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Journal articles on the topic 'Medicine in the Bible'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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1

Jakobovits, Ákos, and Antal Jakobovits. "Bible – Medicine – Finearts." Orvosi Hetilap 151, no. 28 (July 1, 2010): 1149–52. http://dx.doi.org/10.1556/oh.2010.ho2232.

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2

Emerton, J. A., and B. Palmer. "Medicine and the Bible." Vetus Testamentum 37, no. 3 (July 1987): 381. http://dx.doi.org/10.2307/1517645.

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3

Molchanov, S. B. "Bible and preventive medicine." Shidnoevropejskij zurnal vnutrisnoi ta simejnoi medicini 2021, no. 2 (2021): 58–61. http://dx.doi.org/10.15407/internalmed2021.02.058.

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The article shows and discloses the main medical laws and regulations presented in the Bible. It is shown that all these provisions were many centuries ahead of the then development of medical science and retain their relevance in our time
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4

Lawrence, Jeffrey. "The Sports Medicine Bible." Medicine &amp Science in Sports &amp Exercise 28, no. 6 (June 1996): 772. http://dx.doi.org/10.1097/00005768-199606000-00017.

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5

Ross, Tricia M. "Sacred Medicine and the Bible: Thomas Bartholin’s On Biblical Diseases (1672)." Early Science and Medicine 24, no. 1 (May 1, 2019): 90–116. http://dx.doi.org/10.1163/15733823-00241p03.

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Abstract The Danish physician Thomas Bartholin, famous for his work as an anatomist, also nourished a career-long interest in accounts of medicine in the Bible that resulted in a series of books on the topic. His final such work, On Biblical Diseases (De morbis biblicis, 1672) attracted a wide readership and was regarded by contemporaries as a model of an early modern practice called medicina sacra, the analysis of biblical accounts of disease and healing. Taking Biblical Diseases as a focal point, I investigate methods and goals of early modern study of medicine in the Bible. Setting out early influences that shaped Bartholin’s development, I demonstrate connections between his work and its precursors. Examining Biblical Diseases itself, I indicate how Bartholin deployed contemporary medical, philological, theological, and historical knowledge to scrutinize biblical accounts. A brief glance at the reception of Biblical Diseases reveals that theologians and physicians alike utilized Bartholin’s work and how it influenced subsequent studies of medicine in the Bible.
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6

Burke, Linda. "Jeanette L. Patterson, Making the Bible French: The Bible historiale and the Medieval Lay Reader. Toronto: University of Toronto Press, 2022, 249 pp., 8 b/w ill." Mediaevistik 35, no. 1 (January 1, 2022): 531–34. http://dx.doi.org/10.3726/med.2022.01.136.

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Abstract: Were medieval lay Christians forbidden by the Catholic Church to read the Bible in their mother tongue? Were vernacular Bibles a rarity? If vernacular Bibles flourished, as they did, who were the translators, and how were the ancient books of the Bible reworked to engage the lay man or woman of a time and culture far removed from the ancient world? Where the Church authorities approved of these Bibles, what were the agendas served?
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7

Fan, Weixia. "A Study on Translation Expressions by Contrasting Chinese and Korean Bibles versions: Focused on 『Chinese Union Version with New Punctuation』 and 『New Korean Revised Version』." K Association of Education Research 9, no. 1 (February 28, 2024): 139–60. http://dx.doi.org/10.48033/jss.9.1.7.

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In this study, looking back on the flow and main translations of the Chinese Bible and Korean Bible translators, especially Chinese Character Bible which had an impact on early Korean Bible translations and even the modern chinese and Korean Bibles. Based on this, we selected the contents of some texts from among the modern Bible translations 『Chinese Union version with New Punctuation』 and 『New Korean Revised Version』, which account for the largest proportion of use in denominations in China, overseas, and Korea respectively, as subjects of comparative studies. Various aspects of vocabulary and grammatical translation expressions related to two traditional translation methods and translation expressions were examined here. This aims to help understand and interpret the style and expression content related to the translation methods of the modern Chinese and Korean Bibles by presenting the linguistic difference between the two languages and also the commonalities and differences in the translation method and translation expression according to the nature of the Bible itself.
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8

Hawkins, Glen. "Australiaˈs own diving medicine bible." Medical Journal of Australia 184, no. 1 (December 8, 2005): 32. http://dx.doi.org/10.5694/j.1326-5377.2006.tb00093.x.

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9

Clark, David, and Glenys Clark. "Review: Medicine and the Bible." Bible Translator 39, no. 1 (January 1988): 140–41. http://dx.doi.org/10.1177/026009358803900115.

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10

Kelly, Ewan. "Book Review: The Bible and Medicine; Reading the Bible in the Strange World of Medicine." Expository Times 116, no. 3 (December 2004): 105–6. http://dx.doi.org/10.1177/001452460411600327.

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11

Gow, J. G. "Book Review: Medicine and the Bible." Journal of the Royal Society of Medicine 80, no. 10 (October 1987): 664. http://dx.doi.org/10.1177/014107688708001040.

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12

Beal, Charles B. "Modern Medicine, Homosexuality, and the Bible." Journal of American College Health 43, no. 2 (September 1994): 91–93. http://dx.doi.org/10.1080/07448481.1994.9939092.

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13

Lee, W. R. "Book Review: The Bible: Medicine and Myth." Journal of the Royal Society of Medicine 87, no. 1 (January 1994): 60–61. http://dx.doi.org/10.1177/014107689408700131.

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14

Watt, James. "Book Review: The Bible: Medicine and Myth." Journal of the Royal Society of Medicine 87, no. 1 (January 1994): 61. http://dx.doi.org/10.1177/014107689408700132.

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15

Wenger, Dennis R. "The Sports Medicine Bible for Young Athletes,." Journal of Pediatric Orthopaedics 22, no. 4 (July 2002): 559. http://dx.doi.org/10.1097/01241398-200207000-00033.

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16

Oparin, A. A. "Bible as the ancient miscellany of prophylactic medicine." Shidnoevropejskij zurnal vnutrisnoi ta simejnoi medicini 2016, no. 1 (December 12, 2016): 95–99. http://dx.doi.org/10.15407/internalmed2016.01.095.

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17

Russo, Christine J. "Bible Broadcasts." Afterimage 22, no. 7-8 (February 1995): 5–7. http://dx.doi.org/10.1525/aft.1995.22.7-8.5.

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18

Weinstein, James. "Bible stories." Afterimage 14, no. 2 (September 1, 1986): 20–21. http://dx.doi.org/10.1525/aft.1986.14.2.20.

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19

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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20

Owen, Ronald. "Book Review: The Bible: Medicine and Myth, 2nd Edition." Medicine, Science and the Law 34, no. 4 (October 1994): 360. http://dx.doi.org/10.1177/002580249403400422.

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21

Lucidarme, Nathalie, Nele Cattaert, Petra De Haes, and An Goossens. "Contact allergy to ‘bible leaf’ used in folk medicine." Contact Dermatitis 59, no. 1 (July 2008): 57–59. http://dx.doi.org/10.1111/j.1600-0536.2008.01318.x.

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22

Thomas, Linda. "The poisonwood Bible." Nursing Standard 18, no. 14 (December 17, 2003): 27. http://dx.doi.org/10.7748/ns.18.14.27.s47.

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23

Hallam, Sandra. "Family planner's bible." Medical Journal of Australia 152, no. 2 (January 1990): 102. http://dx.doi.org/10.5694/j.1326-5377.1990.tb124473.x.

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24

Elcott, David. "Subversive Bible Study." Tikkun 24, no. 6 (November 2009): 46–48. http://dx.doi.org/10.1215/08879982-2009-6018.

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25

Twisselmann, B. "The Poisonwood Bible." BMJ 341, oct06 3 (October 6, 2010): c5392. http://dx.doi.org/10.1136/bmj.c5392.

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26

Mandelbrote, Scott. "The Revolutionary's Bible." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 73, no. 2 (1993): 208–20. http://dx.doi.org/10.1163/002820393x00229.

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27

Hurley, Janice E. "RECOVERY DEVOTIONAL BIBLE." Journal of Christian Nursing 26, no. 1 (January 2009): 62. http://dx.doi.org/10.1097/01.cnj.0000343939.69064.46.

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28

&NA;. "THE NURSEʼS BIBLE." Journal of Christian Nursing 26, no. 2 (April 2009): 122. http://dx.doi.org/10.1097/01.cnj.0000348281.81289.18.

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29

Skousen, Royal. "The Bible II." Review of Books on the Book of Mormon 6 (1994), no. 2 (July 1, 1994): 1–2. http://dx.doi.org/10.2307/44796970.

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30

Tvedtnes, John A. "The Bible Code." FARMS Review of Books 14 (2002), no. 1-2 (January 1, 2002): 329–35. http://dx.doi.org/10.2307/44795411.

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31

Liu, Lanxin. "The Evolution of Western Bible Translation Thoughts (Note 1)." World Journal of Education and Humanities 6, no. 2 (March 18, 2024): P39. http://dx.doi.org/10.22158/wjeh.v6n2p39.

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With a history of over 2,000 years, Bible translation is an indispensable part of the whole history of translation. The translation thoughts, principles, and skills proposed by Bible translators are an essential chapter of the world translation theory. The paper firstly overviews the Bible translation practice diachronically. Afterward, it sorts out the Bible translation thoughts put forward by western translators including the translation view, readers’ response, as well as translator’s subjectivity. In this way, the understanding of western Bible translation theories in China is enhanced.
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32

Wachlin, Marie Goughnour. "The Bible: Why We Need to Teach It; How Some Do." English Journal 87, no. 3 (March 1, 1998): 31–36. http://dx.doi.org/10.58680/ej19983550.

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Argues that the Bible is a classic in a class by itself, and discusses why secondary students need to study it. Notes legal interpretations that guide Bible teachers and students. Describes how secondary English teachers are successfully teaching the Bible in several schools across the country, and discusses literary allusions, bible versions, teaching materials, and cross-cultural study.
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33

Berković, Danijel. "Fr. Silvije Grubišić, the Neglected Bible Translator." Kairos 17, no. 1 (June 12, 2023): 7–20. http://dx.doi.org/10.32862/k1.17.1.1.

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The contemporary study of the history of Croatian Bible translation largely focuses on several excellent Bible translators to whom we are greatly indebted in our Bible translation heritage. However, this sometimes happens at the expense of some of our neglected Croatian Bible translators, whose work and valuable contributions are barely, or just incidentally, written or known about. One such figure is Fr. Silvije Grubišić, who is not only a valuable but also an important factor in Croatian Bible translation work. Little is known, or otherwise sporadically mentioned, about Grubišić’s translation of the Old Testament, while critical, linguistic, and textual analyses of his translation are simply unheard of. This article attempts to point to the outstanding value of Fr. Silvije Grubišić’s Bible translation work. His translation of the Old Testament is very peculiar, atypical, and undoubtedly original. It is, therefore, good to emphasize those peculiarities and perform a partial textual analysis, thus contributing to the keeping and preservation of the rich Croatian Bible translation heritage.
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34

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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35

Dzera, Oksana. "FEMINISM AND BIBLE TRANSLATION." Inozenma Philologia, no. 134 (December 15, 2021): 106–17. http://dx.doi.org/10.30970/fpl.2021.134.3515.

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The article considers the development of translation ideas as viewed from a gender-studies perspective. The author elucidates three lines of feminist approach towards the Bible, namely: its rejection as the book refl ecting the masculine bias; the application of gender critique in order to make manifest and subsequently deconstruct its patriarchal nature; the use of “depatriarchalizing principle” which lies in the close reading of the Bible in order to reveal its true meaning of equality. The last approach entails signifi cant implications and possibilities for translators who can make the Bible “inclusive” and its women visible. Key words: feminism, gender studies, Bible translation, inclusive language, depatriarchalizing principle, gender-neutral translation.
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36

Klauser, Sylvia M. "Verhey, Reading the Bible in the Strange World of Medicine." Studies in World Christianity 9, no. 2 (October 2003): 286–87. http://dx.doi.org/10.3366/swc.2003.9.2.286.

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37

Swarniti, Ni Wayan. "Translation Methods Found in New Testament Bible of Mark’s Gospel." RETORIKA: Jurnal Ilmu Bahasa 7, no. 2 (October 19, 2021): 172–79. http://dx.doi.org/10.22225/jr.7.2.3823.172-179.

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Language is one of the important things in human life. By using the language, we can communicate with others. This research tried to analyze the bible translation by using methods of translation theory by Newmark (1988). This research was a qualitative research that focused to analyze the Gospel according to Mark. Bible entitled New Testament (2005) was published by The Indonesian Bible Society for The Gideons International. It was printed by Percetakan Lembaga Alkitab Indonesia. The book consists of 727 pages. Informal method was used to present the results of the analysis. It was the explanation of the translation methods used. Formal method was used to describe the table of the frequency of the translation methods applied in the bible translation found in new testament bible of Mark’s gospel. The translation methods found in data source were word for word translation, literal translation, faithful translation, semantic translation, free translation, idiomatic translation, and communicative translation. Adaptation was not found in all chapters of data source. The most translation method applied in new testament bible of Mark’s gospel was free translation. Free translation had the highest percentage in every chapter in new testament bible of Mark’s gospel. In the other word, the translator tried to transfer the meaning from source text into target text with changing the form based on cultures in target language.
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38

Keener, Craig S. "The Bible & Rape." Journal of Christian Nursing 13, no. 2 (December 1996): 29–31. http://dx.doi.org/10.1097/00005217-199613020-00013.

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39

Schoental, R. "Leprosy and the Bible." Journal of the Royal Society of Medicine 81, no. 1 (January 1988): 58. http://dx.doi.org/10.1177/014107688808100131.

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40

Brenner, Raphaël. "Harrison : la Bible évolue." Revue Médicale Suisse 61, no. 2430 (2003): 680. http://dx.doi.org/10.53738/revmed.2003.61.2430.0680.

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41

Lewaszkiewicz, Tadeusz. "Pre-Reformation and Reformation Influences on the Development of European Literary Languages." Poznańskie Studia Polonistyczne. Seria Językoznawcza 30, no. 2 (December 29, 2023): 79–96. http://dx.doi.org/10.14746/pspsj.2023.30.2.5.

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The pre-Reformation and Reformation social and religious movements contributed to the development of biblical and religious as well as journalistic and polemical writings, which had a significantly positive impact on the increase in functional efficiency and standardisation of European languages. Translations of The Bible played a special role in the development of European languages as texts with the highest linguistic prestige. Not only did Luther’s Bible (1522–1534) contribute to the unification of German literary language, but its 16th-century translations had an outstanding influence on the development of Dutch and the Scandinavian languages, i.e. Danish, Swedish and Icelandic. The language of Protestant translations of The Bible was regarded in the 16th–17th centuries in France and England as a model of stylistic excellence. Prior to the 16th century, there were fairly rich Celtic writings (Irish, Scottish, Welsh and Cornish), but they were undoubtedly greatly enriched between the second half of the 16th century and the first quarter of the 19th century by Protestant translations of The Bible and other religious texts. The translation work by the Czech brothers (ideological supporters of the Reformation) – Blahoslav’s New Testament (1564) and the Kralice Bible (1579–1593) – is a symbol of the linguistic prowess of the 16th-century Czech language as well as the basis for its rebirth in the 19th century. The linguistic consciousness of the Slovaks was long influenced by the Kralice Bible. Hungarian and Polish Reformation translations of The Bible enriched the history of these languages considerably. A number of European languages owe their actual literary beginnings to the Reformation: Finnish and Estonian (Finnish languages), Latvian and Lithuanian (Baltic languages), Upper Lusatian, Lower Lusatian and Slovene (Slavonic languages). In Croatia, prints financed by Reformation supporters appeared in the 16th century. The Serbian Orthodox New Testament (1847) by Karadžić and The Old Testament (1868) by Daničić were published by the Protestant publishing house of the British Bible Society in London, which also published a translation of the Bulgarian Catholic Slaveykov Bible (1871).
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42

Timo, Ebenhaizer I. Nuban, and Bobby Kurnia Putrawan. "THE BIBLE IN CONTEXTUAL THEOLOGICAL WORK IN INDONESIA." QUAERENS: Journal of Theology and Christianity Studies 3, no. 1 (June 10, 2021): 1–24. http://dx.doi.org/10.46362/quaerens.v3i1.24.

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This article describes the problem of how the Bible as the word of God is interpreted contextually for theology in Indonesia. The method used in this article is to explore contextual theological models and to have a reciprocal, constructive and dialectical dialogue between the Bible and dogma (the universal tradition) as well as the actual beliefs of the community (local traditions). The result of this research is that the meaning of God in the Bible will have a liberating and humanizing power if the meaning of God is not applied directly but in dialogue with the actual beliefs of the community where the Bible is read and preached.
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43

Łabuda, Piotr. "Septuaginta – pragnienie poznania Biblii." Tarnowskie Studia Teologiczne 35, no. 1 (June 30, 2016): 161–76. http://dx.doi.org/10.15633/tst.1721.

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The Septuagint which contains texts not presented in the Hebrew Bible is at the same time its formal and ancient translation. It is not just an interpretation either. It is not meant only for the ancient societies, but should be treated as a valuable Text by contemporary people as well. The Book was created as a result of the need to learn the Bible. The Septuagint made the texts of the Hebrew Bible accessible for both the Jews and the Greeks. The Greek Bible became useful for literary, legal and synagogical purposes. Undeniably it helped people get closer to the mystery of Jesus Christ.
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44

Kalman, Laura. "Bible, Babel, and Boorishness." Reviews in American History 25, no. 1 (1997): 73–81. http://dx.doi.org/10.1353/rah.1997.0015.

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45

Wariki, Valentino, and Gernaida Krisna R. Pakpahan. "THE URGENCY OF TEXTUAL CRITICISM OF THE NEW TESTAMENT INERRANCY." Phronesis: Jurnal Teologi dan Misi 5, no. 1 (June 30, 2022): 56–65. http://dx.doi.org/10.47457/phr.v5i1.250.

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Textual criticism has long existed as part of the hermeneutic discipline. However, many communities reject this approach. Even scientifically, textual criticism provides a new understanding of the scriptures, especially the New Testament. The many variants of the Greek New Testament make textual criticism present to reconstruct the original text of the Greek New Testament. Nevertheless, on the other hand, this scientific development deals with the doctrine of the inerrancy of the Bible. This study attempts to present the logical foundations of the urgency of textual criticism related to the doctrine of the inerrancy of the Bible. This study examines the importance of textual criticism of the inerrancy of the Bible. The approach used is exploratory qualitative. The results showed that the hermeneutic method of textual criticism did not weaken the truth of the Bible. The inerrancy of the Bible is maintained when an interpreter uses this method. The meaning of the text is more understandable and far from error because of the approach to the highlighted New Testament Greek.
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46

Sun, Jun-fang. "Medical implication in the Bible and its relevance to modern medicine." Journal of Integrative Medicine 11, no. 6 (November 2013): 416–21. http://dx.doi.org/10.3736/jintegrmed2013052.

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47

Martone, Marilyn. "Book Review: Reading the Bible in the Strange World of Medicine." Theological Studies 66, no. 1 (February 2005): 214–15. http://dx.doi.org/10.1177/004056390506600130.

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48

Messer, Neil. "Book Review: Reading the Bible in the Strange World of Medicine." Theology 108, no. 842 (March 2005): 136–37. http://dx.doi.org/10.1177/0040571x0510800219.

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49

Nicolai, Jean-Philippe A., and S. Lowik Schoch. "Polydactyly in the Bible." Journal of Hand Surgery 11, no. 2 (March 1986): 293. http://dx.doi.org/10.1016/s0363-5023(86)80075-2.

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50

Carter, Maridella. "The Bible: Still a Classic Worldwide Bestseller." English Journal 91, no. 5 (May 1, 2002): 33–39. http://dx.doi.org/10.58680/ej2002911.

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Suggests educators should help students read religious texts such as the Bible, the Torah, and the Koran and that they should teach ways to reflect critically on these texts. Discusses ways to teach the Bible.
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