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FoxPro
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For the successor system from Microsoft, see Visual FoxPro.
Cover of the FoxPro 2.6 Developer's Guide
FoxPro was a text-based procedurally oriented programming language and database management system (DBMS), and it is also an object-oriented programming language, originally published by Fox Software and later by Microsoft, for MS-DOS, Windows, Macintosh, and UNIX. The final published release of FoxPro was 2.6. Development continued under the Visual FoxPro label, which in turn was discontinued in 2007.
FoxPro was derived from FoxBase (Fox Software, Perrysburg, Ohio), which was in turn derived from dBase III (Ashton-Tate) and dBase II. dBase II was the first commercial version of a database program written by Wayne Ratliff, called Vulcan, running on CP/M.
FoxPro is both a DBMS and a relational database management system (RDBMS), since it extensively supports multiple relationships between multiple DBF files (tables). However it lacks transactional processing.
After they acquired Fox Software in its entirety in 1992, FoxPro was sold and supported by Microsoft. At that time there was an active worldwide community of FoxPro users and programmers. FoxPro 2.6 for UNIX (FPU26) has even been successfully installed on Linux and FreeBSD using the Intel Binary Compatibility Standard (ibcs2) support library.
Contents
1 Version information
1.1 Operating system compatibility
1.2 Technical aspects
1.3 Version timeline
2 References
3 External links
Version information[edit]
Operating system compatibility[edit]
Extant Versions by OS
Version
FP 2.0
FP 2.5
FP 2.6
MS-DOS
Yes Yes Yes
Windows 3.1 to XP
Yes Yes Yes
Macintosh
Yes Yes Yes
SCO UNIX
Yes Yes Yes
Linux & FreeBSD
Yes Yes Yes[1]
Windows 2000
No No Yes
Technical aspects[edit]
FoxPro 2 included the "Rushmore" optimizing engine, which used indices to accelerate data retrieval and updating. Rushmore technology examined every data-related statement and looked for filter expressions. If one was used, it looked for an index matching the same expression.
FoxPro 2 was originally built on Watcom C/C++, which used the DOS/4GW memory extender to access expanded and extended memory. It could also use almost all available RAM even if no HIMEM.SYS was loaded.
Version timeline[edit]
Version
VERSION() returns
EXE Size
EXE Date
FPW 2.6a FoxPro 2.6a for Windows 2,444 kb 28 September 1994
FPM 2.6a FoxPro 2.6a for Macintosh ? kb August 1994
FPD 2.6a FoxPro 2.6a for DOS 1,788 kb August 1994
FPW 2.6 FoxPro 2.6 for Windows 2.38 Mb 9 March 1994.
FPM 2.6 FoxPro 2.6 for Macintosh ? kb 1993
FPD 2.6 FoxPro 2.6 for DOS ? kb March 1994
FPU 2.6 FoxPro 2.6 for Unix 2.3 Mb 1993
FPW 2.5 FoxPro 2.5 for Windows 1.63 Mb January 1993
FPD 2.5 FoxPro 2.5 for DOS 509,013 bytes February 1993
FPD 2.0 FoxPro 2.0 for DOS 465.86 kb 1991
FPD 1.0 FoxPro 1.0 for DOS ? 1989
References[edit]
Jump up ^ using the ibcs files from the Linux ABI on SourceForge.net
External links[edit]
History of FoxPro - Timeline
A site devoted to the history of FoxPro
A DOS VM (foxpro4dos.com) for running FoxPro for DOS on Windows(R) 64-bit machines
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Dowel
From Wikipedia, the free encyclopedia
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This article is about joinery. For the politician, see William Dowel. For the racecar driver, see Mike MacDowel. For crack reinforcement, see Dowel bar retrofit.
Not to be confused with Dowell (disambiguation).
Wooden dowel pins
A dowel is a solid cylindrical rod, usually made from wood, plastic, or metal. In its original manufactured form, a dowel is called a dowel rod. Dowel rods are often cut into short lengths called dowel pins. Dowels are employed in numerous, diverse applications including axles in toys, detents (e. g., in gymnastics grips), structural reinforcements in cabinet making, and supports for tiered wedding cakes. Other uses include:
As furniture shelf supports
As moveable game pieces (i. e., pegs)
As supports for hanging items such as clothing, key rings, tools, toilet roll dispensers and picture frames
To precisely align two objects in a dowel joint: a hole is bored in both objects and the dowel pin is inserted into the aligned holes
As a core to wrap cable or textiles around
Contents
[hide]
1 Wood dowel
1.1 Manufacturing process
1.2 Application
1.3 History
2 Metal dowel
2.1 In machinery
2.2 In woodworking
3 See also
4 References
Wood dowel[edit]
Manufacturing process[edit]
A dowel plate
The traditional tool for making dowels is a dowel plate, an iron (or better, hardened tool steel) plate with a hole having the size of the desired dowel. To make a dowel, a piece of wood is split or whittled to a size slightly bigger than desired and then driven through the hole in the dowel plate. The sharp edges of the hole shear off the excess wood.[1][2][3]
A second approach to cutting dowels is to rotate a piece of oversized stock past a fixed knife, or alternatively, to rotate the knife around the stock. Machines based on this principle emerged in the 19th century.[4][5] Frequently, these are small bench-mounted tools.[6][7]
For modest manufacturing volumes, wood dowels are typically manufactured on industrial dowel machines based on the same principles as the rotary cutters described above. Such machines may employ interchangeable cutting heads of varying diameters, thus enabling the machines to be quickly changed to manufacture different dowel diameters. Typically, the mechanism is open-ended, with material guides at the machine's entry and exit to enable fabrication of continuous dowel rod of unlimited length. Since the 19th century, some of these dowel machines have had power feed mechanisms to move the stock past the cutting mechanism.[8][9]
High-volume dowel manufacturing is done on a wood shaper, which simultaneously forms multiple dowels from a single piece of rectangular stock (i.e., wood). These machines employ two wide, rotating cutting heads, one above the stock and one below it. The heads have nearly identical cutting profiles so that each will form an array of adjoined, side-by-side "half dowels". The heads are aligned to each other and one head is shaped to make deeper cuts along the dowel edges so as to part the stock into individual dowel rods, resulting in a group of dowel rods emerging in parallel at the machine's output.
Application[edit]
Fluted wood dowel pin
Dowel joint
The wooden dowel rod used in woodworking applications is commonly cut into dowel pins, which are used to reinforce joints and support shelves and other components in cabinet making. Some woodworkers make their own dowel pins, while others purchase dowel pins precut to the required length and diameter.
When dowels are glued into blind holes, a very common case in dowel-based joinery, there must be a path for air and excess glue to escape when the dowel is pressed into place. If no provision is made to relieve the hydraulic pressure of air and glue, hammering the dowel home or clamping the joint can split the wood. An old solution to this problem is to plane a flat on the side of the dowel; some sources suggest planing the flat on the rough stock before the final shaping of the round dowel.[2] Some dowel plates solve the problem by cutting a groove in the side of the dowel as it is forced through; this is done by a groove screw, a pointed screw intruding from the side into the dowel cutting opening.[3] Some dowel pins are Fluted with multiple parallel grooves along their length to serve the same purpose.
When two pieces of wood are to be joined by dowels embedded in blind holes, there are numerous methods for aligning the holes. For example, pieces of shot may be placed between the wood pieces to produce indentations when the pieces are clamped together; after the clamp is released, the indentations indicate the center points for drilling.[1] Dowel centers are simple and inexpensive tools for aligning opposing blind holes. Various commercial systems, such as Dowelmax, have been devised to solve this problem.
Alternative joinery methods may be used in place of conventional dowel pins, such as Miller dowels, biscuit joiners, spline joints, and proprietary tools such as the Domino jointer.
History[edit]
The word dowel was used in Middle English; it appears in Wycliffe's Bible translation (circa 1382-1395) in a list of the parts of a wheel: "...and the spokis, and dowlis of tho wheelis..."[10] Cognates with other Germanic languages suggest that the word is much older (deuvel in Dutch, Dübel in German).
Wooden dowels have been used in manufacturing and woodworking for many centuries. One of the earliest documented uses of wooden dowels was in Japanese shrines in AD 690,[citation needed] which were constructed using only wood, wooden dowels and pegs, and interlocking joints. Around AD 1000, Leif Erikson sailed across the North Atlantic in a ship that was largely constructed of overlapping planks held together by wooden dowels[citation needed] and iron nails. The wooden dowels did not rust and thus were more reliable than iron for long expeditions.
Metal dowel[edit]
In machinery[edit]
Steel dowel pins
Dowel pins are often used as precise locating devices in machinery. Steel dowel pins are machined to tight tolerances, as are the corresponding holes, which are typically reamed. A dowel pin may have a smaller diameter than its hole so that it freely slips in, or a larger diameter so that it must be pressed into its hole (an interference fit).
When designing mechanical components, mechanical engineers typically use dowel holes as reference points to control positioning variations and attain repeatable assembly quality. If no dowels are used for alignment (e.g., components are mated by bolts only), there can be significant variation, or "play", in component alignment.
Typical drilling and milling operations, as well as manufacturing practices for bolt threads, introduce mechanical play proportional to the size of the fasteners. For example, bolts up to 10 mm (0.394 in) in diameter typically have play on the order of 0.2 mm (0.008 inches).[citation needed] When dowels are used in addition to bolts, however, the tighter dimensional tolerances of dowels and their mating holes—typically 0.01 mm (0.0004 inches)—result in significantly less play, on the order of 0.02 mm (0.0008 inches).[citation needed] Manufacturing costs are inversely proportional to mechanical tolerances and, as a result, engineers must balance the need for mechanical precision against cost as well as other factors such as manufacturability and serviceability.
There are a variety of specifications, military, ISO, DIN, ASME that pins may be made to. And size can even vary by dowel pin material. Metric dowel pins are often found in two size. In DIN 6325 standard the dowel pins are slightly larger than the nominal value. For example a 3 mm dowel pin will range from 3.002 to 3.008. In the ISO 2338 standard the dowel pins are slightly smaller - 3mm nominal range is 2.986 to 3.000. The terminology (e.g. "oversized", "standard") is not entirely consistent across suppliers. In inch pins "oversized" refers to pins that are more significantly oversized for worn out dowel pin holes. The most common inch sized pins are slightly oversized, and "Undersized" versions are also available.
In automobiles, dowels are used when precise mating alignment is required, such as in differential gear casings, engines, and transmissions.
Bolts in a bolted joint often have an important function as a dowel, resisting shear forces. For this reason, many bolts have a plain unthreaded section to their shank. This gives a closer fit to the hole and also avoids some problems with fretting wear when a screw thread bears against an unthreaded component.
In woodworking[edit]
See also: Barrel nut
Cross dowel. Note that the slot is usually parallel to the axis of the bolt hole, contrary to this drawing.
A cutaway view of a cross dowel in use. For illustrative purposes the dowel's slot is shown perpendicular to the bolt, but in practice the slot is usually parallel to the bolt's axis.
A cross dowel is a cylindrically shaped metal nut (i.e., a metal dowel) that is used to join two pieces of wood. Like other metal nuts, it has an inside threaded hole, although the hole is unusual in that it passes through the sides of the dowel. One or both ends of the dowel are slotted, with the slots oriented parallel to the threaded hole through which the bolt will pass.
In a cross dowel application, the two pieces of wood are aligned and a bolt hole is drilled through one piece of wood and into the other. A dowel hole is drilled laterally across the bolt hole and the cross dowel is inserted into it. A screwdriver is inserted into the slot at the end of the cross dowel and the dowel is rotated so that its threaded hole aligns with the bolt hole. The bolt is then inserted into the bolt hole and screwed into the cross dowel until the wood pieces are held tightly together.
See also[edit]
Bar stock
Dowel reinforced butt joint
Dowel (juggling)
Fastener
Kinematic coupling
Rebar
Spring pin
Threaded rod
Treenail
Barrel nut
References[edit]
^ Jump up to: a b Ivin Sickels, Exercises in Wood-Working, American Book Company, 1889; see Exercise 18.— Uniting with Dowels, pages 104-105.
^ Jump up to: a b Dowel Making and Doweling, Scientific American, Vol. XLIX, No. 6 (Aug. 11, 1883); page 88.
^ Jump up to: a b H. H. Parker, Making Wood Dowels, Popular Mechanics, Vol. 41, No. 6 (June, 1924); page 957.
Jump up ^ William H. Whitlock, Improvement in Turning Tool, U.S. Patent 83,573, granted Oct. 27, 1868.
Jump up ^ Sanford A. Penny, Lathe, U.S. Patent 398,077, granted Feb. 19, 1889.
Jump up ^ Edward A. Cherry, Tool for Forming Round Dowels and Rods, U.S. Patent 1,367,462, granted Feb. 1, 1921; this is the Stanley No. 77 Dowel and Rod Turner.
Jump up ^ Abdul Aziz, Leonard G. Lee and Lloyd Sevack, Dowel Maker, U.S. Patent 6,263,929, granted Aug. 26, 2001; this is the Lee Valley Veritas Dowel Maker.
Jump up ^ Oscar H. Ordway, Dowel Making Machine, U.S. Patent 603,965, granted May 10, 1898.
Jump up ^ George W. Davis, Dowel-Making Machine, U.S. Patent 1,427,073, granted Aug. 22, 1922.
Jump up ^ 3 Kings 7:33 in Wycliffe's Bible.
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Russian Synodal Bible
From Wikipedia, the free encyclopedia
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Main article: Bible translations into Russian
The Russian Synodal Bible (Russian: Синодальный перевод, The Synodal Translation) is a Russian non-Church Slavonic translation of the Bible commonly used by the Russian Orthodox Church, Russian Baptists[1] and other Protestant as well as Roman Catholic communities in Russia.
The translation began in 1813, after the establishment of the Russian Bible Society and by permission of Czar Alexander I. The complete New Testament was published in 1820 and the Old Testament was already translated up to the book of Ruth when work on the project was halted in 1825(?). In that year the Russian Bible Society was disbanded and its translation work discontinued under a more conservative emperor Nicholas I (between 1825 and 1855) due to its suspected seditious influence on the Russian population. It was again resumed and completed in the next reign, of Alexander II.
The Most Holy Synod entrusted the completion of the translation to four Orthodox theological academies, in Moscow, Saint Petersburg, Kazan and Kiev. The complete Bible was published in 1876 and included the 1820s translation of the New Testament with very few changes, as well as the Old Testament, whose translation reflected the work done both before and after the period of reaction. The final editorship was performed by Filaret, Metropolitan of Moscow.
The translation of the Old Testament is based on the Jewish Masoretic Text, while that of the New Testament is based on the Greek printed editions of that time.[2] This decision was grounded on Filaret's 1834 note "On the need of the Russian Church for a translation of the whole Bible from the original texts to the modern Russian language" and reflected the growing acceptance in the Russian theological community of the contemporary Western standards of Biblical scholarship of the time.
Official permission to use the Masoretic Text as preserved by the Jews (rather than relying on the Septuagint and/or the Church Slavonic translations as preserved by the Christians) was granted to Filaret by the Synod in 1862, even though technically the translation was already mostly completed by that time.
In the 1870s, when the complete Russian Bible was being finalized, the linguistic norms of the Russian language had already changed when compared to those of the early 19th century, when most of the translation work was completed. Nevertheless, the translations that were done earlier remained largely unchanged, due mostly to the considerably smaller scale of the entire translation project compared to what was done by the Russian Bible Society before it was closed in the 1820s.
Also, due to its strong vocabulary and stylistic reliance on the more-than-1000-year-old Church Slavonic translation—a translation that in fact was done not into the Russian language of the time, but into a language spoken by the Southern Slavs—the Synodal version remains a linguistic phenomenon of its own kind that helped to shape some distinctive Slavonic-inspired features used both in the Russian spoken language and in Russian literature to this day.
See also[edit]
Russian Bible Society
References[edit]
Jump up ^ Baptist.SPb.ru
Jump up ^ RBO.ru
External links[edit]
(in Russian) eBook for iPad / iPhone / Mac
(in Russian) eBook for Android / Google
(in Russian) E-text at archive.org
(in Russian) HTML version at patriarchia.ru
(in Russian) Textological Basis of the Synodal Translation (the Old Testament) by Andrey Desnitskiy
Retrieved from "https://en.wikipedia.org/w/index.php?title=Russian_Synodal_Bible&oldid=826222397"
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Plagues of Egypt
From Wikipedia, the free encyclopedia
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Sarajevo Haggadah, from Barcelona, c. 1350
The Plagues of Egypt (Hebrew: מכות מצרים, Makot Mitzrayim), also called the ten biblical plagues, were ten calamities that, according to the biblical Book of Exodus, God inflicted upon Egypt as a demonstration of power, after which the Pharaoh conceded to Moses' demands to let the enslaved Israelites go into the wilderness to make sacrifices. God repeatedly hardened the Pharaoh's heart to prevent him from consenting until after the tenth plague. The Israelites' eventual departure began the Exodus of the Hebrew people.
The plagues served to contrast the power of the God of Israel with the Egyptian gods, invalidating them.[1] Some commentators have associated several of the plagues with judgment on specific gods associated with the Nile, fertility and natural phenomena.[2] According to Exodus 12:12, all the gods of Egypt would be judged through the tenth and final plague: "On that same night I will pass through Egypt and strike down every firstborn of both people and animals, and I will bring judgment on all the gods of Egypt. I am the LORD."
Contents
1 Context
2 Biblical narrative
3 Plagues
3.1 1. Water into blood (דָם): Ex. 7:14–24
3.2 2. Frogs (צְּפַרְדֵּעַ): Ex. 7:25–8:15
3.3 3. Lice (כִּנִּים): Ex. 8:16-19
3.4 4. Mixture of wild animals (עָרוֹב): Ex. 8:20-32
3.5 5. Diseased livestock (דֶּבֶר): Ex. 9:1–7
3.6 6. Boils (שְׁחִין): Ex. 9:8–12
3.7 7. Thunderstorm of hail and fire (בָּרָד): Ex. 9:13–35
3.8 8. Locusts (אַרְבֶּה): Ex. 10:1–20
3.9 9. Darkness for three days (חוֹשֶך): Ex. 10:21–29
3.10 10. Death of firstborn (מַכַּת בְּכוֹרוֹת): Ex. 11:1–12:36
4 In the Quran
5 Scholarly interpretation
6 Historicity
6.1 Archaeology
6.2 Natural explanations
7 Artistic representation
7.1 Visual art
7.2 Music
7.3 Literature
7.4 Films
7.5 TV
8 See also
9 References
10 Bibliography
11 External links
Context[edit]
The reason for the plagues appears to be twofold:[3] to answer Pharaoh's taunt, "Who [is] the LORD, that I should obey his voice to let Israel go?",[4] and to indelibly impress the Israelites with God's power as an object lesson for all time, which was also meant to become known "throughout the world".[5][6]
According to the Book of Exodus, God hardened Pharaoh's heart so he would be strong enough to persist in his unwillingness to release the people, so that God could manifest his great power and cause his power to be declared among the nations,[7] so that other people would discuss it for generations afterward.[8] In this view, the plagues were punishment for the Egyptians' long abuse of the Israelites, as well as proof that the gods of Egypt were false and powerless.[9] If God triumphed over the gods of Egypt, a world power at that time, then the people of God would be strengthened in their faith, although they were a small people, and would not be tempted to follow the deities that God proved false. Exodus 9:15–16 (JPS Tanakh) portrays Yahweh explaining why he did not accomplish the freedom of the Israelites immediately: "I could have stretched forth My hand and stricken you [Pharaoh] and your people with pestilence, and you would have been effaced from the earth. Nevertheless I have spared you for this purpose: in order to show you My power and in order that My fame may resound throughout the world."
Biblical narrative[edit]
The plagues seemed to affect "all the land of Egypt",[10] but the children of Israel were unaffected.[11] For the last plague, the Torah indicates that they were only spared from the final plague by sacrificing the Paschal lamb, marking their place directly above their doors with the lamb's blood, and hastily eating the roasted sacrifice together with unleavened bread (now known as Matzoh) which they took from their ovens in haste, as they made ready for the Exodus. The Torah describes God as actually passing through Egypt to kill all firstborn children and cattle, but passing over (hence "Passover") houses which have the sign of lambs' blood on the doorpost.[12][13] It is debated whether it was actually God who came through the streets or one of his angels. Some also think it may be the Holy Spirit. It is most commonly known as the "Angel of Death". The night of this plague, Pharaoh finally relents and sends the Israelites away under their terms.
After the Israelites leave en masse, a departure known as The Exodus, God introduces himself by name and makes an exclusive covenant with the Israelites on the basis of this miraculous deliverance.[14] The Ten Commandments encapsulate the terms of this covenant.[15] Joshua, the successor to Moses, reminds the people of their deliverance through the plagues.[16] According to 1 Samuel, the Philistines also knew of the plagues and feared their author.[17][18] Later, the psalmist sang of these events.[19]
The Torah also relates God's instructions to Moses that the exodus of the Israelites from Egypt must be celebrated yearly on the holiday of Passover (Pesaḥ פסח); the rituals observed on Passover recall the events surrounding the exodus from Egypt.[20] The month of Nisan has become important to the Jews.[21] The Torah additionally cites God's sparing of the Israelite firstborn as a rationale for the commandment of the redemption of the firstborn.[22] This event is also commemorated by the Fast of the Firstborn on the day preceding Passover but which is traditionally not observed because a siyum celebration is held which obviates the need for a fast.
It seems that the celebration of Passover waned from time to time, since other biblical books provide references to revival of the holiday.[13] For example, it was reinstated by Joshua at Gilgal,[23] by Josiah,[24] by Hezekiah[25] and, after the return from the captivity, by Ezra.[26] By the time of the Second Temple it was firmly established in Israel.
Plagues[edit]
The First Plague: Water Is Changed into Blood, James Tissot
The plagues as they appear in the 1984 New International Version of the Book of Exodus are:[27]
1. Water into blood (דָם): Ex. 7:14–24[edit]
This is what the LORD says: By this you will know that I am the LORD: With the staff that is in my hands I will strike the water of the Nile, and it will be changed into blood. The fish in the Nile will die, and the river will stink and the Egyptians will not be able to drink its water.
—  Exodus 7:17–18
2. Frogs (צְּפַרְדֵּעַ): Ex. 7:25–8:15[edit]
The Second Plague: And Aaron stretched out his hand over the Waters of Egypt and the Frogs came up and covered the Sand of Egypt etching
See also: Va'eira
This is what the great LORD says: Let my people go, so that they may worship me. If you refuse to let them go, I will plague your whole country with frogs. The Nile will teem with frogs. They will come up into your palace and your bedroom and onto your bed, into the houses of your officials and on your people, and into your ovens and kneading troughs. The frogs will go up on you and your people and all your officials.
—  Exodus 8:1–4
3. Lice (כִּנִּים): Ex. 8:16-19[edit]
The Third Plague: Moses, horned (a sign of his encounter with divinity), carries the rod, while Aaron, wearing the miter of a priest, stands behind him. The gnats arise en masse out of the dust from which they were made and attack Pharaoh, seated and crowned, and his retinue (by William de Brailes, collection Walters Art Museum)
"And the LORD said [...] Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt." […] When Aaron stretched out his hand with the rod and struck the dust of the ground, lice came upon men and animals. All the dust throughout the land of Egypt became lice.
—  Exodus 8:16–17
The Hebrew noun כִּנִּים (kinim) could be translated as lice, gnats, or fleas.[28]
4. Mixture of wild animals (עָרוֹב): Ex. 8:20-32[edit]
The Fourth Plague: The Plague of Flies by James Jacques Joseph Tissot at the Jewish Museum, New York
The fourth plague of Egypt was of creatures capable of harming people and livestock. The Torah emphasizes that the ‘arob (עָרוֹב, meaning "mixture" or "swarm") only came against the Egyptians, and that it did not affect the Land of Goshen (where the Israelites lived). Pharaoh asked Moses to remove this plague and promised to allow the Israelites' freedom. However, after the plague was gone, the LORD "hardened Pharaoh's heart", and he refused to keep his promise.[29]
The word ‘arob has caused a difference of opinion among traditional interpreters.[29] The root meaning is (ע.ר.ב), meaning a mixture - implying a diversity, array, or assortment of harmful animals. While Jewish interpreters understand the plague as "wild animals" (most likely scorpions, venomous snakes, and other venomous arthropods and reptiles),[30] Gesenius along with many Christian interpreters understand the plague as a swarm of flies.[31]
5. Diseased livestock (דֶּבֶר): Ex. 9:1–7[edit]
The Fifth Plague: Livestock Disease (Ex. 9:2-3), by Gustave Doré
This is what the LORD, the God of the Hebrews, says: Let my people go, so that they may worship me. If you refuse to let them go and continue to hold them back, the hand of the LORD will bring a terrible plague on your livestock in the field—on your horses and donkeys and camels and on your cattle and sheep and goats.
—  Exodus 9:1–3
6. Boils (שְׁחִין): Ex. 9:8–12[edit]
The Sixth Plague: Miniature out of the Toggenburg Bible (Switzerland) of 1411
Then the LORD said to Moses and Aaron, "Take handfuls of soot from a furnace and have Moses toss it into the air in the presence of Pharaoh. It will become fine dust over the whole land of Egypt, and festering boils will break out on men and animals throughout the land."
—  Exodus 9:8–9
7. Thunderstorm of hail and fire (בָּרָד): Ex. 9:13–35[edit]
The Seventh Plague: John Martin's painting of the plague of hail (1823).
This is what the LORD, the God of the Hebrews, says: Let my people go, so that they may worship me, or this time I will send the full force of my plagues against you and against your officials and your people, so you may know that there is no one like me in all the earth. For by now I could have stretched out my hand and struck you and your people with a plague that would have wiped you off the earth. But I have raised you up for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth. You still set yourself against my people and will not let them go. Therefore, at this time tomorrow I will send the worst hailstorm that has ever fallen on Egypt, from the day it was founded till now. Give an order now to bring your livestock and everything you have in the field to a place of shelter, because the hail will fall on every man and animal that has not been brought in and is still out in the field, and they will die. […] The LORD sent thunder and hail, and lightning flashed down to the ground. So the LORD rained hail on the land of Egypt; hail fell and lightning flashed back and forth. It was the worst storm in all the land of Egypt since it had become a nation.
—  Exodus 9:13–24
8. Locusts (אַרְבֶּה): Ex. 10:1–20[edit]
The Eighth Plague: The Plague of Locusts, illustration from the 1890 Holman Bible
This is what the LORD, the God of the Jews, says: 'How long will you refuse to humble yourself before me? Let my people go, so that they may worship me. If you refuse to let them go, I will bring locusts into your country tomorrow. They will cover the face of the ground so that it cannot be seen. They will devour what little you have left after the hail, including every tree that is growing in your fields. They will fill your houses and those of all your officials and all the Egyptians—something neither your fathers nor your forefathers have ever seen from the day they settled in this land till now.
—  Exodus 10:3–6
9. Darkness for three days (חוֹשֶך): Ex. 10:21–29[edit]
The Ninth Plague: Darkness by Gustave Doré
Then the LORD said to Moses, "Stretch out your hand toward the sky so that darkness will spread over Egypt—darkness that can be felt." So Moses stretched out his hand toward the sky, and total darkness covered all Egypt for three days. No one could see anyone else or leave his place for three days.
—  Exodus 10:21–23
10. Death of firstborn (מַכַּת בְּכוֹרוֹת): Ex. 11:1–12:36[edit]
Lamentations over the Death of the First-Born of Egypt by Charles Sprague Pearce (1877), Smithsonian American Art Museum.
This is what the LORD says: "About midnight I will go throughout Egypt. Every firstborn son in Egypt will die, from the firstborn son of Pharaoh, who sits on the throne, to the firstborn of the slave girl, who is at her hand mill, and all the firstborn of the cattle as well. There will be loud wailing throughout Egypt—worse than there has ever been or ever will be again."
—  Exodus 11:4–6
Before this final plague, God commanded Moses to inform all the Israelites to mark lamb's blood above their doors on every door in which case the LORD will pass over them and not "suffer the destroyer to come into your houses and smite you" (chapter 12, v. 23).
After this, Pharaoh, furious, saddened, and afraid that he would be killed next, ordered the Israelites to leave, taking whatever they wanted, and asking Moses to bless him in the name of the Lord. The Israelites did not hesitate, believing that soon Pharaoh would once again change his mind, which he did; and at the end of that night Moses led them out of Egypt with "arms upraised". However, as the Israelites left Egypt, the Pharaoh changed his mind again and sent his army after Moses' people. The Israelites were trapped by the Red Sea. God split the sea, and they were able to pass safely. As the Egyptian army descended on them, the sea closed before they could reach the Israelites.[32]
In the Quran[edit]
In the view of Islam, the plagues were almost identical. It is mentioned in the Quran, specifically in Surah Al-A'raf verse 133 "So We sent on them: the Tuwfan (a calamity causing wholesale death, a flood or a typhoon - Ali, Note 1090 to S. VII.133),[33] the locusts, the Qummal, the frogs, and the blood (as a succession of) manifest signs, yet they remained arrogant, and they were of those people who were criminals".[34][35] The Quran further relates that the plagues included a mighty blast, showers of stones and earthquakes (Ali, Notes 3462-3464 to S. XXIX.40).[33]
Scholarly interpretation[edit]
The Book of Deuteronomy, in reviewing previous events, mentions the "diseases of Egypt" (Deuteronomy 7:15 and 28:60), but refers to something that afflicted the Israelites, not the Egyptians; Deuteronomy 7:19 mentions the plagues of the book of Exodus. The Exodus plagues are divine judgments, a series of curses like those in Deuteronomy 28:15–68, verses which mention many of the same afflictions; they are even closer to the curses in the Holiness code (Leviticus 26), since like the Holiness Code they leave room for repentance. The theme that divine punishment should lead to repentance is echoed:
in the prophets (Amos 4:6–12, Ezekiel 20)
in the form of prophetic speech: "Thus says Yahweh"[citation needed]
in the figure of the prophet as divine messenger echoed in the late prophets Jeremiah and Ezekiel and in the Deuteronomistic history.
The 6th-century prophets refer to the theme of Pharaoh's obstinacy – Isaiah 6:9–13, Jeremiah 5:3, and Ezekiel 3:7–9.[36][not in citation given]
Historicity[edit]
While proponents of biblical archaeology argue that the plague stories are true, a large consensus of historians believe them to be allegorical or inspired by passed-down accounts of disconnected disasters. Some scientists[who?] claim the plagues can be attributed to a chain of natural phenomena triggered by changes in the climate and environmental disasters hundreds of miles away. The Ipuwer Papyrus, written probably in the late Twelfth Dynasty of Egypt (c.1991-1803 BCE)[37] has often put forward in popular literature as confirmation of the Biblical account, most notably because of its statement that "the river is blood" and its frequent references to servants running away, but these arguments ignore the many points on which Ipuwer contradicts Exodus, such as the fact that its Asiatics are arriving in Egypt rather than leaving, and the likelihood that the "river is blood" phrase may refer to the red sediment colouring the Nile during disastrous floods, or may simply be a poetic image of turmoil.[38]
Archaeology[edit]
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (July 2011) (Learn how and when to remove this template message)
Some archaeologists believe the plagues occurred at the ancient city of Pi-Rameses in the Nile Delta, which was the capital of Egypt during the reign of Ramesses II. There is some archaeological material which such archaeologists, for example William F. Albright,[39] have considered to be historical evidence of the ten plagues; for example, an ancient water trough found in El Arish bears hieroglyphic markings detailing a period of darkness. Albright and other Christian archaeologists have claimed that such evidence, as well as careful study of the areas ostensibly travelled by the Israelites after the Exodus, make discounting the biblical account untenable.
Natural explanations[edit]
Some historians have suggested that the plagues are passed-down accounts of several natural disasters, some disconnected, others playing part of a chain reaction. Natural explanations have been suggested for most of the phenomena:
Plague 1 — water turned into blood; fish died
Dr. Stephen Pflugmacher, a biologist at the Leibniz Institute for Water Ecology and Inland Fisheries in Berlin believes that rising temperatures could have turned the Nile into a slow-moving, muddy watercourse—conditions favorable for the spread of toxic fresh water algae. As the alga Planktothrix rubescens dies, it turns the water red in a phenomenon known as "Burgundy Blood".
Alternatively, a bloody appearance could be due to an environmental change, such as a drought, which could have contributed to the spread of the Chromatiaceae bacteria which thrive in stagnant, oxygen-deprived water.[40]
Plague 2 — frogs
Any blight on the water that killed fish also would have caused frogs to leave the river and probably die.
Plagues 3 and 4 — biting insects and wild animals
The lack of frogs in the river would have let insect populations, normally kept in check by the frogs, to increase massively. The rotting corpses of fish and frogs would have attracted significantly more insects to the areas near the Nile.
Plagues 5 and 6 — livestock disease and boils
There are biting flies in the region which transmit livestock diseases; a sudden increase in their number could spark epizootics.
Plague 7 — fiery hail
Volcanic eruption, resulting in showers of rock and fire.
Plague 8 — locusts
According to the United Nations Food and Agricultural Organization, when they get hungry, a one-ton horde of locusts can eat the same amount of food in one day as 2,500 humans can.[41]
Plague 9 — darkness
The immediate cause of this plague is theorized to be the "hamsin", a south or southwest wind charged with sand and dust, which blows about the spring equinox and at times produces darkness rivaling that of the worst London fogs.[42]
Plague 10 — death of the firstborn
If the last plague indeed selectively tended to affect the firstborn, it could be due to food polluted during the time of darkness, either by locusts or by the black mold Cladosporium. When people emerged after the darkness, the firstborn would be given priority, as was usual, and would consequently be more likely to be affected by any toxin or disease carried by the food. Meanwhile, the Israelites ate food prepared and eaten very quickly which would have made it less likely to be contaminated.[citation needed] However, this does not explain how the firstborn cattle alone also would have perished.
A volcanic eruption did occur in antiquity and could have caused some of the plagues if it occurred at the right time. The eruption of the Thera volcano was 1,050 kilometres (650 mi) away from the northwest part of Egypt. Controversially dated to about 1628 BC, this eruption is one of the largest on record, rivaling that of Tambora, which resulted in 1816's Year Without a Summer. The enormous global impact of this eruption has been recorded in an ash layer deposit found in the Nile delta, tree ring frost scars in the bristlecone pines of the western United States, and a layer of ash in the Greenland ice caps, all dated to the same time and with the same chemical fingerprint as the ash from Thera.[citation needed]
However, all estimates of the date of this eruption are hundreds of years before the Exodus is believed to have taken place; thus the eruption can only have caused some of the plagues if one or other of the dates is wrong, or if the plagues did not actually immediately precede the Exodus.
Following the assumption that at least some of the details are accurately reported, many modern Jews[who?] believe that some of the plagues were indeed natural disasters, but argue for the fact that, since they followed one another with such uncommon rapidity, "God's hand was behind them". Indeed, several biblical commentators (Nachmanides and, more recently, Rabbi Yaakov Kamenetzky) have pointed out that, for the plagues to be a real test of faith, they had to contain an element leading to religious doubt.
In his book The Plagues of Egypt: Archaeology, History, and Science Look at the Bible, Siro Igino Trevisanato explores the theory that the plagues were initially caused by the Santorini eruption in Greece. His hypothesis considers a two-stage eruption over a time of a bit less than two years. His studies place the first eruption in 1602 BC, when volcanic ash taints the Nile, causing the first plague and forming a catalyst for many of the subsequent plagues. In 1600 BC, the plume of a Santorini eruption caused the ninth plague, the days of darkness. Trevisanato hypothesizes that the Egyptians (at that time under the occupation of Hyksos), resorted to human sacrifice in an attempt to appease the gods, for they had viewed the ninth plague as a precursor to more. This human sacrifice became known as the tenth plague.[43]
In an article published in 1996, physician-epidemiologist John S. Marr and co-author Curt Malloy integrated biblical, historical and Egyptological sources with modern scientific conjectures in a comprehensive review of natural explanations for the ten plagues, postulating their own specific explanations for the third, fourth, fifth, sixth, and tenth plagues. Their explanation also accounted for the apparent selectiveness of the plagues, as implied in the Bible. The paper served as the basis for a website and documentary aired on the Learning Channel from 1998 to 2005.[44]
Artistic representation[edit]
Visual art[edit]
In visual art, the plagues have generally been reserved for works in series, especially engravings. Still, relatively few depictions in art emerged compared to other religious themes until the 19th century, when the plagues became more common subjects, with John Martin and Joseph Turner producing notable canvases. This trend probably reflected a Romantic attraction to landscape and nature painting, for which the plagues were suited, a Gothic attraction to morbid stories, and a rise in Orientalism, wherein exotic Egyptian themes found currency. Given the importance of noble patronage throughout Western art history, the plagues may have found consistent disfavor because the stories emphasize the limits of a monarch's power, and images of lice, locusts, darkness, and boils were ill-suited for decoration in palaces and churches.[citation needed]
Music[edit]
Taking direct inspiration from the ten plagues, Iced Earth's eleventh studio album Plagues of Babylon contains many references and allusions to the plagues. Metallica's song "Creeping Death" makes references to a few of the plagues, in addition to the rest of the story of the Exodus. Perhaps the most successful artistic representation of the plagues is Handel's oratorio Israel in Egypt, which, like his perennial favorite, "Messiah", takes a libretto entirely from scripture. The work was especially popular in the 19th century because of its numerous choruses, generally one for each plague, and its playful musical depiction of the plagues. For example, the plague of frogs is performed as a light aria for alto, depicting frogs jumping in the violins, and the plague of flies and lice is a light chorus with fast scurrying runs in the violins.[45]
Literature[edit]
Children's books
Let My People Go! by Tilda Balsley
The 10 Plagues of Egypt by Shoshana Lepon[citation needed]
Films[edit]
The Ten Commandments (1956)
The Abominable Dr. Phibes (1971)[46]
Moses (1995)
The Prince of Egypt (1998)[47]
Magnolia (1999)[48]
The Mummy (1999)[49]
The Reaping (2007)[50]
Exodus: Gods and Kings (2014)[51]
Os Dez Mandamentos (2015)[52]
TV[edit]
The Bible (2013 miniseries) – Episode 2 has a scene of these plagues.
Haven – In "A Tale of Two Audreys," the town of Haven is afflicted by almost all of the plagues of Egypt.
A Rugrats Passover
Simpsons Bible Stories
Family Guy – In the second season episode "If I'm Dyin', I'm Lyin'", the Griffin family is affected by most of the plagues due to Peter being worshiped like God.
See also[edit]
Aaron's rod
Jochebed
Miriam
Seti I
References[edit]
Jump up ^ Plagues of Egypt, in New Bible Dictionary, second edition. 1987. Douglas JD, Hillyer N, eds., Tyndale House Publishers, Inc., Wheaton, IL, USA ISBN 0-8423-4667-8
Jump up ^ Commentary on Exodus 7, The Jewish Study Bible, 2004. Berlin A and Brettler M, eds., Oxford University Press. ISBN 0-19-529751-2
Jump up ^ The Ten Plagues, Dictionary & Concordance
Jump up ^ Exodus 5:2
Jump up ^ Exodus 9:15–16
Jump up ^ The commentary on Exodus 10:1–2, The Jewish Study Bible, 2004. Berlin A and Brettler M, eds., Oxford University Press. ISBN 0-19-529751-2
Jump up ^ Ex. 9:14, 16
Jump up ^ Joshua 2:9–11; 9:9; Isaiah 4:8; 6:6
Jump up ^ Ex. 12:12; Nu. 33:4
Jump up ^ Exodus 7:21, 8:2, 8:16
Jump up ^ Ex. 8:22, 9:4,11,26, 10:23
Jump up ^ Passover, New Bible Dictionary, second edition. 1987. Douglas JD, Hillyer N, eds., Tyndale House Publishers, Inc., Wheaton, IL, USA ISBN 0-8423-4667-8
^ Jump up to: a b Wigoder G, Paul S (1986). Viviano B, Stern E, ed. Passover, Illustrated Dictionary & Concordance of the Bible. G.G. Jerusalem Publishing House Ltd. and Reader's Digest Association, Inc. ISBN 0-89577-407-0.
Jump up ^ Moses, The World Book Encyclopedia, 1998. World Book Incorporated ISBN 0-7166-0098-6
Jump up ^ Exodus 20
Jump up ^ Joshua 24
Jump up ^ 1 Samuel 4:7–9
Jump up ^ Plagues of Egypt, New Bible Dictionary, second edition. 1987. Douglas JD, Hillyer N, eds., Tyndale House Publishers, Inc., Wheaton, IL, USA ISBN 0-8423-4667-8
Jump up ^ Psalm 78:43–51
Jump up ^ Exodus 12, Leviticus 23, Numbers 9, Deuteronomy 16
Jump up ^ http://www.newscast-pratyaksha.com/english/the-passover-israel-part-13/
Jump up ^ Exodus 13:11–16
Jump up ^ Joshua 5:0–12
Jump up ^ II Kings 23:21–23
Jump up ^ II Chronicles 30:5
Jump up ^ Ezra 6:9
Jump up ^ The Ten Plagues, in Illustrated Dictionary & Concordance of the Bible, 1986. Wigoder G, Paul S, Viviano B, Stern E, eds., G.G. Jerusalem Publishing House Ltd. And Reader's Digest Association, Inc. ISBN 0-89577-407-0
Jump up ^ Blue Letter Bible. "Dictionary and Word Search for ken (Strong's 3654)". Blue Letter Bible. 1996–2012. February 4, 2012
^ Jump up to: a b Aryeh Kaplan, The Living Torah, note on 8:17, as regards the various Midrashic and Rabbinic traditions here.
Jump up ^ Exodus Rabbah 11:2, among others.
Jump up ^ Gesenius's Lexicon, עָרוֹב
Jump up ^ Exodus 14:8
^ Jump up to: a b The Holy Qur-an – Text, Translation and Commentary, Abdullah Yusuf Ali, SH. Muhammad Ashraf, Kashmiri Bazar – Lahore (Pakistan), 1969.
Jump up ^ "Quran - Surah Al-A'raf - Maududi's Translation, Commentary and Summary".
Jump up ^ Al-A'raf about " Fir`awn and His People suffer Years of Drought " Qur'an Tafsir Ibn Qathir
Jump up ^ John Van Seters, "The Pentateuch: A Social-Science Commentary", Continuum International Publishing Group, 2004, p. 114 ISBN 0567080889.
Jump up ^ Willems 2010, p. 83.
Jump up ^ Enmarch 2011, p. 173-175.
Jump up ^ William Dever, "What Remains of the House that Albright Built?" The Biblical Archaeologist, Vol. 56, No. 1 (Mar. 1993)
Jump up ^ "Pappas, Stephanie. "End Times? It is for a blood-red Texas lake", NBC News, 1 August 2011". MSNBC. January 8, 2011. Retrieved February 17, 2014.
Jump up ^ Chandler, Adam (March 3, 2013). "Estes, Adam Clark. "With Passover Approaching, a Plague of Locusts Descends Upon Egypt", ''The Atlantic Wire'', 3 March 2013". Theatlanticwire.com. Retrieved February 17, 2014.
Jump up ^ "Bechtel, Florentine. "Plagues of Egypt." The Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company, 1911. 13 Jul. 2013". Newadvent.org. June 1, 1911. Retrieved February 17, 2014.
Jump up ^ The Plagues of Egypt: Archaeology, History, and Science Look at the Bible, by Siro Igino Trevisanato : Georgia Press LLC, 2005
Jump up ^ Marr JS, Malloy CD (1996). "An epidemiologic analysis of the ten plagues of Egypt". Caduceus (Springfield, Ill.). 12 (1): 7–24. PMID 8673614.
Jump up ^ Donna Leon (2011), Handel's Bestiary: In Search of Animals in Handel's Operas, illustrated by Michael Sowa (illustrated ed.), Grove Press, ISBN 978-0802195616
Jump up ^ "The Abominable Dr. Phibes (1971) – Did You Know?". imdb.com. Retrieved September 28, 2012. Dr. Phibes murders were inspired by the 10 plagues of Egypt found in the Old Testament
Jump up ^ "The Prince of Egypt". imdb.com. Retrieved September 28, 2012.
Jump up ^ "FAQ for Magnolia (1999)". imdb.com. Retrieved September 28, 2012.
Jump up ^ Sommers, Stephen (1999-05-07), The Mummy, Brendan Fraser, Rachel Weisz, John Hannah, retrieved 2018-04-04
Jump up ^ "The Reaping". imdb.com. Retrieved September 28, 2012.
Jump up ^ "Exodus: Gods and Kings". imdb.com. Retrieved December 12, 2014.
Jump up ^ Gomes, Marta (March 17, 2015). "Tudo pronto para a estreia de "Os Dez Mandamentos"". Notícias do dia (Grupo RIC). Retrieved March 21, 2015.
Bibliography[edit]
Enmarch, Roland (2011). "The Reception of a Middle Egyptian Poem: The Dialogue of Ipuwer and the Lord of All". In Collier, M.; Snape, S. Ramesside Studies in Honour of K. A. Kitchen (PDF). Rutherford. Archived from the original (PDF) on July 17, 2011.
Levinson, Hermann and Anna, Zur Biologie der zehn biblischen Plagen, DGaaE Nachrichten 22 (2008), 83–102 (in German)
Willems, Harco (2010). "The First Intermediate Period and the Middle Kingdom". In Lloyd, Alan B. A Companion to Ancient Egypt. 1. John Wiley & Sons. ISBN 9781444320060.
External links[edit]
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Anita Barone
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Anita Barone
Born
Anita Louise Barone
(1964-09-25) September 25, 1964 (age 53)
St. Louis, Missouri, U.S.
Occupation
Actress
Years active
1987–present
Spouse(s)
Matthew Glave
Children
2
Anita Louise Barone (born September 25, 1964) is an American actress. She is best known for co-starring roles in sitcoms The Jeff Foxworthy Show, Daddio, Shake It Up and The War at Home.
Contents
[hide]
1 Life and career
2 Personal life
3 Filmography
3.1 Films
3.2 Television
4 References
5 External links
Life and career[edit]
Barone was born in St. Louis, Missouri. She earned her BFA from the University of Detroit Mercy,[1] followed by an MFA from Wayne State University where she was taught by director/professor Robert T. Hazzard.[2]
Barone appeared in the fourth-season Seinfeld episode "The Shoes" as Gail Cunningham, a chef who wanted Elaine Benes' shoes. In the early 1990s, she was a regular cast member of Carol & Company with actress Carol Burnett. Barone also played Carol Willick, Ross Geller's ex-wife, in the character's first appearance in Friends. She left the show as she wanted to pursue a more full-time role; she was replaced by Jane Sibbett. She starred on The Jeff Foxworthy Show for the first season (1995–1996) and in The War at Home[3] from 2005 to 2007. In 2000, Barone also co-starred in the sitcom Daddio.[4]
Barone's other television credits include Curb Your Enthusiasm, Quantum Leap, Empty Nest, Chicago Hope, Castle, Do Not Disturb, Ally McBeal, Caroline in the City, Party of Five and The Larry Sanders Show.[4]
In 2004, she was the recipient of the 2005 Methodfest Best Supporting Actress Award for her work in feature film, One Last Ride.[5]
In 2010, three years after The War at Home ended its run, Barone began her recurring role in the Disney Channel sitcom Shake It Up as Officer Georgia Jones, the mother of Bella Thorne's character CeCe Jones. Barone's husband, actor Matthew Glave, guest starred in two episodes of Shake It Up as J.J. Jones, the ex-husband of Barone's character.
Personal life[edit]
Barone is married to actor Matthew Glave, with whom she has two daughters, Madeline and Roxanne. She currently lives in Los Angeles with her family.
Filmography[edit]
Films[edit]
The Rosary Murders (1987)
Ricochet (1991)
The Takeover (1995)
Just Friends (1996)
Running Time (1997)
Just Write (1997)
Dream with the Fishes (1997)
Santa's Little Helper (1999)
The Sex Monster (1999)
Buttleman (2002)
One Last Ride (2003)
Television[edit]
Seinfeld – Gail Cunningham (one episode, 1993)
Friends – Carol Willick, Ross' ex-wife (one episode, 1994)
The Jeff Foxworthy Show – Karen Foxworthy (1995–1996)
Party of Five – Frannie (1997)
Daddio – Linda Woods (2000)
The War at Home – Vicky Gold (2005–2007)
Castle – Janice Freeman (2009)
Desperate Housewives - Doreen Vance (one episode, "Come On Over for Dinner", 2011)
Shake It Up – Georgia Jones (2010–2013) (recurring role)
The Exes - Julia (one episode, 2013)
K.C. Undercover - Lucy Miller (one episode, K.C. Times Three, 2018)
References[edit]
Jump up ^ Theatre alumni reach a larger audience, University of Detroit Mercy
Jump up ^ Hilberry Theatre's Robert T. Hazzard Dead at 74[permanent dead link], Playbill.com
Jump up ^ Neither the Parents Nor the Kids Are All Right New York Times review for The War at Home
^ Jump up to: a b Anita Barone Biography (1964-), Film Reference
Jump up ^ "Seven Times Lucky" and "Beautiful Kid" Take Two at Method Fest, IndieWire.com
External links[edit]
Anita Barone on IMDb
Anita Barone at AllMovie
Authority control
WorldCat Identities
VIAF: 49024833
LCCN: no2008004150
Retrieved from "https://en.wikipedia.org/w/index.php?title=Anita_Barone&oldid=825831428"
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1964 births
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20th-century American actresses
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