Academic literature on the topic 'Bible. Numbers'
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Journal articles on the topic "Bible. Numbers"
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Pasternak, Ariel-Ram, and Shamir Yona. "Numerical Sayings in the Literatures of the Ancient Near East, in the Bible, in the Book of Ben-Sira and in Rabbinic Literature." Review of Rabbinic Judaism 19, no. 2 (2016): 202–44. http://dx.doi.org/10.1163/15700704-12341305.
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This paper follows the use of numbers from the Bible and Ancient Near Eastern literature, through the book of Ben-Sira, and ultimately to the Rabbinic literature. We show that the Rabbis were familiar with the Biblical use of numbers as rhetorical devices and used numbers in the same ways that the Bible did.
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Pasternak, Ariel Ram, and Shamir Yona. "The Use of Numbers as an Editing Device in Rabbinic Literature." Review of Rabbinic Judaism 20, no. 2 (2017): 193–234. http://dx.doi.org/10.1163/15700704-12341327.
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In the first part of this paper (Review of Rabbinic Literature 19:2, pp. 202–244) we followed the use of numbers from the Bible and Ancient Near Eastern literatures through the book of Ben-Sira and ultimately into Rabbinic literature. We showed that the Rabbis were familiar with the Biblical use of numbers as a rhetoric device and used numbers in similar ways. In this conclusion of our paper we will show how the Rabbis used numbers as an editing device in the Mishnah, Tosefta and Babylonian Talmud. This use of the rhetorical device in question is only rarely attested in the Hebrew Bible.
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Dian Juli Adisaputra and Aji Suseno. "Perspektif Filsafat Matematika Dalam Alkitab Di Era Disrupsi." Manna Rafflesia 8, no. 2 (2022): 567–87. http://dx.doi.org/10.38091/man_raf.v8i2.231.
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Mathematics is an absolute truth that has a definite value, and mathematics is a science that studies numbers, numbers, formulas, and calculation analyses. While the Bible is the living Word of God as a guide for Christian beliefs. One of the results of the development of mathematical philosophy of thought in the current era of disruption is that humans can experience the Bible in digital form. This writing uses the Literature Study method, and the results of this study show that the perspective of the philosophy of mathematics in the Bible shows the perfection of God in every calculation. It should be understood together that without realizing the results of the proof of every mathematical calculation in this paper is the result of the formulation of God's mathematical philosophy which has been applied to an object of Bible texts related to mathematics.
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Gunawan, Devi Dwi Purwanto, Herman Budianto, and Indra Maryati. "PENYUSUNAN STRONG’S CONCORDANCE UNTUK ALKITAB PERJANJIAN BARU BAHASA INDONESIA." Jurnal Sistem Informasi 5, no. 2 (2012): 74. http://dx.doi.org/10.21609/jsi.v5i2.265.
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Sampai saat ini belum pernah ditemukan Alkitab Perjanjian Baru Bahasa Indonesia secara online yang dilengkapi dengan Strong’s Concordance. Oleh karena itu penelitian ini melakukan penyusunan Strong’s Concordance ke dalam Alkitab Perjanjian Baru Bahasa Indonesia. Penyusunan Strong’s Concordance dilakukan dengan menggunakan pedoman teori yang ada pada Natural Language Processing (NLP) dan teori Web Mining. Penyusunan nomor strong tersebut dimulai dengan melakukan pendekatan nomor strong berdasarkan kemunculan katanya. Kemudian pada tahap selanjutnya digunakan pendekatan alignment antara kata yang ada pada Alkitab Bahasa Indonesia dengan nomor strong yang terdapat pada Alkitab Bahasa Inggris dengan menggunakan word alignment. Pendekatan ketiga menggunakan pendekatan n-gram dengan perhitungan mutual information untuk mencari arti kata yang terdiri lebih dari satu kata. Pendekatan keempat dilakukan dengan cara melakukan stemming pada corpus Alkitab Perjanjian Baru Bahasa Indonesia yang mana nantinya digunakan sebagai corpus baru untuk melakukan pencarian pada tahap satu sampai dengan tahap tiga. Dilakukan juga pendekatan lain seperti pencarian proper name, pencarian nomor strong yang hanya memiliki satu frekuensi dan pendataan nomor strong yang termasuk dalam conjuction, preposition, dan pronoun. Hasil penelitian adalah adanya Alkitab Perjanjian Baru Bahasa Indonesia yang dilengkapi dengan nomor strong, pembelajaran Alkitab menjadi lebih mudah. Until now have not found a New Bible Testamen in Bahasa online which is equipped with a Strong's Concordance. Therefore, this study prepare a Strong's Concordance to the New Bible Testament Indonesian. Preparation of Strong's Concordance is done using the existing guidelines on the theory of Natural Language Processing (NLP) and the theory of Web Mining. The preparation of these strong numbers begins with based on the word strong numbers aproach. Then on the next phase alignment approach between existing words in the Bible Bahasa with strong numbers contained in the English Bible using the word alignment. The third approach uses n-gram approach with the calculation of mutual information to find the meaning of words consisting in more than one word. The fourth approach is performed by stemming the New Bible Testament corpus Bahasa which will be used as a new corpus to perform a search in stage one up to stage three. There is also another approach such as the proper name search, the search for strong numbers that have only one frequency, and data collection that included strong numbers in conjuction, preposition, and pronoun. The result is the New Bible Testament Bahasa which comes with a number of strong more easier to learn.
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Barré, Michael L. "The Portrait of Balaam in Numbers 22–24." Interpretation: A Journal of Bible and Theology 51, no. 3 (1997): 254–66. http://dx.doi.org/10.1177/002096439605100304.
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Balaam is not presented favorably in most biblical texts that allude to him. One notable exception is the Balaam story (Numbers 22–24) and—outside the Bible—a recently discovered Aramaic inscription. The author of Numbers goes so far as to portray this non-Israelite not only as a believer, but even as a prophet of Yahweh.
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Driver, Daniel R. "Genesis by the Numbers: A Reassessment of the Years of the Patriarchs, Beginning with the Joseph Story." Journal of the Bible and its Reception 6, no. 1 (2019): 67–95. http://dx.doi.org/10.1515/jbr-2019-1003.
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AbstractDo the numbers of years in Genesis add up? Biblical scholars have learned to attend to the art of biblical narrative. Is there also an art of biblical numbers? If so, could its rediscovery lead to a better understanding of the contours of the biblical text, and its complex meanings, as well as its reception history prior to the Enlightenment? This article’s provisional answer to these questions is yes. It looks at two key numbers associated with the Joseph Story: a span of twenty-two years, which a variety of readers calculate as the time that Joseph lived away from his family in Egypt; and a double span of seventeen years, which the Bible suggests is the length of time that Joseph lived under his father’s protection in Canaan, and that Jacob in turn lived under his son’s care in Egypt. The study finds that, since Spinoza, modern assessments of these numbers have been constrained by a strongly linear view of time, as may be seen in the work of Robert Alter, among many others. It criticizes linear time as reductive insofar as it flattens the numbers of Genesis into chronologies and timelines. It also draws attention to an aspect of figural time, which it describes as symmetrically folded time, to help characterize the non-linear, isotropic way that numbers seem to behave in the Bible and in the Bible’s pre-modern reception. The findings about figural time in the Joseph Story raise significant questions about the compatibility of narrative, literary-critical, and theological approaches to the time-denominated numbers of Genesis.
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Kravetsky, Alexander G. "Sociolinguistic Aspects of the First Translations of the Bible into the Russian Language." Slovene 4, no. 1 (2015): 191–203. http://dx.doi.org/10.31168/2305-6754.2015.4.1.11.
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The first translations of the New Testament into the Russian language, which were carried out at the beginning of the 19th century, are usually regarded as a missionary project. But the language of these translations may prove that they were addressed to a rather narrow audience. As is known, the Russian Bible Society established in 1812 began its activities not with translations into Russian but with the mass edition of the Church Slavonic text of the Bible. In other words, it was the Church Slavonic Bible that was initially taken as the “Russian” Bible. Such a perception correlated with the sociolinguistic situation of that period, when, among the literate country and town dwellers, people learned grammar according to practices dating back to Medieval Rus’, which meant learning by heart the Church Slavonic alphabet, the Book of Hours, and the Book of Psalms; these readers were in the majority, and they could understand the Church Slavonic Bible much better than they could a Russian-language version. That is why the main audience for the “Russian” Bible was the educated classes who read the Bible in European languages, not in Russian. The numbers of targeted readers for the Russian-language translation of the Bible were significantly lower than those for the Church Slavonic version. The ideas of the “language innovators” (who favored using Russian as a basis for a new national language) thus appeared to be closer to the approach taken by the Bible translators than the ideas of “the upholders of the archaic tradition” (who favored using the vocabulary and forms of Church Slavonic as their basis). The language into which the New Testament was translated moved ahead of the literary standard of that period, and that was one of the reasons why the work on the translation of the Bible into the Russian language was halted.
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Akiyama, Kengo. "Book review: A Commentary Not By the Numbers: David L. Stubbs, Numbers – Brazos Theological Commentary on the Bible." Expository Times 124, no. 9 (2013): 462–63. http://dx.doi.org/10.1177/0014524613481180r.
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Frolov, Serge. "The Rings of the Lord." Vetus Testamentum 66, no. 1 (2016): 15–44. http://dx.doi.org/10.1163/15685330-12301223.
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Examining the ring compositions that recent studies claim to have discovered in Numbers and Judges, the article argues that in both cases the reconstructions involve questionable treatment of the text’s literary divisions and especially of the alleged and actual parallels between them. This, in turn, places a question mark over the entire quest for book-scale symmetric literary structures in the Hebrew Bible.
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Broadhead, Philip. "The Biblical Verse of Hans Sachs: The Popularization of Scripture in the Lutheran Reformation." Studies in Church History 48 (2012): 124–33. http://dx.doi.org/10.1017/s0424208400001273.
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The Protestant Reformation was a movement based on Scripture and its leaders believed that it was important for all clergy and laity to know and understand the word of God. In 1522 Luther published his translation of the New Testament into German and, although it was not the first translation available, it made an enormous impact, selling in large numbers despite being a relatively expensive book for ordinary readers. In recent years the impression of laypeople readily accepting the Reformation as a result of individual reading of the Bible and evangelical preaching has been challenged, but there is evidence that gradually ordinary people did become aware of Protestant beliefs and the biblical basis for those teachings. Familiarity with the Bible has been shown to have been spread in a variety of ways, including attendance at regular worship, the production of children’s Bibles and the publication of extracts from Scripture, including the Psalms and Gospels. Another medium was the mastersingers, guilds of artisans found in several south German cities, who wrote and performed their own verses (Meisterlieder) that followed strict musical and poetic rules. This paper will consider how they used their literary traditions to popularize evangelical teaching and to spread knowledge and awareness of the Bible in ways that were readily comprehensible to ordinary people. The focus is on the work of the Nuremberg shoemaker and poet Hans Sachs, who achieved national fame, both for his works of the early 1520s in support of religious reform and for his creativity as a playwright and mastersinger. It will show too how changing perceptions of the role of the individual in Christian society in the Reformation period were embedded within the messages found in Sachs’s poems.
Dissertations / Theses on the topic "Bible. Numbers"
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Van, Gorp Terry L. "An investigation of serpent symbolism and Numbers 21:4-9." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Shumate, David R. "The vindication of God's leadership the divine probation of the theocratic order in Numbers 10:11-25:18 and its contribution to the structure and message of the book as a whole /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Uhlenbruch, Frauke. "The Nowhere Bible : the Biblical passage Numbers 13 as a case study of Utopian and Dystopian readings by diachronic audiences." Thesis, University of Derby, 2014. http://hdl.handle.net/10545/315827.
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Applying utopian theory to the Bible reveals a number of issues surrounding the biblical text within academic disciplines such as biblical studies, which study the Bible as an ancient cultural artefact, and among religious readers of the Bible. The biblical passage Numbers 13 was chosen as a case study of a utopian reading of the image of the Promised Land to demonstrate the Bible’s multifaceted potential by externalising the presupposition brought to the text. The underlying method is derived from an ideal type procedure, appropriated from Weber. Instead of comparing phenomena to each other, one compares a phenomenon to a constructed ideal type. This method enables one to compare phenomena independently of exclusive definitions and direct linear influences. It has been suggested by biblical scholars that utopian readings of the Bible can yield insights into socio-political circumstances in the society which produced biblical texts. Using observations by Holquist about utopias’ relationships to reality it is asked if applying the concept of utopia to a biblical passage allows drawing conclusions about the originating society of the Hebrew Bible. The answer is negative. Theory about literary utopias is applied to the case study passage. Numbers 13 is similar to literary utopias in juxtaposing a significantly improved society with a home society, the motif of travellers in an unfamiliar environment, and the feature of a map which is graphically not representable. Noth’s reading of the biblical passage’s toponyms reveals that its map is a utopian map. Numbers 13 is best understood as a literary utopia describing an unrealistic environment and using common utopian techniques and motifs. Despite describing an unrealistic environment, the passage was understood as directly relevant to reality by readers throughout time, for example by Bradford. Following two Puritan readings, it is observed that biblical utopian texts have the potential of being applied in reality by those who see them as a call to action. If a literary utopia is attempted to be brought into reality, it becomes apparent that it marginalises those who are not utopian protagonists; in the case study passage, the non-Israelite tribes, in Bradford’s reading, the Native Nations in New England. The interplay of utopia and dystopia is explored and it is concluded that a definitive trait of literary utopias is their potential to turn into an experienced dystopia if enforced literally. This argument is supported by demonstrating that the utopian traits of the case study passage contain dystopian downsides if read from a different perspective. A contemporary utopian reading of the case study passage is proposed. Today utopian speculation most often appears in works of science fiction (SF). Motifs appearing in the case study passage are read as tropes familiar to a contemporary Bible reader from SF. Following D. Suvin’s SF theory, it is concluded that the Bible in the contemporary world can be understood as a piece of SF. It contains the juxtaposition of an estranged world with a reader’s experienced world as well as a potential utopian and dystopian message.
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Ward, Herbert D. Jr. "On defining a prophet : atheological-ethical study of the Balaam narratives of Numbers 22-24." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/1149.
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Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2009.<br>The Balaam narratives of Numbers 22-24 have long proven to be a source of fascination for readers of the Old Testament. The narratives present Balaam as a faithful ‘word-of-Yahweh’ prophet. However, the Tale of the Donkey (22:22-35)
portrays him as an ‘unseeing’ prophet intent on personal gain. How does one explain
the conflicting views of Balaam within the narratives of Numbers 22-24? Socio-rhetorical criticism was employed as a methodology to examine the development of these conflicting views of Balaam. An analysis of the Inner Texture
revealed that the repeated themes 'seeing’, ‘blessing’, and ‘cursing’ are central to the narratives, and serve to connect Balaam with the paradigmatic prophet Moses of
Exodus 3 and Deuteronomy 18. The study of the narratives’ Intertexture revealed numerous inner-biblical allusions, and considered the possible relevance of the Deir ‘Alla texts to the narratives. The Social-cultural and Ideological textures of the narratives suggest that a process of prophetic redefinition took place during either the late pre-exilic or exilic periods, which resulted in the exclusion of divination from
Israel’s prophetic tradition. Prophets entered into an alliance with the priests in order
to centralise religious authority and place the focus of ‘prophecy’ on the exposition and application of Torah. A consideration of the theological texture of the narratives suggested that this process of prophetic redefinition continued into the early post-exilic period, and
ultimately led to a re-evaluation of Balaam. Wide-spread xenophobia within early Yehud contributed to Balaam’s final demise, as later reception history within the Old Testament portrays Balaam as responsible for inciting Israel’s apostasy in Numbers 25. The Tale of the Donkey is integrated into the narratives of Numbers 22-24 by
priestly writers in order to distance Balaam from Israel’s prophetic tradition. The result is a dynamic theological synthesis that recalls both an earlier period in which divination was accepted as part of Israel’s prophetic tradition, and a new perspective focused on the exposition and application of Torah. The Balaam narratives of Numbers 22-24 serve as the theological ‘hinge’ or ‘fulcrum’ of the book of Numbers, recalling both the old generation of rebellion, and
the new generation of hope that will re-enter the land of promise. The Balaam narratives of Numbers 22-24 serve to powerfully proclaim that Yahweh’s purpose to bless his people will not be thwarted by the intrigues of Israel’s enemies, or Israel’s
past disobedience.
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Ahiamadu, Amadi. "The daughters of Zelophehad : a Nigerian perspective on inheritance of land by women according to Numbers 27:1-11." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50472.
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Thesis (MTh)--Stellenbosch University, 2005.<br>ENGLISH ABSTRACT: Chapter one of this research and its hypothesis outlines the way in which land inheritance
has been applied in past decades to the total exclusion of women. This study includes
mainly the Ogba and Ekpeye and concentrates on areas where the Bible has been read
for nearly 100 years without any appreciable impact on the cultural restrictions imposed on
women with respect to the inheritance of land.
Chapter two highlights the practices of land tenure in both the ancient Near East (ANE)
and ancient Israel, with specific emphasis on the concepts of ahuzzah and nahalah, the
role of the kinsman redeemer (goe/) in the redemption and retension of the family
inheritance, and the importance of the dowry as a substitute for land inheritance.
Chapter three looks at the social and religious status of women in the ANE and ancient
Israel, and illustrates the importance of women as daughters or wives. The specific
inheritance rights enjoyed by women in ANE societies are also mentioned.
The inheritance rights of women in South-east Nigeria and the Niger Delta are covered in
chapter four. The traditional system of land holding and the relationship between this
system and the socio-economic status of women are disussed. Empirical evidence from
the Niger Delta communities is given and a comparison made with other groups in Niqerie.
The thesis proceeds to make a functionally equivalent translation of the Zelophehad
narrative (Num. 27:1-11) with the understanding that such unique texts, if properly
understood, could impact on the cultural perceptions of the people in terms of the
inheritance rights of women. This contrasts with the more literal, second language
translations which seem not to have had any significant impact on the communities so far.
The final chapter makes an evaluation of the central hypothesis. Due to logistic difficulties,
the application of the results of the research to the target communities may have to wait
until funds are available to test the translation within the target communities. Such a test
will have to be done over a period of time to determine its impact on the problem facing
women with respect to inheritance rights.<br>AFRIKAANSE OPSOMMING: Hoofstuk een van hierdie studie en hipotese fokus op die navorsingsvraag, naamlik die
wyse waarop grondnalatenskap die afgelope dekades tot die algehele uitsluiting van vroue
plaasgevind het. Die studie sluit hoofsaaklik die Ogba en Ekpeye in, en konsentreer op
streke waar die Bybel die afgelope 100 jaar gelees is sonder enige noemenswaardige
impak op die kulturele beperkings op vroue met betrekking tot die erf van grond.
Hoofstuk twee bespreek die grondbesitpraktyke in beide die antieke Nabye Ooste (ANa)
en antieke Israel. Spesifieke aandag word geskenk aan die konsepte van ahuzzah en
nahalah, die rol van die bloedverwant losser (goel) in die aflos en behoud van die familie
erfenis, en die belang van die bruidskat as substituut vir 'n nalatenskap van grond.
Hoofstuk drie kyk na die sosiale en godsdienstige status van vroue in die ANa en antieke
Israel, en illustreer die belangrikheid van vroue as dogters of getroudes in die
gemeenskap. Die spesifieke erfregte wat vroue in die ANO geniet het, word ook genoem.
Die erfreg van vroue in Suid-oos Niqerie en die Niger Delta word in hoofstuk vier gedek.
Die tradisionele stelsel van grondbesit word bespreek, asook die verhouding tussen
hierdie sisteem en die sosio-ekonomiese status van vroue. Empiriese bewyse uit die Niger
Delta gemeenskappe word verskaf en 'n vergelyking getref met ander groepe in Niqerie.
Die tesis maak 'n funksioneel gelykwaardige vertaling van die Selofgad-verhaal (Num.
27: 1-11), met die verstandhouding dat sulke unieke tekste, indien behoorlike verstaan, 'n
impak kan he op kulturele waarnemings ten opsigte van die erfreg van vroue. Dit
kontrasteer met die meer letterlike, tweedetaal vertalings wat tot dusver skynbaar geen
noemenswaardige impak op die gemeenskappe gehad het nie.
In die finale hoofstuk word die sentrale hipotese qeevalueer. Die toepassing van die
resultate van die navorsing op die teikengemeenskappe sal, as gevolg van logistieke
struikelblokke, moet wag tot fondse beskikbaar is om die vertaling op die
teikengemeenskappe te toets. Sodanige toets sal oor "n tydperk moet strek ten einde die
impak daarvan op die probleem wat vroue ervaar ten opsigte van erfreg vas te stel.
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Hubner, Manu Marcus. "Os 120 anos da vida do homem: uma análise contextual." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8158/tde-03122015-145235/.
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Através dos números, os homens são capazes de comparar, ordenar, medir e quantificar tudo o que há à sua volta. Além da sua utilização para a matemática, muitos números receberam significados simbólicos. Na Bíblia Hebraica, os números são freqüentes, e possuem diversas funções e significados. Alguns números se destacam, como é o caso do número cento e vinte, utilizado para medidas ou contagens de tempo, espaço (áreas ou territórios), peso, pessoas ou animais. Este número figura no Livro do Gênese (6:3), como medida de tempo, no momento em que um limite de cento e vinte anos é decretado como expectativa máxima de vida do homem uma punição às transgressões do homem, falível e mortal, comparável à expulsão de Adão e Eva do Jardim do Éden (Gn 3:23-24) ou à diversificação das línguas faladas durante o episódio da Torre de Babel (Gn 11:7). Este decreto é estabelecido em uma interpolação de uma narrativa lacônica, aparentemente mitológica, em que seres conhecidos como filhos de Deus se relacionam com as filhas dos homens, dando origem a descendentes conhecidos como gigantes ou heróis. O número cento e vinte está relacionado ao período de cento e vinte anos em que Noé construiu a arca para sobreviver ao dilúvio (Gn 6), aos cento e vinte dias em que Moisés esteve sobre o Monte Sinai em três períodos de quarenta dias cada (Ex 24:12-18, 32:15, 30-31, 34:4, 29), como também ao período de três gerações convencionais de quarenta anos cada, exemplificado pelo pacto de Deus com o povo de Israel: ...guardes todos os Seus estatutos e os Seus preceitos que eu te ordeno tu, teu filho e o filho de teu filho... (Dt 6:2). Assim, apesar de que o número cento e vinte possui uma quantidade enorme de divisores, sua subdivisão em três períodos ou gerações de quarenta anos cada possui um simbolismo que instiga a investigação.<br>Through the numbers, men are able to compare, sort, measure and quantify everything there is around them. Besides their use for mathematics, many numbers have symbolic meanings. In the Hebrew Bible, numbers are frequent, and have different functions and meanings. Some numbers are highlighted, such as the number one hundred and twenty, used to measure or counting of time, space (areas or territories), weight, people or animals. This number can be found in the Book of Genesis (6:3), as a measure of time, at the moment when a limit of one hundred and twenty years is decreed as the maximum life expectancy of man a punishment for man\'s transgressions comparable to the expulsion of Adam and Eve from the Garden of Eden (Gen. 3:23-24) or the confusion of speech during the episode of the Tower of Babel (Gen. 11:7). This decree is established on an interpolation of a seemingly mythological, laconic narrative in which beings known as the \"sons of God\" had relationships to the \"daughters of men\", giving rise to offspring known as \"giants\" or \"heroes\". The number one hundred and twenty is related to the period of one hundred and twenty years in which Noah built the ark to survive the flood (Gen. 6), to one hundred and twenty days in which Moses was on Mount Sinai in three forty-day periods each (Ex 24 :12 -18 , 32:15 , 30-31 , 34:4, 29), as well as the conventional period of three generations of forty years each, exemplified by the covenant of God with the people of Israel: \" ... keep all His rules and laws that I am prescribing to you you, your children and your childrens children\" (Deut. 6:2). Thus, although the number one hundred and twenty has a huge amount of dividers, its subdivision into three periods or generations of forty years each has a symbolism that instigates the investigation.
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Johnson, Andrew M. "Error and epistemological process in the Pentateuch and Mark's Gospel : a biblical theology of knowing from foundational texts." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1896.
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This thesis will consider the possibility of an epistemological process described in the narratives and teaching of the Pentateuch and the Gospel of Mark. The specific nature of this epistemological process will be explored upon the priorities constrained by the texts themselves. While the epistemological objectives are not always perspicuous to the reader of the canon, error is more clearly diagnosed in these narratives. This thesis then investigates the epistemological process by looking primarily at where characters of the narratives 'get it wrong' according to the narrative's diagnosis. Primacy appears to be given in these texts to heeding the authenticated and authoritative voice first, and then enacting the authoritative guidance in order to see what is being shown; in order 'to know'. Errors occur along the same boundaries. Failure to heed the authoritative voice creates a first order of error, while failure to enact the guidance yields a second order of error. We begin at the fore of the canon working through these Pentateuchal texts as they are presented to the reader. In the first chapter, the necessity of this current study will be defended. As well, we will survey various attempts at describing a 'biblical epistemology' and their deficiencies and/or methodological shortcomings. Chapter 2 will advance the case that Genesis 2-3 actually yields sufficient epistemological categories which resemble the rest of the Pentateuchal descriptions of error in more than superficial ways. Genesis 2 is analyzed as paradigmatic for proper epistemological process while Genesis 3 is paradigmatic of error. It is upon the boundary of the authenticated voice that error is assessed in the Garden of Eden. These patterns of error are lexically and conceptually reverberated in the stories of the patriarchs and Joseph. Chapter 3 then looks at how these features discovered in Genesis are interwoven in the reader's mind as they come to the stories regarding Moses' prophetic authentication, Pharaoh's errors, and eventually Israel's own errors. The errors of Balak with Balaam in Numbers are considered as further reason to believe that this epistemological process is not reserved for Israel. Chapter 4 explores the unique connections between Israel's Deuteronomic reflections and the creation narratives of Genesis. The fifth chapter leaps to the Gospel of Mark to discern whether or not any of these patterns from the Pentateuch remain in the Gospel narrative. In the final chapter, the fruit of our theological reading is brought forward to interact with current epistemological theories (mostly in analytic philosophy). These contemporary epistemologies are found wanting to describe anything like what we found in the scriptures. Implications are then drawn for theological prolegomena and praxis.
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Taylor, Donald James. "A narrative critical analysis of Korah's Rebellion in numbers 16 and 17." Thesis, 2010. http://hdl.handle.net/10500/3313.
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This dissertation examines the complex story of Korah’s rebellion found in Numbers 16
and 17 utilizing narrative critical theory. This study is first grounded in the context of
historical questions surrounding Israel’s emergence as a nation and the narrative’s
potential for historical veracity. Many narrative critics do not feel the theoretical
necessity to establish the connection between an autonomous text and a historical
context. This study does seek to collaborate with historical research, but only as
permitted by the data. Though only biblical and tangential evidence supports the
historicity of the wilderness sojourn, the narrative accounts should not be repudiated
because of philosophical bias or the lack of corroborative extra biblical evidence.
Especially important to a literary interpretation of this narrative is the work of source
critics who during their own enquiries have identified the fractures and transitions within
the story. In considering the text of Numbers 16 and 17, the hermeneutical approach
employed in this study carefully endorses a balanced incorporation of the theoretical
constructs of the author, text, and reader in the interpretive enquiry. From this
hermeneutical approach recent literary theory is applied to the texts of Numbers 16 and
17 focusing particular attention on three narrative themes. First, the narrator’s point of
view is examined to determine the manner that information is relayed to the reader so as
to demur the rebellion leaders. Though features of characterization are often meager in
biblical narratives, there remains sufficient data in this rebellion story to support the aims
of the Hebrew writers and does not undermine the reader’s engagement with the story’s
participants. Finally, the three separate plotlines in this narrative sustain the dramatic
effect upon the readership holding attention and judgment throughout and beyond the
story. In sum, this dissertation highlights the powerful contours of this ancient narrative
by appropriating the theoretical work of narrative critics. The strategies employed in the
writing and editing of this story uniquely condemn the rebels and at the same time serve
to elevate God’s chosen leader Moses.<br>Old Testament and Ancient Near Eastern Studies<br>D. Th. (Old Testament)
Books on the topic "Bible. Numbers"
More sourcesBook chapters on the topic "Bible. Numbers"
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Maida, Pietro, Gianluca Guercioni, Giuseppe Miranda, et al. "Number of Trocars, Types of Dissection, Exploration of Bile Duct, Drainage and Analgesia." In Laparoscopic Cholecystectomy. Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05407-0_6.
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Evans, Dorinda. "4. Swedenborg and Enigmatic Pictures." In William Rimmer. Open Book Publishers, 2022. http://dx.doi.org/10.11647/obp.0304.04.
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Rimmer was a non-denominational Christian who typically did not attend church, but, rather, he developed his own religious ideas. These included an acceptance of Emanuel Swedenborg's anti-Catholicism and a belief in much of Swedenborg's accounts of visits to celestial spheres. A number of Rimmer's works of art, such as Victory and Interior: Before the Picture, are explored here for the first time within the context of Swedenborg's writings. As an independently minded artist, he benefited from his own theological exploration. As his paintings of Horses at a Fountain and The Gamblers, Plunderers of Castile (or his drawing of Job's despair with a prominent role given to Elihu) showed, he went beyond the Bible to use relatively esoteric sources. Frequently there is a complex moral message in his work that is not immediately apparent but always depends upon visual clues.
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Taylor, Michelle Ellis. "NUMBERS." In The Africana Bible. Fortress Press, 2009. http://dx.doi.org/10.2307/j.ctv19cwbj9.19.
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Abramson, Paul R. "Numbers." In Politics in The Bible. Routledge, 2017. http://dx.doi.org/10.4324/9781315126869-5.
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SNAITH, N. H. "NUMBERS." In Peake's Commentary on the Bible. Routledge, 2003. http://dx.doi.org/10.4324/9780203198391-28.
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"Numbers." In Women in the Hebrew Bible. Routledge, 2013. http://dx.doi.org/10.4324/9780203948644-142.
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"The Book of Numbers." In The Crimean Karaim Bible. Harrassowitz, O, 2019. http://dx.doi.org/10.2307/j.ctvh4zgsw.11.
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"The Book of Numbers." In The Crimean Karaim Bible. Harrassowitz, O, 2019. http://dx.doi.org/10.2307/j.ctvh4zgsw.28.
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"NUMBERS, HOURS, YEARS, AND DATES." In A Dictionary of the Bible, edited by James Hastings and John A. Selbie. Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463226640-037.
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"5 Medieval Jewish Commentators on Numbers 13." In Jews, Bible and Prayer. De Gruyter, 2017. http://dx.doi.org/10.1515/9783110486704-006.
Full textConference papers on the topic "Bible. Numbers"
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Ieong, S., Ming-Yang Kao, Tak-Wah Lam, Wing-Kin Sung, and Siu-Ming Yiu. "Predicting RNA secondary structures with arbitrary pseudoknots by maximizing the number of stacking pairs." In Proceedings 2nd Annual IEEE International Symposium on Bioinformatics and Bioengineering (BIBE 2001). IEEE, 2001. http://dx.doi.org/10.1109/bibe.2001.974428.
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Nguyen, Nha, Heng Huang, Soontorn Oraintara, and Yuhang Wang. "Denoising of Array-Based DNA Copy Number Data Using The Dual-tree Complex Wavelet Transform." In 2007 IEEE 7th International Symposium on BioInformatics and BioEngineering. IEEE, 2007. http://dx.doi.org/10.1109/bibe.2007.4375556.
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Vinh, Nguyen Xuan, and Julien Epps. "A Novel Approach for Automatic Number of Clusters Detection in Microarray Data Based on Consensus Clustering." In 2009 Ninth IEEE International Conference on Bioinformatics and BioEngineering (BIBE). IEEE, 2009. http://dx.doi.org/10.1109/bibe.2009.19.
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Kim, Dong-Chul, Mingon Kang, Baoju Zhang, Xiaoyong Wu, Chunyu Liu, and Jean Gao. "Integration of DNA Methylation, Copy Number Variation, and Gene Expression for Gene Regulatory Network Inference and Application to Psychiatric Disorders." In 2014 IEEE International Conference on Bioinformatics and Bioengineering (BIBE). IEEE, 2014. http://dx.doi.org/10.1109/bibe.2014.71.
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Noble, Peter G. "Lessons to be Learned from the Study of Indigenous Craft." In SNAME 13th International Conference on Fast Sea Transportation. SNAME, 2015. http://dx.doi.org/10.5957/fast-2015-054.
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By looking backwards we can often discover solutions that will allow forward progress. We see in the bible the idea that history repeats itself: What has been will be again, what has been done will be done again; there is nothing new under the sun. Ecclesiastes 1:9 But the author subscribes to the idea put forward by the American humorist, Mark Twain: History doesn’t repeat itself, but sometimes it rhymes. The design and construction of water-borne craft using “scientific” methods is a relatively recent development in the context of the whole history of that activity, and is by no means universally applied even today Many traditional craft in current service still rely on the process akin to natural selection, as proposed by Darwin, that is, it is not the strongest, most intelligent nor the fittest that survive but those that best adapt. And the evolutionary process continues today. From Bangkok water taxis with “long-tail” propulsion systems, and from Haitian fishing boats with high performance new sails to whaling umiaks in NW Alaska covered with tensioned membrane skins made from walrus hide and equipped with outboard motors, there can be value in studying the design, construction and operational approaches of these craft. Such consideration can lead to insights for the modern naval architect. A number of well-researched publications (Tapan Adney, 1964) and (Haddon, 1975) give a wealth of information on indigenous craft. Sturgeon Nose Canoe USN ZUMWALT Class Destroyer. Noble Lessons to be learned from the study of indigenous craft 2 Lessons such as optimizing weight/strength ratios, minimizing resistance, utilizing materials in clever ways, developing repairable structures etc., can all be learned from the study of indigenous craft. The sense of continuity with a living past obtained by the study of the work of previous generations of designers and builders, realizing that many current problems were their problems too, is both valuable and satisfying. That said, not all examples given in this paper can be directly linked to designers actively seeking out past developments. Some examples have occurred by coincidence, some by accident and some by unwitting “reinvention of the wheel”. Many “new” ideas, however, have been tried before and it is very often possible to test a new idea against past experience. This paper builds on previous ethno-technical study, (Noble 1994) describing the author’s experience in this field and uses a number of specific examples to illustrate the premise.
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Sakahara, Atsushi, Madoka Hasegawa, and Atsushi Ito. "A Novel Idea Generation Method, “SA method”." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1001791.
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“A technique for producing ideas” (James Webb Young,1940) has been a bible for advertising people since its publication. It says, “An idea is nothing more nor less than a new combination of old elements.''(P.15) It also says, “ An idea is a new combinations”.(P.20). But it never mentions how you can combine ideas with an excuse: “This part of the process is harder to describe in concrete terms because it goes on entirely inside your head.”(P.20) Another well known technique for idea producing is the “KJ method”(Jiro Kawakita,"Abduction”1967). It is an approach to find ideas by organizing ideas and it doesn't explain how you can produce ideas by combining elements.Now we are in an era where creation is the important drive force of economic activities in our society and creation is producing ideas. But still the process of producing ideas is in the veil. I am a film director, educator, as well as management consultant. Many of my students and clients need to find an idea with an objective such as career goal, new business idea, project idea. When I help them, I often deploy techniques I use for developing movie projects. I realized I always go through the same path with them. So I developed the “SA method” based on the path I always go through with my students or clients. I am now developing a software application based on the method.Combining two ideas is not so difficult but combining three ideas is extremely difficult. “SA method” helps people to produce ideas by combining three elements. “SA method” assumes an idea with three elements must be a “synthesis” produced by an aufheben in dialectic development with two elements. And each of three elements must be a synthesis produced in dialectic development with the rest respectively. When an idea is produced with three elements, the dialectic is revolved with the same three elements so that the idea is kneaded. “SA method” also has a process of quantifying it and describing it, which not only helps to ferment ideas in mind but also helps to select ideas at each proper timing. This selection also helps to separate the idea generation stage and the idea selection stage. According to my observation, people, who are not good at producing ideas, don’t know the importance of the separation. The SA method is a unique combination of practical and original use of dialectic development and Analytical Hierarchy processing.I conducted pilot tests with 35 undergraduate students at Utsunomiya University and 6 undergraduate students at Chuo University in November of 2021 to find their career goal using the SA method. During the trial, some people had difficulties producing 25 ideas. There may be some reasons such as not being accustomed to generating ideas and “SA method”, and 25 was an unnecessarily large number. Also they didn’t have enough time to search for information about their career development.We are now considering how to refine the methodology. Also, we have started to develop a Web based tool or PC application to work with the “SA method” visually. I would like to conduct further research projects such as comparing “SA method” with “KJ method” while refining the method.