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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.
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Carlson, Keith, Allen Riddell, and Daniel Rockmore. "Evaluating prose style transfer with the Bible." Royal Society Open Science 5, no. 10 (2018): 171920. http://dx.doi.org/10.1098/rsos.171920.
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In the prose style transfer task a system, provided with text input and a target prose style, produces output which preserves the meaning of the input text but alters the style. These systems require parallel data for evaluation of results and usually make use of parallel data for training. Currently, there are few publicly available corpora for this task. In this work, we identify a high-quality source of aligned, stylistically distinct text in different versions of the Bible. We provide a standardized split, into training, development and testing data, of the public domain versions in our corpus. This corpus is highly parallel since many Bible versions are included. Sentences are aligned due to the presence of chapter and verse numbers within all versions of the text. In addition to the corpus, we present the results, as measured by the BLEU and PINC metrics, of several models trained on our data which can serve as baselines for future research. While we present these data as a style transfer corpus, we believe that it is of unmatched quality and may be useful for other natural language tasks as well.
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Lloyd, Jennifer M. "Women Preachers in the Bible Christian Connexion." Albion 36, no. 3 (2004): 451–81. http://dx.doi.org/10.2307/4054368.
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In 1862 Mary O'Bryan Thorne, daughter of the founder of the Bible Christian Connexion and a Bible Christian local preacher, wrote in her diary: “At our East Street anniversary I spoke at 11, and Serena [her daughter] at 2:30 and 6; one was converted in the evening.” She regarded this as a routine engagement; something she had been doing since her sixteenth year, and that her daughter had every right to continue. Female traveling preachers (itinerants) were important, perhaps crucial, in establishing the Bible Christians as a separate denomination and their use was never formally abandoned. The persistence of this tradition makes their history an important case study of women preachers’ experience in nineteenth-century Britain, showing a trend toward marginalization similar to the experience of many other nineteenth-century women who sought to enter increasingly professionalized occupations open only to men. Even in the early years of the Connexion when the organizational structure was fluid and evolving, women were never on an equal footing with male preachers. With the development of a formal organization in the 1830s their numbers started to drop and the gap between male and female responsibilities widened, with women never assigned the full duties of male ministry.
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Chancey, Mark A. "The Bible, the First Amendment, and the Public Schools in Odessa, Texas." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 169–205. http://dx.doi.org/10.1525/rac.2009.19.2.169.
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AbstractBible courses in public schools are receiving a level of attention not witnessed in decades, and their increased numbers create greater potential for local conflicts and lawsuits over whether they promote religion and violate the First Amendment. Such courses are relatively understudied, and their contents and the paths by which schools decide to offer them are largely unknown. One district that has experienced both conflict and lawsuit over its Bible course is Ector County Independent School District in Odessa, Texas, where a 2005–2008 dispute pitted townspeople and national organizations against each other. This article uses the Odessa controversy as a case study to demonstrate how Bible courses provide a unique window into the confusion found at the intersection of American public education, the study of religion, and church-state relations. Drawing upon school district documents, recordings of school board meetings, journalistic accounts, legal documents, press releases, Bible curricula produced by the National Council on Bible Curriculum in Public Schools and the Bible Literacy Project, and course materials from district high schools, it traces the development of the conflict. It examines the role that appeals to the Establishment Clause and Free Exercise Clause played in the controversy, confusion over what is legally acceptable in public schools, particularly in regard to historicity issues, and the difficulty in developing a genuinely nonsectarian course. It contextualizes the Odessa debate within Christian Right efforts to influence public schools and larger American society, efforts often grounded in the claim that America is a Christian nation. Controversies such as Odessa's illustrate the tensions produced in American society by competing notions of religious freedom and American identity.
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Cysouw, Michael, Chris Biemann, and Matthias Ongyerth. "Using Strong's Numbers in the Bible to test an automatic alignment of parallel texts." Language Typology and Universals 60, no. 2 (2007): 158–71. http://dx.doi.org/10.1524/stuf.2007.60.2.158.
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de Boer, Erik. "Harmonia Legis: Conception and Concept of John Calvin's Expository Project on Exodus-Deuteronomy (1559–63)." Church History and Religious Culture 87, no. 2 (2007): 173–201. http://dx.doi.org/10.1163/187124207x189749.
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AbstractJohn Calvin's plan to study Exodus, Leviticus, Numbers, and Deuteronomy in the form of a Harmony was conceived in the congrégations, the Bible studies of the ministers of Geneva and its surrounding villages. A surviving manuscript of Calvin's introductory exposition to the series, studied here for the first time since the sixteenth century, reveals intriguing details on the conception of this plan. It also sheds light on the history of the congrégations, this fascinating example of concentration on the Bible in Geneva, on the co-operation of the ministers, and on Calvin's role as the Moderator of the Company of Pastors. The origin of the Harmony idea is an adaptation of the Gospel Harmonies. Calvin's approach is highly original in the history of exegesis. The text of the congrégation points to Calvin's reading of the commentaries of the Lutheran scholars Martin Borrhaus and, possibly, Johannes Brenz.
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Barton, Mukti. "Revisiting BISFT Summer School 2000, Liverpool Hope University, ‘Dreams for a New Millennium: Dancing a Be-dazzling Future’." Feminist Theology 27, no. 3 (2019): 270–89. http://dx.doi.org/10.1177/0966735019829345.
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Mukti Barton’s 2000 paper, ‘The Skin of Miriam Became as White as Snow: The Bible, Western Feminism and Colour Politics’, reflected on interpretations of the story of Miriam and her sister-in-law Zipporah, that have focused mainly on Miriam becoming white, as indicative of the effect of colour politics on biblical hermeneutics. Updating that article, the focus was on Zipporah and the main text was again Numbers 12. What are the lessons for Feminist Theology?
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Dube, Zorodzai. "Abraham and Jesus as Ancient Migrants: An African Migration Perspective." Perichoresis 14, no. 1 (2016): 63–74. http://dx.doi.org/10.1515/perc-2016-0004.
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Abstract The study is a response to the call for papers that focuses on African issues and, I chose to discuss the issue of migration. Though not a historical document, the Bible records various journeys that the ancient people travelled;1 it narrates people’s relocations from one geographic place to the other. However, migration has never been the main focus of several biblical interpreters who seem to perceive the Bible mostly from a theological lens. Largely, this study is informed by current challenges associated with immigration, highlighting comparative migration experiences that seem embellished under theological themes. For examples, each day we hear about stories of migrants who drown in the sea while trying to cross to Europe or of foreigners, due to xenophobic conflicts over few economic resources, die in numbers in South Africa. This study explores two biblical characters—Abraham and Jesus from a migration perspective, focusing on the pushed or pulled factors embedded under their stories.
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Ince, Taylor. "Book Review: A New, Old Commentary on Numbers-Ruth: Tremper Longman III & David E. Garland (eds), The Expositor’s Bible Commentary: Numbers to Ruth." Expository Times 125, no. 9 (2014): 457–58. http://dx.doi.org/10.1177/0014524614524141d.
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Memari, Davood, and Mojgan Aghayi. "Comparative Analysis of Qarun Story in Quran and Bible." Journal of Politics and Law 9, no. 8 (2016): 99. http://dx.doi.org/10.5539/jpl.v9n8p99.
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As a symbol of wealth, Qarun life is amalgamated with arrogance and rebellion in three Surahs of Quran: Al-Qasas (Stories), Al-Ankabut (Spider) and Ghafir (Forgiver). In Al-Ankabut and Ghafir just one Ayah (line) is dedicated to Qarun story, but Al-Qasas portrays his pride and intoxication of unlimited wealth which was followed by him forgetting God and kindness with others, and lastly his death in seven ayahs. Based on Quran, Qarun is from Moses (peace be upon him) tribe but he oppressed his own people. He was very wealthy and believed his wealth was just the result of his competency and merit. His people benevolently advised him, and also God reminds him and all those who are like Qarun that there were some even more powerful and avarice people than Qarun him but all died. Yet he again refused to donate his wealth and began to show off, and the worldly minded wished they had been in his place. Then God’s torment was descended and he commanded the earth to devour Qarun and his house. Bible, like Quran, describes his fate in “Ishah 16, Journey of Numbers” under the Hebrew name of “Qarun bin Izhar bin Kohath bin Levi”: “Qarun is Moses cousin, but as he was jealous of Moses and Aaron, he rebelled against Moses with collaboration of Dathan, Abiram, and Oan and 250 of leaders of Bani Israel. After that earth opened its mouth and devoured Qarun, Dathan and Abiram. Afterward a fire came from Lord and burnt the remaining of his companions. Here in this study we are going to compare these texts as nowadays it is necessary to discuss these natters enabling us to unite followers of holy religions and preventing discord.
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Symington, A. H. "Numbers. The Daily Study Bible. By Walter Riggans. Edinburgh, St. Andrew Press, 1983. Pp. 251. £2·95." Scottish Journal of Theology 38, no. 1 (1985): 108. http://dx.doi.org/10.1017/s0036930600041685.
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Frevel, Christian. "On Instant Scripture and Proximal Texts." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 8, no. 1-2 (2017): 57–79. http://dx.doi.org/10.1558/post.32631.
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The paper discusses the importance of writing in the Hebrew Bible beyond the information storage aspect of script. Writing in the Torah is by no means limited to the textualization of tradition. The visual representation of writing, its materiality and the sensual experience are significant aspects of script and scripture. In four case studies the paper develops various aspects of writing as symbolic representation, performativity and agency of script. The four examples comprising various genres of texts are Deuteronomy 27, Deuteronomy 6, Exodus 28 and Numbers 6. The case studies evince the transformation from writing processes to the symbolic meaning of a scripturalized Torah as well as scripture as medium in various ways.
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Alster, Baruch. "Narrative Surprise in Biblical Parallels." Biblical Interpretation 14, no. 5 (2006): 456–85. http://dx.doi.org/10.1163/156851506778767957.
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AbstractSurprise is a common narrative technique, but as it is based on the implied reader's 'false impressions', it undermines the reliability of the narrator, which can be a problem in biblical literature. This article attempts to show that the use of surprise in the Bible corresponds to each story's literary and theological goals. I do this by comparing three pairs of parallel narratives: David's bringing the Ark to Jerusalem in 2 Samuel 6 and 1 Chronicles 13 and 15; Moses' sending messengers to Sihon in Deuteronomy 2 and Numbers 21; and the spies' counsel against conquering the land in Deuteronomy 1 and Numbers 13–14. The first of each pair includes a narrative surprise, while the second conveys the same information without surprise. In the first two pairs—the Ark and Sihon—I find that the use of surprise or lack of it corresponds to the literary and ideological goals of each narrative. In the third pair—the Spies—I find that the supposed surprise in Deuteronomy blatantly contradicts the main theme of the narrative. But by taking into account its Numbers counterpart, and by assuming that the reader of the former has at least partial prior knowledge of the latter (an assumption backed up by a number of previous studies), I find that there is indeed no real surprise in the narrative.
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Newman, Jeffrey. "The World Union for Progressive Judaism – Youth Section." European Judaism 49, no. 1 (2016): 97–106. http://dx.doi.org/10.3167/ej.2016.490111.
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AbstractThis article describes the work of the Youth Section of the WUPJ (the World Union for Progressive Judaism) in Europe soon after the Second World War and the establishment of the State of Israel, with especial attention to the influence of Rabbi Lionel Blue. It covers tensions between generations over how to ‘teach’ Judaism; the astonishing numbers of rabbinical students recruited; ways we ‘encountered’ the Bible; the first post-war youth conference in Germany; early meetings with young Jews from Eastern Europe; first encounters with Muslims; and particularly the Six-Day War. The changes this brought about through Netzer and the shift in focus towards a more Israel-centred ideology are described. Finally, the conclusion is drawn that only ongoing messianic or prophetic ideals keep Judaism alive.
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Stasyk, Mykola. "Bible motifs in the novel «V.I.N.» by Valentyn Terletsky." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 12, no. 21 (2019): 84–90. http://dx.doi.org/10.34079/2226-3055-2019-12-21-84-90.
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The article examines the text-forming role of biblical images-symbols in Valentyn Terletsky's novel «V.I.N.». The analysis of the text reveals the peculiarities of the poetics, the creative personality of the author. It is stated that the writer actively uses biblical symbols and motifs in his novel that allow him to go beyond the scope of the investigative detective. The presence of Christian motifs in the work increases the number of possible interpretations, enables to depart from its literal explanation and gives the reader the opportunity to speculate events. The very title of the work contains hints of biblical parallels. In this way, the author creates a multidimensional space in which reality receives philosophical and religious reflection. Numbered symbols, which are endowed with biblical semantic connotations, also contribute to this. The article focuses on the fact that the life of the characters of the novel is «related» to such numbers as ten (the symbol of the beginning and the end of the case), forty (related to the completeness of the trials, a turning point in human life) and more. Special attention is drawn to the main character's sleep. It is known that dreaming is a technique often used in fiction. Sleep becomes a source of thoughts and analogies. It contributes to the decoding of the novel and the use of such a symbol as a circle that most readers perceive as an element that has magical protective content. In the novel this symbol is polysemantic, and the characters try to break the circle in order to «find» themselves, to play their vital role. It is stated that the work can draw clear parallels between the protagonist of the novel (He) and Jesus Christ, but such a comparison is rather conditional, since the focus of the writer is not «action», but the spiritual beginning of his characters. The use of biblical allusions in the novel enhances the meaning of the story. It helps to understand the characters who are trying to find themselves, to understand themselves, to believe in themselves. The investigation into the disappearance of the main character leads to an unexpected open finale, where everyone has a chance to be «reborn» to become themselves. It can be stated that the use of biblical symbols and motifs by the writer is characterized by freedom and flexibility. The biblical images in the work are ambivalent. In the novel «V.I.N.», Valentyn Terletsky abstracts biblical motifs and images from their theological understanding, that makes them universal. This enables to reveal writer's interest in Christianity solely as an aesthetic concept.
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Sabo, Peter J. "Moabite women, Transjordanian women, and incest and exogamy: The gendered dimensions of boundaries in the Hebrew Bible." Journal for the Study of the Old Testament 45, no. 1 (2020): 93–110. http://dx.doi.org/10.1177/0309089219862807.
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Building on the work of David Jobling (who suggests there is a structural coding of the Cisjordan as male and the Transjordan as female) and Rachel Havrelock (who suggests the Transjordan and Moab are places of gender deviancy), this article explores issues of geographical, ethnic, and gender identity in stories of Moabite and Transjordanian women. Particular attention is given to the twin tropes of incest and exogamy and how this relates to the pattern of anxiety and lost identity in the Transjordan. Analysis begins with the story of Lot’s daughters, who serve as archetypal and paradigmatic Moabite women, and moves on to include the Moabite women in Numbers 25, Zelophehad’s daughters, Jephthah’s daughter, and Ruth.
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Eber, Irene. "Translating the ancestors: S. I. J. Schereschewsky's 1875 Chinese version of Genesis." Bulletin of the School of Oriental and African Studies 56, no. 2 (1993): 219–33. http://dx.doi.org/10.1017/s0041977x00005486.
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Partial and complete Bible translations into classical Chinese existed well before Protestant missionaries actually began to work actively among the Chinese. Translation work accelerated once missionaries gained a foothold in the newly opened treaty ports after 1842, and the entire Bible or portions of it were translated into Fuzhou, Amoy, Canton, Hakka, Suzhou, Ningbo and Shanghai dialects. S. I. J. Schereschewsky's (1831–1906) translation of the Old Testament (OT) into the northern vernacular in 1875 opened a new chapter. His translation was accessible to larger numbers of people and, in contrast to the OT in classical Chinese, was readily understood when read to the illiterate. Moreover, unlike previous translations, it was prepared entirely from the Hebrew original.The purpose of this essay is to examine some of Schereschewsky's views on translating and several of the techniques which he employed in rendering into Chinese the Book of Genesis. My basic assumption is that translation is an interpretative activity. When a text is transposed from one language into another, changes are introduced that are consonant with the receiving languages and culture. Translation is affected by interpretations from within the receptor tradition which, in turn, makes possible the acceptance of the translation and the ideas which it contains. Thus the Old (as well as the New) Testament translations represented one of the initial steps in the signification of Protestant Christianity.
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Shemesh, Yael. "A Gender Perspective on the Daughters of Zelophehad: Bible, Talmudic Midrash, and Modern Feminist Midrash." Biblical Interpretation 15, no. 1 (2007): 80–109. http://dx.doi.org/10.1163/156851507x168502.
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The biblical story of Zelophehad's daughters (Numbers 26 and 36, Josh. 17:3-6) and its avatars in talmudic midrashim and modern feminist midrashim are studied from a gender perspective. The biblical story is shown to be ambiguous, in that, on the one hand, its heroines are five impressive women who bring about a change in the law that bene ts certain women, while, on the other hand, it is firmly set in an androcentric patriarchal context whose focus is the survival of the father's name. Even though the biblical story is not feminist, it includes elements that made it possible for the feminist aspect to be raised in the talmudic midrashim (which other general praise for women as compared to men or recognition and acknowledgement of male discrimination against women)—and all the more so in modern feminist midrashim that present the five women as possessing a well-developed feminist consciousness and as a positive model of sisterhood.
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Kiel, Yishai. "Zoroastrian and Hindu Connections in the Priestly Strata of the Pentateuch: The Case of Numbers 31:19-24." Vetus Testamentum 63, no. 4 (2013): 577–604. http://dx.doi.org/10.1163/15685330-12341132.
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Abstract Previous studies have traced important parallels between biblical and Iranian and Indic traditions. As opposed to the meticulous philological work invested in the field of ancient near eastern parallels, however, the Indic and Iranian parallels to the Bible were often invoked in a very general manner and no attempt was made to locate these parallels textually through careful philological investigation. The article demonstrates that, later additions to the priestly strata of the Pentateuch can be significantly illuminated by exploring Indic and Zoroastrian parallels. Through a close examination of Numbers 31:19-24 and its parallels from the Indic and Iranian literatures, the study surmises that particularly the late additions in the biblical text bear resemblance and are connected to the Indic and Iranian traditions. Following an internal analysis of the biblical text, which presents exegetic difficulties that indicate the existence of later interpolations in the text, the study examines Zoroastrian and Hindu parallels relevant to the biblical passage. The light shed by these parallels greatly aids in solving the difficulties and discrepancies inherent in the biblical text.
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Legaspi, Michael C. "An Exegetical Argument for Civil Authority in the De Imperio of Hugo Grotius." Erudition and the Republic of Letters 3, no. 1 (2018): 1–24. http://dx.doi.org/10.1163/24055069-00301001.
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Between 1614 and 1617, Hugo Grotius wrote a treatise entitled De imperio summarum potestatum circa sacra. Though the work was published much later (posthumously in 1647), it should be read in the context of Grotius’s involvement in the controversy associated with the Oath of Allegiance to James i and the conflict between Remonstrants and critics of the government in the 1610s. In De imperio, Grotius uses classical and contemporary sources to argue for government oversight of the churches. This article focuses on one biblical passage that figured prominently in the debate over state control of religion, Numbers 27:18–21. Grotius’s remarkable treatment of this passage shows how a leading figure in the Republic of Letters used the tools of historical and literary criticism to gain leverage in an ongoing hermeneutical debate, thus shedding light on the relation of irenicism to critical exegesis of the Bible.
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Bembry, Jason. "The Levite’s Concubine (Judg 19:2) and the Tradition of Sexual Slander in the Hebrew Bible: How the Nature of Her Departure Illustrates a Tradition’s Tendency." Vetus Testamentum 68, no. 4 (2018): 519–39. http://dx.doi.org/10.1163/15685330-12341336.
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Abstract In explaining a text-critical problem in Judges 19:2 this paper demonstrates that MT attempts to ameliorate the horrific rape and murder of an innocent person by sexual slander, a feature also seen in Balaam and Jezebel. Although Balaam and Jezebel are condemned in the biblical traditions, it is clear that negative portrayals of each have been augmented by later tradents. Although initially good, Balaam is blamed by late biblical tradents (Num 31:16) for the sin at Baal Peor (Numbers 25), where “the people begin to play the harlot with the daughters of Moab.” Jezebel is condemned for sorcery and harlotry in 2 Kgs 9:22, although no other text depicts her harlotry. The concubine, like Balaam and Jezebel, dies at the hands of Israelites, demonstrating a clear pattern among the late tradents of the Hebrew Bible who seek to justify the deaths of these characters at the hands of fellow Israelites.
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Seebass, Horst. "B. A. Levine, Numbers 1-20. A New Translation with Introduction and Commentary (The Anchor Bible Vol. 4a) New York (Doubleday) 1993." Biblische Zeitschrift 41, no. 1 (1997): 121–22. http://dx.doi.org/10.1163/25890468-04101019.
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Wendland, Ernst. "WHERE WAS KORAH KILLED AND WHAT DIFFERENCE DOES IT MAKE? A BRIEF STRUCTURAL-THEMATIC ANALYSIS OF NUMBERS 16:1–40." Journal for Semitics 25, no. 1 (2017): 99–126. http://dx.doi.org/10.25159/1013-8471/2529.
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Careful readers often become confused when trying to follow the graphic account of Korah’s rebellion against Moses recorded in Numbers 16:1–40. Bible commentators do not help very much because either they avoid discussing the apparent narrative inconsistencies, or they are divided on how to construe the Hebrew text. Furthermore, Korah is not the only rebel involved, and his dramatic downfall is just one of two uprisings that are reported, which subsequently spark an even greater insurrection that involves all the people (16:41–50). One also wonders: is this the main message of the chapter — namely, that the Lord will punish, most severely, all those who rise with impunity against his authority and the leaders whom he has chosen as well as the religious rules that he has instituted? This study reflects upon certain aspects of the elaborate structural organisation that characterises the book of Numbers as a whole in order to suggest a way of explaining the intricate arrangement that we find in the text of Chapter 16, one which serves to highlight important themes that constitute its main paraenetic message for the people of God. After an overview of some pertinent background information that provides a frame of reference for understanding this pivotal chapter, the pericope covering verses 1–40 is outlined and explained in sections, including several important intertextual references to Korah. Finally, the significance of this investigation for interpreting as well as formatting the biblical text is summarised and illustrated.
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Rychnová, Lucie, Beáta Akimjaková, Viliam Judák, Ľubomír Hlad, and Anton Ďatelinka. "Hausväterliteratur in the Educationand Spirituality of a Noblemanin the Early Modern Era." Journal of Education Culture and Society 13, no. 2 (2022): 503–14. http://dx.doi.org/10.15503/jecs2022.2.503.514.
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Aim. The aim of this study is to discuss how important the so-called Hausväterliteratur genre was in the education and spirituality of (not only) aristocrats in the Early Modern Era. Concept. This article will introduce the Hausväterliteratur as a literary genre that strongly influenced the spirituality and morality of its readers –householders, administrators of property, and their wives. Methods. The method applied was text analysis. The social history method based on research of the primary sources was also employed.. Results. The study confirms that the treatises of the so-called Hausväterliteratur genre, kept in high numbers in European libraries in the Early Modern Age, carry a certain type of spirituality which calls for “true Christian life” following what was often a Protestant pattern (exhortation for frequent reading of the Bible). Conclusion. Most of these books outline an ideal of the Christian life, characterised by the establishment of an order within the “household”, or “house”, i.e., the family in the broader sense, including both the manor owner and those closest to him as well as all his subjects and servants.
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Dickin, Alan. "The Design of Noah’s Ark and Its Significance for Biblical Faith." Perspectives on Science and Christian Faith 74, no. 2 (2022): 92–105. http://dx.doi.org/10.56315/pscf6-22dickin.
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This article reexamines the design of Noah's ark based on a combination of biblical and Mesopotamian sources. Although the biblical description of Noah's ark is considered to be divinely inspired, it seems questionable whether it could have been built to the size and design that is popularly conceived. The Genesis account lacks detail about the method of construction, but since it shows evidence of a common source with ancient Mesopotamian versions, these can provide additional information to constrain our interpretation of the Bible. For example, the very large amounts of bitumen specified in the Mesopotamian sources suggest that this was used as a structural component, to reinforce a raft-like ark and create a smooth and durable platform for large numbers of animals. On this platform, a reed-built hut could have been securely fastened to provide a dry shelter for human habitation and food storage; that being the case, and using readily available materials, it was possible to construct a large and sea-worthy ark of the dimensions specified in Genesis, using primitive ancient tools.
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Dewar, Alan M., and Tim Martin. "The First Record of Tortoise Beetle Damage to Sugar Beet in the UK: Is Global Warming Responsible?" Outlooks on Pest Management 32, no. 4 (2021): 158–61. http://dx.doi.org/10.1564/v32_aug_05.
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The authors thought they had experienced everything that the sugar beet crop could throw at them from a pest point of view after almost 40 years of working with the sugar beet industry. It was therefore very exciting to be confronted with a highly unusual pest this summer, so unusual that its presence in high numbers causing significant damage to a sugar beet crop in Norfolk in August 2021, is the first record of such damage in the UK. The pest was the exotic tortoise beetle, Cassida nebulosa, which the sugar beet bible, Pests, Diseases and Disorders of Sugar Beet, published by the International Institute de la Recherches Betteraves (IIRB), describes as rare, and never important in northern Europe. Indeed, this species has never, in our memory, been recorded before as a pest in sugar beet in the UK, only a very rare presence. Dewar and Cooke (2006) stated in their review of pest problems in sugar beet the UK, that crop damage by tortoise beetles never occurs in western Europe, but can be severe in warmer Mediterranean regions and in Russia.
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Haigh, Michel M., and Pamela Jo Brubaker. "Social Media and Televangelists: Examining Facebook and Twitter Content." Journal of Religion, Media and Digital Culture 7, no. 1 (2018): 29–49. http://dx.doi.org/10.1163/25888099-00701003.
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A content analysis was conducted of televangelists’ Facebook and Twitter pages. Tweets and Facebook posts were coded for a period of two weeks. The posts/tweets were coded for a variety of categories including: dialogic features, content of the post, and theme. Televangelists tweet more often than they post to Facebook. Findings indicate most televangelists included links to their websites, an email address, links to other forms of social media, phone numbers, and additional content about their organizations. Only a third of the posts/tweets included a reference to the Lord/Jesus/Holy Spirit, and less than 90 percent of posts included specific scripture or Bible verses. Televangelists post different types of content on Facebook compared to Twitter. For example, it is more common for Christian leaders to include the terms Lord/God/Jesus in a tweet than a Facebook post. Tweets are more likely to contain an uplifting or inspirational message, promote an offer for a book/dvd produced by the televangelist, and include a stock photo with a message than Facebook posts.
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Junker, Sandra. "The disorderly body: considerations of The Book of Numbers, 19 and ritual impurity after contact with a corpse." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 197–205. http://dx.doi.org/10.30674/scripta.67387.
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This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days.
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Dreyfuss, Ricky. "Library of Congress Classification for Judaica: Recent Changes (1992-1993)." Judaica Librarianship 8, no. 1 (1994): 68–72. http://dx.doi.org/10.14263/2330-2976.1233.
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The column covers the additions and changes to the Library of Congress classification made from July 1992 to March 1993 in the classes of major importance to Judaica libraries. Recorded here are the usual cutter additions and changes to various topics under class BM (Judaism) and its tables, as well as classes BS (Bible), DS (History) and PJ (Language and Literature). Other classes (i.e., B, BJ, DD, F, HE, PN, RC) that had changes pertaining to Judaica during this period are also included. The article notes several cutter additions under class number DS 135 (History of Jews outside of Palestine, by region or country, A-Z) that reflect the recent demise of the Soviet Union and the former republics' becoming independent states. Of major significance are the following changes: (1) the breakdown for Jewish ethical philosophers (BJ 1287) was revised, with more general instructions for classification. (2) Under class number BM 675 (Special liturgical works), the cutters for the three major groups of Judaic liturgical books (i.e., Siddur, .D3; Mahzor, .F45; Haggadah, .P4) were removed from BM 675 and placed in their own new class numbers, which allows for greater expansion.
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Knohl, Israel. "Sacred Architecture: The Numerical Dimensions of Biblical Poems." Vetus Testamentum 62, no. 2 (2012): 189–97. http://dx.doi.org/10.1163/156853312x629199.
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Abstract I have recently studied the numerical architecture of several biblical poems and found sophisticated use of the numerical structures of words and cola. It is possible that some of these numerical structures are based on numerical values of the letters of the names of God. If this is indeed the correct explanation of these numerical structures, it should be perceived through wider cultural spectrum: The phenomenon of symbolizing divine names with numerical values is known in the Mesopotamian world. The development of Alphabetic script opened new possibilities for representation of divine name by numbers. Now, God might be represented by the numerical values of the letters of his names. This method has special significance in a society that forbids representing God’s image with a statue. The fact that the representation of the numerical values of letters is not attested in mundane use in Ancient Israel before the Hellenistic period, may point to the possibility that this method was first a sacred secret knowledge. The numerical structures are best demonstrated in the Masoretic version of the Hebrew Bible. This fact may bear a significant impact upon biblical text criticism.
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Wenzel, Siegfried. "A Sermon in Praise of Philosophy." Traditio 50 (1995): 249–59. http://dx.doi.org/10.1017/s0362152900013234.
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Worcester Cathedral MS F.10 forms a random collection of Latin, English, and macaronic sermons which were gathered and copied by a fairly large number of scribes in the middle of the fifteenth century. These sermons, most of them anonymous, are for a variety of occasions and audiences and have been entered in no particular liturgical order, even if, as the presence of several sets of quire numbers indicates, the individual quires were reordered several times in the medieval period. The collection contains a number of pieces that were evidently preached to a university audience, as is shown by their addressing “magistri” and by internal references to a university milieu. Their locale was presumably Oxford. Besides such general university sermons, the collection also includes two that are labeled “Introitus Sententiarum” and three other pieces that agree with these in form — the scholastic sermon structure — and content — praise of theology or holy Scripture and Peter Lombard. These five pieces are introitus, academic speeches or sermons which, according to university statutes, bachelors as well as masters (or doctors) of theology were required to deliver as they began their courses on the Bible or on Peter Lombard's Sentences. In addition, the manuscript contains an item that is very similar to the introitus sermons in that it follows the scholastic sermon structure and praises its subject. The latter, however, is not theology but philosophy, and the thema on which the piece is based is not a biblical text but a quotation from Aristotle. A sermon on a secular text itself is a rarity in medieval sermon literature, certainly from England; and appearing as it does in a sermon collection, the piece seems to be a rarissima avis stuck in the wrong flock.
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Pilarczyk, Wiesław, Bogna Kowalczyk, and Ewa Bakinowska. "Comparison of uniformity decisions in DUS testing for full and reduced numbers of measurements." Biometrical Letters 52, no. 1 (2015): 47–53. http://dx.doi.org/10.1515/bile-2015-0005.
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SummaryIt is investigated how a reduction in the number of measurements influences uniformity decisions in distinctness, uniformity and stability (DUS) testing. Using real data from DUS trials performed in Poland for several species, it is shown that when final decisions are taken after three years of testing, a reduction in the number of measurements by 50% of the numbers indicated in the Guidelines has very limited impact on decisions (rejection or approval of candidate variety). Decisions taken after one year (or two years) are more dependent on the numbers of measurements.
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Prazdnikov, Jerik Narimanovich, Grigory Alexandrovich Baranov, Dmitry Ravilyevich Zinatulin, Vladimir Vladimirovich Naletov, and Rifat Khamitovich Umyarov. "Interventional radiology techniques in the treatment of cholangiolithiasis: indications, efficacy, accessibility." Hirurg (Surgeon), no. 11-12 (December 1, 2021): 9–20. http://dx.doi.org/10.33920/https://panor.ru/magazines/khirurg/numbers/4845.html.
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Our days, the problem of treating complicated forms of cholelithiasis continues to be relevant despite the undoubted successes in the field of hepatobiliary surgery. Cholangiolithiasis is one of the most frequent and dangerous complications of cholelithiasis, it is detected in 8–26 % of patients with cholelithiasis. In some cases, it is impossible to perform an endoscopic retrograde method, these special situations require the development of new original minimally invasive methods for resolving cholangiolithiasis, which have all the advantages of «small access». The analysis of the treatment of 466 operated patients with cholelithiasis complicated by cholangiolithiasis and mechanical jaundice in the period from 2013 to 2019 was carried out. The patients were divided into 3 groups: 1 — the endoscopic retrograde method was used (n = 369), 2 — laparotomic access (n = 26), 3 — antegrade X-ray interventional method (n = 71). The results obtained allow us to conclude that the antegrade interventional radiology technique for the treatment of choledocholithiasis has a high clinical efficacy comparable to the endoscopic technique. The use of this treatment option avoids traumatic laparotomies and open interventions on the bile ducts. The use of method is justified in cases of impossibility of performing endoscopic intervention, or its ineffectiveness.
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Ćwiklińska-Jurkowska, Małgorzata. "Gene selection ensembles and classifier ensembles for medical diagnosis." Biometrical Letters 56, no. 2 (2019): 117–38. http://dx.doi.org/10.2478/bile-2019-0007.
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SummaryThe usefulness of combining methods is examined using the example of microarray cancer data sets, where expression levels of huge numbers of genes are reported. Problems of discrimination into two groups are examined on three data sets relating to the expression of huge numbers of genes. For the three examined microarray data sets, the cross-validation errors evaluated on the remaining half of the whole data set, not used earlier for the selection of genes, were used as measures of classifier performance. Common single procedures for the selection of genes—Prediction Analysis of Microarrays (PAM) and Significance Analysis of Microarrays (SAM)—were compared with the fusion of eight selection procedures, or of a smaller subset of five of them, excluding SAM or PAM. Merging five or eight selection methods gave similar results. Based on the misclassification rates for the three examined microarray data sets, for any examined ensemble of classifiers, the combining of gene selection methods was not superior to single PAM or SAM selection for two of the examined data sets. Additionally, the procedure of heterogeneous combining of five base classifiers—k-nearest neighbors, SVM linear and SVM radial with parameter c=1, shrunken centroids regularized classifier (SCRDA) and nearest mean classifier—proved to significantly outperform resampling classifiers such as bagging decision trees. Heterogeneously combined classifiers also outperformed double bagging for some ranges of gene numbers and data sets, but merging is generally not superior to random forests. The preliminary step of combining gene rankings was generally not essential for the performance for either heterogeneously or homogeneously combined classifiers.
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Rudakova, Y. K., and A. V. Bondarchuk. "BOOKS FROM THE SERGE LIFAR’S COLLECTION IN THE FUND OF THE VERNADSKY NATIONAL LIBRARY OF UKRAINE." Library Mercury, no. 2(26) (December 24, 2021): 79–90. http://dx.doi.org/10.18524/2707-3335.2021.2(26).245122.
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The publication presents information about rarities from the collection of prominent Ukrainian and French artist, collector and bibliophile Serge Lifar (1905–1986) in the fund of the Department of early printed and rare books of the Vernadsky National Library of Ukraine (VNLU). Dancer, choreographer, artist S. Lifar has been collecting personal documents, posters, cultural objects, books, various souvenirs, etc. for decades. He wanted to donate items from his personal collection as a gift to his hometown of Kyiv. In the 1990s and 2000s, parts of his collections and personal belongings were transferred to several Kyiv institutions. Rarities from his book collection came to the VNLU as part of the collection of Baron Eduard Falz-Fein, who bought part of his library at auction in Monte Carlo and donated it to the VNLU in 1981. S. Lifar’s books in the collection of E. Falz-Fein are singled out with the help of his proprietary marks: signets, paper stickers, autographs, gift inscriptions, etc. They date from the 17th – early 20th c. Among them predominate Russian-language editions of the 18th‑19th c. Widely represented editions of works by Russian and Ukrainian writers: O. Pushkin, V. Zhukovsky, A. Fet, M. Lermontov, I. Krylov, G. Derzhavin, M. Gogol, P. Kulish, and others. S. Lifar also collected various artistic lithographic albums, large-format editions with portraits, drawings, maps, etc. Essays on Russian imperial history, geography, descriptions of places, and collections of decrees are also contained in the collection. The church theme is represented by several copies of old prints in different languages and fonts. Cyrillic liturgical editions are also available in the collection. Several editions of the Bible in Old Slavonic and Dutch occupy a proper place in the collection. The publication presents the features of individual copies of the collection. It is concluded that the book collection of S. Lifar is able to inform the inquisitive reader about new facets of the personality of its former owner. Scattered across various institutions and even countries, it is still waiting for its researchers. The information is supplemented by a list with a brief descriptions and current shelf numbers.
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Paciorek, Piotr M. "Czas kresu czasów w literaturze apokaliptycznej." Vox Patrum 62 (September 4, 2014): 383–425. http://dx.doi.org/10.31743/vp.3592.
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In this article titled “The Time of the End of Times in the Apocalyptical Literature” the author presents the study about the biblical vision of the final time which concern two domains christological and ecclesiological. This patristic study pertains to several subjects set forth in section and sub-section titles, such as: Christ as the Eternal Day of God, the Parousia as the Second Coming of Christ, the Day of Judgement, the Great Tribulation or Persecution (Mt 24: 21; Mk 13: 19; por. Dan 12: 1), “the great distress” (Rev 7: 14), the time of Pagans persisting for forty two months, the fall of Jerusalem (Mt 24: 1-3; Mk 13: 1-4; Lk 21: 5-7. 20), “abomination of desolation” (Dan 9: 27; 11: 3; 12: 11), Gog and Magog from the vision of Ezekiel (Ezek 38-39) and Apokalypse (Rev 20: 8), a great apostasy will be a prelude to the Second Coming of Christ, “a hundred and forty-four thousand who had his [Lamb’s] name and his Father’s name written on their foreheads [and] who had been ransomed from the earth” (Rev 14: 1. 3), Antichrist (1Jn 2: 18. 22; 4: 2-3; 2Jn 7) and his time three and a half years (Rev 11: 9. 11) or forty-two months (Rev 11: 2; 13: 5). The Antichrist refers to the ruling spirit of error, the enemy of the Gospel, and the opponent of Christ who will precede His Second Coming and the end of the world. He is the incarnation of wickedness, pride, and hostility toward Christ’s redemptive work. This section delves into the number 666 (Rev 13: 18; 15: 2), false prophets (2Pet 2: 1), false teachers (2Pet 2: 1). In the biblical apocalyptic literature we can find a few visions of the cosmic catastrophes and cataclysms such as “earthquakes” (Mt 24: 7; Mk 13: 8), “famines” (Mt 24: 7; Mk 13: 8). In this study, appeared the theory of Millenarianism (from Latin mille) or chiliasm (from Greek c…lioi) based on a literal interpretation of Apocalypse (Rev 20: 2-7) which interpretation teaches that the visible personal rule of Christ on earth will last for a duration of a thousand years before the end of the world. Two themes are given special study in this article. First is the distinction of the interpretation of time. Second, is the interpretation of the prophetic announcements and eschatological visions from the Bible, and the potential influence of the ancient apocalyptic stories and writings in the redaction of the Bible. As to the first theme, the application of Greek distinction of concept of time as duration (crÒnoj) from time as fulfilment and accomplishment (kairÒj) to the Hebrew conception of time is problematic. Substantial biblical concept of time is an event which pertains to time, otherwise as time having specific event, more then a time extending indefinite time. In the theological perspective, perception of time is therefore an action of God. From the very beginning to the end of Biblical History, time is the means of God’s deeds of salvation. Thence for the biblical author, the historic-redemptive (salvation) concept of the world appears before his metaphysical conception. This concept is also readily apparent in the description of the seven days from the ancient Semitic cosmogony well-known from the Book of Genesis. This topic contains an important christological and messianic aspect. The history of the world become conditioned and dependant, defined and designated by the existence of the Word of God, Creation and Incarnation by the birth of the Son of God, fulfilment of time by the second coming of the Son of Man siting at the right hand of God (Mk 16: 19; Heb 12: 2), the end of time by the judgement of God. One can speak of christological concept of time and also of christological concept of the world. The discussion of the second theme revolves around the interpretation of the Fathers of the Church on apocalyptic writings. This analysis of the meaning of the apocalyptical symbols is presented according to the interpretation of the Fathers of the Church, starting with all commentary of the Book of Revelation written from the beginning to the 12th Century. Outstanding among Greek and Latin writers from the ancient time through the Middle Ages are: Papias of Hierapolis, Justin Martyr, Hippolytus, Irenaeus of Lyon, Origen, Tertullien, Lactance, Eusebius of Caesarea, Didymus of Alexandria, Victorinus of Pettau, Gregory of Nyssa, Jerome, Augustine of Hippo, Quodvultdeus, Primasius, Caesarius of Arles, Gregory the Great, Isidore of Seville, Raban Maur, Bede the Venerable, Ambroise Autpert, Beatus of Liébana, Rupert of Deutz, Joachim of Fiore, Richard of Saint-Victor. It is well known that, between the years 200 B.C. and 150 A.D., prophetic writings appeared in certain Jewish or Christian circles. These prophetic writings were called Apocalypses. After a careful analysis, this article hypothesizes that the Bible is influenced by this ancient apocalyptic literature. The Biblical Apocalyptic Literature was dependent upon formularies and expressions used in the ancient Apocalyptic Literature. Some symbols or apocalyptic numbers were accepted from the ancient Literature, sometimes diminishing and sometimes enlarging their meaning. On the basis of formularies and symbols from Biblical Apocalyptic, the Fathers of the Church built their own historical-theological interpretation of eschatological events. In the Bible, both Old and New Testaments, there are prophetic announcements and eschatological visions. The New Testament is a repetition of those visions and those announcements made in the Old Testament. The Book of Revelation is the conclusion of those announcements and the accomplishment of those visions. An example of this use of the apocalyptical symbols in the theological and historical contexts by the Christian writers is found in the interpretation of the vision of Gog and Magog. The vision of the Gog and Magog was usually interpreted in the historical context. They were identified with Goths, Barbaric people who invaded and conquered most of the Roman Empire in the 3rd, 4th, and 5th centuries. Yet this epic figure is reinterpreted with the turn of each new century. In the new historical context, the writers give a new interpretation, but the theology of these symbols remains the same.
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Bongga, Steffi Van, and Tanti Listiani. "IMPLEMENTASI STRATEGI INTEGRASI IMAN DAN PEMBELAJARAN JOHN W. TAYLOR DALAM PEMBELAJARAN MATEMATIKA PADA MATERI BILANGAN [THE IMPLEMENTATION OF JOHN W. TAYLOR'S FAITH AND LEARNING INTEGRATION STRATEGY IN LEARNING MATHEMATICS ON NUMBERS]." JOHME: Journal of Holistic Mathematics Education 4, no. 1 (2020): 45. http://dx.doi.org/10.19166/johme.v4i1.1987.
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<p>Humans need to receive education in their lives. Through education, humans can develop specifically in intellectual matters. Christian education has the important purpose of introducing God in Bible-based learning. But this only happens if the teacher has implemented biblical integration in learning. One way to do this is through the implementation of John W. Taylor's faith and learning integration<em> </em>strategy. This study focuses specificially on the learning of mathematics in the area of numbers. Christian teachers can truly carry out their call to preach Christ in number mathematics using John W. Taylor's faith and learning integration<em> </em>strategy. This scientific paper is a literature study with supporting data in the form of books, journal articles, and the results of observations and interviews that the author encountered at a Christian school in Ambarawa. This literature review shows that the implementation of John W. Taylor's faith and learning integration<em> </em>strategy in number mathematics can increase students' biblical insights. Students seem to be more enthusiastic learning about knowing God through the learning of number mathematics. It is recommended that teachers implement John W. Taylor strategy with a correct understanding of the steps for its application and make good preparations before teaching<em>.</em></p><p><strong>BAHASA INDONESIA ABSTRACT: </strong><span>Manusia perlu menerima pendidikan di dalam kehidupannya.</span><span lang="EN-US"> Melalui pendidikan, manusia dapat berkembang terkhusus dalam hal intelektual. Pendidikan Kristen memiliki tujuan yang penting untuk memperkenalkan Allah di dalam pembelajaran</span><span> yang berlandaskan alkitab</span><span lang="EN-US">. </span><span>Namun fakta yang terjadi adalah guru belum mengimpelementasikan integrasi alkitabiah di dalam pembelajaran. </span><span lang="EN-US">Salah satu alternatif yaitu melalui implementasi strategi </span><span>i</span><span lang="EN-US">ntegrasi iman dan pembelajaran</span><span lang="EN-US">John W. Taylor. Topik bahasan ini mengarah pada pembelajaran matematika materi bilangan. Tujuan studi literatur ini yaitu agar guru Kristen dapat benar-benar menjalankan panggilannya untuk memberitakan Kristus khusunya di dalam pembelajaran matematika materi bilangan melalui strategi </span><span>i</span><span lang="EN-US">ntegrasi iman dan pembelajaran</span><span lang="EN-US">John W. Taylor. Penulisan studi literatur ini murni kajian literatur dengan data pendukung berupa buku, jurnal, serta hasil observasi</span><span> dan </span><span lang="EN-US">wawancara yang sesuai dengan persoalan penulis di sekolah Kristen di Ambarawa. Sumber pendukung Kajian literatur ini memperoleh hasil bahwa implementasi strategi </span><span>i</span><span lang="EN-US">ntegrasi iman dan pembelajaran</span><span lang="EN-US">John W. Taylor dalam pembelajaran matematika materi bilangan dapat menambah wawasan alkitabiah siswa. Siswa terlihat lebih antusias mengikuti pembelajaran mengenai pengenalan akan Allah di melalui pembelajaran matematika materi bilangan ini. Disarankan agar guru mengimplementasikan strategi John W. Taylor ini dengan pemahaman yang benar akan langkah-langkah penerapannya serta melakukan persiapan yang baik sebelum mengajar.</span></p>
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Pilarczyk, Wiesław, Bogna Kowalczyk, and Bogna Zawieja. "The dependence of DUS (distinctness, uniformity and stability) decisions concerning white mustard and oilseed rape varieties on the number of measurements." Biometrical Letters 53, no. 1 (2016): 59–67. http://dx.doi.org/10.1515/bile-2016-0003.
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SummaryAn analysis is made of the possibility of reducing numbers of measurements in DUS (distinctness, uniformity and stability) trials on varieties of white mustard and oilseed rape, based on the results of DUS trials performed in the years 2005–2009 by the Research Centre for Cultivar Testing. It is shown that, when decisions are taken after three years of testing, it is possible to decrease the number of measurements by 50%, with the decisions practically unchanged for both considered species. For so-called early decisions (after two years of testing) the distinctness decisions are again practically the same for full and reduced data, although the decisions concerning uniformity differ significantly. This means that the number of measurements can be reduced only in cases where DUS testing is continued for three years.
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Pilarczyk, Wiesław. "The relation between GxE interaction and the number of locations in series of oilseed rape trials." Biometrical Letters 50, no. 1 (2013): 53–60. http://dx.doi.org/10.2478/bile-2013-0017.
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SUMMARYThe problem of the selection of locations (experimental stations) for experiments on oilseed rape is considered. The results of 138 experiments conducted by the Research Centre for Cultivar Testing (COBORU) in the period 2006-2010 at 41 experimental stations form the basis for all considerations. The method applied earlier by Pilarczyk and Fraś (2007, 2010) for analysis of similar results concerning winter wheat was utilized here. However, because of the high degree of non-orthogonality of the data (slightly overlapping sets of varieties among years) only analyses of single-year series were possible. The locations with a high contribution to the genotype-environment interaction were identified.
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Rameeh, Valiollah. "Effect of number of parents on some important biometric genetic parameters in rapeseed (Brassica napus L.)." Biometrical Letters 55, no. 1 (2018): 49–60. http://dx.doi.org/10.2478/bile-2018-0005.
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Summary Half F2 diallel crosses of eight spring cultivars of rapeseed were used in partial circulant diallel analyses to estimate biometric genetic parameters for phenological traits, yield components and seed yield. The greatest variation in the GCA-to-SCA mean square ratio was related to days to flowering, and its lowest variation to days to maturity. A high coefficient of variation of the narrow-sense heritability estimate was obtained for days to maturity, followed by plant height and seed yield. For diallel analysis with a low number of parents, the differences of the heritability estimates of the traits were small; therefore, for precise estimation of heritability, a high number of diallel crosses will be preferred.
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Pereira, Thiago A., Wing-Kin Syn, Mariana V. Machado, et al. "Schistosome-induced cholangiocyte proliferation and osteopontin secretion correlate with fibrosis and portal hypertension in human and murine schistosomiasis mansoni." Clinical Science 129, no. 10 (2015): 875–83. http://dx.doi.org/10.1042/cs20150117.
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Schistosomal egg antigens induce host bile ductular cells to proliferate and produce osteopontin (OPN), a pro-fibrogenic factor that stimulates hepatic stellate cells to become myofibroblasts. The numbers of OPN-producing bile ductules correlate with fibrogenesis and portal hypertension in humans and mice.