant and a website owner. The website owner, or the affiliate, allows the use of their site for the promotion of the merchant's products by linking to the merchant's website. In exchange, the merchant pays a NHL Jersey
commission to the affiliate on all sales generated by the affiliate. Every time someone clicks on the link on the affiliate website and proceeds to make a purchase, the affiliate gets a commission. The merchant will pay the affiliate only when a customer clicks on the product link and makes a purchase.Affiliate marketing programs are described as a win-win situation for both the merchant and the affiliate because of the pay-for-performance scheme. Both the merchant and the affiliate enjoy some benefits in affiliate marketing. There are many benefits on the merchant's side. It gives the merchant a wider market in which to advertise a product or service. Affiliate marketing will give the product or service the maximum exposure that it may not get with other traditional advertising techniques. The more affiliate sites a merchant has, the higher the traffic, which can convert to sales. Affiliate marketing is the equivalent of having an army of sales people who will do the advertising and will only get a commission if a customer purchases.Meanwhile, since an affiliate marketing relationship is a win-win situation, the affiliate also enjoys many benefits. Foremost among these is the easy way to make a profit. The affiliate can earn by having an ad or link to the merchant's website, which prospective customers will hopefully click and proceed to make a purchase. As soon as the customer clicks on the ad on the affiliate's site, is redirected to the merchant's website and goes on to buy that particular product, the affiliate earns a commission. The more referrals there are the more profit for the affiliate.Affiliate marketing is an excellent way to earn money while at home. There are virtually no production costs. The product is already developed and proven by the merchant, and all you have to do to find, as many prospects as you can that will bring in the profit for both the merchant and the affiliate. Affiliate programs are usually free to join, so affiliates do not have to worry about start-up costs. There are thousands of products and services you can choose from. You can find affiliate programs for every product under the sun. Surely, there is a product or service out there that is relevant to your website.In addition, there is absolutely no sales experience necessary. Most affiliate programs offer excellent support when it comes to providing marketing material. The simplicity of affiliate marketing allows you to be an affiliate marketer at the least cost and the most comfort. You can even build a successful affiliate marketing business right in the convenience of Montreal Canadiens jersey
your own home. In affiliate marketing, your responsibility is simply to find prospects for the merchant; you do not have to worry about inventory, order processing, and product shipping. These, along with customer service support are the duties of the merchant.Because of the global reach of the internet, you can easily find thousands of prospects. You can intensify your advertising campaign by exploiting more aggressive and productive strategies such as viral marketing. By attracting more prospects, you also maximize your potential to earn. Another benefit of an affiliate marketer is the minimal risk involved. If the product you are advertising is not making money then you can dump it and choose another. There are no long-term binding contracts tying you to products that are not making enough money.All the same, the best benefit of being an affiliate marketer is the opportunity to increase your income; and you can make a profit even if affiliate marketing is only a sideline business. With your own affiliate business, you can earn easily earn extra income, although you do have to exert effort and use your imagination to maximize your earning potential. Indeed, affiliate marketing is one of the simplest and most effective business opportunities on the web today.Article Source: http://www.shop-on-sale.com A Million Dollar Work At Home Expert Shows You How To find the best home based business ideas and oportunities so you can work at home!www.work-at-home-finder.comInternet Home Business Ideas and Opportunities Newsletter!www.work-at-home-finder.com/optin.htmlNote: The content of this article solely conveys the opinion of its author, karl glantschnigRetargeting by ChangoDid You Like This Article? Share It With YourFriends!Please Rate this Article 5 out of 54 out of 53 out of 52 out of 51 out of 5 Not yet Rated Click the XML Icon to Receive Free Articles About Affiliate Programs What Cloth Diaper Provides The Top Match For Newborns?- By : mirtagaylWhat is Affiliate Marketing and Why You Should Do It?- By : James A AndersonEarning Money Quickly With Email Marketing - True or False?- By : chad buistMoney Creating Tips For Individuals Involved In An Online Affiliate Marketing Home Canadiens jersey
Business- By : Johnny BarrellGlobal Success Club And How To Make Money Online- By : Don SeanMake Cash Over The Internet With Affiliate Marketing- By : Leroy WheelerWhich Affiliate Networks To Look Out For When Promoting ?- By : Elsa Braxton Still Searching? Last Chance to find what you're looking for. Try using Bing Search!

24 Jan 11 BYU-Utah State: Take the Cougars to Win Big Over the Aggies

Jacob de Golish/Getty ImagesThe Battle for the Beehive Boot will take place this weekend when the 1-3 BYU Cougars battle the 1-3 Utah State Aggies on Friday night.Both squads are in dire need of a win to turn their seasons around. BYU has lost three straight since winning its opener over Chicago Bears jersey
Washington. Utah State is the second straight WAC opponent the Cougars face, as they fell to Nevada last week 27-13.The Aggies scared Oklahoma a few weeks back but have struggled through the non-conference portion of their schedule.The college football lines show that BYU is a 6.5-point favorite.BYU has lost its last three games by an average of 20 points and has had a hard time putting the ball in the end zone on offense. The Cougars rank 116th in the nation in points/game (16) and 95th in passing, which is uncharacteristic of a BYU team.True freshman Jake Heaps has taken over as the starting quarterback due to Riley Nelson going down with an injury. Heaps is completing just over 51 percent of his passes for 489 yards and a touchdown. He was highly touted out of high school but has not made a smooth transition to the college level.Losing Nelson hurt the running game more than anything. He ranked second on the team with 148 yards on 31 carries. JJ Di Luigi has been one of the few bright spots on offense for BYU. The junior has rushed for 332 yards and scored a team-high two touchdowns. Luigi has played a large role catching the ball also. His 18 receptions for 200 yards lead the Cougars.Not having Harvey Unga in the backfield has had a profound effect on running the ball. Unga decided to enter the supplemental NFL Draft during the spring.Cody Hoffman is second on the team in receiving. He has 13 catches for 142 yards and a touchdown.Utah State is in desperate need of Cincinnati Bengals jersey
a victory to gain some momentum heading into conference play. Beating a rival at home would be a great start. San Diego State crushed the Aggies last week 41-7 in a game that was never close.Quarterback Diondre Borel is one of the more exciting players in the WAC. He has completed 54 percent of his passes for 832 yards and four touchdowns. Turning the ball over has been an issue for Borel, throwing four interceptions in his first four games. Borel only threw four all of last season.Running the ball has been tough sledding for the Aggies, as they are averaging just four yards per carry. Derrvin Speight leads the team in rushing with 221 yards on 54 carries with two touchdowns. Michael Smith has added 153 yards on the ground with two more scores.Dontel Watkins has been the go-to guy in the passing game, catching 18 passes for 242 yards and two touchdowns. The junior college transfer is one of Borelfavorite targets. Xavier Martin is another, as he has 10 receptions for 133 yards and a TD.Defensively, the Aggies havenmade many stops against their opponents. They rank 101st in points allowed at over 32 per game. Those numbers could improve when a stagnant BYU offense rolls into town.BYU is just 1-8 ATS in its last nine games in October. Utah State, on the other hand, has covered six of eight contests during that period. The Aggies have lost 10 straight against the Cougars and are 3-26 since 1975.BYU has dominated its in-state rival but is going through a rebuilding year. They have not Cleveland Browns jersey
covered in their last three games and now are almost a touchdown favorite on the road. I think the Cougars break the trend this Friday and cover the 6.5 points.Play: BYU -6.5 Get all of your expert football picks from the team at Locksmith. No site provides more winners than Jimmy Boyd and company.