Suchergebnisse

Hauptbeschreibung: Detlef Jericke kommentiert alle in der Genesis vorkommenden Ortsangaben nach der Reihenfolge ihres Auftretens. Zu jeder Ortsangabe werden Lokalisierungsvorschläge diskutiert, wobei, soweit möglich, ein Vorschlag näher begründet wird. Daneben steht die literarisch-topographische Auswertung, bei welcher erörtert wird, inwieweit die Verwendung der Toponyme den Sinngehalt der Erzählungen der Genesis mitgestaltet. Insofern lässt sich von einer ""topographischen Inszenierung"" der Texte sprechen. Dabei geht Jericke auch Fragen nach dem zeitgeschichtlichen Hintergrund ein

"The so-called purity laws in Leviticus 11-15 reflect a cultic and social view of the male and female body. These texts do not give detailed physiological descriptions. Instead, they prescribe what to do in the cases of skin disease, delivery and woman's genital discharges, but the particular way of dealing with the body and the language used in Leviticus 12 and 15 ask for clarification: how do these texts construct the male and female body? Which roles does gender play within this language? By means of themes such as menstruation and circumcision, Erbele-Kuester unfolds the language used for the body in Leviticus and its interpretation history. Her study provides material for a contemporary anthropology of bodies which relates the human sexed body to God's holiness"--

The Gettysburg Address contains no direct quotations from the Bible; nevertheless, it is replete with biblical phrases and themes. Lincoln, who had an intimate and thorough knowledge of the King James Bible, used the Bible in ways essential to the mission and message of his brief address delivered on November 19, 1863, at the dedication of a national cemetery at Gettysburg. The unifying theme of his speech was the conception, birth, and death of the nation, which parallels the life of Jesus as recounted in the New Testament. This theme climaxes with the nation's 'new birth of freedom,' secured through the sacrifice of the Civil War, especially through the shed blood and death of the 'brave men' on Gettysburg's battlefield. Lincoln invoked biblical cadences, phrases, and themes to solemnify the occasion for his speech and to infuse the great sacrifice of the dead and wounded with profound meaning. Adapted from the source document.

Much inspiration for this article came from friends in the Tzozil Presbytery of the Presbyterian Church, Chiapas, Mexico: Domingo Salvadore and Manuel, Felipe, Mariano and the other Mariano who plays in a wonderful "mariachi band." To their names I add those of a long list of village elders, pastors, and evangelists, who do, without the help of this article, the very thing I am commending here- they preach the millennial reign of Jesus Christ. Their millennial preaching is largely a subversive activity which rises out of an intensely personal experience of God's grace in Jesus Christ. Pointing courageously to the same, it causes light to shine in the darkness, threatens this world's cozy and settled arrangements, and gives witness to a new world being birthed by God's amazing grace. When I preach I make both friends and a good bit of money (at least by their standards); when they preach they are shot at and lose their homes. May God bless and keep them, and all whom they love! By preaching the millennium I mean the kind of preaching that rises most naturally out of our Reformed "amillennial" bias that "Having decisively defeated the powers of evil on the cross and been vindicated by his resurrection, Christ rules by his Word and Spirit. The reign of God is being realized in history but the powers of evil continue to exist alongside the kingdom of God until Christ returns in glory and consummates the kingdom with the final judgment, the resurrection of the dead, and the establishment of a new heaven and a new earth." 1 In other words, preaching the millennial rule of Christ presupposes that the realities, rulers, and realms of this world will one day fully become, and even in fact now are, the realm of the Ii ving God and of his Christ. This kind of preaching recognizes, if only instinctively, that all the tools (economic, military, technological, and informational) that are assumed to effect change in one world are ineffective in another. It further recognizes that the long-established cultural enfranchisement of a boastful North American Protestantism is not a birthright but a death notice. This kind of preaching understands well that when Jesus said, "You will be dragged before governors and kings," he was not speaking of currying favor or acquiring political clout, but rather of bearing witness!

Michael Agricola's main work is the New Testament, published in 1548, a magnificent quarto volume of 700 pages with a hundred woodcuts. The basic text used was the Greek text published by Erasmus, Erasmus' Latin translation, the Vulgate, the Luther Bible and the Swedish Bible from 1541.
The 450 marginal glosses come from the Luther Bible and the Swedish Bible. In his translation, Agricola distinguished "the Holy Spirit's own words," i.e. H. the Bible text, the prefaces and marginal glosses, which were only intended to provide "clearer understanding". The word of God is much more valuable than the word of man, so that the translator was closely tied to the text. A free translation was out of the question, let alone consciously improving the text.
He was able to proceed more freely with the prefaces and marginal glosses. Most of the time he translated verbatim, but did not shy away from omissions, additions and changes when he deemed them appropriate.
In this critical edition, Agricola's marginal glosses on the New Testament are printed in parallel with their sources.

LGBTQ Christians read, love, scrutinize, become absorbed with, and find deep spiritual meaning in the Bible. As these testimonies show, lesbian, gay, bisexual, transgender, and other queer Christians are inaugurating a fresh, exciting, new era in biblical interpretation. It is they whose rare insights into particular Bible stories and characters, told with poignancy and clarity, reveal a gay-friendly Bible and a gay-friendly God who cherishes and needs them just as they are