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Journal articles on the topic 'Bible, introductions'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Jose, Chiramel Paul. "Blake’s Songs, Their Introductions and the Bible." English Language and Literature Studies 7, no. 2 (May 30, 2017): 43. http://dx.doi.org/10.5539/ells.v7n2p43.

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Although William Blake was highly eclectic and drawing from multifarious sources, religious system, philosophical thoughts and traditions, the Bible was Blake’s most predominant concern. Throughout his life of meticulous and tedious composite art Blake aimed at decoding the Bible as the Great Code of Art for helping people to be imaginative and visionary like Jesus Christ. Both in his complex and sophisticated prophetic works, meant for the illuminated people, and in his deceptively simple lyrics of the Songs of Innocence and of Experience, meant for the rank and file of society, Blake did keep this up. The present study is an attempt to focus on this element, by delving deep into the texts and designs of the Introductions of Songs of Innocence as well as of Songs of Experience, inevitably considering the totality of Blake’s works and in the special context of their marked allegiance or affinity to the themes and symbols from the Bible. Blake visualized a blend of lamblike meekness and mildness with the ferocity of tigers of wrath for having the human form divine perfect.

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Zogbo, Lynell. "Writing Introductions to Books of the Bible." Bible Translator 41, no. 2 (April 1990): 228–30. http://dx.doi.org/10.1177/026009439004100205.

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Magonet, Jonathan. "Introductions." European Judaism 54, no. 2 (September 1, 2021): 1–16. http://dx.doi.org/10.3167/ej.2021.540202.

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This issue contains papers delivered over a period of five years at the annual International Jewish-Christian Bible Week held at Haus Ohrbeck, Osnabrück, Germany. Each year during the opening evening I offered a ten-minute introduction to the texts that we would be studying. This article includes the introductions to each of the five sets of texts that were studied: Kohelet (Ecclesiastes), 2015; Psalms 107–118, 2016; Mishlei (Proverbs), 2017; selected passages marking the 50th anniversary of the founding of the Week, 2018; Psalms 119–134, 2019. They include general overviews of specific passages, and sometimes questions that might be addressed in the daily study groups that are held during the Week. Each was intended, according to the nature of the texts, to provide a welcome to the more than one hundred participants attending the Week and establish something of the unique character of the programme of textual study and interfaith dialogue.

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MARCUS, Ivan G. "Rashi's Historiosophy in the Introductions to His Bible Commentaries." Revue des Études Juives 157, no. 1 (July 1, 1998): 47–55. http://dx.doi.org/10.2143/rej.157.1.519331.

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Glazer, Aubrey L. "The Jewish Study Bible." American Journal of Islam and Society 22, no. 3 (July 1, 2005): 139–42. http://dx.doi.org/10.35632/ajis.v22i3.1689.

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Jabès’ aphorism captures the challenge to readers of scripture: how to preservethe immaculate experience of the ineffable through a finite languageof maculate perception. The Jewish Study Bible [JSB] is a testament to thehuman struggle with the divine as read through diverse interpretive lensesthroughout the ages. Editors Berlin and Brettler, along with Fishbane, havecompiled a first-rate Hebrew Bible that fuses the technically adept JPSEnglish translation along with introductions, annotations, and essays bymany of today’s established and burgeoning scholars. This model is basedupon The New Oxford Annotated Bible (p. xi), which abridges in-depthessays by contemporary scholars into accessible versions for general readersand undergraduate students. The balance between North American and ...

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Hayward, Robert. "Targum, Biblia Hebraica Quinta, And Jewish Bible Interpretation." Aramaic Studies 5, no. 1 (2007): 93–110. http://dx.doi.org/10.1163/147783507x231958.

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Abstract Publication of the first fascicle (Megillot) of a new critical edition of the Hebrew Bible, Biblia Hebraica Quinta, invites comment on the use of Targum by its editors. This short survey outlines the contents of BHQ, noting provision of introductions to the ancient versions of each biblical book; along with commentaries on the critical apparatus. Unlike earlier critical editions, BHQ makes extensive use of Targumim of the Megillot: several examples are set out and discussed. Despite some minor weaknesses in the presentation of Targumic material, BHQ represents a major change of attitude towards Targum, which specialists will welcome.

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Rooke, D. "SUSANNE SCHOLZ, Introducing the Women's Hebrew Bible (Introductions in Feminist Theory 13)." Journal of Semitic Studies 54, no. 1 (March 1, 2009): 311. http://dx.doi.org/10.1093/jss/fgn079.

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Avalos, Hector. "Disability Studies and Biblical Studies: Retrospectives and Prospects." Interpretation: A Journal of Bible and Theology 73, no. 4 (September 3, 2019): 343–54. http://dx.doi.org/10.1177/0020964319857604.

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The integration of the field of disability studies with biblical scholarship has grown rapidly since the 1990s. This essay provides an overview of some of the main developments and explores some directions for the future. The essay suggests that the primary challenge is integrating disability studies and health care into standard college introductions to the Bible.

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Veisbergs, Andrejs. "PARATEXTS IN TRANSLATIONS OF CANONICAL TEXTS (THE CASE OF THE BIBLE IN LATVIAN)." Vertimo studijos 6, no. 6 (April 6, 2017): 75. http://dx.doi.org/10.15388/vertstud.2013.6.10546.

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The paper discusses paratexts, their use and prevalence in translations of the Bible in Latvian, with a particular focus on the last translation that was published in 2012. Paratexts are used to improve the perception of the main text and may include introductions, prefaces, postfaces, footnotes, side notes (marginalia), endnotes, glossaries, indexes and appendixes. Though the translation of the Bible, being a canonical text, is subject to various limitations, there is an increasing tendency to use more footnotes to explain various phenomena: information about the original texts, different variants of the Bible manuscripts, the existence or nonexistence of some verses; cultural words and facts – explanations about units of measurement, old objects, concepts, geographical and historical information; linguistic information: explanations of polysemy, decoding of words, etymologies of place names, semantics, wordplay; and alternative translations offered by the translator. The author suggests a glossary that could inform the reader of the Biblical characters, place names and the new transcription of many proper names. Footnotes could then dwell on linguistic issues.

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Monreal Pérez, Juan Luis. "Biblismo, lengua vernácula y traducción en Casiodoro de Reina y Cipriano de Valera." Futhark. Revista de Investigación y Cultura, no. 9 (2014): 337–71. http://dx.doi.org/10.12795/futhark.2014.i9.13.

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Examination of the contribution of Casiodoro de Reina and Cipriano de V alera to the vemacular language must be made in the context of three cultural currents that shook the European Renaissance period and found equal expression in the Spain of that time: Erasmianism, Refomúsm and Biblicism. Moreover, the use of the vernacular Ianguage by these two authors needs to be viewed from a broad historical-linguist perspective which allows one to view both the influence they received from the previous traclition, through translations of the Bible into Spanish, as well as the use they made of the Spanish language. Their contributions to the Spanish language have been made through the two translations of the Bible they made, and which were accomplished with the ideas and criteria presented in their respective introductions to the text named Amonestadón y Exhortadón.

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Misiarczyk, Leszek. "TEKSTY HIERONIMA, SEDULIUSZA SZKOTA I BEDY CZCIGODNEGO W BIBLIJNYCH KODEKSACH PŁOCKICH I NADMOZAŃSKICH Z XII W. PRÓBA PORÓWNANIA." Saeculum Christianum 23 (September 22, 2017): 54–72. http://dx.doi.org/10.21697/sc.2016.23.06.

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This article is on the comparison of two biblical manuscripts of the twelfth century from Plock, namely the so-called Bible of Plock and Evangeliar of Princess Anastasia with two Mosan biblical manuscripts: Evangeliar of Averbode and the Biblia Universa transcribed in the same period. The first three texts: Beatissimo Papae Damaso (Novum opus), Prologus quatuor evangeliorum (Plures fuisse) and Iheronimus Damaso Pape (Sciendum etiam) – the last one is not in the Bible of Plock - and Evangeliar of Princess Anastasia are of St. Jerome. In contrast, the introduction to the Synoptic Gospels: Argumentum secundum Matheum, Prologus in Marco and Prologus sancti Evangelii secundum Lucam are not the texts of St. Jerome, as is sometimes mistakenly repeated by different scholars, but belong to Sedulius Scottus, an Irish monk and poet who lived and worked in a school in Leodium in the ninth century, and the introduction to the Gospel of John: Prephatio in Evangelium secundum Iohannem was written by Bede the Venerable. While the texts of Jerome were quite commonly used in biblical medieval manuscripts, the fact that the introductions to the Synoptic Gospels are written by Sedulius Scottus and are present in both the Bible of Plock as well as partially in Evangeliar of Princess Anastasia is a very strong argument for the Mosan origin of the biblical manuscripts of Plock from the twelfth century. Comparative analysis of the texts themselves clearly leads to several important conclusions. First, the Bible of Plock and Evangeliar of Princess Anastasia are closer to the version of the text preserved in the Biblia Universa, a codex written in the monastery of Sancti Trudonis, than to Evangeliar of Averbode. It follows that the sources for the biblical manuscripts of Plock from the twelfth century should be searched at Mosan Benedictine monasteries, perhaps in the very monastery Sancti Trudonis near Liège. Second, the Gospel of Mark generally follows the version of the text preserved in the Biblia Universa and the Bible of Plock but not all the time. It should therefore be hoped that further comparative studies, especially the version of the biblical text, would confirm this relationship and will help determine whether the codex was written in the Mosan region or is a copy of the Bible of Plock made on the spot. Thirdly, and this is an extremely interesting proposal, Evangeliar of Princess Anastasia, not counting minor copyist changes like the conversion of - tium to - cium, is very much dependent on the Bible of Plock. If, as it is confirmed by records of the miracles, the Bible was already in Plock in 1148 or before that date, it is very likely that Evangeliar of Princess Anastasia, would be a copy of the text made on the spot in a local Plock scriptorium as a foundation of Boleslaw Kedzierzawy and a votive offering for the salvation of his deceased wife Anastasia. The codex would therefore arise after her death, dating back to the year 1158 in Plock in the time of Bishop Werner and would not have been brought by him following his trip to Aachen.These conclusions, for obvious reasons, are only preliminary, as comparsion of the texts are not fully detailed and fuller conclusions will be presented only after benchmarking a version of the biblical text of the four Gospels.

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Elliott, J. K. "Prefaces to the Latin Bible. By Donatien De Bruyne. Introductions by Pierre-Maurice Bogaert and Thomas O’Loughlin." Journal of Theological Studies 67, no. 1 (April 2016): 285–88. http://dx.doi.org/10.1093/jts/flw059.

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Marsden, Richard. "Summaries, Divisions and Rubrics of the Latin Bible: Introductions by Pierre-Maurice Bogaert and Thomas O’Loughlin (by Donatien De Bruyne) and Prefaces to the Latin Bible: Introductions by Pierre-Maurice Bogaert and Thomas O’Loughlin (by Donatien De Bruyne)." Nottingham Medieval Studies 60 (January 2016): 245–49. http://dx.doi.org/10.1484/j.nms.5.111288.

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Majid, M. Kharis, and Siti Maulida Nur Azizah. "Redemption of Sins in Christianity: Analysis of the Holy Bible Texts." Journal of Comparative Study of Religions 4, no. 01 (May 19, 2024): 1–26. http://dx.doi.org/10.21111/jcsr.v4i01.11092.

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Sin has been a frequently discussed topic in the context of Christianity. The concept of inherited sin is viewed as a barrier between humans and God. Christians believe in the redemption of this sin through the sacred blood of Jesus Christ. This concept was prophesied in the Old Testament and fulfilled in the New Testament. This research focuses on the fundamental question regarding the forgiveness of sins through the blood of Jesus, which, over time, evolved from the practice of redemption through priests to the inclusion of indulgences. The objective of this study is to examine and comprehend the sacredness of Jesus Christ's blood, which is the centerpiece of Christian belief, where His blood is seen as the means of sin redemption. A critical descriptive analysis method is employed to explore these the means of sin redemption. A critical descriptive analysis method is employed to explore these viewpoints, revealing various dilemmas arising from Paul's interpretation of this concept. The research findings indicate that the concept of sin in Christianity is a core element of Christian faith, wherein inherited sin can only be absolved through the sacrificial blood of Jesus. However, contemporary Christian teachings have undergone transformations that alter original aspects of the doctrine, where Paul's interpretations, seen as introductions to Christian teachings, influence the original meanings and give rise to the practice of indulgences, which have become part of the evolving Christian doctrine.

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15

Sasson, Ilana. "The Book of Proverbs between Saadia and Yefet." Intellectual History of the Islamicate World 1, no. 1-2 (2013): 159–78. http://dx.doi.org/10.1163/2212943x-20130107.

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Both Yefet ben ʿElī and Saadia Gaon produced new Judeo-Arabic translations and commentaries on the Bible. Their work is a testimony to the literary interaction between them as it includes polemical discourse and refutations of one another. In addition to polemics, Yefet’s familiarity with Saadia’s work is manifested at times in the assimilation of Saadia’s work into his own. Yet, these two exegetes understood the premise of the Book of Proverbs in different ways. While Saadia regarded Proverbs as general instructions for the pursuit of wisdom, Yefet regarded it an excellent source for knowledge and proper conduct. In this article I will examine the nature and extent of the interaction between these two bodies of work as reflected in their translations and commentaries on the Book of Proverbs. I will concentrate on their general understanding of Proverbs, their introductions, their approaches to translation, their classification of the content of the book, their interpretation of the clear meaning (al-ẓāhir) and their ideology concerning matters of gender.

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Trautner-Kromann, Hanne. "Introduction." Nordisk Judaistik/Scandinavian Jewish Studies 24, no. 1-2 (September 1, 2003): 9–17. http://dx.doi.org/10.30752/nj.69596.

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In this introduction the author gives some comments on the Hebrew or Jewish Bible and the literature of the rabbis, based on the Bible, and then presents the background of the articles included in this volume.

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Hamim, Nur. "Workload and Work Stress on Caring Behavior in nurse on Nursing Services." International Journal of Human Resource Studies 5, no. 3 (September 13, 2015): 148. http://dx.doi.org/10.5296/ijhrs.v5i3.8236.

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Introductions: imbalance between the number of personnel and the workload of nurses in a hospital, so that nurses can implement caring behavior in the process of health care. Objective: The aim of this study is to know is there any relation Workload and Stress Work With Application Behavior Caring Behavior Nurses in Service Nursing In the main hall of hospitals Probolinggo. Methods: This study uses correlation analyticdesign with cross sectional approach Comparative. The population in this study were nurses in the Main room number 13 of the respondents, the sampling technique used "Total sampling". The study was conducted on January 5 to February 3, 2014. The instruments used are questionnaires and observation sheets. After the data collected includes the coding of data collection, editing and tabulating, and then analyzed using statistical tests Loglinier. Results and Analyzed: The results showed the majority of nurses in the main room of the workload being experienced by 7 respondents (53.8%), experienced moderate job stress as much as 8 respondents (61.5%), and behave caring as much as 10 respondents (76.9%). Based on statistics Loglinier Test results showed that the value of α p value of 0.001 with a significance level of 0.05. Thus, the Jerusalem Bible p value less than α (0.05) so that it can be concluded H1 accepted which means no relationship Workload and Stress Working with Application Behavior Behavior Nurse Caring Orphanage in Service Kepera watan. Discussion: Based on this study it can be concluded that there relationship workload and stress of work in the application of behavioral nurse caring behaviors in the nursing care services.Although the nurse workload and stress suffered heavy work, nurses are expected to remain implement caring behavior behavior, so that the client feels safe and comfortable. Keywords: Workload, Work Stress, Caring Behavior, Nurse.

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18

Shirinian, Manea Erna. "The Order of the Books in Solomon’s Tripartite According to Early Christian, Early Byzantine and Medieval Armenian Interpreters." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 237–54. http://dx.doi.org/10.15688/jvolsu4.2022.6.15.

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Introduction. Traditionally, several books of the OT are ascribed to King Solomon, but, according to Jewish tradition, he wrote only three biblical books, viz.: Proverbs, Ecclesiastes and Song of Songs. According to early Christian, early Byzantine and medieval Armenian interpreters, this order of books in the Solomon trilogy is not accidental. Although in the Christian tradition, this order of books has been attested already from the first centuries, nevertheless, today there are discrepancies and not only about the order of the books in question. Each of these books brings forth a certain semantic and symbolic meaning. They are connected with each other, being, as they were, “steps of the stairs” on the way to knowledge, not to mention the fact that each of these books occupies its worthy place in the treasury of human thought. Methods and materials. These circumstances make the appeal to questions related to Solomon’s tripartite, which are worthy of research using a method of a comparative analysis of various sources. Such a conviction is supported by new data concerning the issues under discussion provided by Armenian sources. Among these testimonies аn important role will be assigned to the use of unpublished yet manuscripts on the topic. A special place is occupied by the codex, which contains an Armenian medieval isagogical collection of the late 12th – early 13th centuries. Analysis. It was compiled by the abbot of the Sanahin monastery Grigor, son of Abas, and is known under the provisional name Book of Causes. The full title of the book is attested only in one manuscript – the most important and earliest from all that have reached us, stored in the Mashtots’ Matenadaran under the number 1879. This medieval textbook includes isagogical questions or prolegomena (presented in Armenian manuscripts under different names, mainly “cause”, “beginning” – hence the Book of Causes) to the all canonical books of the Bible and to the so-called “subtle” writings. The “subtle writings” are certain works that include the writings of both “external” (in relation to Christianity) as well Christian (mainly – “church fathers”) authors. Being of a philosophical and religious character they serve sort of a connecting link, and not only between the OT and the NT. The “subtle writings” were irreplaceable when using philosophical ideas to prove or refute one or another dogmatic position or postulate. As far as can be judged today, this title of certain works has survived only in Armenian; there is no doubt, however, that it had its prototype, at least in the Greek tradition. From the above it follows that the Book of Causes is significant also by the fact that it contains mainly Armenian translations of the introductions to the Bible commentaries of the Church Fathers. Along with them, the Armenian original prolegomena to interpretations are presented here as well. In this manual, there are several prolegomena related to Solomon’s trilogy. Results. These chapters not only confirm the data of early Christian and early Byzantine authors, but also provide some interesting evidence that has not come down to us from other sources (as far as I know). I hope that suggested here analysis of Armenian sources, especially the testimonies from the unpublished isagogical textbook called the Book of Causes will contribute to the international knowledge concerning the discussed questions.

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Smalley, Stephen S. "Book review: Bible Introduction Updated: J.W. Rogerson, An Introduction to the Bible." Expository Times 124, no. 9 (May 15, 2013): 455–56. http://dx.doi.org/10.1177/0014524613481180j.

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Smołucha, Janusz. "Introduction." Rocznik Filozoficzny Ignatianum 29, no. 2 (June 29, 2023): 11–14. http://dx.doi.org/10.35765/rfi.2023.2902.2.

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The current issue of the journal includes eleven articles. It opens with an argument by Jerzy Brzozowski on the question of the theoretical and practical legitimacy of the use of modern, and, in fact, colloquial language in the translation of the Holy Scriptures. Referring to the example of the Paulian Bible, which was intended to be characterized by language understandable to the modern reader, the author notes that only ostensibly “modern language” was used. Moreover, full phrases from the Millennium Bible were borrowed in many places. Then follows a discussion by Nicholas Coureas based on Venetian and Genoese notarial deeds drawn up in Cyprus between 1362 and 1458, on the relationships between household slaves or servants and their owners. It turns out that they were very often supported by wills containing bequests for the benefit of slave women and illegitimate children born of these relationships.

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Peng, Kuo-Wei. "Introduction to the Bible Societies’ Computer Tools for Bible Translation." Journal of Biblical Text Research 12 (February 28, 2003): 423–31. http://dx.doi.org/10.28977/jbtr.2003.2.12.423.

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Barnes, John C., and David H. Higgins. "Dante and the Bible: An Introduction." Modern Language Review 89, no. 2 (April 1994): 506. http://dx.doi.org/10.2307/3735317.

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Collins, John J. "Introduction: The Bible and Christian Theology." Journal of Religion 76, no. 2 (April 1996): 167–71. http://dx.doi.org/10.1086/489786.

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Shimony, Tali Tadmor. "Introduction: the study of the bible." Jewish History 21, no. 2 (January 24, 2007): 115–19. http://dx.doi.org/10.1007/s10835-006-9030-3.

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Dion, Marie-France. "introduction. LONERGAN, L’ÉTHIQUE ET LA BIBLE." Science et Esprit 75, no. 1 (2023): 1. http://dx.doi.org/10.7202/1094621ar.

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Parker, Julie Faith, and Kristine Henriksen Garroway. "Introduction." Biblical Interpretation 28, no. 5 (November 30, 2020): 533–39. http://dx.doi.org/10.1163/15685152-2805a001.

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Abstract This Introduction provides a framework for this special volume on Children in the Bible and Childist Interpretation. First, we acquaint unfamiliar readers with the term “childist” and the history of childist interpretation within biblical studies. We briefly outline the hallmarks of the field and explain the specific ways in which this volume moves childist interpretation forward. A paragraph on each article summarizes the overall content of the separate contributions. We conclude by offering the reasons why childist biblical interpretation matters not only for the study of children in the biblical world but for children in the modern world as well.

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Jeffrey, David L. "The Jewish Bible and the Christian Bible: An Introduction to the History of the Bible (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 19, no. 4 (2001): 104–6. http://dx.doi.org/10.1353/sho.2001.0107.

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Raymond. "The Bible and Environmental Ethics An Introduction to the Earth Bible Project." Journal of Ethics 1, no. 98 (November 2014): 1–18. http://dx.doi.org/10.15801/je.1.98.201411.1.

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François, Wim. "Erasmus' Plea for Bible Reading in the Vernacular. The Legacy of the Devotio Moderna?" Erasmus of Rotterdam Society Yearbook 28, no. 1 (2008): 91–120. http://dx.doi.org/10.1163/027628508x362317.

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AbstractErasmus has written several pleas for Bible reading in the vernacular, perhaps the most visible being his introduction to the Paraphrases on the Gospel of Matthew. Comparable apologies were already to be found in the milieu of the Dutch Devotio Moderna in the works of, among others, Zerbolt van Zutphen (1367–1398), especially his De libris teutonicalibus and Circa Modum. Erasmus' defences of vernacular Bible translation do not contain verbatim similarities with Zerbolt's works, but the parallels both at the level of the argumentation and the biblical-patristic authorities invoked are striking. There are good reasons to assume that Erasmus was indebted to arguments in favour of the lay Bibles that were already circulating in the milieu in which he was educated in the Low Countries, a milieu that was deeply influenced by the Devotio Moderna. Particular attention is given to a Middle Dutch collation book from the years 1417–1443 (Berchmanianum ms 12 B I), now preserved in the Maurits Sabbe Library of the Leuven Faculty of Theology. The third collation takes Zerbolt's Circa Modum as its basis but provides some supplementary argumentation for the reading of the Bible and other devout books in the vernacular. The argumentation employed exhibits an interesting degree of resemblance with Erasmus' later pleas for a lay Bible. Perhaps Erasmus heard or read the piece when he was a student in Deventer. It should also be observed that Erasmus kept his distance from the inheritance of Devotio Moderna by radicalizing the arguments of Zerbolt. He did not want to reserve individual Bible reading to laici spirituales (those living in semi-religious communities) but wanted to open it to all lay people living in the world. Moreover, he did not only want to place the Gospels, Acts and Psalms at the disposal of the common people but desired to grant the reading public access to all the books of the Bible. The most obvious conclusion is that the Devotio Moderna provided an initial exposure to the ideas that Erasmus apparently reinforced and elaborated as he grew more involved in biblical and patristic studies.

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DE GRUTTOLA, RAISSA. "The Union Version and the Sigao Bible: An Analysis and Comparison of Two Chinese Bibles." Journal of the Royal Asiatic Society 30, no. 1 (November 19, 2019): 147–62. http://dx.doi.org/10.1017/s1356186319000373.

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AbstractThe importance of the Mandarin Union Version for the Protestant Churches in China can be compared to the relevance acquired by the Sigao Shengjing 思高聖經 for Chinese speaking Catholics soon after its publication. The 1919 Union Version was the result of a collaboration among Protestants after a century of separation and many lone translations, while the 1968 Sigao Bible was the first version of the Bible in Chinese completed by Catholics.1 This translation project was undertaken in 1935 by the Franciscan missionary Gabriele Allegra.The purpose of this paper is to analyze and compare these two noteworthy versions. A brief introduction will present the translation process of the Union Version and of the Sigao Bible. Subsequently, some handwritten documents of Gabriele Allegra will be analyzed, to outline his attitude towards the missionary activity and the translations of the Protestants. Thereafter, some passages from the Gospel of John in the two versions will be examined and compared to analyze the features of the two translations.

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Emerton, J. A., and N. K. Gottwald. "The Hebrew Bible. A Socio-Literary Introduction." Vetus Testamentum 36, no. 4 (October 1986): 504. http://dx.doi.org/10.2307/1518343.

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Gnuse, Robert, and Norman K. Gottwald. "The Hebrew Bible: A Socio-Literary Introduction." Journal of Biblical Literature 106, no. 2 (June 1987): 308. http://dx.doi.org/10.2307/3260643.

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Soggin, J. A., and Norman K. Gottwald. "The Hebrew Bible: A Socio-Literary Introduction." Journal of the American Oriental Society 108, no. 3 (July 1988): 523. http://dx.doi.org/10.2307/603901.

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Edwards, Diane Tolomeo. "Review: The Bible as Literature: An Introduction." Christianity & Literature 37, no. 2 (March 1988): 57–58. http://dx.doi.org/10.1177/014833318803700213.

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Utter, Benjamin D., and Tarris Rosell. "Editorial introduction: Bullets, Baptists, and the Bible." Review & Expositor 117, no. 3 (August 2020): 317–20. http://dx.doi.org/10.1177/0034637320957751.

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Moore, Elizabeth. "Book Review: An Introduction to the Bible." Theology 102, no. 810 (November 1999): 442. http://dx.doi.org/10.1177/0040571x9910200608.

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37

Ashmore, James P. "Book Review: An Introduction to the Bible." Interpretation: A Journal of Bible and Theology 65, no. 3 (July 2011): 307. http://dx.doi.org/10.1177/002096431106500316.

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38

Greenspahn, Frederick E. "Bible as Book, Anthology, and Concept Introduction." Hebrew Studies 61, no. 1 (2020): 45–47. http://dx.doi.org/10.1353/hbr.2020.0007.

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39

CLEMENT, BRETT. "An Introduction to Frank Zappa's ‘Chord Bible’." Music Analysis 36, no. 1 (December 9, 2016): 4–36. http://dx.doi.org/10.1111/musa.12083.

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40

Greene, Colin J. D. "Alternative Modernities and Bible Translation: An Introduction." Bible Translator 63, no. 3 (July 2012): 109–15. http://dx.doi.org/10.1177/026009351206300301.

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41

Remington, Megan, Suzanna Millar, and Dong Hyeon Jeong. "Introduction: Humanimal—The Bible and “Animal” Others." Biblical Interpretation 31, no. 5 (November 23, 2023): 519–26. http://dx.doi.org/10.1163/15685152-31050001.

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42

Ballentine, Debra Scoggins. "Introduction to Myth-Making in the Hebrew Bible." Religions 13, no. 12 (December 3, 2022): 1183. http://dx.doi.org/10.3390/rel13121183.

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43

Lee, Yeong-Mee. "An Introduction and Review of〈CD-ROM Bible 2.0〉by Korean Bible Society." Journal of Biblical Text Research 18 (April 30, 2006): 142–59. http://dx.doi.org/10.28977/jbtr.2006.4.18.142.

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Green, R. Jeffrey. "Translating Ethnonyms in Inuit Bibles." Bible Translator 73, no. 1 (April 2022): 53–72. http://dx.doi.org/10.1177/20516770221086946.

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Abstract:

This study examines the translation of ethnonyms in Inuit Bible translations. An overview of the meanings associated with the concept of ethnicity is provided, followed by an introduction to Inuit languages and the history of Inuit Bible translation. Inuit translations of seven Bible passages containing ethnonyms are analyzed and evaluated. Recommendations are given which can benefit translation teams who are considering how best to express the meanings associated with some ethnonyms in the Bible.

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Polliack, Meira, and E. Tov. "The Textual Criticism of the Bible: An Introduction." Vetus Testamentum 42, no. 4 (October 1992): 566. http://dx.doi.org/10.2307/1518967.

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Strange, James F., Ferdinand E. Deist, and Robert P. Carroll. "The Material Culture of the Bible: An Introduction." Journal of Biblical Literature 121, no. 1 (2002): 145. http://dx.doi.org/10.2307/3268334.

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Campbell, Jonathan G. "Introduction to the Hebrew Bible with CD-Rom." Journal of Jewish Studies 56, no. 2 (October 1, 2005): 360. http://dx.doi.org/10.18647/2636/jjs-2005.

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Marlow, Hilary. "Introduction to the Literature of the Hebrew Bible." Journal of Jewish Studies 62, no. 2 (October 1, 2011): 394–95. http://dx.doi.org/10.18647/3060/jjs-2011.

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49

Baroody, Wilson G. "Book Review: The Bible as Literature: An Introduction." Christianity & Literature 40, no. 1 (December 1990): 73–75. http://dx.doi.org/10.1177/014833319004000111.

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Troxel, Ronald L. "Introduction to the Hebrew Bible (review)." Hebrew Studies 46, no. 1 (2005): 392–94. http://dx.doi.org/10.1353/hbr.2005.0012.

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