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Relevant bibliographies by topics / Soul in Bible

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Academic literature on the topic 'Soul in Bible'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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Journal articles on the topic "Soul in Bible"

1

Kashing, Andy Tsoi. "A Reflective study of the translation of the Hebrew נֶפֶשׁ and רוּחַ as 靈魂“soul” in the Chinese Union Version (CUV)". Journal of Asia Adventist Seminary 22, № 1-2 (2021): 18–48. https://doi.org/10.63201/qywy2903.

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There is no concept of a soul that loses its body after death, and continues to live independently, in the Hebrew Bible. Even though the word 靈魂 (“soul”) is used in the Chinese Union Version (CUV) translation, there is not even one original Hebrew text of נֶפֶשׁ (nepeš) and רוּחַ (rûaḥ) that supports the idea of the immortality of the soul. Therefore, the better translation of נֶפֶשׁ in the Chinese Bible would be 人的生命 (“human life”) or 整全的人 (“wholistic person”), רוּחַ and would be better translated as 靈 (“spirit”) or 生命 (“life”).’

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N., Abdurakyn, and Madiev D.A. "Gao X injiang and bible lonely soul." Journal of Oriental Studies 71, no. 1 (2015): 98–102. http://dx.doi.org/10.26577/jos-2015-1-614.

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Krawczyk, Roman. "Kulturowy, antropologiczny i teologiczny wymiar Biblii." Teologiczne Studia Siedleckie XIV (2017) 14, no. 2017 (2021): 21–36. https://doi.org/10.5281/zenodo.4723470.

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<strong>Cultural, anthropological and theological dimension of Bible</strong> Making an attempt to depict the Bible’s address, the Author limits hit efforts to presenting it from three points of view: cultural, anthropological and theological. The cultural aspect of the Bible has made it impact all fields of the world culture, i.e. literary, artistic, film, music and iconographic work, plastic art, etc. The richness of anthropological expression found in the Bible is narrowed by the Author to the statement that the humankind is created by God (Genesis 1,26). In that statement the Author

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Talstra, E. "Is hermeneutiek nog ergens goed voor?" Theologia Reformata 63, no. 2 (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 her

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Oworuszko, Andrzej. "Biblia - pokarm duszy i źródło życia Kościoła. Przyczynek do lektury KO 21." Teologiczne Studia Siedleckie V (2008) 5, no. 2008 (2022): 41–51. https://doi.org/10.5281/zenodo.6527503.

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<strong>The Bible: The Food of the Soul and the Source of Life of the Church</strong> The Council’s Dogmatic Constitution on Divine Revelation in number 21 points out that the Church has always venerated the Divine Scriptures just as she venerates the Body of the Lord, as they are the true Word of God. The Divine Scriptures are considered the supreme rule of faith, the energy and support of the Church. The Divine Scriptures are the food of the soul and the source of the spiritual life for members of the Church. Not only does the Bible teach man about God, but also gives him life and salv

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Boyd, Jeffrey H. "A History of the Concept of the Soul during the 20TH Century." Journal of Psychology and Theology 26, no. 1 (1998): 66–82. http://dx.doi.org/10.1177/009164719802600106.

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The word soul can have many meanings. In this article it is taken to mean the inner or subjective person. When the body dies and disintegrates, the inner person survives and provides continuity of personal identity between this life and the resurrection life. Sigmund Freud and the mental health movement have been involved in treating the soul, and I argue that the soul is the central focus of all psychotherapy. During the 20th century the Biblical Theology Movement sought to discredit soul-body dualism as an allegedly Greek philosophical idea that contradicted the whole-person view of human na

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Cho, Han Kyu. "Eschatological Study on the Christological Characteristics of the Soul." Society of Theology and Thought 89 (December 31, 2023): 91–135. http://dx.doi.org/10.21731/ctat.2023.89.91.

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Human beings are not absolute beings that can enable themselves, but sort of accidental beings that airse from inevitable beings. Humans cannot find of themselves the reasons for their existence. The Bible teaches that humans are God’s creatures and ‘the image of God’ (Imago Dei) (cf. Gn 1:26-27). The first characteristics of human beings created in the image of God is that they are born with the spiritual and mental abilities which make them distinct and distinguished from the other creatures. Made of clay, humans are finite and limited, but as the breath (=spirit) of God is breathed into the

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Schaper, Joachim. "Elements of a History of the Soul in North-West Semitic Texts." Vetus Testamentum 70, no. 1 (2020): 156–76. http://dx.doi.org/10.1163/15685330-12341427.

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Abstract Amongst Hebrew Bible scholars the question of the understanding of biblical key terms and concepts pertaining to the human condition has attracted a fair amount of interest. And amongst those key terms and concepts it is the concept of nefeš that has proved to be particularly attractive and challenging. New light is thrown on the biblical concept by the recent discovery of the Katumuwa stele in Zincirli. The present article examines the evidence and draws conclusions with regard to the history of the concept of nefeš in the Hebrew Bible and in North-West Semitic literature and religio

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Cation, Anne Frances. "Lost in Translation." Axis Mundi 2, no. 1 (2017): 1–9. http://dx.doi.org/10.29173/axismundi70.

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      While reading the Hebrew Bible, it is possible for modern readers to misunderstand the original Hebrew meanings of the English translations. Common words such as ‘heart’, ‘mind’, ‘soul’ (נפש) and ‘spirit’ (רוח) are often misinterpreted to have English connotations that were not used in the Hebrew Bible. For instance, the biblical Hebrew words (לבב ,לב and לבח), frequently translated as ‘heart’ had connotations that could be argued to correspond more accurately to the English definition of the word ‘mind.’ Conversely, the biblical Hebrew word (לב or לב)

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Kuźma, Andrzej. "Antropologia Ojców Kościoła pierwszych czterech wieków." Elpis 12 (2010): 41–49. http://dx.doi.org/10.15290/elpis.2010.12.05.

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Anthropology of the Fathers of Church was influenced by Bible and ancient philosophy. The philosophy regarded the human body often as a “prison of soul”, but the Christian’s writers considered that in the process of salvation is participating soul and body.Biblical expression concerning creation of man “in the image and resemblance of God” (Gen. 1,26) was interpretated by Christian’s writers already in the II century. The Fathers of Church generally was talking about the man who was composed of two parts: soul and body. We can find also expressing concerning human being composed of three parts

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Dissertations / Theses on the topic "Soul in Bible"

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Ofosuhene, Godwin Kwame. "Comparing the concept of spirit and soul in the traditional religion of the Akan and Ewe tribes to that of the Bible." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2871107&prov=M&dok_var=1&dok_ext=htm.

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Brown, Julius. "Penser le corps, sa puissance et sa destinée chez Spinoza : aux sources de son anthropologie." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK012/document.

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Spinoza évaluera la révolution copernicienne et prônera un naturalisme rationaliste et matérialiste contre la tradition onto-théologique, Aristote et Descartes en étant les deux figures clés, sans parler des théologiens et de la Bible. Spinoza interprète l’erreur du géocentrisme comme signalant deux autres erreurs : le dualisme anthropologique classique qui inféodait le corps à l’âme et l’illusion du libre-arbitre. Par la réhabilitation gnoséologique, psychophysique et socio-affective du corps, il prétend conduire l’homme au salut présent, non eschatologique, le réconciliant avec lui-même et a

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Brown, Julius. "Penser le corps, sa puissance et sa destinée chez Spinoza : aux sources de son anthropologie." Electronic Thesis or Diss., Strasbourg, 2015. http://www.theses.fr/2015STRAK012.

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Spinoza évaluera la révolution copernicienne et prônera un naturalisme rationaliste et matérialiste contre la tradition onto-théologique, Aristote et Descartes en étant les deux figures clés, sans parler des théologiens et de la Bible. Spinoza interprète l’erreur du géocentrisme comme signalant deux autres erreurs : le dualisme anthropologique classique qui inféodait le corps à l’âme et l’illusion du libre-arbitre. Par la réhabilitation gnoséologique, psychophysique et socio-affective du corps, il prétend conduire l’homme au salut présent, non eschatologique, le réconciliant avec lui-même et a

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Belambo, Bedji Don-Jean. "La réception de la théorie de l'évolution dans la théologie catholique du XXe siècle : positions du Magistère et contributions des théologiens Gustave Martelet, Jean-Michel Maldamé et Jacques Arnould." Thesis, Strasbourg, 2013. http://www.theses.fr/2013STRAK015.

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Le Magistère catholique a accueilli la théorie de l’évolution et a reconnu sa valeur. L’encyclique Humani Generis en constitue le moment-clé. Mais le Magistère ne va pas loin. Il refuse de sacrifier les points forts de l’anthropologie chrétienne traditionnelle sur l’autel de l’évolution. Il insiste sur la création directe de l’âme humaine par Dieu. Quelques théologiens catholiques, comme G. Martelet, J.-M. Maldamé et J. Arnould, voient la nécessité d’articuler les discours théologiques et les acquis de la théorie de l’évolution, où la conceptualité de l’émergence est dominante ; une démarche q

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Claudel, Gérard. "La confession de pierre. Trajectoire d'une pericope evangelique." Strasbourg 2, 1986. http://www.theses.fr/1986STR20038.

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Decrire la politique du personnel sous-officier, c'est preciser les moyens mis en oeuvre par les pouvoirs publics pour selectionner, recruter, former, employer et gerer cette categorie de personnel afin de satisfaire les besoins des armees tout en assurant a chaque sous-officier, officier marinier ou gendarme la carriere la mieux adaptee a ses capacites. Son histoire semble prendre racine en 1635, date de l'entree de la frande de louis 13 et de richelieu dans la guerre de 30 ans. L'ampleur de celle-ci exige alors le recrutement d'armees permanentes. De cette epoque jusqu'en 1762, grace a le te

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Shah, Manoj Kumar. "Characterizing the Impact of Stress Exposure on Survival of Foodborne Pathogens." Diss., North Dakota State University, 2019. https://hdl.handle.net/10365/29389.

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Bacterial pathogens transmitted by the fecal-oral route endure several stresses during survival/growth in host and non-host environments. For foodborne pathogens, understanding the range of phenotypic responses to stressors and the environmental factors that impact survival can provide insights for the development of control measures. For example, the gastrointestinal system presents acidic, osmotic, and cell-envelope stresses and low oxygen levels, but Listeria monocytogenes can withstand these stresses, causing illnesses in humans. Survival/growth characteristics may differ among L. monocyto

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Frydman, Nathalie. "Le cananéisme des années 1930 aux années 1970 : anatomie d'un mythe national israélien." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0182.

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Le cananéisme naît à la fin des années 1930, sous la double tutelle du poète Yonatan Ratosh et de l’historien A.G. Horon, et plonge ses racines dans le terreau du révisionnisme radical et du Paris de l’immédiat avant-guerre. Cette idéologie antisioniste prône la renaissance du Canaan antique sur un territoire embrassant le Croissant Fertile, et propose de substituer à la communauté de foi – les Juifs – la communauté de sol – les Hébreux – comme assise de l’identité nationale. A son arrivée dans le Yishouv des années 1940, le cananéisme se constitue, avec un certain succès, en

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Porez, Geoffrey. "Nouvelles propriétés hépatiques des récepteurs nucléaires FXR et Rev-Erb Alpha." Thesis, Lille 2, 2014. http://www.theses.fr/2014LIL2S015/document.

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Les orosomucoïdes, membres de la superfamille des lipocalines, sont parmi les protéinesplasmatiques les plus abondantes. Ce sont des protéines de la phase aiguë de l’inflammationsecrétées par les hépatocytes en réponse à un stress (inflammation, cancer, cirrhose…), etutilisées couramment en clinique comme marqueur d’un état pathologique. Elles vont lorsd’un état inflammatoire inhiber la prolifération des neutrophiles et des lymphocytes. J’ai pumontrer que le récepteur nucléaire FXR, impliqué dans de nombreuses voies métaboliques etplus récemment comme ayant un rôle anti-inflammatoire dans le f

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Hoang, Minh Tam. "Frottement saccadé dans les matériaux granulaire modèles." Phd thesis, INSA de Lyon, 2011. http://tel.archives-ouvertes.fr/tel-00743550.

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Cette étude a pour objectifs la caractérisation expérimentale des frottements saccadés dans les matériaux granulaires modèles constitués des billes de verre monodisperses en compression triaxiale drainée et l'identification des paramètres de contrôle. Cinq paramètres macroscopiques caractérisent ces frottements saccadés : la chute de déviateur et la contraction volumique, l'intermittence de déformation axiale, le module d'Young et le coefficient de Poisson. Les frottements saccadés affectent simultanément le déviateur et la déformation volumique. Le comportement macroscopique est globalement c

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Ahrens, Ann M. "Suffering, Soul Care, and Community: The Place of Corporate Lament in Evangelical Worship." Diss., 2018. http://hdl.handle.net/10392/5462.

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ABSTRACT SUFFERING, SOUL CARE, AND COMMUNITY: THE PLACE OF CORPORATE LAMENT IN EVANGELICAL WORSHIP Ann Marie Ahrens, Ph.D. The Southern Baptist Theological Seminary, 2017 Chair: Dr. Esther R. Crookshank This dissertation examines the biblical foundations of corporate lament practices beginning with the worship of ancient Israel as found in the Psalms, and their continued use by Jesus in his prayers, the gospel writers, and in the epistles of Paul, Peter, and John in the Revelation. It concludes with case studies and recommendations for the inclusion of lament practices in modern corporate

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Books on the topic "Soul in Bible"

1

Bethany, Hamilton, and Zonderkidz, eds. Soul surfer Bible. Zonderkidz, 2007.

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Taylor, Mike. Soul improvement. Peake Road, 1996.

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Williams, Olive. God's soul food: Poems and soul food for thought. Laredo Pub. Co., 2008.

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Reunion, 2000 (Saint Michael's College Colchester Vt ). Scripture as the soul of theology. Liturgical Press, 2005.

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1943-, Mahoney Edward J., and Harrington Wilfrid J, eds. Scripture as the soul of theology. Liturgical Press, 2005.

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Publishers, Tyndale House. Inspirations for a mother's soul. Tyndale House Publishers, 2001.

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Yehudah, Berg, and Kabbalah Centre International, eds. The Kabbalistic Bible: Technology for the soul. Kabbalah Pub., 2008.

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Yehudah, Berg, and Kabbalah Centre International, eds. The Kabbalistic Bible: Technology for the soul. Kabbalah Pub., 2008.

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Berg, Yehudah. The Kabbalistic Bible: Leviticus : technology for the soul. Kabbalah Centre, 2009.

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Berg, Yehudah. The Kabbalistic Bible: Leviticus : technology for the soul. Kabbalah Centre, 2009.

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Book chapters on the topic "Soul in Bible"

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Reinhartz, Adele. "“My heart is glad, and my soul rejoices”." In Bible and Cinema, 2nd ed. Routledge, 2022. http://dx.doi.org/10.4324/9780429285585-12.

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Peters, Mathijs. "Détournement, Subjectivity and Popular Modernism: Generation Terrorists, Gold Against the Soul and The Holy Bible." In Popular Music, Critique and Manic Street Preachers. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43100-6_4.

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Gray, Patrick. "What Is ‘the Breath of Our Nostrils’? Ruach and Neshamah in John Donne’s 1622 Gunpowder Day Sermon." In The Life of Breath in Literature, Culture and Medicine. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74443-4_10.

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AbstractAs King James I moved to censor Puritan opponents, he called upon John Donne to defend his policies from the pulpit. As text‚ then‚ for a sermon at St Paul’s, Donne chose Lamentations 4:20, a notorious crux. The Geneva Bible glosses ‘the anointed’ in this verse as a good king, Josiah; Calvin in his Institutes as a bad king, Zedekiah. The phrase ‘the breath of our nostrils’, an allusion to Genesis 2:7, introduces further complications. Is ‘breath’ here neshamah, nepesh, or ruach? pnoē, psychē, or pneuma? Drawing on fine distinctions between ‘breath,’ ‘soul’, and ‘spirit’ in the language

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Evans, Dorinda. "5. A Challenge to International Neoclassicism." In William Rimmer. Open Book Publishers, 2022. http://dx.doi.org/10.11647/obp.0304.05.

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Rimmer's major sculptural works, such as St. Stephen, Falling Gladiator, Dying Centaur, and Osirus (destroyed), were created for exhibition and in response to the international neoclassical movement. In different ways, they are actually critiques of the rage for neoclassicism. Much of what Rimmer was trying to do is conveyed in his teaching, and he used his exhibited art as an extension of this. He wanted an art based not on copying from antique casts or from life but, rather, on the artist's own imagination so that the work is self-expressive. The fact that the man in Falling Gladiator assume

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Marzella, Francesco. "Eleuatus est sol et luna stetit in ordine suo. Bible and Kingship in Aelred of Rievaulx’s Writings for Henry II." In Culture et société médiévales. Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.csm-eb.5.124803.

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Nava, Alejandro. "On Hebrew Soul." In In Search of Soul. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520293533.003.0003.

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This chapter begins with a consideration of the terminology of nephesh in the Hebrew Bible, and also explores the meaning of this concept from a more elevated, bird's-eye perspective—one that surveys the dense, tangled forest of the soul from a literary and narrative perspective. Because the concept of the soul is the product of a story—a “living book” as Teresa of Ávila said—this chapter attempts to unspool the narrative threads of this story, with a specific focus on the way the Bible commingles tragedy and comedy and hence weaves together its drama with high and low strands of thought. The

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"Chapter 2. Origins: Greece, Rome, the Bible, and Medieval Christianity." In The Soul of Latin America. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300142259-003.

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"The Exegesis on the Soul (II,6)." In Nag Hammadi Texts and the Bible. BRILL, 1993. http://dx.doi.org/10.1163/9789004379886_012.

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Brooke, George J. "Soul-Prosperity: Reading Psalm 1 with Matthew Henry." In Matthew Henry: The Bible, Prayer, and Piety. T&T Clark, 2019. http://dx.doi.org/10.5040/9780567670243.ch-010.

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Marsden, George M. "The Obstacles to a Christian Presence." In The Soul of the American University Revisited. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190073312.003.0020.

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By the 1920s and 1930s those concerned with keeping a Christian presence faced many challenges. One solution was for mainline Protestant denominations to strengthen their student ministries, especially on state university campuses. One approach was to sponsor “Bible chairs” in which qualified professors taught courses on the Bible or Christian religious themes for credit. By 1940 virtually all church-related schools and most state universities had departments of religion. These were liberal Protestant institutions and emphasized scientific and literary study of religion. Despite these efforts

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Conference papers on the topic "Soul in Bible"

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KAYALI, Kurtuluş. "İKİ FARKLI DÖNEMDE KEMALİZMİN ALGILANMASI (1960’LI VE 1990’LI YILLAR)." In 9. Uluslararası Atatürk Kongresi. Atatürk Araştırma Merkezi Yayınları, 2021. http://dx.doi.org/10.51824/978-975-17-4794-5.42.

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Kemalizmin algılanışı zaman içinde farklılaşmıştır. Kemalizmin düşünsel çerçevesinin çizilmesi 1930’lu yıllarda gerçekleşmiş ve açılımı 1940’lı yıllarda belli bir görünüm almıştır. Kemalizm bu çerçevede gelişirken doğal olarak farklı yorumlara uğramıştır. Ancak 1960’lı yıllarda mesele daha genel bir çerçevede mütalaa edilip birörnek sayılabilecek, birbirine yakın ve yatkın bir Kemalizm anlayışı gündeme gelmiştir. Sözü edilen yorum sosyalizm ile Kemalizm arasında bir ilişki kurmak şeklinde tezahür etmiştir. Ancak bu yorumun daha akademik tarafını Niyazi Berkes ve Tarık Zafer Tunaya’nın metinler

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