Journal articles: 'Dogs in the Bible'

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Porter, Lawrence B. "Dogs in the Bible." Chesterton Review 42, no. 1 (2016): 259–69. http://dx.doi.org/10.5840/chesterton2016421/250.

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Crossley, James. "Biblical Literacy and the English King James Liberal Bible." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 7, no. 2 (August 20, 2014): 197–211. http://dx.doi.org/10.1558/post.v7i2.197.

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Using the 400th anniversary of the King James Bible as a test case, this article illustrates some of the important ways in which the Bible is understood and consumed and how it has continued to survive in an age of neoliberalism and postmodernity. It is clear that instant recognition of the Bible-as-artefact, multiple repackaging and pithy biblical phrases, combined with a popular nationalism, provide distinctive strands of this understanding and survival. It is also clear that the KJV is seen as a key part of a proud English cultural heritage and tied in with traditions of democracy and tolerance, despite having next to nothing to do with either. Anything potentially problematic for Western liberal discourse (e.g. calling outsiders “dogs,” smashing babies heads against rocks, Hades-fire for the rich, killing heretics, using the Bible to convert and colonize, etc.) is effectively removed, or even encouraged to be removed, from such discussions of the KJV and the Bible in the public arena. In other words, this is a decaffeinated Bible that has been colonized by, and has adapted to, Western liberal capitalism.

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Rajkumar, Peniel. ""How" Does the Bible Mean? The Bible and Dalit Liberation in India." Political Theology 11, no. 3 (May 4, 2010): 410–30. http://dx.doi.org/10.1558/poth.v11i3.410.

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Rosier, Bart. "Katholieke Propaganda En Protestantse Polemiek in Zestiende-Eeuwse Bijbelillustraties." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 72, no. 2 (1992): 129–47. http://dx.doi.org/10.1163/002820392x00013.

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AbstractAn illustration at the beginning of Deuteronomium 18 in the French bible published at Atwerp by Martinus de Keyser in 1530 shows the burning of a book in the background. This picture has been interpretated as an expression of the propagandistic value which catholic imagery acquired with the growth of the Reformation. The illustration, however, has its forerunners in earlier bible illustrations, the earliest of which appeared in 1490. Moreover, the editions in which the woodcut appeared cannot be regarded as catholic bibles. Though they were at the time presented as based on the Vulgata, they were placed on the Louvain Index in 1546. Furthermore, the subject depicted does not deal with the burning of religious books; Deuteronomium 18:10-11 contains a prohibition against sorcery, and the book shown in the woodcut

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Hinks, Stephen W. "Anger — What Does the Bible Say?" Journal of Christian Education os-29, no. 2 (July 1986): 33–39. http://dx.doi.org/10.1177/002196578602900204.

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Goldingay, John. "The Bible and Sexuality." Scottish Journal of Theology 39, no. 2 (May 1986): 175–88. http://dx.doi.org/10.1017/s0036930600030544.

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What does it mean to be a man over against a woman, a woman over against a man? The Bible offers various paradigms and insights, and I do not attempt here to analyse all of them, but rather to reflect on a number of key passages which I have found illuminating in the context of contemporary questions.

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Rolston, Holmes. "The Bible and Ecology." Interpretation: A Journal of Bible and Theology 50, no. 1 (January 1996): 16–26. http://dx.doi.org/10.1177/002096439605000103.

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The Bible is not a book of science, and therefore not of ecology. It does, however, sketch a vision of human ecology, and contemporary readers encounter claims about how to value nature. The Bible's vision is simultaneously biocentric, anthropocentric, and theocentric. The Hebrews discovered who they were as they discovered where they were, and their scriptures can be a catalyst in our ecological crisis.

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Adabi, Muhammad Akrom, and Abdullah Mubarok. "PANDANGAN RASHĪD RIḌĀ TERHADAP ISRĀILIYĀT DAN ALKITAB DALAM TAFSĪR AL-MANĀR." AL ITQAN: Jurnal Studi Al-Qur'an 2, no. 2 (August 16, 2016): 145–72. http://dx.doi.org/10.47454/itqan.v2i2.41.

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This paper studies on Rashīd Riḍā’s view on isrāiliyyāt and the Bible in his tafsir al-Manār. As a reformer in the field of exegesis, Riḍā found urgent necessity in returning al-Qur’an to its original purpose which is to give guidance. The problem is that Riḍā saw many authors of exegesis work (mufassir) before him give profuse and unnecessary exegetical discussion. To Riḍā, displaying this kind of lavish information diverts from the original vision of al-Qur’an and cannot be tolerated. In this case, Riḍā resolutely opposes the quotation of isrāiliyyāt. Interestingly, behind this stance, Riḍā quotes the Bible in his work. This becomes the main focus of this study; how Riḍā views isrāiliyyāt and the Bible, what is the essential difference between the two according to Riḍā, and what is the reason behind his quotation of the bible and his opposition against isrāiliyyāt?. To analyze this topic, descriptive-analytical method is used. The result is, it is found that according to Riḍā, isrāiliyyāt are just unfounded stories and not worth quoting. While the Bible in Riḍā’s view is a holy book containing the New and Old Testament the truth of which is believed by the People of the Book themselves. In this case, Riḍā believes that the source worth quoting is only one which is ṣaḥīḥ and marfū’ from the Prophet. Whenever it has to be from the People of the Book, one should quote from the Bible even though Riḍā himself realizes that there are many oddities in it. There are several reasons behind Riḍā’s quoting the Bible (1) Bible is still sourced to the books of Ahl al-Kitab. (2) Bible becomes the guidance of Ahl al-Kitab. (3) Bible can be accounted for according to the Bible.(4) Bible does not have negative motives toward Islam. Key words: Rashīd Riḍā, Tafsir al-Manār, isrāiliyyāt, the Bible

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Kogon, Emmanuel K. "Passivization Transformation in the New Gun Bible Translation: The Translation of “It was allowed” in Rev 13.5, 7, 14." Bible Translator 68, no. 3 (November 30, 2017): 238–52. http://dx.doi.org/10.1177/2051677017740418.

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In the Hebrew and Greek Bibles, various kinds of passive forms are used in sentence constructions. Some have both the patients and the agents clearly specified; others have only patients. Frequently, the agent is implied, ambiguous, or even unknown. The Gun language (a language of Benin) does not have forms for passive construction; only active forms are used. In Rev 13.5, 7, 14 the unspecified agent has been identified in the 2003 Gun New Testament as the “dragon.” This paper argues that the identification of the agent should be revisited before the publication of the whole Bible. It discusses various ways passive constructions can be dealt with in translation. Contrary to the choice of identified agent in the 2003 Gun New Testament, this article supports an alternative position, one which was adopted in the 1923 Gun Bible: that is, to use an ambiguous agent in the form of the impersonal pronoun ye, translated as “one,” “someone,” “it,” “they,” and so forth.

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Holbert, John C. "What Does the Bible Say About Homosexuality?" American Journal of Pastoral Counseling 3, no. 3-4 (January 24, 2001): 153–55. http://dx.doi.org/10.1300/j062v03n03_11.

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Levene, Nancy. "Does Spinoza Think the Bible Is Sacred?" Jewish Quarterly Review 101, no. 4 (2011): 545–73. http://dx.doi.org/10.1353/jqr.2011.0029.

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Paffenroth, Kim. "On the Impossibility and Inevitability of Monsters in Biblical Thought." Interpretation: A Journal of Bible and Theology 74, no. 2 (April 2020): 120–31. http://dx.doi.org/10.1177/0020964319896306.

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After general considerations of what constitutes a “monster,” this essay examines the examples of “monsters” in the Bible, showing that the Bible does not as frequently depict such beings as do other mythologies. The implications of this for understanding the biblical outlook on creation in general are considered, leading to the conclusion that in fact, in the Bible, it is God who is a monster, or at least, on the side of monsters, and is not to be relied on to eradicate them.

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Forrai, György. "The Bible – a medical approach VIII. Goliath syndrome: does it exist? Eye diseases in the Bible." Orvosi Hetilap 154, no. 40 (October 2013): 1600–1603. http://dx.doi.org/10.1556/oh.2013.ho2446.

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WISSE, MAARTEN. "The meaning of the authority of the Bible." Religious Studies 36, no. 4 (December 2000): 473–87. http://dx.doi.org/10.1017/s0034412500005400.

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What does it mean to say that the Bible has authority? The author introduces and develops J. M. Bocheński's philosophical theory about the nature of authority. On this basis, he distinguishes between different kinds of authority, which he applies to the authority of the Bible. Subsequently, he shows that the theory of Bocheński should be improved by reworking it from the perspective of speech-act theory. This leads to the presentation of an overall theory of authority that matches authority in general as well as the authority of the Bible.

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Górska, Hanna Walentyna. "Problematyka związana z tłumaczeniem hebrajskiego terminu כִּנּוֹר." Seminare. Poszukiwania naukowe 2021(42), no. 2 (June 30, 2021): 39–49. http://dx.doi.org/10.21852/sem.2021.2.04.

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The Hebrew Bible abounds in examples of musical instruments and כִּנּוֹר is one of them. Archaeological research does not provide an unambiguous answer to the question of what this instrument looked like, because we do not have any finds that would present an instrument signed as כִּנּוֹר. The problem also refers to biblical translations both in the Septuagint and Vulgate, as well as to translations of the Bible into Polish. We see in them attempts to translate כִּנּוֹר using different instrument names, with no consistency in individual Bible translations.

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Dinkler, Michal Beth. "Influence: On Rhetoric and Biblical Interpretation." Brill Research Perspectives in Biblical Interpretation 4, no. 3 (March 12, 2021): 1–105. http://dx.doi.org/10.1163/24057657-12340017.

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Abstract The influence of the Bible in human history is staggering. Biblical texts have inspired grand social advancements, intellectual inquiries, and aesthetic achievements. Yet, the Bible has also given rise to hatred, violence, and oppression—often with deadly consequences. How does the Bible exert such extraordinary influence? The short answer is rhetoric. In Influence: On Rhetoric and Biblical Interpretation, Michal Beth Dinkler demonstrates that, contrary to popular opinion, rhetoric is not inherently “empty” or disingenuous. Rhetoric refers to the art of persuasion. Dinkler argues that the Bible is by nature rhetorical, and that understanding the art of persuasion is therefore vital for navigating biblical literature and its interpretation. Influence invites readers to think critically about biblical rhetoric and the rhetoric of biblical interpretation, and offers a clear and compelling guide for how to do so.

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Klein, Hans. "Die historisch-kritische Methode der Bibelauslegung." Review of Ecumenical Studies Sibiu 6, no. 3 (December 1, 2014): 336–53. http://dx.doi.org/10.2478/ress-2014-0128.

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Abstract The historical-critical method of biblical exegesis has its roots in Humanism and in the Enlightenment. Humanism situated the Bible in the series of ancient texts, whilst the Enlightenment sought the rational elements in the message of the Bible. The method, developed over a long period of time, proceeds from the assumption that the Bible has a message, first and foremost, for the respective era. This is why it tries to distil the demands and consolations of the Bible on the basis of (historical) knowledge about the respective era, and to sound the depths of its message for the present on this basis. There are many steps the interpreter must go through to create a space in his heart for the message of the Bible in accord with the specifics of his own era. The critical aspect of the method rests primarily on placing the message within the time of its utterance, but also on relating it to the conditions and mentalities prevailing at the time of interpretation. The historical-critical method is an auxiliary science that does not exclude other types of Bible exegesis. The insights gained from applying it are communicated through sermons and as part of the teachings of the Church.

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Hine, Iona C., Nicky Hallett, Carl Tighe, and José Luis Lopez Calle. "Practicing Biblical Literacy." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 7, no. 2 (August 20, 2014): 173–96. http://dx.doi.org/10.1558/post.v7i2.173.

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When and how does the Bible enter the classroom? In May 2011, the department of Biblical Studies at the University of Sheffield hosted a conference on the role of the Bible in secondary and higher education. This paper addresses the notion of biblical literacy, providing an account of the emergent practices discussed, with in-depth treatment of three case studies.The examples are drawn from the fields of English Literature, Economics, and Creative Writing. The different role of the Bible in education in North American and British contexts is also considered, and the article concludes with considerations for future collaboration.

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Ford, David G. "The (Un)Stable Digital Bible: A Destabilising Peritext and Stabilising Epitext." Journal of Religion, Media and Digital Culture 8, no. 3 (December 13, 2019): 361–81. http://dx.doi.org/10.1163/21659214-00803002.

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Over the past 30 years the Bible has gone digital. This transition from paper technology to digital technology has attracted the interest of scholars because such a change has consequences for how the Bible is used and could lead to differences in how it is understood. Many are claiming that a digital Bible will result in a less stable Bible (Parker, 2003; Pui-lan, 2008; Beal, 2011, pp. 189–190; Wagner, 2012, pp. 20–23; Clivaz, 2014; Holmes, 2016), due to the peritext (the physical aspect of the text) of this new reading technology. However, I argue that this claim does not sufficiently take into account the Bible’s epitext (the nonphysical aspect of the text), through which evangelical Christians engage the scriptures. Ultimately, I argue that the epitext will limit the destabilising effect of the digital peritext.

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Scott, Jessica. "“Nowhere does it say that in the Bible”." Theology & Sexuality 20, no. 1 (January 2014): 56–69. http://dx.doi.org/10.1179/1355835814z.00000000042.

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Suomala, Karla R. "Immigrants and Evangelicals: What Does the Bible Say?" CrossCurrents 67, no. 3 (September 2017): 590–99. http://dx.doi.org/10.1111/cros.12281.

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Moloney, Francis J. "Life, Healing, and the Bible: A Christian Challenge." Pacifica: Australasian Theological Studies 8, no. 3 (October 1995): 315–34. http://dx.doi.org/10.1177/1030570x9500800304.

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The Christian tradition uses the Bible as a point of reference in its response to challenges raised by the increasing complexity of the human situation. The first part of this paper describes an approach which respects the ancient nature of the biblical text and the newness of problems it is sometimes used to resolve. Does the Bible still say anything to our new world? Focusing upon life issues, the possible challenge of the Christian Bible is then presented under three headings: the centrality of life, the fundamental biblical belief that this life is not the only life, and the continuing relevance of the Gospel narratives which report the miracles of Jesus.

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Jung, Linus. "Von Wacken und Klötzen kulturelle Aspeke der Bibelübersetzung als Herausforderung für die kommunikative Aquivalenz." Futhark. Revista de Investigación y Cultura, no. 9 (2014): 203–19. http://dx.doi.org/10.12795/futhark.2014.i9.07.

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Toe article explores the relationship between cultural aspects and communicative equivalence in the bible translation. In a first step, it describes the principie characteristics of the bible text and the possible difficulties in the cultural transfer. In the case of bible translation, the source and target cultures are separated by such a huge cultural, temporal, and geograplúcal gap that the relationship between the two texts does not seem to be allowing us any specification of communicative equivalence. Toe article tries to give an answer to this question. Af ter elaborating a dynarnic definition of the communicative equivalence concept, the author discusses various translations of Mt 5, 41.

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Pike, Mark A. "The Bible and the Reader's Response." Journal of Education and Christian Belief 7, no. 1 (March 2003): 37–51. http://dx.doi.org/10.1177/205699710300700105.

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Reader response theory, the broad range of literary perspectives which place emphasis upon the role of readers and their responses to texts, has contributed important insights to biblical hermeneutics and to pedagogy in literature education. Yet reader response theory does not appear, as yet, to have had as significant an influence as it might upon the way we teach individuals to read and respond to that most important of texts, the Bible. It is proposed in this article that Rosenblatt's transactional theory of the literary work offers valuable insights that can be applied to both the reading of the Bible and also how it can be taught in a range of contexts, in Christian and state schools, as well as in churches. Consequently, pedagogy informed by Rosenblatt's reader response theory may offer us a biblical use of the Bible as it can foster the spiritual development of readers by enabling them to engage with Scripture at a deeply personal level. It is suggested that Bible teaching must be responsive to the individual and to society but must, most of all, be responsive to the Holy Spirit.

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Johns, Cheryl Bridges. "Grieving, Brooding, and Transforming." Journal of Pentecostal Theology 23, no. 2 (October 16, 2014): 141–53. http://dx.doi.org/10.1163/17455251-02301001.

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Cheryl Bridges Johns argues that hermeneutics alone cannot save us from inadequate and harmful ways of reading Scripture. She calls for a return to the basic questions regarding the nature of the subjecthood and otherness of the Bible. She offers a view of the Bible as living subject whose existence is grounded in the economic life of God. As such, the Bible serves as a sanctified, Spirit-filled vessel in service of restoring creation. A Spirit-filled feminist approach to the Bible as Spirit-Word includes the processes of grieving, brooding, and transformation. First, the reader moves through a hermeneutics of suspicion, through a hermeneutics of remembrance into a deeper, darker, and more profound place. The grieving Spirit of Shekinah is found here. However, a Spirit-filled feminist hermeneutic does not abandon women to grief. Rather, it moves us into the purposes of God toward justice and the healing of creation. The movement from grief to transformation often goes the way of ‘brooding’ over the brokenness and gestating newness. The final movement of Spirit-filled feminist hermeneutics is the movement of transformation. The Bible performed carries with it the power to transform and to bring about the reconstruction of life.

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Talstra, E. "Is hermeneutiek nog ergens goed voor?" Theologia Reformata 63, no. 2 (June 1, 2020): 128–37. http://dx.doi.org/10.21827/tr.63.2.128-137.

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Is Biblical Hermeneutics still a meaningful discipline? Modern studies in hermeneutics either try to teach us how we can still speak about God in modern society, or that we should accept our limited abilities to speak about God at all. This article claims that these options separate God from the long history of biblical texts and contexts where He, as ‘I,’ addresses Israel as ‘you’. In his recent book on reading the Bible, Arnold Huijgen concentrates on the soul rather than on the ratio as an instrument for reading the Bible. Though agreeing with Huijgen’s criticism of modern rationalistic hermeneutics, this article does not see why the soul should take over the role of biblical scholarship when reading the Bible.

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Permana, Rubyantara Jalu, and Sonny Eli Zaluchu. "Penulis Loh Batu Kedua Sepuluh Perintah Allah." PASCA : Jurnal Teologi dan Pendidikan Agama Kristen 16, no. 1 (May 29, 2020): 24–32. http://dx.doi.org/10.46494/psc.v16i1.71.

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The literal differences found in the text of Exodus 34 verses 1 and 28 can trigger accusations of Bible inconsistency. In fact, in the Christian view, the Bible is a book that cannot be wrong or inner. Evangelical Christian beliefs assert that the Bible contains God's word and God's word itself. If there are differences and inconsistencies in the Bible, is that an indicator to deduce the low credibility of truth in the Christian scriptures? This study aims to answer that question through a hermeneutic and theological analysis of the differences in texts in Exodus 34 or 1 and verse 28, about who actually wrote the two new tablets. God as referred to verse 1 or Moses as read in verse 28. In addition to conducting text analysis, the author also uses the source approach and theological concepts. As a result, verse 28 actually legitimizes verse 1 that God himself wrote the law. This perspective also confirms that the search for the meaning of texts in context does not merely involve a grammatical approach.

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Jensen, Hans Jørgen Lundager. "Abraham, høflighedens ridder." Dansk Teologisk Tidsskrift 74, no. 1 (April 10, 2011): 3–21. http://dx.doi.org/10.7146/dtt.v74i1.106368.

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In the Hebrew Bible, the do-ut-des-relationship, so often used to describe the exchange between the divine and the human realms, designates the exchange between human partners. Professional exchange, by contrast, has a problematic status in the Hebrew Bible with its wellknown negative views on trade, traders, and their wealth. Yet in this article, “Abraham, knight of courtesy”, I argue that Abraham in Genesis is presented as a person of great wealth with frequent contacts across social and ethnical borders and with great skills for negotiations. His commitment to family and family religion does not rule out frequent contacts with persons from other cultures and religions. Some of the Abraham narratives may therefore have been written also as a tacit critique of more dominating, and more exclusive, theological currents in the Hebrew Bible.

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Mendonça, José Tolentino. "BÍBLIA E LITERATURA: A RECONSTRUÇÃO DA EVIDÊNCIA." Perspectiva Teológica 42, no. 117 (September 13, 2010): 171. http://dx.doi.org/10.20911/21768757v42n117p171/2010.

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Proliferam hoje os estudos de intertextualidade que ligam a Bíblia à Literatura. «Infinita intertextualidade», diz Pierre Gisel, e, de facto, assiste-se à confirmação do amplo estatuto seminal que a Bíblia desempenha na cultura e imaginário ocidentais. A Bíblia é palavra de Deus, na medida em que nela a revelação divina encontra uma singularidade de dicção. Mas a Bíblia não deixa de ser palavra, corpo e corpus onde o que existe é palavra. Não podemos perder de vista a inteligência literária da Bíblia, que é também a sua natureza. O modo como a Bíblia (ex)põe a palavra não é simplesmente um veículo neutro e utilitário para a mensagem, mas é sim protagonista de uma verdadeira poética. Isto faz dela um monumental ateliê de escrita, uma oficina de experimentação linguística e acústica que é preciso conhecer.ABSTRACT: There proliferate today intertextuality studies linking the Bible to Literature. “Infinite intertextuality”, says Pierre Gisel, and indeed we are seeing confirmation of the broad seminal status that the Bible plays in Western culture and imagination. The Bible is God’s word, in the measure that, in it, divine revelation encounters a singularity of diction. But the Bible does not cease to be word, body and corpus, where what exists is word. We must not lose sight of the literary intelligence of the Bible, which is also its nature. The way in which the Bible (ex)poses the word is not simply a neutral and useful vehicle for the message, but is rather the protagonist of a real poetics. This makes it a monumental writing workshop, a workshop of linguistic and acoustic experimentation which is necessary to know.

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Dietrich, Jan. "Findes der moralsk realisme i den Hebraiske Bibel?" Dansk Teologisk Tidsskrift 82, no. 1-2 (January 15, 2020): 2–21. http://dx.doi.org/10.7146/dtt.v82i1-2.118190.

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The problem of moral realism does not seem to play a major role in the Hebrew Bible. However, some texts like Genesis 18 and others do show that this problem was a pressing one for at least some Old Testament writers, and that it was coped with through arguing with God. Taking Genesis 18 as an exemplary case, this article displays the conditions for the possibility of moral realism in the Hebrew Bible as well as some threads of its unfolding.

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Ratkus, Artūras. "THE GREEK SOURCESOF THE GOTHIC BIBLE TRANSLATION." Vertimo studijos 2, no. 2 (April 6, 2017): 37. http://dx.doi.org/10.15388/vertstud.2009.2.10602.

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Almost all of what we know about the structure and properties of Gothic comes from the Gothic translation of the New Testament from Greek. No analysis of Gothic syntax is therefore feasible without reference to the Greek original. This is problematic, however, as the autograph that was used in translating the Bible into Gothic does not exist, and the choice of the Greek edition of the New Testament for comparative study is a matter of debate. The article argues that, in spite of the general structural affinity of the Gothic text to the Greek, the numerous observed deviations from the Greek represent authentic properties of Gothic—it has been argued in the literature, based on such deviations, that Gothic is an SOV language. A comparison of the Gothic Bible and different versions of the Greek New Testament gives a taxonomy of structural and linguistic differences. Based on this, I argue that the correct version of the Greek Bible to use when analysing the structural properties of Gothic is the Byzantine text form, represented by the Majority Text of the New Testament.

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Perry, Samuel L., and Elizabeth E. McElroy. "Does the Bible Tell Me So? Weighing the Influence of Content versus Bias on Bible Interpretation Using Survey Experiments." Journal for the Scientific Study of Religion 59, no. 4 (August 5, 2020): 569–85. http://dx.doi.org/10.1111/jssr.12679.

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Malina, Artur. "Why Does the Epistle to the Hebrews Evoke the Desires of the Patriarchs?" Collectanea Theologica 90, no. 5 (March 29, 2021): 463–76. http://dx.doi.org/10.21697/ct.2020.90.5.19.

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The Pontifical Biblical Commission’s document The Jewish People and their Sacred Scriptures in the Christian Bible, calls attention to a threefold connection between the two parts of the Christian Bible: continuity, discontinuity, and newness. The paper offers an analysis of a passage as an example of this relationship. The Epistle to the Hebrews (11:8–22) gives a particular emphasis to the desires of the patriarchs among other attitudes of the heroes of faith. They were looking for what was promised to them and desired by them: a city with the solid foundations planned and built by God. Now these desires can be fulfilled: the everlasting life with God is offered to all who believe in Jesus Christ.

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Sweeney, Marvin A. "Israel Knohl. The Divine Symphony: The Bible's Many Voices. Philadelphia: Jewish Publication Society, 2003. xv, 207 pp." AJS Review 29, no. 1 (April 2005): 160–63. http://dx.doi.org/10.1017/s0364009405220093.

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In this wide-ranging overview of biblical literature, Israel Knohl argues that the Hebrew Bible does not present a consistent or monolithic viewpoint concerning ancient Israel's or Judaism's understanding of God, itself, and the world in which it lived. Rather, Knohl contends that the Bible presents a pluralism of viewpoints that to a great degree anticipates the pluralistic outlook of Rabbinic Judaism. This will hardly come as a surprising thesis to anyone familiar with modern biblical and theological scholarship. Indeed, it takes up the classic question of unity and diversity within the Hebrew Bible that might be illustrated by Gerhard von Rad's well-known Old Testament Theology. Von Rad recognized the diversity of traditions that informed the various writings and viewpoints now gathered in the Bible while simultaneously trying to systematize them into a general concept of Heilsgeschichte, that is, “salvation history” or “sacred history.” Such Heilsgeschichte moved inexorably to what von Rad believed would be the ultimate culmination of human history. Knohl's contribution comes not in relation to the model of pluralism in the Bible per se, but in relation to his argument that so much of the priestly literature that engages in pluralistic debate with other biblical works is rooted in the monarchic period of ancient Israel's (or Judah's) history. In this respect, Knohl's own work—although original in its own right—owes much to an earlier model advocated by Yehezkel Kaufmann, one of the founding fathers of modern Israeli biblical scholarship.

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Berman, Joshua. "THE 'SWORD OF MOUTHS' (JUD. III 16; PS. CXLIX 6; PROV. V 4): A METAPHOR AND ITS ANCIENT NEAR EASTERN CONTEXT." Vetus Testamentum 52, no. 3 (2002): 291–303. http://dx.doi.org/10.1163/156853302760197458.

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AbstractThe term "double- (or, multi-) edged sword" appears three times in the Hebrew Bible (Jud. iii 16; Prov. v 4; Ps. cxlix 6), and in the Christian Bible (Heb. iv 12; Rev. i 16; ii 12), and once each in the Apocrypha (Sir. xxi 3) and in the Pseudepigrapha (Ahiqar, col. vii 100b). Whether in Hebrew, Aramaic or Greek, the term reads in all of these texts, literally, 'a sword of mouths'. While the word stands as a trope for the potency of speech in only some of its 500 instances in the Hebrew Bible, the 'sword of mouths' does so in seven of its occurrences, across several bodies of literature, while the eighth occurrence offers a slight variation on the theme. Archaeological and philological evidence is brought in support of the notion of the orality of the image of the sword.

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Heyns, J. A. "Die Koninkryk van God - Grondplan van die Bybel." Verbum et Ecclesia 15, no. 1 (July 19, 1994): 1–12. http://dx.doi.org/10.4102/ve.v15i1.1078.

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The Kingdom of God - Ground plan of the Bible The Bible does not only look like a book, in reality it requires to be read and understood as a book. But then not as a book written by a variety of authors with a great number of divergent and even contradicting stories, but as a book with a unique unity, in spite of its diversity of authors and perspectives. Through the authors God opens His heart for mankind and discloses His deepest intention with His creation.

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Bebbington, David. "The Spiritual Home of W. E. Gladstone: Anne Gladstone’s Bible." Studies in Church History 50 (2014): 343–53. http://dx.doi.org/10.1017/s0424208400001820.

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‘Popery is the religion of Cathedrals’, wrote J.W. Cunningham, the evangelical vicar of Harrow in his novel The Velvet Cushion (1815), ‘– Protestantism of houses’. It is a commonplace in the secondary literature that the household was the citadel of the evangelical version of Protestantism in nineteenth-century England. ‘Evangelicalism’, according to a representative comment by Ian Bradley, ‘was above all else the religion of the home.’ The head of the household conducting family prayers was the embodiment of the evangelical spirit. It is not the purpose of this essay to question that received image, but it does suggest that a clearer picture of the religious atmosphere of the evangelical home can be obtained from sources other than the manuals published for the paterfamilias to read to the assembled household. The books of family prayers tell us what was prescribed; but alternative sources show us what was practised. Spiritual journals, reflective meditations and candid correspondence can often be more revealing. Nowhere, however, is the kernel of household piety more evident than in the Bibles that some zealous believers annotated for their own benefit. The study of the Bible, as Edward Bickersteth, a leading evangelical divine, put it in his book A Scripture Help (1816), was ‘a great and important duty’. When members of evangelical families retired to the privacy of their own rooms, they might spend time in devotional reading of the Scriptures and leave a record of their reflections in the margins. Such Bibles, one of which is to be examined here, are treasuries of authentic domestic spirituality. They show something of the heartbeat of evangelical religion.

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Yi, An-Ting. "When Notes Start to Speak: An Investigation of Footnotes and Interlinear Notes in Contemporary Chinese Bible Versions." Bible Translator 69, no. 1 (April 2018): 56–78. http://dx.doi.org/10.1177/2051677018754654.

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This article investigates an often-neglected element in Bible translations, namely footnotes and interlinear notes. The notes in Mark from five contemporary Chinese versions are examined through an analytical framework based on Skopostheorie. These notes serve as test cases to illustrate how different versions deal with difficult translational and text-critical issues. In particular the example of the shorter and longer endings of Mark shows the tension between present-day New Testament textual criticism and the conservative mentality of Chinese churches. On the basis of six selected examples, this article concludes that notes should not merely be seen as trivial information but, on the contrary, they can offer a fresh look at the contexts of Bible versions, their skopoi, and their translation decisions. Therefore, in order to gain a more comprehensive understanding of Bible versions, investigation of paratextual elements should receive more attention than it presently does.

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Sutherland, Francis R., Roy M. Preshaw, and Eldon A. Shaffer. "The effect of cyclosporine A on bile secretion in dogs." Canadian Journal of Physiology and Pharmacology 68, no. 1 (January 1, 1990): 136–38. http://dx.doi.org/10.1139/y90-021.

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Cyclosporine A is reported to cause cholestasis, but the evidence is confounded by anesthesia and surgery used in acute experiments. To better investigate the effect of cyclosporine on the liver, bile output was directly measured in three cholecystectomized dogs by cannulating the common duct through a chronic duodenal fistula. Control studies were done 1 month after surgery. Cyclosporine in oral doses of 5, 15, and 50 mg∙kg−1∙d−1 was then given for consecutive 1-week periods. Twice during each study period, bile output was measured for 5 h in fasted, awake animals: 3 h to establish basal conditions, followed by 2 h of taurocholate infusions at 1 and then 2 μmol∙kg−1∙min−1. Under basal conditions, bile flow rose with each dose of cyclosporine, increasing 63, 127, and 179% above control with cyclosporine 5, 15, and 50 mg∙kg−1∙d−1 respectively. Bile flow increased similarly during taurocholic acid stimulation. Cyclosporine had no effect on bile salt or bilirubin secretion. In this chronic dog model isolated from other causes of cholestasis, cyclosporine did not induce cholestasis but rather caused a dose-related choleresis without any change in bile salt secretion.Key words: cyclosporine A, bile, cholestasis, hepatotoxicity.

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Brown, Robert G. "Reply to Irving, “One Word, many wordings”." Expository Times 131, no. 6 (November 6, 2019): 257–61. http://dx.doi.org/10.1177/0014524619884415.

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Alex Irving has written a considered and informed response, from the perspective of a systematic theologian, to my own initial article which challenged several British evangelical organisations to specify exactly which books and wordings are the products of divine inspiration. Irving’s response consists of two key arguments. Firstly, he argues that the theory of revelation which I think is held by evangelicals is flawed. However, as I think that my understanding of Evangelicalism’s view of the relationship between the Bible and revelation is correct, it seems to me that Irving is actually critiquing the movement he theoretically represents. Secondly, Irving argues for a ‘personalist’ theory of the relationship between the Bible and revelation. His theory parallels twentieth-century neo-orthodoxy in that it views the Bible as a witness to revelation and a vehicle through which the Holy Spirit reveals Jesus Christ; which stands in contrast to the evangelical belief that the Bible is itself revelation. Thus, whilst his own theory may be very good, it is decidedly not ‘evangelical’ and therefore misses the point of my initial article, i.e., it does not justify how the evangelical doctrine of scripture can be maintained in light of the challenges I raised.

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Kaminski, D. L., Y. G. Deshpande, and M. C. Beinfeld. "Role of glucagon in cholecystokinin-stimulated bile flow in dogs." American Journal of Physiology-Gastrointestinal and Liver Physiology 254, no. 6 (June 1, 1988): G864—G869. http://dx.doi.org/10.1152/ajpgi.1988.254.6.g864.

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Although many choleretic agents are known, their physiological roles and interrelationships in increasing bile flow remain largely undetermined. Exogenous cholecystokinin (CCK), glucagon, and insulin are stimulants of hepatic bile flow in animals and humans. Of possible importance in the choleresis produced by CCK is the stimulation by exogenous CCK of glucagon and insulin release from the pancreas. This research evaluates the role of glucagon and insulin in the choleresis produced by CCK. Dogs with chronic biliary and gastric fistulas were used. The synthetic octapeptide of CCK (CCK-8) administered in increasing doses produced progressive increases in bile volume, bile bicarbonate secretion, and bile chloride concentration and output. The choleresis produced by CCK-8 was qualitatively similar to that produced by intravenous glucagon. CCK-8 administration in increasing doses produced progressive increases in plasma glucagon. When bile flow changes during CCK-8 administration were correlated with changes in plasma glucagon, significant correlation existed. CCK-8 significantly increased serum insulin concentration only at the highest dose of CCK-8 administered. Somatostatin is an inhibitor of hormone release. Administration of somatostatin, along with CCK-8, inhibited the choleresis and the increased plasma glucagon produced by CCK-8 administration alone. During acute experiments in anesthetized dogs, the pancreas and stomach were removed to eliminate endogenous glucagon and insulin release. (ABSTRACT TRUNCATED AT 250 WORDS)

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Folk, Christian, and Cassie Lux. "Choledochotomy for Obstructive Choledocholithiasis in Two Dogs." Case Reports in Veterinary Medicine 2019 (July 24, 2019): 1–5. http://dx.doi.org/10.1155/2019/4748194.

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Two geriatric (> 9 years old) dogs presented for vomiting, lethargy, and anorexia. Obstructive choledocholithiasis was diagnosed based on analysis of a serum biochemical analysis and abdominal radiographs and ultrasonography. In both dogs, choledocholiths were removed from the common bile duct via a choledochotomy without a cholecystectomy, and survival without recurrence occurred in both dogs for more than 1 year.

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Bruno, Christopher. "A Note Pertaining to the Translation of Deut 6:4." Vetus Testamentum 59, no. 2 (2009): 320–22. http://dx.doi.org/10.1163/156853309x413381.

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Vörös, K., Ágnes Sterczer, and F. Manczur. "Percutaneous ultrasound-guided cholecystocentesis in dogs." Acta Veterinaria Hungarica 50, no. 4 (October 1, 2002): 385–93. http://dx.doi.org/10.1556/avet.50.2002.4.2.

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Percutaneous ultrasound-guided cholecystocentesis was performed on 13 healthy beagle dogs to determine whether percutaneous ultrasound-guided cholecystocentesis in the dog was a feasible and safe procedure. Clinical, laboratory and ultrasonographic examinations were done at 0 and 10 minutes, in the 2nd and 16th hour, and on the 7th day. They included a detailed physical examination of the mucous membranes, cardiorespiratory system and abdominal organs. Laboratory examinations of the blood consisted of a complete blood count, determination of packed cell volume (PCV), haemoglobin (Hb), total plasma protein (TPP), parameters of haemostasis including prothrombin time (PT), activated partial thromboplastin time (APTT), and enzyme activities reflecting hepatobiliary function, i.e. aspartate aminotransferase (AST), alanine aminotransferase (ALT), and gamma-glutamyltransferase (GGT). Ultrasonographic findings of the gallbladder (size, shape, wall, content) and appearance of the biliary tract and the surrounding cranial intraabdominal organs were also evaluated. Percutaneous ultrasound-guided cholecystocentesis was performed easily during the study, and dogs tolerated well the procedure performed without anaesthesia. All laboratory parameters of the blood remained within normal limits throughout the study. However, some follow-up values, i.e. PCV, TPP, APTT and ALT, demonstrated statistically significant differences when compared to baseline measurements, which might reflect the effect of 24-hour fasting before the experiment, as well as day-to-day metabolic fluctuations due to feeding and water supply during the study. There were no visible signs of bleeding from the liver, bile leakage from the gallbladder or accumulation of free peritoneal fluid during repeated ultrasonographic examinations. Percutaneous ultrasound-guided cholecystocentesis seems to be an important diagnostic procedure in canine gallbladder diseases and can be used safely and easily to gain gallbladder bile for diagnosis of bacterial cholecystitis or for investigating hepatobiliary function in the dog.

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Abrams, Daniel. "The Boundaries of Divine Ontology: The Inclusion and Exclusion of Meṭaṭron in the Godhead." Harvard Theological Review 87, no. 3 (July 1994): 291–321. http://dx.doi.org/10.1017/s0017816000030741.

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One of the central aspects of Jewish theology, and Jewish mysticism in particular, is the conception of the nature of God's being and the appearance of the divine before humanity. No one view has dominated the spectrum of Jewish interpretations, since the biblical text is the only common frame for the wide variety of speculations. At issue is whether the one God depicted in the Hebrew Bible is manifest to humans directly or through the agency of a divine, semidivine, or created power. Even the nature of angelic figures in the Bible remains a matter of debate, both in its original context and through later interpretations. Does the angelic figure physically represent God's form, or is it a literary device that metaphorically describes God's presence? The same is true of divine anthropomorphism in the Bible. Do the descriptions of God's hands or feet imply that God possesses a definite shape similar to that of human bodies, or should these descriptions also be viewed metaphorically, reinforcing a similar view to that expressed about angelic figures: no physical characteristics can be attributed to anything heavenly or divine? Finally, how does this accord with the spatial manifestation of God in the tabernacle through hiskavodor glory?

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Grohmann, Marianne. "Alttestamentliche Impulse für bioethische Diskussionen zum Lebensbeginn." Zeitschrift für Evangelische Ethik 52, no. 3 (August 1, 2008): 169–82. http://dx.doi.org/10.14315/zee-2008-0304.

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Abstract The Hebrew Bible provides a rich language and manifold images of describing the beginning of life. It does not determine the status of the embryo in a technical way, but reflects general human experiences with the indeterminacy of prenatal life. Its attitude towards the beginning of life is always multi-dimensional, combining physical, personal, social and transcendental perspectives. The tension between theological explanations and human responsibility is reflected both in the Hebrew Bible and in modern bioethical discussions. Although texts like 1 Sam 1-2 and Ps 139,13-16 were written in a completely different context, their way of speaking about this tension shows parallels with current themes.

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Furukawa, Naohiro, and Hiromasa Okada. "Bile evacuation induced by hypothalamic stimulation in dogs." Gastroenterology 101, no. 2 (August 1991): 479–89. http://dx.doi.org/10.1016/0016-5085(91)90028-j.

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Jatmiko, Yudi. "Konsep Otoritas Alkitab di Hadapan Fakta Kesalahan Tekstual: Sebuah Diskusi Teologis." Veritas : Jurnal Teologi dan Pelayanan 16, no. 1 (June 1, 2017): 1–16. http://dx.doi.org/10.36421/veritas.v16i1.7.

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Studi kritik tekstual Alkitab menunjukkan bahwa berbagai salinan Alkitab, PL dan PB, memiliki banyak kesalahan tekstual. Masalah yang muncul ialah di hadapan fakta berbagai kesalahan tekstual yang ada, masihkah Alkitab memiliki otoritas? Para oponen menilai jelas tidak karena fakta kesalahan tekstual menimbulkan problematika yang serius berkaitan dengan ketidakpastian makna teks. Para proponen memiliki penilaian sebaliknya. Melalui diskusi teologis yang dilakukan, penulis mendapati bahwa terlepas dari berbagai kesalahan tekstual, Alkitab tetap memiliki kepastian makna teks. Ini dikarenakan bahwa perubahan teks tidak berdampak signifikan pada makna teks, jumlah varian yang banyak memungkinkan adanya ketersalingan dalam verifikasi makna, dan ketiadaan kemungkinan konspirasi menunjukkan adanya nilai dan rujukan historis di dalam teks. Kepastian makna teks ini memiliki implikasi kepastian otoritas dalam Alkitab. Akhirnya, penulis menyimpulkan bahwa kesalahan tekstual dalam Alkitab tidak meniadakan otoritas Alkitab. Kata-kata Kunci: Otoritas Alkitab, Kesalahan Tekstual, Kritik Tekstual, Kepastian Makna Teks English : The field of Textual Criticism of the Bible has highlighted that various OT and NT manuscripts contain textual errors in the original apographs. These errors indicate a problem: in the face of various existing textual errors, does the Bible still have authority? Opponents of Biblical authority conclude that we cannot trust the text because of the serious nature of the textual problems. Proponents of Biblical authority take the opposite view and defend the authority of the Scriptures. Proponents argue that there is certainty regarding the meaning of the Bible despites its many textual errors. This is due to the fact that the textual changes do not significantly impact upon the meaning of the text. Additionaly, the numerous textual variants of available manuscripts provides us with an inter-verifying process to ascertain the meaning of the text. Moreover, the impossibility of scribal conspiration signifies historical reference and value within the text. The certainty of the meaning of the text has implications for the certainty of biblical authority. Finally, the author concludes that though there are textual errors within the Bible they do not negate the authority of the Bible. Keywords: Bible Authority, Textual Error, Textual Criticism, The Certainty of the Text Meaning

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Brisman, Leslie. "Studying the Bible in the “Post-Truth” Era." Religion and the Arts 25, no. 1-2 (March 24, 2021): 173–86. http://dx.doi.org/10.1163/15685292-02501005.

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Abstract When Jesus tells Pilate “my kingdom is not of this world” (John 18:36), he may be reassuring Pilate that Jesus and his followers pose no political threat. In our time, however, the secular idea of “alternate facts” has become something of a new religion and affects both our politics and our academic study. The difficult questions of what constitutes facts or credible critical interpretation of literary facts is particularly vexed when there is a question of citation. This article does not deal with questionable abbreviations of citation (such as “The Lord is merciful and compassionate” Exod. 34:6 without the deflected punishment clauses) or expanded citation (such as “You have heard it said, ‘Love your neighbor and hate your enemies’ ” [Matt. 5:43]). It concerns rather some instances where a verse may or may not be a citation and where extra-biblical ideology can interfere with the interpretation of what is being quoted, if it is being quoted. “The poor you have always with you” (Mark 14:7, possibly citing Deut. 15:11) is one such example.

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Faber van der Meulen, H. E. "Nieuwere opvattingen over Gods almacht en zijn onmacht." Verbum et Ecclesia 9, no. 2 (July 18, 1988): 130–59. http://dx.doi.org/10.4102/ve.v9i2.987.

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New viewpoints about the omnipotence of God and his impotence In the Bible there are no statements or definitions of the power of the Almighty God (apart from those in the book of Job). This however, does not relieve the theologian of either the necessity or the responsibility of ordering and systematising the scriptural statements about the power, or lack of power, of God. The role of the Bible in elucidating God to his children would be seriously hampered if the many instances of communication between God Almighty and man were to be overlooked, as these hold the key to our understanding of the true being of the God of the scriptures.

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Journal articles on the topic 'Dogs in the Bible'

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