To see the other types of publications on this topic, follow the link: Single people in the Bible.
Journal articles on the topic 'Single people in the Bible'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Single people in the Bible.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Fulford, Ben. "AN IGBO ESPERANTO: A HISTORY OF THE UNION IBO BIBLE 1900-1950." Journal of Religion in Africa 32, no. 4 (2002): 457–501. http://dx.doi.org/10.1163/157006602321107658.
Full textAbstract:
AbstractThe Union Ibo Bible was more or less the Bible for the Igbo people of southern Nigeria from 1909 to 1970. The creation of Thomas Dennis of the Church Missionary Society and his co-workers, it has been, since its first conception in 1905, a source of ongoing controversy: the development and unification of the Igbo language was at stake. This article re-examines the history of this Bible, its conception, translation and early reception, and argues that the source of its shortcomings lies deeper than the method of translation or the contemporary Igbo desire to learn English. The Union Bible is the product of the missionary conception, fleshed out by a comparison with the Yoruba, of a single Igbo people speaking a single language. The failure of that translation is the result of the premise consequent to this conception of the Igbo, namely that the Igbo language was ready to be 'united'.
2
Spangenberg, I. J. J. "Hoe dink vandag se mense oor die Bybel?" Verbum et Ecclesia 23, no. 1 (September 6, 2002): 183–95. http://dx.doi.org/10.4102/ve.v23i1.1218.
Full textAbstract:
How do people from our day and age view the Bible? Not all members of the Dutch Reformed Church cherish the same view about Scripture. The letters in the Afrikaans newspapers on religious issues clearly reflect this. There are two groups of scholars in the church whose views on Scripture impact on church members’ views. They are (1) systematic theologians and (2) biblical scholars. A large number of systematic theologians adhere to the view which was formulated during the heydays of Protestant Orthodoxy, i.e. that the Bible reflects a double authorship. They prefer to use the Latin words “auctor primaries” and “auctores secundarii” when writing about Scripture. A large number of biblical scholars, however, work with the idea that the Bible reflects single authorship. God did not write. Humans wrote the books of the Bible. It goes without saying that ordinary church members do not always understand the differences and are often perplexed by these differences. It is of utmost importance to discuss these differences and to try and find some middle ground in the church.
3
Opitz, Peter. "The Authority of Scripture in the Early Zurich Reformation (1522-1540)." Journal of Reformed Theology 5, no. 3 (2011): 296–309. http://dx.doi.org/10.1163/156973111x608525.
Full textAbstract:
Abstract The decisive impulse of the Zurich Reformation was not a particular theological tenet or the religious experience of one single reformer. It was the discovery of the authority of God’s Word. This discovery was essentially a liberating experience. Scripture was experienced as the place for encountering the living God, who is intrinsically a gracious God, and who correspondingly makes his will known to people. Given the circumstances of early modernity, it was, however, consequent and inevitable that in the process of restructuring a Christian society and church according to God’s Word the Bible became the authoritative scripture.
4
Rizzi, Giovanni. "African and Rwandan Translations of the Bible." Między Oryginałem a Przekładem 27, no. 3(53) (September 21, 2021): 85–102. http://dx.doi.org/10.12797/moap.27.2021.53.05.
Full textAbstract:
The article offers a concise presentation of the project linked to the Library Fund of the Pontifical Urbaniana University, namely, to study the inculturation of the Christian faith by relating the documentation on the editions of the Bible to the catechisms in the territories entrusted to the pastoral care of the Congregation for Evangelization of peoples. The vastness of the project itself is marked today by the difficulty of using more extensive documentation than that present in the Fund of the same Library. However, more limited segments of the indicated material of interest can already be identified. More specifically, the African continent shows quite a varied phenomenology of the editions of the Bible: from translations of the Latin Vulgate into local languages, to translations from English or French, themselves translations from Latin. In the post-conciliar period, the translations of the Bible from the original biblical languages emerge. This is the case of the Kinyarwanda versions of the NT (1988, 1989) and of the OT-NT in a single volume (1990, 1992), in which, alongside pastoral purposes, the results of modern biblical exegesis are evident, to the point of proposing categorizations of literary bodies of biblical literature from an interconfessional and also interreligious perspective.
5
Bendroth, Margaret. "Time, History, and Tradition in the Fundamentalist Imagination." Church History 85, no. 2 (May 27, 2016): 328–42. http://dx.doi.org/10.1017/s0009640716000020.
Full textAbstract:
Fundamentalists—those ministers, theologians, and laymen who joined forces against theological liberalism in the late-nineteenth and early-twentieth centuries—cared deeply about history. In this sense they were no different from other protestants of their age, confronted with a historicized Bible and a world falling into the strict sequential order required by modernity. But fundamentalists were different. They viewed time in categories inherited from American protestant thought, as a logical unfolding of a single beginning rather than as open-ended development. This principle of “first things” lay behind their objections to evolution and biblical criticism, but also their stand on social issues, their insistence that the role of women could and should not progress and change over time. Among evangelicals today, the fundamentalist sense of time as the extension of full and complete beginnings still resonates, in opposition to abortion and homosexuality and in their continuing reverence for the American founding fathers. History can be powerfully immediate. For evangelicals, the Bible is not an ancient text about long-dead people but fully contemporary, and thus read not “literally,” as if every word were true, but as if time did not exist. Ultimately, however, history has no depth or traction, or any theological meaning, a parenthesis between the God-ordained beginning and end of time.
6
Hermanto, Bambang Wiku. "Kajian Dan Uraian Apologetis Teologis Terhadap Ungkapan "Allah Menyesal" Dalam Alkitab." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 1, no. 1 (January 12, 2017): 29. http://dx.doi.org/10.46445/ejti.v1i1.54.
Full textAbstract:
Bambang Wiku Hermanto, A study and description of Theologic Apologetic to the phrase God Repent in the bible. The phrase "God repent" in the Bible Old Testament for some or perhaps most people, hard to understand. To gain a sense of that phrase, the writer conducted the research, there is: Biblika research: to dig understanding the phrase "God repent" by investigation meaning of words or phrases of Hebrew, after getting the data, conducted a study; whether there is deviation understanding of people believe in the phrase "God repent that and conducted the eforts correction to rectifying the mistake. Based on the research of a Hebrew word meaning, the word ~x;n" (nawkham) translated repent, not only has a single meaning: 1) God grieving, sad or concerned with the human condition that have done evil, Revolting and against the God will; 2) god be merciful to his son; 3) god loves his son are aware of his sin and repent; 4) The word "sorry" that means indeed repent as people who repent, in the sense of repent by God expected His people or human thought that God would repent; 5) The word "sorry" that means indeed repent as people who repent, God does not and will never repent. Bambang Wiku Hermanto, Kajian dan Uraian Apologetis Teologis Terhadap Ungkapan "Allah Menyesal" Dalam Alkitab. Ungkapan "Allah menyesal" di dalam Alkitab Perjanjian Lama untuk sebagian atau mungkin sebagian besar orang, sulit dipahami. Untuk memperoleh pengertian makna ungkapan tersebut, penulis melakukan penelitian, yakni: Penelitian Biblika, untuk menggali pengertian ung-kapan "Allah menyesal" berdasarkan penulusuran makna kata atau frasa dari Bahasa Ibrani, setelah mendapatkan data tersebut, dilakukan suatu kajian; apakah terjadi penyimpangan pengertian orang percaya terhadap ungkapan "Allah menyesal" tersebut dan dilakukan upaya koreksi untuk meluruskan kekeliruan tersebut. Berdasarkan penelusuran makna kata dari Bahasa Ibrani, kata ~x;n" (nawkham) yang diterjemah-kan menyesal, bukan hanya memiliki makna tunggal: 1) Allah berduka, bersedih atau prihatin dengan keadaan manusia yang telah berbuat jahat, memberontak dan melawan kehendak Allah; 2) Allah menaruh belaskasihan terhadap umat-Nya; 3) Allah mengasihani umat-Nya yang menyadari dosanya dan bertobat; 4) Kata "menyesal" yang artinya memang menyesal sebagaimana manusia yang menyesal, dalam pengertian Allah diharapkan menyesal oleh umat-Nya atau manusia berpikir bahwa Allah akan menyesal; 5) Kata "menyesal" yang artinya memang menyesal sebagaimana manusia yang menyesal. Allah memang ti-dak akan dan tidak pernah menyesal.
7
Williams, Lars H. "“An automatic Bible in the brain”: Trauma and prayer among Acholi Pentecostals in northern Uganda." Transcultural Psychiatry 58, no. 4 (June 15, 2021): 561–72. http://dx.doi.org/10.1177/13634615211018556.
Full textAbstract:
This article examines the role of prayers for traumatized survivors of war within a Pentecostal-charismatic community in post-conflict northern Uganda. It argues that becoming part of a church group and learning certain regimes of prayer can work toward symptom relief and recovery for people suffering from traumatic experiences. The study builds on 13 months of ethnographic fieldwork in rural northern Uganda, with extensive participant observation of religious practices and interviews with rural church congregants. The article attempts to show, through a single case narrative, how individual prayer practices are trained and learned and to identify features of prayer that may alter the individual experience of distress. Analytically, the article builds on Tanya Luhrmann’s scholarship on prayer and applies this conceptual framework to a post-conflict context. The study expands on Luhrmann’s concepts of prayer as an emotional technology in order to understand how psychiatric symptoms are managed within a Pentecostal-charismatic community. The article further argues that a conceptual focus on training of skills can contribute to debates on the universal versus particular characteristics of psychiatric expression and concepts of mind. This argument contributes to current debates on non-clinical ways of managing traumatic experiences and to debates about models of mind in different cultural settings.
8
Chernyshova, Iryna. "POSITIVE EVALUATION OF ALIEN SPACE IN THE ENGLISH BIBLE TEX: LEXICO-SEMANTIC PECULIARITIES." Research Bulletin Series Philological Sciences 1, no. 193 (April 2021): 273–77. http://dx.doi.org/10.36550/2522-4077-2021-1-193-273-277.
Full textAbstract:
The research sets out to investigate positive evaluation in the English ВіЬІе text. We focus on lexicо-semantic peculiarities of evaluative sentences with the deictic markers of the third person being used to manifest "alien" space. For this we consider the category of "one’s own" / "alien", which is closely related to deixis and evaluation, single out the main features of the phenomenon and determine the rate of third person’s positive evaluation in the text. As a result of the lexicо-semantic analysis we can assert that positive qualities of the "alien" world and manifestation of the speaker’s positive attitude to it are in the focus in the English Bible text. Other varieties of onomasiological features (negative state, status) are characterized by a low frequency of manifestation, which suggests the idea that the most important parameters that determine positive evaluation are positive actions and qualities corresponding to the universally accepted ethical norms. In a number of cases the personal pronoun he is used to indicate a certain referent (God), as a result, acquires positive evaluation. In this case he develops the expression of amplification and positive evaluation and means "the one". On the other hand, the personal pronoun they in most cases refers to strangers, people of other religions having negative evaluation. The positive evaluation of the third-person world can be verbalized metaphorically. Thus, the Lord God in the text is referred to such positive notions with the meaning of protection and salvation as "Salvation", "The Rock", "our help and our shield", "my defense", "the horn of my salvation", "my high tower", "a restorer of thy life", "a buckler". We see prospects for further study in the research of syntactic and communicative-pragmatic characteristics of "one's own"/ "alien" space as well as in the study of local and temporal markers of evaluation. Special consideration can also be given to analyzing this problem in texts of other functional styles, as well as shifting the focus of research to the field of cognitive linguistics.
9
Gilpin, W. Clark. "Building the “Wall of Separation”: Construction Zone for Historians." Church History 79, no. 4 (November 26, 2010): 871–80. http://dx.doi.org/10.1017/s0009640710001071.
Full textAbstract:
The argument of Mark deWolfe Howe's The Garden and the Wilderness turned on the contrast Howe drew between two uses of a single phrase: “wall of separation.” Thomas Jefferson used the phrase in 1802, in a letter to the Danbury Baptist Association: “I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should ‘make no law respecting an establishment of religion or prohibiting the free exercise thereof,’ thus building a wall of separation between church and state.” More than a century and a half earlier, in 1644, the colonial advocate of religious freedom Roger Williams had employed the same phrase in a letter to his theological opponent, the Reverend John Cotton of Boston. According to Williams's reading of the Bible, the people of God—Jews and Christians—were “separate from the world,” and, “when they have opened a gap in the hedge or wall of separation between the garden of the church and the wilderness of the world, God hath ever broke down the wall itself, removed the candlestick, and made His garden a wilderness, as at this day. And that therefore if He will ever please to restore His garden and paradise again, it must of necessity be walled in peculiarly unto Himself from the world; and that all that shall be saved out of the world are to be transplanted out of the wilderness of the world, and added unto his church or garden.”
10
Holm, Anders. "- Luthertolkningen i 1812-krøniken." Grundtvig-Studier 64, no. 1 (May 29, 2015): 109–22. http://dx.doi.org/10.7146/grs.v64i1.20923.
Full textAbstract:
Luthertolkningen i 1812-krøniken[The Interpretation of Luther in Grundtvig’s World Chronicle of 1812]By Anders HolmGrundtvig grew up in two Lutheran vicarages. Both homes were characterized by Lutheran orthodoxy but could not ignore the critical thoughts of the Enlightenment. During his studies at the University of Copenhagen Grundtvig was convinced of the truth of the new philosophy of reason. His father’s wish in 1810, however, that he become his curate demanded that he reconsidered the world-view which he thought to have left behind. It all ended in a crisis and a nervous breakdown, which resulted in his return to a faith strongly inspired by Luther.Grundtvig’s book Brief View of the World Chronicle in Context, 1812, aimed to find God in the course of events of world history. His method was to describe and evaluate the past and the present with the Bible as the standard, and he chose to concentrate on Luther and Melanchthon as the principal characters of the Reformation. Luther dismissed everything that was not based upon clear words from scripture as lies and delusions; Melanchthon was a skilful interpreter of Luther’s radical statements, expressing himself distinctly and unequivocally. After the deathof Luther, however, Melanchthon was influenced by Reformed theology. The principal difference between Reformed and Lutheran cultures, Grundtvig claimed, sprung from the fact that Zwingli had emphasized reason whereas Luther wasmore poetically inclined. Accordingly, two cultures with diverging directions developed. The belief in reason and inborn abilities had led the followers of the Reformed Church to social uprising, and their mentality made them oppose people of other opinions. Lutheran believers and supporters on the other hand, Grundtvig conceived of as more obedient to authority. In contrast to the Reformed culture, the Lutherans appreciated elements of beauty in their churches such as art, music and hymn singing.Finally, the assessment of the young Grundtvig as a Lutheran orthodox is discussed, with the result that this view cannot be confirmed. Grundtvig does not show any tendency towards building coherent dogmatics from single biblicalpassages. But the Bible still has a role to play in the judging of the past because, as a whole, it points to the true Christianity in history.
11
Eyo, Ubong Ekpenyong. "Creation accounts in Gen. 1 & 2: a feminist interpretation." International Journal of Humanities and Innovation (IJHI) 3, no. 1 (April 5, 2020): 29–33. http://dx.doi.org/10.33750/ijhi.v3i1.68.
Full textAbstract:
It is the view of most people who claim the authoritative nature of the Bible that, women assigned secondary status in relation to men is ordained and supported in the Bible. Many have quoted different texts of the holy writ to support their culturally-biased position on issue of gender equality. Most often views in respect to gender issues are culturally-based and interpreted rather than divinely-based and interpreted. There is therefore the need to look back at Jesus’ words, “But at the beginning of creation God 'made them male and female.” (Matt 19:4; Mark 10:6 King James Version). The two accounts in the Book of Genesis by the Priestly and Yahwistic strands give a complimentary account of the creation of humankind (both male and female) in the image and likeness of God and their creation from a single stock אדם who was not a male gender. At a cursory reading of the creation accounts, one will tend to see האדם as the male gender, but looking at the Hebrew text more closely it will be noticed that the Hebrew words אישה and אישwere only introduced after the two genders have been separated. Note carefully that it was not איש that was asked to tend the garden, who named the animals, was given instruction of what to eat or what not to eat, who fell into a deep sleep or whose ribs was used in the creation of אישה but it was האדם . It was after the creation or ‘separation’ of אישה (woman – the female האדם) that the other part was called איש (man – the male האדם) (see vv 23 & 24 King James Version). It will therefore not be right to speak of the creation of אישה out of איש, because as at the time of the creation of the former, the later was not in existence as איש To view these creation accounts with the sense of gender superiority (either male over female or vice versa) is to read the texts using lenses which have been obscured and tainted by patriarchal, matriarchal or cultural biases.
12
Hashem, Mazen. "Four Works on Women in Islam." American Journal of Islam and Society 10, no. 4 (January 1, 1993): 550–53. http://dx.doi.org/10.35632/ajis.v10i4.2480.
Full textAbstract:
This book is a penetrating study of several of the Qur'anic verses andhadiths used to construct and justify a "skewed" understanding of femininity:"He created you from a single soul, and then He created fromit/like-nature its mate" (4:1); " ... mighty is your snare" (12:27); "Fair inthe eyes of men/people is the love of things they covet: women and sons..." (3:14); the concept of shahawiit (earthly desires); and the hadith"she was created from a rib."The discussion is based on a close reading of several tafasir. One noticesimmediately that many of these sources dignify women and do notadvocate the conventional view prevaling in contemporary Muslim societies.The book makes no apology to any author or source that presentsa stereotypical view of women; instead, it criticizes their methodology onthe ground that they followed the traditions of the Bible and the Jews.In the second section, the discussion departs from a direct analysis oftexts to elaborate on an Islamic typology of modem Muslim women. Theauthor, now writing as an activist, no longer argues with others, but isconcerned with getting his own understanding across. Therefore he is notconcerned with nonnative understanding, but rather seeks the best Islamicjudgment, within the context of present circumstances and world culture,on this issue. The book is totally progressive, straight to the point, anddoes not make compromises to please traditionalists.Al Mar'ah bayna Ta'lim al Din wa Taqalid al Mujtama'By Hasan al Turabi: Jeddah: al Dar al Sa'udiyah li al Nashr waTawzi, 1984 ...
13
Chen, Rui-rui, Yuan-jun Li, Xin-min Zhou, Lu Wang, Juan Xing, Shuang Han, Li-na Cui, et al. "The Association between Bile Salt Export Pump Single-Nucleotide Polymorphisms and Primary Biliary Cirrhosis Susceptibility and Ursodeoxycholic Acid Response." Disease Markers 2014 (2014): 1–6. http://dx.doi.org/10.1155/2014/350690.
Full textAbstract:
Background. Primary biliary cirrhosis (PBC) is a chronic and progressive cholestasis liver disease. Bile salt export pump (BSEP) is the predominant bile salt efflux system of hepatocytes. BSEP gene has been attached great importance in the susceptibility of PBC and the response rate of ursodeoxycholic acid (UDCA) treatment of PBC patients.Methods. In this study, TaqMan assay was used to genotype four variants of BSEP, and the Barcelona criteria were used for evaluating the response rate of UDCA treatment.Results. Variant A allele of BSEP rs473351 (dominant model, OR = 2.063; 95% CI, 1.254–3.393;P=0.004) was highly associated with PBC susceptibility. On the contrary, variant A allele of BSEP rs2287618 (dominant model, OR = 0.617; 95% CI, 0.411–0.928;P=0.020) provided a protective role and Barcelona evaluation criterion indicated that the frequency of variant allele at BSEP rs2287618 was significantly decreased in UDCA-responsive PBC patients (P=0.021).Conclusion. These results suggested that BSEP rs473351 was closely associated with the susceptibility of PBC and if people with BSEP rs2287618 were diagnosed as PBC, the UDCA treatment was not satisfactory. Larger studies with mixed ethnicity subjects and stratified by clinical and subclinical characteristics are needed to validate our findings.
14
Brevik, E. C., and T. J. Sauer. "The past, present, and future of soils and human health studies." SOIL 1, no. 1 (January 6, 2015): 35–46. http://dx.doi.org/10.5194/soil-1-35-2015.
Full textAbstract:
Abstract. The idea that human health is tied to the soil is not a new one. As far back as circa 1400 BC the Bible depicts Moses as understanding that fertile soil was essential to the well-being of his people. In 400 BC the Greek philosopher Hippocrates provided a list of things that should be considered in a proper medical evaluation, including the properties of the local ground. By the late 1700s and early 1800s, American farmers had recognized that soil properties had some connection to human health. In the modern world, we recognize that soils have a distinct influence on human health. We recognize that soils influence (1) food availability and quality (food security), (2) human contact with various chemicals, and (3) human contact with various pathogens. Soils and human health studies include investigations into nutrient supply through the food chain and routes of exposure to chemicals and pathogens. However, making strong, scientific connections between soils and human health can be difficult. There are multiple variables to consider in the soil environment, meaning traditional scientific studies that seek to isolate and manipulate a single variable often do not provide meaningful data. The complete study of soils and human health also involves many different specialties such as soil scientists, toxicologists, medical professionals, anthropologists, etc. These groups do not traditionally work together on research projects, and do not always effectively communicate with one another. Climate change and how it will affect the soil environment/ecosystem going into the future is another variable affecting the relationship between soils and health. Future successes in soils and human health research will require effectively addressing difficult issues such as these.
15
Brevik, E. C., and T. J. Sauer. "The past, present, and future of soils and human health studies." SOIL Discussions 1, no. 1 (May 14, 2014): 51–80. http://dx.doi.org/10.5194/soild-1-51-2014.
Full textAbstract:
Abstract. The idea that human health is tied to the soil is not a new one. As far back as circa 1400 BC the Bible depicts Moses as understanding that fertile soil was essential to the well-being of his people. In 400 BC the Greek philosopher Hippocrates provided a list of things that should be considered in a proper medical evaluation, including the properties of the local ground. By the late 1700 and early 1800s, American farmers had recognized that soil properties had some connection to human health. In the modern world, we recognize that soils have a distinct influence on human health. We recognize that soils influence (1) food availability and quality (food security), (2) human contact with various chemicals, and (3) human contact with various pathogens. Soils and human health studies include investigations into nutrient supply through the food web and routes of exposure to chemicals and pathogens. However, making strong, scientific connections between soils and human health can be difficult. There are multiple variables to consider in the soil environment, meaning traditional scientific studies that seek to isolate and manipulate a single variable often do not provide meaningful data. The complete study of soils and human health also involves many different specialties such as soil scientists, toxicologists, medical professionals, anthropologists, etc. These groups do not traditionally work together on research projects, and do not always effectively communicate with one another. Climate change and how it will affect the soil environment/ecosystem going into the future is another variable affecting the relationship between soils and health. Future successes in soils and human health research will require effectively addressing difficult issues such as these.
16
Kling, D. W. "The Bible and the People." Journal of Church and State 52, no. 2 (March 1, 2010): 361–63. http://dx.doi.org/10.1093/jcs/csq072.
Full text
17
Douglass, Robert Bruce. "Still “People of the Book”?" Theology Today 77, no. 3 (October 2020): 313–22. http://dx.doi.org/10.1177/0040573620947047.
Full textAbstract:
Protestants have long been known not only for the special authority they have accorded the Bible but also for the encouragement they have given to laity to read the Bible and make sense of it for themselves. But for much of their history they have assumed this would be done in the context of worshipping communities, where believers could interpret the Bible together, guided by the results of these communities' ongoing deliberations as codified in creeds, confessions and catechisms. In recent times, however, this has been breaking down because of the rise of increasingly radical forms of individualism. The resulting turn away from creedal religion is celebrated by some as an advance, but it is not without problems. This article identifies some of those problems, and briefly considers how they might be addressed.
18
Coalter, Milton J. "Book Review: The Bible and the People." Interpretation: A Journal of Bible and Theology 64, no. 2 (April 2010): 202. http://dx.doi.org/10.1177/002096431006400218.
Full text
19
Kearney, Peter J. "People of Faith in the Hebrew Bible." Liturgy 5, no. 2 (January 1985): 25–31. http://dx.doi.org/10.1080/04580638509408726.
Full text
20
Wethington, Norbert A. "Book Review: The Bible and the People." Christianity & Literature 59, no. 2 (March 2010): 341–43. http://dx.doi.org/10.1177/014833311005900217.
Full text
21
Shapira, Anita. "The Bible and Israeli Identity." AJS Review 28, no. 1 (April 2004): 11–41. http://dx.doi.org/10.1017/s0364009404000030.
Full textAbstract:
ldquo;In our two thousand years of exile, we have not totally lost our creativity, but the sheen of the Bible dulled in exile, as did the sheen of the Jewish people. Only with the renewal of the homeland and Hebrew independence have we been able to reassess the Bible in its true, full light,” Israel's first Prime Minister, David Ben-Gurion, wrote in 1953. This statement illustrates several core attitudes of the Jewish national renaissance movement towards the Bible. Ben-Gurion depicted a direct relationship between the state of the Jewish people and the status of the Bible: The two rose and fell together. His words are reminiscent of philosopher Martin Buber, Revisionist leader Zeءev Jabotinsky, and others, all of whom postulated a symbiotic relationship between the Jewish people and the land of Israel: “Just as the Jewish people need the land to live a full life, so the land needs the Jewish people to be complete” wrote Buber. The Bible, according to Ben-Gurion, was the third component of the Jewish “holy trinity” of people, land, and book. It served as testimony of Jewish national life in the land of Israel in former times, as a blueprint for reestablishing this way of life, as proof of a glorious past and promise for the future. It nurtured a national romanticism and both inspired and buttressed universal ideas; it was the bedrock of myth and epos, of earthliness and valor, and also of a system of ethics and faith that rein in and restrain muscle and brawn. It was paradoxical proof of both Jewish uniqueness and Jewish similitude, “like all the nations” (I Samuel 8:5); “materialism” and “spirituality”; historical continuity and historical severance between the people and the land.
22
Dietrich, C., A. Kabaalioglu, E. Brunetti, and J. Richter. "Fasciolosis." Zeitschrift für Gastroenterologie 53, no. 04 (April 2015): 285–90. http://dx.doi.org/10.1055/s-0034-1385728.
Full textAbstract:
AbstractFasciolosis is a zoonosis affecting ruminants, caused by the liver flukes Fasciola (F.) hepatica, and F. gigantica, which infect at least 2.4 million people worldwide. This disease may occur in cluster or family infections or after travel in high-risk areas such as the Nile Delta in Egypt, Iran, Turkey, South-East Asia, Mexico, the Caribbean and the Andean Altiplano. In Europe, fasciolosis occurs more frequently in Portugal, Spain and France, although autochthonous infections have also been reported from Ireland and Germany. Infectious metacercariae are ingested with contaminated water or raw or undercooked vegetables. During their larval stage immature flukes migrate through the liver producing an acute febrile syndrome some weeks after infection, followed by a chronic-latent stage which may last for years or decades. Acute fasciolosis is characterized by fever, high eosinophilia and hepatosplenomegaly. At this stage ova are usually not yet produced. Diagnosis relies on the detection of specific antibodies and/or antigens in serum. Typical imaging features include multiple, ill-defined, fleeting hypodense or hypoechoic areas in the liver. Intraabdominal bleeding due to fluke’s penetration of the bowel wall or liver capsule, may occur. In chronic latent fasciolosis the diagnosis is achieved by specific serology tests, detection of eggs in bile and parasitological examinations of multiple enriched stools samples. Ultrasonography may sometimes reveal a dilated and thickened common bile duct or crescent-like parasites in the gallbladder or bile ducts. Some patients exhibit sludge which typically does not sediment. Triclabendazole at a single dose of 10 mg/kg body weight is the treatment of choice.
23
Cilliers, Louise, and François Retief. "Tuberculosis in ancient times." Suid-Afrikaanse Tydskrif vir Natuurwetenskap en Tegnologie 27, no. 4 (September 20, 2008): 229–39. http://dx.doi.org/10.4102/satnt.v27i4.93.
Full textAbstract:
In spite of an array of effective antibiotics, tuberculosis is still very common in developing countries where overcrowding, malnutrition and poor hygienic conditions prevail. Over the past 30 years associated HIV infection has worsened the situation by increasing the infection rate and mortality of tuberculosis. Of those diseases caused by a single organism only HIV causes more deaths internationally than tuberculosis. The tubercle bacillus probably first infected man in Neolithic times, and then via infected cattle, but the causative Mycobacteriacea have been in existence for 300 million years. Droplet infection is the most common way of acquiring tuberculosis, although ingestion (e.g. of infected cows’ milk) may occur. Tuberculosis probably originated in Africa. The earliest path gnomonic evidence of human tuberculosis in man was found in osteo-archaeological findings of bone tuberculosis (Pott’s disease of the spine) in the skeleton of anEgyptian priest from the 21st Dynasty (approximately 1 000 BC). Suggestive but not conclusiveevidence of tuberculotic lesions had been found in even earlier skeletons from Egypt and Europe. Medical hieroglyphics from ancient Egypt are silent on the disease, which could be tuberculosis,as do early Indian and Chinese writings. The Old Testament refers to the disease schachapeth, translated as phthisis in the Greek Septuagint. Although the Bible is not specific about this condition, tuberculosis is still called schachapeth in modern Hebrew. In pre-Hippocratic Greece Homer did not mention phthisis, a word meaning non-specific wasting of the body. However. Alexander of Tralles (6th century BC) seemed to narrow the concept down to a specific disease, and in the Hippocratic Corpus (5th-4th centuries BC) phthisis can be recognised as tuberculosis. It was predominantly a respiratory disease commonly seen and considered to be caused by an imbalance of bodily humours. It was commonest in autumn, winter and spring, tended to affect groups of people living close together, and young people in particular. Pregnancy exacerbated phthisis which was characterised by a chronic cough (worse at night), prominent sputum, often blood streaked and presumably arising from necrotic lung tissue. The face was typically flushed with sunken cheeks, sharp nose and very bright eyes. There was atrophy of all muscles with prominent (“winged”) shoulder blades, fever and perspiration often associated with shivering. Symptoms were described which would fit in with complicating lung abscess and empyema. Hippocrates also mentions disease entities which would fit in with extra-pulmonary tuberculosis, like Pott’s disease of the spine and cervical lymphadenopathy (scrofula), although he did not associate this with phthisis. Minimal specific therapy was prescribed. Subsequent writers in the Hellenistic and Roman eras added little to the classic Hippocratic clinical picture of phthisis, but Celsus (1st century AD) and Galen (2nd century) first suggested that it was a contagious condition. From Themison (1st century BC) onwards, therapeutic regimes became more drastic with the addition of inter alia strict dietary regimes, purges, enemas and venesection. Celsus suggested long sea voyages with ample relaxation and a change of climate. Aretaeus (1st century AD) stressed the importance of not exacerbating the suffering of people with chronic disease by imposing aggressive therapy. Except for the introduction of more drastic therapy the concept of phthisis (tuberculosis) had thus not progressed materially in the course of the millennium between Hippocrates and the end of the Roman era – and it would indeed remain virtually static for the next 1 000 years up to the Renaissance. There is, however, some evidence that the incidence of tuberculosis decreased during the major migration of nations which characterised the late Roman Empire.
24
FINCHAM, KENNETH. "The King James Bible: Crown, Church and People." Journal of Ecclesiastical History 71, no. 1 (July 18, 2018): 77–97. http://dx.doi.org/10.1017/s0022046918001318.
Full textAbstract:
This essay addresses several unresolved problems associated with the production, dissemination and reception of the King James Bible. It argues that James i’s initial enthusiasm was not sustained and that Archbishop Bancroft was the key figure for seeing the translation through to completion. His death, just before the Bible appeared, explains why there was no order for its purchase by parishes. Instead, its acquisition was left to individual bishops, so that it took until the Civil War for the new Bible to be widely available in worship. Its broad acceptability by that time was a result of its increasing use in household and private devotions as much as in public worship.
25
Strehle, Susan. "Chosen People: American Exceptionalism in Kingsolver'sThe Poisonwood Bible." Critique: Studies in Contemporary Fiction 49, no. 4 (July 2008): 413–29. http://dx.doi.org/10.3200/crit.49.4.413-429.
Full text
26
Tadmor, Naomi. "PEOPLE OF THE COVENANT AND THE ENGLISH BIBLE." Transactions of the Royal Historical Society 22 (December 2012): 95–110. http://dx.doi.org/10.1017/s0080440112000084.
Full textAbstract:
ABSTRACTThe paper shows how the important theological and Anglo-biblical term ‘Covenant’ was formulated in the course of successive biblical translations, from the original Hebrew and Greek to the King Kames Bible. It suggests that the use of the term in English biblical versions reflected – and in turn propelled – the increasingly prominent Covenant theology. Once coined in the vernacular Scriptures, moreover, the term was applied to religious political alliances: from the Scottish Covenants of the 1590s to the English Solemn League and Covenant, 1644, studied in the paper.
27
Charles H. Lippy. "The Bible and the People (review)." Catholic Historical Review 96, no. 2 (2010): 305–6. http://dx.doi.org/10.1353/cat.0.0721.
Full text
28
Douglas, Mary. "The stranger in the Bible." European Journal of Sociology 35, no. 2 (November 1994): 283–98. http://dx.doi.org/10.1017/s0003975600006871.
Full text
29
Forrai, György. "The Bible – a medical approach X. The Bible about elderly people. A story in Sekhem." Orvosi Hetilap 155, no. 2 (January 2014): 72–74. http://dx.doi.org/10.1556/oh.2014.ho2452.
Full text
30
Reed, S. A. "Critique of Canaan Banana's call to rewrite the Bible." Religion and Theology 3, no. 3 (1996): 282–88. http://dx.doi.org/10.1163/157430196x00248.
Full textAbstract:
AbstractCanaan Banana is an African liberation theologian who was prominently involved in Zimbabwe's liberation struggle. He has written an article 'The Case for a New Bible' in which he argues that the Christian Bible should be rewritten so that it can be relevant for people in postcolonial societies. Banana is concerned that there are oppressive texts in the Bible that continue to be used by people to legitimise the oppression of others. He argues that these texts should be removed. Banana is also concerned that the Bible contains revelation which relates to only one people and that religious experiences of other peoples ought to be added to the Bible. Banana has raised important concerns about the Bible which must be addressed by scholars if the Bible is to be relevant in an appropriate way for postcolonial times. Banana boldly makes a proposal to rewrite the Bible to make it relevant and authoritative. Banana has highlighted some important problems that need new and creative solutions. The present article will discuss the problems related to the Bible as seen by Banana, discuss the solutions which Banana proposes for the problems and then critique his proposals. Insights from biblical studies related to hermeneutics, biblical theology and canon formation will be used to propose other solutions to these problems.
31
Selan, Yunus. "ALKITAB DI DUNIA POSTMODERN." JURNAL LUXNOS 5, no. 2 (December 20, 2019): 89–92. http://dx.doi.org/10.47304/jl.v5i2.17.
Full textAbstract:
Abstract: This article talks about the Bible in the Postmodern world. Hopefully this writing or research can help to understand postmodern people assessing and using the Bible.
Abstract: This article talks about the Bible in the Postmodern world. Hopefully this writing or research can help to understand postmodern people assessing and using the Bible.
Abstraksi: Artikel ini berbicara tentang Alkitab di dunia Postmodern. Kiranya tulisan atau penelitian ini dapat menolong untuk memahami orang-orang postmodern menilai dan menggunakan Alkitab.
32
Dewantara, Agustinus Wisnu. "KUIS SEBAGAI MEDIA PEWARTAAN KITAB SUCI BAGI KAUM MUDA KATOLIK." JPAK: Jurnal Pendidikan Agama Katolik 10, no. 5 (February 4, 2019): 49–60. http://dx.doi.org/10.34150/jpak.v10i5.185.
Full textAbstract:
Theological inquiry and Holy Bible preaching are not the activities of reading. It would be a human area that Bible must explored more and more. Especially for the adolescent, the preaching of Bible must serve the dynamization of them. In this context, knowing that study and preaching The Holy Bible are the problems of methodology. Quiz is the one among many methods of teaching the Holy Bible to the young peoples. Those people arefamiliar, fun, andfull ofknowledge. Thispaper will punctuate the option for us to apply quiz in adolescental catechesis. Church must be helped in according to preach the value offaith for young people. Teaching with quiz may be one of the effective evangelization methodsfor the young peoples.
33
Hunsberger, George R. "Book Review: The Bible and People of Other Faiths." Missiology: An International Review 15, no. 1 (January 1987): 122–23. http://dx.doi.org/10.1177/009182968701500117.
Full text
34
Lamb, Christopher. "Book Review: The Bible and People of other Faiths." International Bulletin of Missionary Research 10, no. 4 (October 1986): 178–79. http://dx.doi.org/10.1177/239693938601000411.
Full text
35
West, Mona. "Coming Out and the Bible." Interpretation: A Journal of Bible and Theology 74, no. 3 (July 2020): 265–74. http://dx.doi.org/10.1177/0020964320921964.
Full textAbstract:
Mona West shares her journey with the Bible as a feminist and a lesbian to articulate an approach to reading the Bible that claims it as a text to be trusted by queer people of faith. Drawing parallels with the ancient practice of lectio divina, she develops a method for praying the Scriptures using the process of coming out.
36
Mau, Marthen. "Kajian Manfaat Alkitab Menurut 2 Timotius 3:16 Dan Implikasinya Bagi Orang Percaya Masa Kini." Manna Rafflesia 7, no. 2 (April 30, 2021): 235–57. http://dx.doi.org/10.38091/man_raf.v7i2.144.
Full textAbstract:
The only special revelation is the Bible which God has breathed as the main source for human learning, so that it can organize his life responsibly in service and life every day. Today some people think that the Bible is outdated and of no longer useful to mankind because this is the age of science, technology, and art. However, some people still believe that the Bible is very useful for mankind, therefore the Bible must be studied carefully so that the contents of the Bible are understood as a whole. This paper aims to encourage and inspire new enthusiasm for believers to be active in studying God's word that has been breathed by God because reading God's words can show that God is speaking to his readers. This paper uses a qualitative research method with a deep exegetical study approach. Therefore, this article provides a viewpoint for believers to be loyal in reading the Bible because the Bible is very useful for believers to imply in today's life.
37
Smith, James P. "SINGLE HOMELESS PEOPLE." Journal of Advanced Nursing 12, no. 4 (July 1987): 403–4. http://dx.doi.org/10.1111/j.1365-2648.1987.tb01348.x.
Full text
38
Radomyski, Konrad. "Circumlocutions with the noun peopo ‘people’ in Hawai’i Creole English." Beyond Philology An International Journal of Linguistics, Literary Studies and English Language Teaching, no. 17(1) (February 18, 2020): 9–33. http://dx.doi.org/10.26881/bp.2020.1.01.
Full textAbstract:
The purpose of this paper is to investigate the use of circumlocutions with the noun peopo in Hawai’i Creole English from The Revelation of St. John Divine in the HCE Bible. These examples are contrasted with their equivalents from King James’ Bible. The main aim is to conduct a quantitative analysis of selected circumlocutions. Moreover, possible grammatical structures for circumlocutions are analysed.
Circumlocution is, in fact, an effective word formation process in Hawai’i Creole English since it allows its speakers to create new lexical items that can bridge lexical gaps in their lexicon.
39
Alexander, Philip S. "The Aramaic Bible in the East." Aramaic Studies 17, no. 1 (May 24, 2019): 39–66. http://dx.doi.org/10.1163/17455227-01701001.
Full textAbstract:
Abstract This article challenges the assumption that insofar as the Jewish communities of Babylonia were a ‘people of the book’, their book was a Hebrew Bible. Functionally the Bible that most people would have known was the Aramaic Targum of Onqelos and Jonathan. The Bible’s content—its law, narrative, and prophecy—was culturally mediated through Aramaic. Even in Rabbinic communities, where some had competence in Hebrew that gave them ready access to the original, the lack of formal and systematic study of Miqra may have made the Targum the tradition of first resort for understanding the Hebrew. The situation in the Aramaic-speaking east may not, then, have been all that different from the west, where a Greek Bible shaped the religious identity of the Greek-speaking Jewish communities. This essay is offered as a contribution to the neglected study of the role of Bible translation in the history of Judaism.
40
Lenchak, Timothy. "The Bible and Intercultural Communication." Missiology: An International Review 22, no. 4 (October 1994): 457–67. http://dx.doi.org/10.1177/009182969402200403.
Full textAbstract:
A missionary cannot simply enter a new culture with Bible in hand and expect that people will automatically understand the gospel message. God's word can be misunderstood if it is not communicated according to the worldview of those receiving it. Since many of the world's cultures are oral and not literate, this requires the learning of oral skills in order to preach the gospel. The Bible is a literary work, but we may have to unlearn our literary habits in order to refashion our proclamation of the gospel with oral concepts and methods.
41
Xu, Xiaojun. "Adding a Cubit to Bible Understanding: A Study of Notes in the Chinese Union Version Bible and the Sigao Bible." Bible Translator 72, no. 1 (April 2021): 31–49. http://dx.doi.org/10.1177/2051677020971015.
Full textAbstract:
The note as a paratextual element has played an important role in Bible translation. This article collects the translational notes from the New Testament in the Chinese Protestant Union Version Bible (CUV) and the Chinese Catholic Sigao Bible (SBV) to uncover the ideological leanings of translators as well as the types and functions of translational notes in these versions. With a quantitative and qualitative analysis of eight selected notes, the article shows that: (1) CUV followed the “without note or comment” principle for unbiased comments and thus employed more linguistic notes, but SBV followed the Catholic tradition in writing exegetical comments; (2) the notes help readers understand the reasons for textual variations and the problem of selectivity in translating; and (3) CUV translators took account of the Chinese literati’s taste, whereas SBV aimed to reach the common people. Further research is needed for a more in-depth interpretation.
42
Knight, Douglas A., and Paul D. Hanson. "The People Called: The Growth of Community in the Bible." Journal of Biblical Literature 107, no. 3 (September 1988): 503. http://dx.doi.org/10.2307/3267584.
Full text
43
Bradley, Matthew. "A People of One Book: The Bible and the Victorians." Journal of Victorian Culture 19, no. 1 (January 2, 2014): 110–14. http://dx.doi.org/10.1080/13555502.2014.889421.
Full text
44
Weinert, Mark. "A People of One Book: The Bible and the Victorians." History: Reviews of New Books 42, no. 4 (July 22, 2014): 132. http://dx.doi.org/10.1080/03612759.2014.903741.
Full text
45
Ahmed, Hisham H. "Palestine or 'Asir: Secrets of the Bible People. . Kamal Salibi." Journal of Palestine Studies 18, no. 3 (April 1989): 150–52. http://dx.doi.org/10.1525/jps.1989.18.3.00p01167.
Full text
46
Rivera-Pagán, Luis N. "Reading the Hebrew Bible in Solidarity with the Palestinian People." Ecumenical Review 68, no. 1 (March 2016): 36–61. http://dx.doi.org/10.1111/erev.12204.
Full text
47
Styler, Rebecca. "A People of One Book: The Bible and the Victorians." English Studies 94, no. 6 (October 2013): 744–45. http://dx.doi.org/10.1080/0013838x.2013.814298.
Full text
48
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.
Full textAbstract:
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
49
Press, Michael D. "A Single Combat Type-Scene in the Hebrew Bible?" Hebrew Studies 57, no. 1 (2016): 93–115. http://dx.doi.org/10.1353/hbr.2016.0005.
Full text
50
Roorda, Dirk. "Coding the Hebrew Bible." Research Data Journal for the Humanities and Social Sciences 3, no. 1 (July 31, 2018): 27–41. http://dx.doi.org/10.1163/24523666-01000011.
Full textAbstract:
The text of the Hebrew Bible is a subject of ongoing study in disciplines ranging from theology to linguistics to history to computing science. In order to study the text digitally, one has to represent it in bits and bytes, together with related materials. The author has compiled a dataset, called bhsa (Biblia Hebraica Stuttgartensia (Amstelodamensis)), consisting of the textual source of the Hebrew Bible according to the Biblia Hebraica Stuttgartensia (bhs), and annotations by the Eep Talstra Centre for Bible and Computer. This dataset powers the website shebanq and others, and is being used in education and research. The author has developed a Python package, Text-Fabric, to process ancient texts together with annotations. He shows how Text-Fabric can be used to process the bhsa. This includes creating new research data alongside it, and sharing it. Text-Fabric also supports versioning: as versions of the bhsa change over time, and people invest a lot in applications based on the data, measures are needed to prevent the loss of earlier results.