The Bible, as you know, is not merely a collection of books: It is a divine library. It was written during the course of some fifteen centuries, and forty or more authors contributed to it, some of whom we know, some we do not know. It is a book of wonderful variety. There are beautiful love stories which reflect the tenderness and most delicate of human passions; there are stories of political intrigue and maneuvering which rival anything we know in the 20th Century. The whole book is the glorious story of how God became flesh, the immortal became mortal, and the Eternal One became a temporal being like us, for a while, in becoming man. In the story which gathers around this theme, God has incorporated all the truths we need to know about ourselves. In summarizing the Panorama Bible, I found out that, the purpose of revelation aims at the maturing of all of us as individual believers in Christ until, together; we come to fullness of stature and the complete expression of Jesus Christ in the world. It takes the entire Bible to accomplish this, and it takes the work of the Holy Spirit in interpreting this Scripture to us. Revelation, in the full sense, is really Scripture interpreted by the Holy Spirit. We have this book, which was given to us by God, as Paul declared to Timothy: "All scripture is inspired by God," (2 Tim 3:16a RSV). It did not originate with man. Man is only the channel it has come through. "Holy men of God spoke as they were moved by the Holy Spirit," Peter says, (1 Pet 1:21). The writers of the New Testament sat down and wrote letters, just as we would write them today, expressing their feelings, their reactions, their attitudes, and their ideas in the most natural and uncomplicated manner. This record was migrated from the OpenDepot repository service in June, 2017 before shutting down.
Hittites appear quite often in the Bible, as usually translated, and they happen to be related, even nowadays, to the Hittite Empire of the Bronze Age. This understanding of the biblical texts does not take historical data into account. While some passages may allude to Neo-Hittite states of Syria or be inspired by the cuneiform use of Hatti in Iron Age II, other mentions must have referred originally to the North-Arabian tribe Hatti, living in southern Canaan or the Negev and known from the toponymic list of Shoshenq I (10th century B.C.) and certainly from the inscriptions of Tiglath-pileser (8th century B.C.). The case of "Uriah the Hittite" is somewhat different, because the man in question was ewri Hutiya, bearing the Hurrian title "lord" or "king" and a Hurrian personal name. He was apparently continuing the lineage of Hurrian princes of Jerusalem known from some Amarna letters of the 14th century B.C. Hurrian political and military influence in Canaan is well attested, but the Nuzi analogies with patriarchal narratives hardly prove a characteristic Hurrian impact on Israelite customs and the early Hebrew literature. The role of Hurrians, called Horites in the Bible, could no longer be understood properly by the redactors of biblical books, but the realm of Urartu in Iron Age II Anatolia seems to have been known quite well in scribal circles. ; Hittites appear quite often in the Bible, as usually translated, and they happen to be related, even nowadays, to the Hittite Empire of the Bronze Age. This understanding of the biblical texts does not take historical data into account. While some passages may allude to Neo-Hittite states of Syria or be inspired by the cuneiform use of Hatti in Iron Age II, other mentions must have referred originally to the North-Arabian tribe Hatti, living in southern Canaan or the Negev and known from the toponymic list of Shoshenq I (10th century B.C.) and certainly from the inscriptions of Tiglath-pileser (8th century B.C.). The case of "Uriah the Hittite" is somewhat different, because the man in question was ewri Hutiya, bearing the Hurrian title "lord" or "king" and a Hurrian personal name. He was apparently continuing the lineage of Hurrian princes of Jerusalem known from some Amarna letters of the 14th century B.C. Hurrian political and military influence in Canaan is well attested, but the Nuzi analogies with patriarchal narratives hardly prove a characteristic Hurrian impact on Israelite customs and the early Hebrew literature. The role of Hurrians, called Horites in the Bible, could no longer be understood properly by the redactors of biblical books, but the realm of Urartu in Iron Age II Anatolia seems to have been known quite well in scribal circles. ; Hittites appear quite often in the Bible, as usually translated, and they happen to be related, even nowadays, to the Hittite Empire of the Bronze Age. This understanding of the biblical texts does not take historical data into account. While some passages may allude to Neo-Hittite states of Syria or be inspired by the cuneiform use of Hatti in Iron Age II, other mentions must have referred originally to the North-Arabian tribe Hatti, living in southern Canaan or the Negev and known from the toponymic list of Shoshenq I (10th century B.C.) and certainly from the inscriptions of Tiglath-pileser (8th century B.C.). The case of "Uriah the Hittite" is somewhat different, because the man in question was ewri Hutiya, bearing the Hurrian title "lord" or "king" and a Hurrian personal name. He was apparently continuing the lineage of Hurrian princes of Jerusalem known from some Amarna letters of the 14th century B.C. Hurrian political and military influence in Canaan is well attested, but the Nuzi analogies with patriarchal narratives hardly prove a characteristic Hurrian impact on Israelite customs and the early Hebrew literature. The role of Hurrians, called Horites in the Bible, could no longer be understood properly by the redactors of biblical books, but the realm of Urartu in Iron Age II Anatolia seems to have been known quite well in scribal circles.
According to Bakhtin dialogue is the essential symbolic medium through which all social relations are necessarily constituted. This must be seen against the background of a literary approach which is not comprehensive enough. There are different forms of dialogue in and with the Bible. The dialogics of the New Testament is more complex than that of the poetics of the Hebrew Bible. The New Testament develops a new form of dialogue when compared with the poetics of the Hebrew Bible. The dialogue within the Bible should also be situated in the context of intertextuality. Interpretation is also a practical affair with a political element in it. Dialogue with the Bible is not only a one way movement to the Bible, but the Bible can also contradict and surprise the reader.
Dr. Eugene Osterhaven has dedicated himself to the principle of the Reformation that all of life must be lived according to the Word of God as revealed in the Scriptures. This principle is significant not only for the life of the individual believer and the faith of the church. He also applied it to civil governments and public life. With the dissolving of transcendental foundations international law has practically disappeared and the world political picture is one of near chaos. What is needed is an adequate foundation on which a doctrine of the state can be built, one of our most urgent political tasks today. In our judgment that foundation must be derived from principles found in scripture. Here men learn that God is the Lord and that all authority and blessing derive from him. Professor Osterhaven thus stands with the whole Reformed tradition in affirming the public role of the Law of God which in the words of Calvin was recorded on "public" tablets. The Scriptures are not simply God's gift to believing individuals or the church, but to people of all ages. "And surely in this respect God has, by his singular providence, taken thought for mortals through all ages." In the Reformed tradition, the Bible as God's gift to his world is not a sectarian book.
The Maltese translation of the Bible is the product of literary and religious factors and, to a certain extent, private enterprise. For many long centuries, i.e. until the dosing years of the eighteenth century, the Maltese language was never used for literary purposes, the languages of education being Latin and Italian. The earlier Maltese writers found an enormous difficulty to reduce to some sort of Latin script a Semitic language which had many sounds that were absent in Romance languages. Moreover up to the beginning of the nineteenth century the education of the population was very poor. In the year 1836 there were only three Government Elementary schools: one in Valletta, the capital, another in Senglea and the third, very poorly attended, in Gozo, the sister Island, in all of which the instruction was of a meagre and wretched character. As there were very few who could write and read Maltese, the need of a Maltese translation of the Bible was not yet felt. ; N/A
Photograph has caption written on the back in black pen: "Bible School Children, Church of Christ, Ala Omah W/S; Etche County Council, Ahoadah [illegible]; 8/12/66." and has a purple stamp presumably from the company who produced the print. There are multiple rows of children sitting and standing in front of a building. Several children are holding books. Date of creation is estimated.
There is hardly anyone in the whole island, with the exception of some political orator, who ignores the existence of a Maltese Bible. And yet that Bible exists and has begun to exist since the year 1929 attaining its full growth in the year 1959, 4 years ago. And during all this time the Maltese Bible has been read and studied by hundreds and thousands of our countrymen who have found in it rich nourishment for their spiritual life and literary equipment. ; N/A
In the early 60s, it began to emerge, in Latin America and Brazil, political movements that sought to raise awareness about their situation of oppression and theneed for ruptures with the dominant society. The Bible had been given to the people and was read from the experience and reality of men and women in situations ofoppression. The situations of oppression and exclusion experienced in Latin America broaden the understanding about the poor and the excluded and challenges newreadings of the Bible from each context. Prejudice and stigma affects the lives of people with HIV, causing them suffering. The situation of social vulnerability affecting a major portion of this population complicates the lives of these people even further. We seek to read the Bible through the context of lives of women with HIV by using popular bible reading methodology. This article bring some introductions reflection on the method and on the experience of a women group in Brazil.
This year marks the centenary of America's entrance into what was known as the Great War on the side of France and Great Britain. On April 6, 1917, having passed both the Senate and the House of Representatives, the United States of America declared war against Germany. Whereas the Imperial German Government has committed repeated acts of war against the people of the United States of America: Therefore, be it Resolved by the Senate and House of Representatives of the United States of America in Congress assembled, That the state of war between the United States and the Imperial German Government, which has thus been thrust upon the United States, is hereby formally declared. It was Good Friday. ; The essays in this themed issue of the journal were originally given as papers at workshops of the Arts and Humanities Research Council-funded research network, The Book and the Sword: The Bible in the Experience and Legacy of the Great War held in St John's College, Cambridge. The editors express their gratitude to the AHRC for their funding.
From the early days of Christianity in Sub-Saharan Africa, a Eurocentric view of Christian teaching was a primary tool in the subjugation and domination of native populations. Since 1921 Kimbanguism, an African Initiated Church, has advocated a reconstruction of Blackness by appropriating the parameters of Christian identity. The prophet Simon Kimbangu, the founder of the movement, has inspired 17 million followers with Pan-African messages of political and spiritual liberation. The Spurned Race is the first comprehensive study of Kimbanguism since the pioneering books of the 1980s. The son of a Kimbanguist pastor, Gampiot uses his inside resources to offer new sociological and theological analyses of the church's interpretation of and signification on the Christian bible. The Spurned Race provides a unique and important look at the independent nature of early African Christian prophetic movements.
The Netherlands has a high vaccination coverage, but due to a concentration of people objecting to vaccination on religious grounds in the Bible belt, several polio and measles epidemics have occurred there in the past. This article analyses how and in what way Dutch politicians responded to parents refusing to have their children vaccinated. First, during these epidemics Members of Parliament mainly addressed written questions of a highly technical or procedural nature to the responsible State Secretary or Minister of Public Health. Secondly, the government always requested advice from an advisory body with regard to matters of health after an epidemic. These reports were opposed to mandatory vaccination mainly by using practical arguments. However, by advocating the idea of strengthening the position of minors in public healthcare these reports contributed to legislation codifying the rights of minors concerning public health. The most important rationale behind this response is the complexity of the issue of mandatory vaccination, because different human rights are involved. On the one hand, mandatory vaccination infringes the constitutional rights to the freedom of thought, conscience and religion and encroaches on parental autonomy. On the other hand, children have a right to physical integrity. To find a way out of this unsolvable dilemma, the government and its advisory bodies mainly used practical arguments against mandatory vaccination.
Photograph has following caption written on back in black pen: "NCBCS with chart". The Nigerian Christian Bible Correspondence School chart is being held up by a man. A young boy is also in the photograph on the far right. Date of creation is estimated.
Der Aufsatz befasst sich mit der Frage ob Christliche Bildformationen in der alttestamentlichen Ikonographie auf jüdische Vorlagen zurückgehen. Diese Frage wurde jahrzehntelang in der Forschung debattiert. Der Aufsatz beleuchtet die Debatte kritisch und geht auf einige Fallstudien ein.
At the beginning, Israelites expected much from the newly installed royal power and tried to justify it theologically by a royal messianic ideology. However, the behaviour of rulers led to disappointment and criticism. Living under their own rulers biblical authors formulated principles of good government and occasionally criticized evil kings. Later, under a foreign rule, they asked whether to submit to it or to fight it; both answer can be found in the biblical books, depending on the attitudes of the foreigners to the Jewish religion. The New Testament respect the state, and affirms the duties of the subjects, including paying taxes. However, if the state opposes to God, it has to be condemned (Revelation of John). ; Za i przeciw. Biblia o państwieZ początku Izraelici wiele oczekiwali od nowo wprowadzonej władzy królewskiej i próbowali ją uzasadnić teologicznie poprzez królewską ideologię mesjańską. Postępowanie królów doprowadziło jednak do rozczarowania i krytyki. Żyjąc pod rządami rodzimymi autorzy biblijni formułowali zasady dobrych rządów, a czasem krytykowali występnych królów. Potem, pod rządami obcymi, pytali czy się im podporządkować, czy też walczyć z nimi; w księgach biblijnych można znaleźć obie odpowiedzi, zależnie od postawy obcych wobec religii żydowskiej. Nowy Testament respektuje państwo i potwierdza obowiązki poddanych, w tym płacenie podatków. Jeśli jednak władza państwowa sprzeciwia się Bogu, musi być potępiona (jak w Apokalipsie św. Jana).
Za i przeciw. Biblia o państwieZ początku Izraelici wiele oczekiwali od nowo wprowadzonej władzy królewskiej i próbowali ją uzasadnić teologicznie poprzez królewską ideologię mesjańską. Postępowanie królów doprowadziło jednak do rozczarowania i krytyki. Żyjąc pod rządami rodzimymi autorzy biblijni formułowali zasady dobrych rządów, a czasem krytykowali występnych królów. Potem, pod rządami obcymi, pytali czy się im podporządkować, czy też walczyć z nimi; w księgach biblijnych można znaleźć obie odpowiedzi, zależnie od postawy obcych wobec religii żydowskiej. Nowy Testament respektuje państwo i potwierdza obowiązki poddanych, w tym płacenie podatków. Jeśli jednak władza państwowa sprzeciwia się Bogu, musi być potępiona (jak w Apokalipsie św. Jana). ; At the beginning, Israelites expected much from the newly installed royal power and tried to justify it theologically by a royal messianic ideology. However, the behaviour of rulers led to disappointment and criticism. Living under their own rulers biblical authors formulated principles of good government and occasionally criticized evil kings. Later, under a foreign rule, they asked whether to submit to it or to fight it; both answer can be found in the biblical books, depending on the attitudes of the foreigners to the Jewish religion. The New Testament respect the state, and affirms the duties of the subjects, including paying taxes. However, if the state opposes to God, it has to be condemned (Revelation of John).
