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1
Pihlaja, Stephen. "“When Noah built the ark…”." Metaphor and the Social World 7, no. 1 (July 6, 2017): 87–102. http://dx.doi.org/10.1075/msw.7.1.06pih.
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Abstract This article investigates the use of biblical stories and text in the preaching of Joshua Feuerstein, a popular Facebook evangelist, and focuses on how biblical stories are used to position the viewer in comparison to biblical characters and texts. Taking a discourse dynamics approach (Cameron & Maslen, 2010), a corpus of 8 short videos (17 minutes 34 seconds) and their comments (2,295) taken from the Facebook are analysed first, for the presence of metaphorical language and stories taken from the Bible. Second, they are analysed for the role of metaphor in the narrative positioning (Bamberg, 1997) of the viewer, particularly as it relates to Gibbs’s notion of ‘allegorises’, or the ‘allegoric impulse’ (Gibbs, 2011). The corresponding text comments from the videos are then also analysed for the presence of the same biblical metaphor, focusing on how commenters interact with the metaphor and Feuerstein’s positioning of them. Findings show that biblical metaphorical language is used to position viewers and their struggles in the context of larger storylines that compare everyday experiences to biblical texts. This comparison can happen both in explicit narrative positioning of viewers with explicit reference to the Bible, and implicit positioning, through the use of unmarked biblical language. Analysis of viewer comments shows that use of metaphorical language is successful in building a sense of camaraderie and shared belief among the viewer and Feuerstein, as well as viewers with one another.
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Muthu, Liana. "Revisiting Noah’S Ark in Julian Barnes’ A History of the World in 10 ½ Chapters." Romanian Journal of English Studies 11, no. 1 (March 1, 2014): 98–102. http://dx.doi.org/10.2478/rjes-2014-0012.
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Abstract Considering that intertextuality is the text’s property of being connected to other previous texts, Julian Barnes’ novel, “A History of the World in 10 ½ Chapters”, rewrites the Biblical story of Noah’s Ark. Besides the narration accounted in the Bible, new elements are encountered here: e.g. the Ark wasn’t a simple vessel, but a small fleet; Noah butchered the animals from the Ark, animals selected initially to be saved from the Deluge; the woodworms, creatures that symbolize decay, were also present on the Ark, etc. Then, new versions of the Biblical story, all having connections with Noah, the Ark and the Sea are present. Therefore, Julian Barnes fructifies Noah’s story, readjusting it to other spaces and historic times.
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Du, James Xianxing. "Bilingual Match to Biblical Flood." International Journal of Linguistics 11, no. 1 (February 27, 2019): 196. http://dx.doi.org/10.5296/ijl.v11i1.14434.
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In this testimony, vowel next to two l letters is proposed as a novel affix that represents dissected offering at burnt altar. In turn, biblical etymology of flood is presented to be double hands in offering flock to worship, and the etymology of boat is both male and female in pair. All the words for ships are linguistically related to either Noah’s ark or worship. 牙 tooth is originated from two people in mating to match Noah’s covenant about food and multiplication after the flood. An affix for burning, c+vowel+n, is also verified. For the first time in human history, a large variety of words related to great flood, ark and Noah’s worship are presented to match bible in semantic origin, indicating divine creation of languages.
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Macelaru, Marcel. "Who can stand before a holy God? Literary artistry and theological imagination in the Ark Narrative." Anafora 6, no. 1 (2019): 171–81. http://dx.doi.org/10.29162/anafora.v6i1.6.
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This article advocates for an interpretation of biblical stories that takes into account their nature and the way in which they are told. The argument begins with observing the predicament of the biblical interpreter in using contemporary historical and/or literary methods to interpret an ancient text expected to convey a theological message. It then offers a close reading of the Ark Narrative (1 Sam 4:1b–7:1) which exemplifies how theological conclusions can be drawn on the basis of the story alone once its literary structure and dramatic development are identified.
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Alster, Baruch. "Narrative Surprise in Biblical Parallels." Biblical Interpretation 14, no. 5 (2006): 456–85. http://dx.doi.org/10.1163/156851506778767957.
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AbstractSurprise is a common narrative technique, but as it is based on the implied reader's 'false impressions', it undermines the reliability of the narrator, which can be a problem in biblical literature. This article attempts to show that the use of surprise in the Bible corresponds to each story's literary and theological goals. I do this by comparing three pairs of parallel narratives: David's bringing the Ark to Jerusalem in 2 Samuel 6 and 1 Chronicles 13 and 15; Moses' sending messengers to Sihon in Deuteronomy 2 and Numbers 21; and the spies' counsel against conquering the land in Deuteronomy 1 and Numbers 13–14. The first of each pair includes a narrative surprise, while the second conveys the same information without surprise. In the first two pairs—the Ark and Sihon—I find that the use of surprise or lack of it corresponds to the literary and ideological goals of each narrative. In the third pair—the Spies—I find that the supposed surprise in Deuteronomy blatantly contradicts the main theme of the narrative. But by taking into account its Numbers counterpart, and by assuming that the reader of the former has at least partial prior knowledge of the latter (an assumption backed up by a number of previous studies), I find that there is indeed no real surprise in the narrative.
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Du, James Xianxing. "Bilingual Biblical Etymology - Origin of Language." International Journal of Linguistics 12, no. 5 (September 20, 2020): 30. http://dx.doi.org/10.5296/ijl.v12i5.17716.
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Multilingual mutual match in biblical etymology is a secret of civilization and definitive evidence for creation, presented for the first time in history. 恐terror is error to carry ark by two poles工to battlefield, 謬mistake is to take ark marked by cherubim to shed blood , 奉 dedication has two dactyl hands to offer cattle as tithe, 祝blessing is sibling兄, 嬰Infant is financial貝to fiancé and fiancée, 音Sound has Son童, sonic is in prison , 辨to distinguish digital hands is related to Jonah’s debate辯, 諒to forgive is related to whale鲸and capital京, and黥criminal label has capital after殳killing Abel from穀grain offering. Biblical books such as Genesis, Exodus, Leviticus and Jonah are astonishingly validated by bilingual mutual match in biblical etymology. Bilingual mutual match links退quit to quite很, 骄pride to bridge桥, 宴banquet to bank堰, 霉mould to plum blossom梅, 園garden to garment衣, 悛repent to paternal公Adam, 悔remorse to maternal母Eve, 濁opacity to optic目, 稠dense to seeds禾on altar口, 脯sausage to use用, 恿urge to courage勇, religion to grill and logged legal book, 忿anger and rage to revenge in segregation分, and朝morning to mourn悼. Many affixes are presented, such as nat+vowel of native, innate and nation as tone, wh as human near water, 乍restricted motion in炸explosion, migration to circumvent giant巨, a motion affix , 夭human to flee, 匽to hide Moses in basket near Nile bank堰, 兆water and fire, co-carriage of ark and altar, 用/甬/甫as altar’s service, and as star. Known affixes such as com, tech, 巴, , 貝and曼curtain also match biblical etymology. 爸father is to thaw fat肥in faith at thermal altar, 疤scar has sacred worshiper巴, and relative is related to altar. Creatures have biblical etymology. Clove is created to resemble cloud, tendril resembles spilled blood lines on tent’s curtain, 藤vine has vineyard , vessel舟, fire and Noah’s hands , dolphin has phonic ultrasound, and elephant has elevated sound. The systematic bilingual match in biblical etymology spans all categories. Wednesday is water condensation and seed day, 奥/謎 mystery has star , 樂music, smile and laugh have semi and halves, 球sphere/globe is ephod/robe裘’s pomegranate, textile has to exit in exile, filament has flame, fiber has fire, desperation is to tear apart dress, inheritance and heritage繼are to tear attire and fragment斷garment, 亵blasphemy is to take执divided clothes for military to humiliate Son, satire has attire, mock is blocked sunlight, Corpse is sacred Sarco on cross, 讽sarcasm is Sarco and crazy疯to validate Jesus, oath is to heat theological offering cut with hatchet, family has flame for kin to kindle, meal in flame is alumni, to incite is to incinerate, to instigate is to ignite, to stimulate is meal at flame of altar, health is to heat wheat at altar, tomb is mobility, and town is own tone and own tower, solving the etymology of numerous words. In conclusion, the entire languages of English and China and also words in additional ancient languages must have been divinely created in etymology to predestinedly and mutually match each other, and equally astonishingly, match bible, as the origin of language.
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MacGregor, A. "The Garden, the Ark, the Tower, the Temple. Biblical metaphors of knowledge in early modern Europe." Journal of the History of Collections 11, no. 1 (January 1, 1999): 120. http://dx.doi.org/10.1093/jhc/11.1.120.
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Blidstein, Moshe. "How Many Pigs Were on Noah's Ark? An Exegetical Encounter on the Nature of Impurity." Harvard Theological Review 108, no. 3 (July 2015): 448–70. http://dx.doi.org/10.1017/s0017816015000279.
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Commentators have long noted that God's commandment to Noah to bring all animals onto the ark exists in two intertwined versions in the biblical text. In the first version, Noah is told to bring two of every species: “And of every living thing, of all flesh, you shall bring two of every kind into the ark, to keep them alive with you; they shall be male and female” (Gen 6:19nrsv). In the second version, however, the animal kingdom is divided into pure and impure species: “Take with you seven pairs of all pure animals, the male and its mate; and a pair of the animals that are not pure, the male and its mate; and seven pairs of the birds of the air also, male and female, to keep their kind alive on the face of all the earth” (Gen 7:2–3). Noah then sacrifices some of the pure animals and birds after the flood (Gen 8:20).
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Rubin, Uri. "Traditions in Transformation. The Ark of the Covenant and the Golden Calf in Biblical and Islamic Historiography." Oriens 36 (2001): 196. http://dx.doi.org/10.2307/1580481.
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Leuchter, Mark. "The Cult at Kiriath Yearim: Implications from the Biblical Record." Vetus Testamentum 58, no. 4 (2008): 526–43. http://dx.doi.org/10.1163/156853308x348204.
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AbstractKiriath Yearim typically appears as little more than a geographical setting throughout the narratives and poetry of the Bible, and in some cases it is alluded to in such veiled terms that interpreters have often times not even noticed the allusion. This is understandable when we consider the principle events that take place in or around the city within the Biblical narrative: the conquest under Joshua, the fall of the Elides, the capture and the eventual return of the Ark from the Philistines, and the momentous installation of the Ark in Jerusalem under David. In all of these cases, attention is commanded by the dramatic circumstances and personalities involved as part of a larger historical yarn. Yet in each of these episodes, the circumstances involving Kiriath Yearim involve brief and subtle but concrete references to the city's cultic dimensions and point to its position as a major cult center in pre-Monarchic Israel. Additional passages from the prophetic corpus provide greater detail regarding a once-flourishing cult at Kiriath Yearim that had withered in subsequent eras, but which still occupied a position in the nation's religious consciousness and memory and which became an important theme in the prophetic discourse of the 8th through 6th centuries BCE.
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Zadorina, Alena O. "The Image of the Ark in L. M. Leonov’s Novel The Thief." Izvestia of the Ural federal university. Series 2. Humanities and Arts 23, no. 1 (2021): 254–64. http://dx.doi.org/10.15826/izv2.2021.23.1.017.
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This article analyses the image of the ark in L. M. Leonov’s novel The Thief as one of the writer’s recurring images (from the story The Departure of Ham to the final Pyramid). The purpose of the work is to determine the semantics of the image, taking into account the political, general cultural, and literary context of the time when the work was written (first published in 1927). There are practically no studies on this topic at the moment. In The Thief, the “ark” mythologeme includes the meaning of a commune house, a space meant for living through hard times, which makes it possible to refer to it as heterotopy in the terms of M. Foucault. Using the structural-typological method, the author identifies universal complexes revealing the image of the ark and its inhabitants within it: the opposition “one’s own” — “other” is overcome due to the free movement of the ark between its poles. The correlation between the original biblical source (the plot of Noah’s Ark) and the author’s version of interpretation helps re-evaluate the issue of the chosenness of the inhabitants of the ship-house and the spiritual leader who united them. The meeting of all the characters on the “ark” — in communal apartment No. 8 at Balueva’s name-day celebration is a significant compositional event, after which the characters must choose their own life paths. The absence of the righteous on this ark is indicative, all passengers are victims of circumstances and belong to the marginal strata of society. Attention to the aspects of Leonov’s text (the motif of an open / closed window, the image of a messenger bird, the speech characteristics of the characters) unveils a completely new interpretation of the salvation situation: the “saved” do not leave the ark upon the end of their voyage but continue to remain on board until the moment they are exiled by fate. As a result of the study, it is demonstrated that in the novel The Thief, the ideas of salvation, chosenness, the choice of the path, traditionally associated with the mythology of the ark receive a qualitatively new interpretation, thereby creating a modernist image of the era of the 1920s.
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Shemesh, Abraham Ofir. "Religious Literature, The realistic, and the Fantastic:." Estudos de Religião 33, no. 3 (December 20, 2019): 235. http://dx.doi.org/10.15603/2176-1078/er.v33n3p235-255.
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The current study discusses several ancient Jewish traditions that speak of mythological-fantastic creatures in Noah's ark. The biblical text does not list the types of organisms that entered the ark, rather makes do with noting the groups of animals in general. The Midrashic literature on the story of the ark lists various species of fantastic humans and animals – Og king of Bashan, the giant re'em or the eternally living phoenix. It may be assumed that these creatures were included for several reasons: A. The ancients believed that these were realistic creatures and therefore assumed that they too had entered the ark. B. The mythological animals aroused the imagination of the ancients and they were eager to hear stories about them.
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Long, Pamela O. "The Garden, the Ark, the Tower, the Temple: Biblical Metaphors of Knowledge in Early Modern Europe. Jim Bennett , Scott Mandelbrote." Isis 91, no. 3 (September 2000): 588–89. http://dx.doi.org/10.1086/384885.
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Kalimi, Isaac. "Human and Musical Sounds and Their Hearing Elsewhere as a Literary Device in the Biblical Narratives." Vetus Testamentum 60, no. 4 (2010): 565–70. http://dx.doi.org/10.1163/156853310x536761.
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AbstractThe biblical narrators utilize sounds of musical instruments and/or human voices being raised emotionally and their being heard someplace else as a literary tool and transitioning the reader from one place or group of people to another. The article discusses this literary tool as it appears in a number of narratives in the Hebrew Bible (namely, the Joseph Story, Ark Narrative, Throne Succession Narrative, Deuteronomistic and Chronistic histories, as well as the book of Ezra), and its effects.
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Sukardi, Y. M. Imanuel. "Gereja Ekstra Biblikal dan Tanggung Jawab dalam Menyelesaikan Amanat Agung." KHARISMATA: Jurnal Teologi Pantekosta 1, no. 2 (March 6, 2019): 133–47. http://dx.doi.org/10.47167/kharis.v1i2.22.
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There has emerged a kind of phenomenon of extra-biblical churches in present days. This article is a qualitative study that aimed to explain the phenomenon of the extra-biblical church. By using the descriptive analysis method on the extra-biblical church phenomenon, there are some findings concluded from this study, namely: First, the extra-biblical church is a church whose existence and legitimacy exceeds Bible standards, its pattern and behavior exceed the demands of the Bible. Secondly, the extra-biblical church legitimized by tradition, traditional and traditional forms have several deadly good traditions such as the tradition of growth not multiplication, the tradition of teaching not obedience, the tradition of service in not outreach and so on; Third, the extra-biblical church is oriented and has a mega church structure that is so complex and very expensive that it is difficult to duplicate and multiply. As a result, there is a decrease in intensity in carrying out the grand mandate. AbstrakBelakangan ini muncul semacam fenomena gereja ekstra biblikal. Ini merupakan kajian kualitatif yang bertujuan untuk menjelaskan fenomena gereja ekstra biblikal tersebut. Dengan menggunakan metode analisis deskriptif pada fenomena gereja ekstra biblikal tersebut, ada beberapa kesimpulan yang didapat dari kajian ini, yakni: Pertama, gereja ekstra biblikal adalah gereja yang eksistensi dan legitimasinya melebihi standar Alkitab, pola dan perilakunya melampaui tuntutan Alkitab. Kedua, gereja ekstra biblika dilegitimasi oleh tradisi, berpaham dan berbentuk tradisional memiliki beberapa tradisi baik yang mematikan seperti tradisi pertumbuhan bukan pelipatgandaan, tradisi pengajaran bukan ketaatan, tradisi pelayanan ke dalam bukan penjangkauan ke luar dan sebagainaya; Ketiga, gereja ekstra biblika berorentasi dan berstruktur gereja mega yag begitu rumit dan sangat mahal sehingga sulit diduplikasi dan dimultiplikasi. Akibatnya, terjadi penurunan intensitas dalam melakukan amanat agung.
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Greengrass, M. "Shorter notice. The Garden, the Ark, the Tower and the Temple. Biblical Metaphors of Knowledge in Early Modern Europe. J Bennett, S Mandelbrote." English Historical Review 114, no. 459 (November 1, 1999): 1304. http://dx.doi.org/10.1093/ehr/114.459.1304.
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Rajarajan, R. K. K. "Water, Source of ‘Genesis’ and the End Macro and Micro Viṣṇu in the Hymns of the Āḻvārs." Medieval History Journal 23, no. 2 (November 2020): 296–331. http://dx.doi.org/10.1177/0971945820956583.
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The pañcabhūtas convoked are pṛthvi ‘earth’, ap ‘water’, tejas ‘fire’, vāyu ‘air or wind’ and ākāśa ‘ether’. They are the five elements of nature in Hindu mythology. These are considered the abstractions of Viṣṇu (Figures 1–3, 6 and 10), Śiva (Figure 11) or Dēvī (Figures 7 and 15) as the case may be. Most virile among the five are ‘water’ and ‘fire’, the symbols of creation and destruction. Water from the Darwinian point of view is the creative force in which living organisms originate and survive. It is the sustaining principle, for example, the Mother feeding the child with milk as rain for the plant kingdom. Water is the symbol of destruction at the time of deluge, the mahāpraḷaya ; cf. trees on the banks felled when rivers inundate (PTM 11.8.1). Fire creates when channelised through the oven; for example, Kumāra’s birth as also Mīnākṣī (Figure 16) and Draupadī emerging through yajñas. These ideas are best exemplified by the avatāras, aṃśāvatāras and other emanations of Viṣṇu. Śiva destroys the worlds by the power generated by his third eye (e.g., Sodom and Gomorrah in case of Biblical mythology), the God of Love, Kāmadeva symbolic of the seed of creation (Priapus in Roman mythology; Beard, 2008. Pompeii: The Life of a Roman Town. London: Profile Books Ltd: 104, figure 36). We are concerned in this article with water as the creative and destructive force, an idea that is as old as the Vedic and Biblical times. The focus is on the Āḻvārs’ Nālāyirativviyappirapantam. The Biblical myth of ‘Noah’s Ark’ may be of value for inter-religious dialogue. Several hundreds of the Tamil hymns have something to say on the symbolism of water. We cite a few examples hereunder. The emphasis is on water and Viśvarūpa.
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Kaplan, Kalman J. "Biblical versus Greek Narratives for Suicide Prevention and Life Promotion: Releasing Hope from Pandora’s Urn." Religions 12, no. 4 (March 26, 2021): 238. http://dx.doi.org/10.3390/rel12040238.
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Although suicide has been unfortunately stigmatized unfairly through the ages, we should not make the mistake of going to the opposite extreme and valorizing it. We should not forget that the major role of health care professionals is to prevent suicide when possible and to invigorate the underlying life force in the person. Suicide is often the ultimate outcome of a tragic and pessimistic view of life. It was prevalent in ancient Greek writing. Indeed, over 16 suicides and self-mutilations can be found in the 26 surviving tragedies of Sophocles and Euripides. In contrast, only six suicides can be found in the Hebrew Scriptures, and only one suicide in the Christian Scriptures. In addition, the Hebrew Scriptures present numerous suicide-prevention narratives that effectively provide a psychological instruction for people in despair which seems unavailable to figures in the writings of the great Greek tragedians. Unfortunately, some religious traditions tended to go to the opposite extreme in stigmatizing suicide rather than understanding it and trying to prevent it. This paper examines evidence regarding seven evidence-based risk factors for suicide: (1) Feeling depressed and isolated; (2) Feeling one’s life is without purpose; (3) Being a refugee from one’s homeland; (4) Feeling unable to express oneself with others; (5) Being adopted; (6) Feeling abandoned by one’s child leaving the family nest; and (7) Feeling doomed by a dysfunctional (indeed incestuous) family of origin We contrast biblical and Greek narratives regarding each of these factors, respectively: (1) Elijah against Ajax, (2) Job against Zeno, (3) David against Coriolanus, (4) Jonah against Narcissus, (5) Moses against Oedipus, (6) Rebecca against Phaedra, and finally, (7) Ruth against Antigone. These biblical figures thrive across risk factors while their Greek and Roman counterparts kill or mutilate themselves or provoke others to do the job. All these contrasts should demonstrate to psychotherapists, counselors, and clergy alike as to how Greek narratives lead to self-destructive behaviors while biblical narratives provide a hopeful positive psychology, and a constructive way out these dilemmas. My colleagues (Paul Cantz, Matthew Schwartz, and Moriah Markus-Kaplan) and I call for a biblical psychotherapy for positive psychology, suicide prevention, and indeed life promotion. Where hope is locked up in Pandora’s urn after she has released all the evils unto the world, the biblical God places hope into the sky as a bow after Noah and his family and all the creatures on the ark disembark to land after the receding of the flood.
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Nowińska, Joanna. "Ap 12 jako teologia historii." Ruch Biblijny i Liturgiczny 62, no. 4 (December 31, 2009): 269. http://dx.doi.org/10.21906/rbl.220.
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The Biblical writers notice history as the space of God’s rule. He is the director, who comes into contact with human being through signs – events and words, and also He is the history’s perpetuum mobile. Rev 12 specifically reflect nowadays and the previous in the context of the whole world’s vision and mix the reference to facts (lack of the temple, ark, faithful people, horrible experiences, the death danger), places (the temple, a desert), persons (the Child-Ruler, Michael) with the Old Testament figurative exposing, a typical one for such a book (the Woman with Child, the heaven, the dragon), enriched with a lot of symbols (a crown, a horn, the moon under feet). God’s interference into World history is presented through lightning, voices, thunder, an earthquake and great hail, that stress His power and supremacy. The biblical writer refers to events, which make place whole the time in the natural- and supernatural space, like: the war between God and evil, persecutions, hiding, God’s care of men. The specific literary structure of Rev 12, contrary to the other parts of that book, seem to help to put an accent for the fundamental truths for transcendental theology of history of which the most important is the eternal rule of God and only accidental, finished in the time perspective of Satan’s position.
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Sykora, Josef. "Only Be Like the Philistine Priests! A Comparison of the Philistines’ Offering in 1 Sam 6 and the Sacrificial Actions of Eli’s House in 1 Sam 2-4." Vetus Testamentum 69, no. 4-5 (October 14, 2019): 702–21. http://dx.doi.org/10.1163/15685330-12341382.
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AbstractThe biblical portrayal of the Philistines is largely negative. Their military exploits, depicted extensively in the books of Judges and 1 Samuel—coupled with their religion, unaccustomed to the Israelite cult—have led several commentators to label them a prototypical “other.” To put it memorably, the Philistines are what Israel should not be. I attempt to nuance somewhat this overtly negative characterization of the Philistines by focusing on one incident in 1 Sam 6: the Philistines’ returning of the ark, accompanied with a peculiar offering of objects made of gold. I compare this ritual to the sacrificial actions of Eli’s sons in 1 Sam 2-4 to argue that, at least in 1 Sam 6, and with respect to what lies at the heart of Israel’s cult—the approach of the inscrutable and holy deity—the Israelites should be more like the Philistines.
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Henvey, Megan. "Rites of Initiation in the Early Irish Church: The Evidence of the High Crosses." Religions 12, no. 5 (May 8, 2021): 329. http://dx.doi.org/10.3390/rel12050329.
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Rites of Initiation in early medieval Ireland have been studied only with reference to contemporary texts; recourse to other sources, most notably the substantial corpus of extant high crosses, has not been made. Here it will be demonstrated that the iconography and programmatic arrangement of the depictions of Noah’s Ark, the Baptism of Christ, and the Three Hebrews in the Fiery Furnace can significantly advance theological and liturgical understanding of the early medieval rites of baptism and ordination in this region, indicating the central role of these biblical events and their associated literatures in these contexts. It will be further suggested that this relationship between text, image, and ritual points to the role of the high crosses in facilitating the liturgical rites of the early medieval Irish Church.
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Koltun-Fromm, Naomi. "Imagining the Temple in Rabbinic Stone: The Evolution of the ʾEven Shetiyah." AJS Review 43, no. 2 (November 2019): 355–77. http://dx.doi.org/10.1017/s0364009419000539.
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The mythical ʾeven shetiyah, often translated as the “foundation stone,” marks the physical place where the Jerusalem temples once stood in the rabbinic imagination. In its earliest incarnation it identified the place where the ark of the covenant resided in Solomon's Temple. Over the centuries it absorbed cosmogonic and eventually eschatological meaning. In later post-talmudic rabbinic literature, it adopted another mythic trope—the seal on the tehom. I argue that these two separate narrative strands of a seal on the tehomunder the Temple and ʾeven shetiyahin the Temple became intertwined, but only in late (post-talmudic) rabbinic midrash. I trace this evolutionary trend and argue that while the early rabbis both innovated and reinvigorated older biblical and ancient Near Eastern cosmogonic motifs with their ʾeven shetiyah, the later rabbinic texts were influenced by Christian and Muslim competition for spiritual and earthly Jerusalem. The stone that started as a means for rabbinic self-authorization became a reassertion of God's control of history and protection of Israel and the world, but in the process displaced priestly authority.
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Black, Matthew. "The Theological Appropriation of the Old Testament by the New Testament." Scottish Journal of Theology 39, no. 1 (February 1986): 1–17. http://dx.doi.org/10.1017/s003693060004463x.
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To speak, in general terms, of trends in modern biblical study is often to over-simplify; and certainly to claim that there has been, in recent years, a trend away from the traditional classicist or ‘hellenist’ approach to New Testament problems towards a more Hebraic or semitic-centred approach would be to be guilty of the same exaggeration as E. C. Hoskyns in 1930: ‘(There are) grounds for supposing no further progress in the understanding of … Christianity to be possible unless the ark of New Testament exegesis be recovered from its wanderings in the land of the Philistines (sic) and be led back not merely to Jerusalem, for that might mean contemporary Judaism, but to its home in the midst of the classical Old Testament Scriptures — to the Law and the Prophets.’ There is, nevertheless, some truth in A. M. Hunter's later statement: ‘After ransacking all sorts of sources, Jewish and Greek (and, we may add, starting all sorts of “hares”, some of which have not run very well), (scholars) are discovering the truth of Augustine's dictum, “The New Testament lies hidden in the Old, and the Old is made plain in the New”’ (Novum Testamentum in vetere latet, vetus in novo patet).
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Kellen, Kit. "Race and Nation in Ella McFadyen’s Pegmen Tales." Journal of Literary Education, no. 2 (December 6, 2019): 178. http://dx.doi.org/10.7203/jle.2.13767.
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eader witnesses an Australian wishfulness read in the triumphant adventures of the small – of domestic objects brought to life through the imagination of children. In McFadyen’s highly didactic tales, clothes pegs stolen and deliberately misused come to embody an understated national ethos with biblical pretensions. The Peg family sail the world in their “Ark”, spreading antipodean wonder, cheer and ingenuity everywhere they go. The Pegs themselves – as home-made toys – represent the imaginative ingenuity of Australian children. These are toys any child could make, and so may be read as a social leveller. The dream bringing them to life is that of decent, healthy children and the Pegs (as post-war family, sans father, strive to set themselves and the world good standards).
Every anthropomorphism is deservedly read as comment on the human race or some department or aspect of it, and in this case it is Australian class, race and national pretensions which are promoted through the vehicle of mainly exemplary characters who, in their travels – for the sake of plot – negotiate a series of mildly ethical crises, and always come out smiling.
This paper proceeds by considering the issues raised above in relation a small number of episodes from the tales: these dealing with the invasion of rogue mice, the creation of the Pegmen, with Pongo (from the Congo) and the Australian Aborigines, with the Peg’s expedition to Antarctica and with the metamorphosis of swagmen into grey kangaroos.
Race and Nation in Ella McFadyen’s Pegmen Tales
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Malyuha, Nataliya. "Khrystyyansʹka moralʹ i kolektyvnyy etychnyy dosvid u suchasnomu ukrayinsʹkomu khudozhnʹomu dyskursi." Studia Ucrainica Varsoviensia, no. 8 (August 31, 2020): 119–28. http://dx.doi.org/10.31338/2299-7237suv.8.11.
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The article in question deals with the fact that contemporary art discourse under the influence of Christian ideas reflects Ukrainian mentality and spirituality, represents profoundly symbolic information on every individual’s outlook, priorities of his/her existence and criteria for assessing the morality of deeds. The study considers current issues of cultural identity and national Christian ethics of Ukrainians, the dichotomy of biblical ethical mandates and collective ethical experience recorded in literary works. Taking into account individual samples of literary works, the interpretation of biblical moral postulates from the perspective of collective ethical experience has been examined. The process of modifying biblical images in current secular context has been described. It has been taken into consideration that appealing to biblical parallels is an effective way to draw attention to urgent national issues.
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Doležalová, Lucie. "THE BIBLIA PICTA VELISLAI AND LATIN BIBLICAL MNEMONICS IN 14TH AND 15TH C. BOHEMIA." Daphnis 41, no. 2 (March 30, 2012): 327–55. http://dx.doi.org/10.1163/18796583-90000884.
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After an overview of late medieval Latin biblical mnemonic tools with a special attention to those transmitted in Bohemia, the study moves to an analysis of the most singular biblical retelling from Bohemia, the Biblia picta Velislai (Velislav bible) from ca. 1340. While this “biblical comics” displays many inconsistencies both in its visual and textual aspects (e.g., there are only nine precepts of the Decalogue included), the author argues that such features were quite common during the Middle Ages and did not exclude its use for education and meditation. Like substantially later Manualník by Jan Amos Komenský (1623, printed 1658), the main aim of this and other biblical retellings was the moral edification of the readers.
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Flake, Kathleen. "Protecting the Wilderness: Comments on Howe's The Garden in the Wilderness." Church History 79, no. 4 (November 26, 2010): 863–70. http://dx.doi.org/10.1017/s000964071000106x.
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“And the Lord spake unto Moses, saying, . . . set up the tabernacle of the tent of the congregation. . . . put therein the ark of the testimony . . . bring in the candlestick, and light the lamps thereof.” No, I am not going to preach a Puritan sermon to you. I want only to remind you of the Puritan in Roger Williams who said the words that provide the title of the book under consideration. The words come from Williams's debate with John Cotton over church government: “When they [or the those who desired to Christianize the world through the use of worldly power] have opened a gap in the hedge or wall of separation between the garden of the church and the wilderness of the world, God had ever broke down the wall itself, removed the candlestick, and made His garden a wilderness.” For Mark deWolfe Howe, Williams's “theological wall of separation” represents the evangelical impulse in American religion and is an important source for understanding American law concerning church and state. A key contribution of Howe's monograph was to remind its readers that not only Jefferson's sense of natural law and individual rights but also Williams's congregational and biblical notions informed the First Amendment religion clauses. Howe finds fault with the Supreme Court's ignoring this dual lineage and favoring only Jefferson's Enlightenment view. For Howe, the modern Court's use of Jefferson's language to impute due process values to the religion clauses “distorts their manifest objectives” to grant religion constitutionally protected status—a status distinct from other forms of conscience, not least irreligion. These other forms of conscience are, he argues, protected by other constitutional guarantees, such as speech, press, and association.
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Bennett, Matthew. "Concerning ecclesiology: Four barriers preventing insider movement contextualization from producing biblical churches." Missiology: An International Review 48, no. 4 (April 23, 2020): 392–409. http://dx.doi.org/10.1177/0091829620914268.
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Contextualization is a topic of utmost importance in the field of missiology. Over the past several years, the missiological world has debated the merits of one particular approach to contextualization known as the Insider Movement (IM). While much of the discussion has focused on issues of soteriology, hermeneutics, theology of religions, and evangelism, this article intends to assess the potential for IM strategies to produce biblically faithful churches. By leaning on the writings of IM advocates and the recent publication of Jan Prenger’s dissertation, Muslim Insider Christ Followers, one can compare IM strategies along with the testimony of insiders themselves with biblical teaching regarding the church. In order to avoid the accusation of historical, doctrinal, or extra-biblical imposition on the biblical teaching of the church, the common historical marks of the church have not been selected as the criteria for assessment. Instead, four biblical passages containing teaching about the church have been selected drive this exploration exegetically: (1) the church built upon the common recognition of Jesus as the awaited Messiah and Son of God; (2) the church as local, identifiable, gatherable, and responsible body of believers; (3) the church as a pillar and buttress of the truth; and (4) the church as an indiscriminate gathering of gospel-professing and communally covenanted believers. Upon considering the texts that drive these four elements of biblical churches, one confronts several barriers that often attend IM strategies. If such barriers are not removed by IM proponents, this article concludes that it is unlikely that they can produce healthy and biblically faithful churches.
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Hamilton, A. "Jim Bennett and Scott Mandelbrote, The Garden, the Ark, the Tower, the Temple: Biblical Metaphors of Knozuledge in Early Modern Europe. Museum of the History of Science in association with the Bodleian Library, Oxford 1998. 199pp. ISBN 0 903364 09 3." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 79, no. 2 (1999): 261–62. http://dx.doi.org/10.1163/002820399x00133.
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Rauhut, Andreas. "Wie viel Fremde verträgt eine (nach)-christliche Gesellschaft?" Journal for Markets and Ethics 6, no. 2 (December 1, 2018): 183–200. http://dx.doi.org/10.2478/jome-2018-0037.
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Abstract How many refugees should the German society accept? Which ethical criteria are to be considered in the process of deliberation? Given current ambivalence between principled openness and consequent limitation of migration both in the secular and in the Christian ethical debate, this article develops biblical–theological guidelines for the foundation of a viable migration ethic. Part one reflects on central biblical texts discussing migration and asylum seekers giving attention both to the imperatives to welcome, support and love foreigners and to their warnings against religious apostasy stemming from the acceptance of strangers. Part two poses the hermeneutic question of relevance of biblical theology for a contemporary Christian migration ethic: How can a post-Christian society in a modern pluralistic state benefit from a biblically supported Christian migration ethic? – After working our path through both these levels of discussion, the article delineates selected criteria for a contextually relevant Christian ethic of migration.
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Light, Christian, and Walter E. Block. "Christianity, the Free Market, and Libertarianism." Studia Humana 6, no. 4 (October 1, 2017): 34–44. http://dx.doi.org/10.1515/sh-2017-0025.
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Abstract In recent centuries Christians of various denominations have endorsed many different political philosophies that they see as being truly biblical in their approach. Over this time there has been an increasing hostility, by some Christians, towards free markets and political philosophies that hold human liberty as the highest goal such as libertarianism and classical liberalism. This criticism is unwarranted and misplaced as libertarianism and free markets are not only compatible with Christianity, they are also the most biblically sound of all economics systems and political philosophies endorsed by Christians today. Therefore, this paper will argue that Christians of all denominations should endorse free markets and libertarianism if they wish to create a world that follows biblical principles and the teachings of Jesus.
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Krynicka, Tatiana. "Sylwetki kobiet w traktacie "O narodzinach i zgonach świętych ojców" Izydora z Sewilli." Vox Patrum 66 (December 15, 2016): 197–217. http://dx.doi.org/10.31743/vp.3455.
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Isidore’s treatise De ortu et obitu patrum (On the Lifes and Deathes of the Fathers) contains biographies of outstanding biblical figures from Adam to Titus. Among them there are four women, to which the bishop of Seville dedicates special chapters. These are Esther, Judith, John Baptist’s mother Elisabeth and Mary, Mother of Jesus. He also mentions 26 women while presenting famous biblical patriarchs, judges, kings and prophets. Mothers and grandmothers, sisters and daughters, wives and widows participate in different important biblical events, support men on their way to salvation, as well as lead them to the moral fall and suffer because of it. Except four above mentioned heroins, Isidore describes biblical women very superficially, giving only those details of their lifes and characters that help him to introduce his male heroes. Although the erudite bishop admires the virtue both in men as well as in women and hates the sin regardless of the sinner’s sex, it seems that he considers the history of Salvation to be the history of relations between God and mankind represented first of all by a man. In Isidore’s feeling it is the latter who is responsible before the Lord not only for himself, but for the whole world and for a woman as well.
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Kusakawa, S. "The garden, the ark, the tower, the temple. Biblical metaphors of knowledge in early modern Europe. By Jim Bennett and Scott Mandelbrote. Pp. 199 incl. 71 figs. Oxford: Museum of the History of Science (in association with the Bodleian Library), 1998. £12.50 (paper). 0 903364 09 3." Journal of Ecclesiastical History 51, no. 1 (January 2000): 116–201. http://dx.doi.org/10.1017/s0022046999683397.
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Schiøler, Aage. "Den kirkelige anskuelse som svar til Karon: Randbemærkninger til tre sømandssange af Grundtvig." Grundtvig-Studier 55, no. 1 (January 1, 2004): 179–233. http://dx.doi.org/10.7146/grs.v55i1.16460.
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Den kirkelige anskuelse som svar til Karon. Randbemærkninger til tre sømandssange af Grundtvig[Grundtvig’s Ecclesiology as an Answer to Charon: Marginal Notes on three “Sailor’s Songs ” by N.F.S. Grundtvig]By Aage SchiølerThe article is an attempt to place Grundtvig’s “Lay of Departure” (Bortgangskvæde, text B. H. Begtrup’s title) in relation to his view on human life and Christianity, placing it also as part in the course of his authorship in order to describe more precisely the function within the poem’s context of the antique Greek myth about Charon and his boat, and to clarify the character of the poem as an answer to a situation of crucial existential impact. The method used is an analysis of the common motifs in the texts A, B, and C combined with a theological approach to the texts.The examination of the maritime motifs, especially the Sea and the Vessel, shows that when the sea relates explicitly to Biblical texts, as is the case in B, it depicts death as an active force, able to annihilate life totally if no divine interference takes place. The vessel sounds echoes of the traditional use of a ship as representation of the Church seen as a tool for the action of God against mortality and in favour of life. The vessels in A, B, and C, however, also bear reminiscences of Skidbladner, the ship of Frej, one of the Nordic gods, and Noah’s ark, of the Fayak vessel, that carried Odysseus to Ithaca, and, in the case of B, Charon’s barge - not to mention different actual vessels from Grundtvig’s lifetime. Therefore, it is the function of the vessel rather than its origin in literature and shipbuilding that demands the main attention. And this function is to bring man from the wellknown, actual form of life to a proclaimed condition of existence, which is brought into focus by the imminence of death, the poet’s and the reader’s.In order to specify the character of the answer to death in text B, the wording within the western tradition of this incident, especially Grundtvig’s own terminology, is sketched. He maintains the view that neither the language of common sense nor of philosophy of his day with its tendency to limitless analysis and speculation offers an answer to the question raised by death. The motifs expressing his own attempt to answer are found in all three texts, namely preaching vis-à-vis praise, Baptism and Communion, by Grundtvig himself called “the three main festivals”, the three lesser festivals being Christmas, Easter and Whitsun. In this context, the function of “Sjale-Fargen” in text B is defined as being the vessel for the last lap of the same long and dangerous voyage of life, but now marked by its imminent end and the reduction of the dangers to one: Death. Thus this last lap might be seen as a new navigation, but the force carrying the vessel across the sea is one and the same.The concluding part of the article is a comparison between the notions and dynamics of the language Grundtvig uses when speaking of the Church, and the structure of text B, v. 3-5, the verses put in opposition to the situation described in B, v. 1-2. It includes a rough outline of Grundtvig’s understanding of “the World” and a short characteristic of his use of non-Biblical material in Christian statements. Finally, an attempt is made to state more precisely the validity of this “answer to Charon” in contemporary context.
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Misiarczyk, Leszek. "TEKSTY HIERONIMA, SEDULIUSZA SZKOTA I BEDY CZCIGODNEGO W BIBLIJNYCH KODEKSACH PŁOCKICH I NADMOZAŃSKICH Z XII W. PRÓBA PORÓWNANIA." Saeculum Christianum 23 (September 22, 2017): 54–72. http://dx.doi.org/10.21697/sc.2016.23.06.
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This article is on the comparison of two biblical manuscripts of the twelfth century from Plock, namely the so-called Bible of Plock and Evangeliar of Princess Anastasia with two Mosan biblical manuscripts: Evangeliar of Averbode and the Biblia Universa transcribed in the same period. The first three texts: Beatissimo Papae Damaso (Novum opus), Prologus quatuor evangeliorum (Plures fuisse) and Iheronimus Damaso Pape (Sciendum etiam) – the last one is not in the Bible of Plock - and Evangeliar of Princess Anastasia are of St. Jerome. In contrast, the introduction to the Synoptic Gospels: Argumentum secundum Matheum, Prologus in Marco and Prologus sancti Evangelii secundum Lucam are not the texts of St. Jerome, as is sometimes mistakenly repeated by different scholars, but belong to Sedulius Scottus, an Irish monk and poet who lived and worked in a school in Leodium in the ninth century, and the introduction to the Gospel of John: Prephatio in Evangelium secundum Iohannem was written by Bede the Venerable. While the texts of Jerome were quite commonly used in biblical medieval manuscripts, the fact that the introductions to the Synoptic Gospels are written by Sedulius Scottus and are present in both the Bible of Plock as well as partially in Evangeliar of Princess Anastasia is a very strong argument for the Mosan origin of the biblical manuscripts of Plock from the twelfth century. Comparative analysis of the texts themselves clearly leads to several important conclusions. First, the Bible of Plock and Evangeliar of Princess Anastasia are closer to the version of the text preserved in the Biblia Universa, a codex written in the monastery of Sancti Trudonis, than to Evangeliar of Averbode. It follows that the sources for the biblical manuscripts of Plock from the twelfth century should be searched at Mosan Benedictine monasteries, perhaps in the very monastery Sancti Trudonis near Liège. Second, the Gospel of Mark generally follows the version of the text preserved in the Biblia Universa and the Bible of Plock but not all the time. It should therefore be hoped that further comparative studies, especially the version of the biblical text, would confirm this relationship and will help determine whether the codex was written in the Mosan region or is a copy of the Bible of Plock made on the spot. Thirdly, and this is an extremely interesting proposal, Evangeliar of Princess Anastasia, not counting minor copyist changes like the conversion of - tium to - cium, is very much dependent on the Bible of Plock. If, as it is confirmed by records of the miracles, the Bible was already in Plock in 1148 or before that date, it is very likely that Evangeliar of Princess Anastasia, would be a copy of the text made on the spot in a local Plock scriptorium as a foundation of Boleslaw Kedzierzawy and a votive offering for the salvation of his deceased wife Anastasia. The codex would therefore arise after her death, dating back to the year 1158 in Plock in the time of Bishop Werner and would not have been brought by him following his trip to Aachen.These conclusions, for obvious reasons, are only preliminary, as comparsion of the texts are not fully detailed and fuller conclusions will be presented only after benchmarking a version of the biblical text of the four Gospels.
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White, C. Jason. "Is it possible to discover ‘the one’ intended meaning of the biblical authors?" Scottish Journal of Theology 67, no. 2 (April 3, 2014): 178–94. http://dx.doi.org/10.1017/s0036930614000052.
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AbstractA major pursuit of biblical studies, especially since the dawn of the Enlightenment, has been to discover the one, intended, objective meaning of the various biblical texts. Over the last several hundred years, a plethora of methodological paradigms, biblical language and reference tools, historical studies, sociological analyses, comparative linguistic investigations, and anthropological and cultural examinations have all been published through many outlets by a host of people for the purpose of finding THE meaning the biblical authors wished to convey to their respective audiences. Although the results of all these works have positively contributed to our knowledge of scripture in profound ways, the problem is this: none can claim that they have actually discovered this one objective meaning. This is not to say, however, that there are not better understandings of scripture which point more adequately to the originally intended meaning, but simply that the best anyone can do is interpret scripture. The consequence of interpretation, though, is the relativity of meaning. In other words, there are several interpretations of scripture which can validly point to the intended meaning of the biblical authors and texts. One purpose of this article, then, will be to explore why it is not possible to find the one intended meaning of scripture, by defining some key concepts (e.g. tradition and presupposition) in the work of Hans-Georg Gadamer, who is one of the most influential names in the history of philosophical hermeneutics of the twentieth century, as interpreted by Merold Westphal.Some scriptural interpreters, especially evangelicals, are frightened by the idea that biblical meaning is relative because such a pluralistic approach can lead quickly to the demise of biblical infallibility and authority. A second major purpose of this article will be to help ease such fear by offering a biblically grounded theological justification for the interpretative plurality of scripture by looking at the relativity of meaning through the lens of the doctrine of the Trinity. This justification will suggest that the more we rely upon the Holy Spirit and act out our faith in God through Jesus Christ in and outside of the church, the better our interpretation of scripture will become.
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Pyper, Hugh. "'Job the Dog': Hélène Cixous on Wounds, Scars and the Biblical Text." Biblical Interpretation 11, no. 3 (2003): 438–48. http://dx.doi.org/10.1163/156851503322566840.
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AbstractHélène Cixous' engagement with biblical texts is a significant but neglected aspect of her work. In this essay, the biblical allusions in several of her works are traced, particularly centring around the theme of the dog and the bite or wound. The Bible represents for Cixous both an example of the unbounded writing she sees as feminine, and a text that is confined by masculine authority and taboo. These two aspects come together in her engagement with the writings of Clarice Lispector whose grammatically paradoxical phrase in Portuguese eles a biblia—'those he-bible', as translations inadequately represent it—embodies that tension. The tension between these styles of writing in the Bible opens up as a wound in the text which allows a penetration below the surface. The power of the Bible is in the way that this opening lets the reader see 'the meat we are' in an encounter with the 'root' of being.
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Шаблевский, Николай. "Defense of doctoral dissertations (Dissertazioni di Dottorato) in the Biblikum in 2020-2021." Библия и христианская древность, no. 2(10) (July 10, 2021): 335–43. http://dx.doi.org/10.31802/bca.2021.10.2.014.
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В № 3 (7) журнала «Библия и христианская древность» была опубликована хроника защит докторских диссертаций в римском Папском библейском институте (Pontificium Institutum Biblicum) за 2019-2020 гг.1 На момент написания хроники большинство работ ещё не были изданы или же в условиях пандемии не удалось найти информацию об их публикации. К этому времени известно, что диссертации следующих исследователей доступны читателям в формате книги: Франческо Филаннино2, Фиакре Г. Гамбадатуна3, Минёна Ли4 и Ричарда Фрэнсиса Дсузы. In issue 3 (7) of The Bible and Christian Antiquity a chronicle of doctoral theses defended at the Pontifical Biblical Institute of Rome (Pontificium Institutum Biblicum) for the years 2019-2020 was published.1 At the time of writing the chronicle most works had not yet been published or, in the pandemic, it was impossible to find information about their publication. By this time it is known that the theses of the following researchers are available to readers in book format: Francesco Filannino2, Fiacre G. Gambadatun3, Minyon Lee4 and Richard Francis Dsouza.
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Juriček, Marko. "A Biblical Theology of the Baptism in the Holy Spirit." Kairos 14, no. 2 (November 24, 2020): 37–53. http://dx.doi.org/10.32862/k.14.2.3.
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This article will discuss the issue of the baptisim of the Holy Spirit: what it is, how is it manifested, and what are its fruits. In the introduction, the problem and the questions pertaining to the Holy Spirit baptism are stated together with the thesis that will be tested. The thesis is that the baptism of the Holy Spirit biblically understood is a unique and unrepeatable event universal to all Christians, which happens instantaneously with salvation (when the believer is placed in Christ and joined to his body) and that this baptism is not marked by any immediate and special outward sign. First, this article will present different views on the doctrine of Holy Spirit baptism with historical developments of the views. Then it will deal with biblical data, focusing on all major passages. Special attention will be given to the Book of Acts, and “the second blessing” theology, which is the crux of the doctrine. Then the relation of hermeneutics and experience will also be discussed. Finally, the conclusion and the practical implications of the baptism of the Holy Spirit and biblical admonishments for the Christian life will be given.
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Hayward, Robert. "Targum, Biblia Hebraica Quinta, And Jewish Bible Interpretation." Aramaic Studies 5, no. 1 (2007): 93–110. http://dx.doi.org/10.1163/147783507x231958.
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Abstract Publication of the first fascicle (Megillot) of a new critical edition of the Hebrew Bible, Biblia Hebraica Quinta, invites comment on the use of Targum by its editors. This short survey outlines the contents of BHQ, noting provision of introductions to the ancient versions of each biblical book; along with commentaries on the critical apparatus. Unlike earlier critical editions, BHQ makes extensive use of Targumim of the Megillot: several examples are set out and discussed. Despite some minor weaknesses in the presentation of Targumic material, BHQ represents a major change of attitude towards Targum, which specialists will welcome.
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den Hollander, August. "Biblical Geography." Church History and Religious Culture 99, no. 2 (August 12, 2019): 137–50. http://dx.doi.org/10.1163/18712428-09902005.
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Abstract Maps in Dutch printed Bibles made their debut when the Bible was first printed in large folio format in the Low Countries. The first complete Dutch Bible in the folio format that appeared on the market, by Jacob van Liesvelt in 1526, already included a map. This was a map of the Exodus, the Israelites’ journey through the desert from the land of Egypt to the promised land of Canaan. In the course of the second half of the sixteenth century, additional maps appeared in Bibles published in the Low Countries. In the sixteenth century, maps are found in both Catholic and Protestant Bibles.
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Danylyuk, Nina. "Bibliyni slova-obrazy v tekstakh ukrayinsʹkykh narodnykh pisenʹ." Studia Ucrainica Varsoviensia, no. 8 (August 31, 2020): 41–59. http://dx.doi.org/10.31338/2299-7237suv.8.3.
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The article investigates the fi gurative language (words) of the biblical origin such as God, Jesus Christ, God’s Mother and other that obtained new national cultural meanings and became ethnologemes in the texts of Ukrainian folklore. The research is conducted on the basis of a great number of reference texts, written down mainly in the 19th – beginning of the 20th centuries. It was found out that the texts of oral lore are linguo-aesthetic signs of ethnic culture refl ect a mode of thinking of a nation at diff erent historical periods. It was pointed out that modern authors understand the meaning of such terms as a “word-image” and “language image” in diff erent ways and add their individual interpretations. Key words-images have been analysed in the context of the linguistic conceptual map of the Ukrainians in whom pagan and pre-Christian beliefs of our people are refl ected. It was discovered that Biblical words-images in the Ukrainian folklore were reconsidered and, as a result, it led to the changes in their forms and meanings. The analysis of the folk songs texts makes it possible to conclude that the word-images of Jesus Christ and God’s Mother are developed to the level of language images obtaining specifi c senses that are typical to a real man, a master/landlord, and a woman, a mother and a hostess/ landlady.
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Lillback, Peter A. "EDITORIAL: A NEW NINETY-FIVE THESES ON SCRIPTURE." CALVIN AND THE LATER REFORMATION 3, no. 2 (October 1, 2017): 7–16. http://dx.doi.org/10.35285/ucc3.2.2017.edi.
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October 31, 2017 1. The church is always in need of reforming according to the Word of God if it is to remain the Christian church. 2. A program for reforming the church requires a reaffirmation of sola Scriptura. 3. The church’s way of reading and understanding Scripture must be formed by Scripture itself, with Scripture interpreting Scripture. 4. Postmodern rejections of Scripture’s story line propose substitute narratives based on an a priori rejection of the divine inspiration of Scripture. 5. Postmodern methods of biblical interpretation reject sola Scriptura and replace it with a biblically alien system of hermeneutics. 6. The Scriptures offer assurance and confident hope, whereas postmodern interpretations are self-focused, resulting in relativism, uncertainty, and narcissism. 7. The interpretation of Scripture is not ultimately governed by the beliefs of a community, but rather by Scripture interpreting Scripture. Without this standard, the message of Scripture is relativized, resulting in ambiguity, and theological and spiritual chaos. 8. The rule of faith of Scripture compared with Scripture and Scripture interpreting Scripture is an objective standard for truth claims, meaningful discourse, and theological accountability. 9. Confessional orthodoxy is relevant and must be taken into account in biblical and theological interpretation. 10. No church confession is infallible, as this is true of Scripture alone. 11. ...
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Sumiwi, Asih Rachmani Endang. "Analisis Biblika Baptisan Roh Kudus Dan Penuh Dengan Roh Kudus." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 1–20. http://dx.doi.org/10.34081/fidei.v1i1.1.
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The baptism of the Holy Spirit and filled with the Holy Spirit is a general term among Pentecostal and Charismatic Churches. However, these two things are sometimes questioned among mainline churches, especially with regard to the outward signs that accompany the event of the baptism of the Holy Spirit.To answer this question a biblical analysis is needed. This biblical analysis includes definitions in the original Greek, inventorying how they happened and written in the Bible, and then inductively drawn the conclusion of the baptism of the Holy Spirit and filled with the Holy Spirit.The baptism of the Holy Spirit has two meanings: first, a person is baptized by the Holy Spirit into the body of Christ to become part of the body of Christ (1 Cor 12: 12-13); the second, a person baptized by the Lord Jesus into the Holy Spirit so that he is under the control of the Holy Spirit (Mk 1: 8).Full of the Holy Spirit is a state in which the Holy Spirit overwhelms or controls all aspects of the believer's life so that what he does as the Holy Spirit des.Key Words: Baptism of The Holy Spirit, Holy Spirit, GlossolaliaAbstrakBaptisan Roh Kudus dan penuh dengan Roh Kudus adalah istilah umum di kalangan Gereja-gereja Pentakosta dan Karismatik. Namun demikian kedua hal ini kadang-kadang dipertanyakan di kalangan gereja-gereja arus utama, khususnya sehubungan dengan tanda-tanda lahiriah yang menyertai peristiwa baptisan Roh Kudus.Untuk menjawab pertanyaan ini perlu dilakukan analisis biblikal. Analisis biblikal ini meliputi definisi dalam bahasa aslinya, yaitu bahasa Yunani, menginventarisasi bagaimana hal-hal tersebut terjadi dan dituliskan di dalam Alkitab, lalu secara induktif ditarik kesimpulan mengenai baptisan Roh Kudus dan penuh dengan Roh Kudus.Baptisan Roh Kudus memiliki dua pengertian: yang pertama, seseorang dibaptis oleh Roh Kudus ke dalam tubuh Kristus sehingga menjadi bagian dari tubuh Kristus (1 Kor. 12:12 -13); yang kedua, sesorang dibaptis oleh Tuhan Yesus ke dalam Roh Kudus sehingga ia berada dalam penguasaan Roh Kudus (Mrk 1:8).Penuh dengan Roh Kudus adalah keadaan di mana Roh Kudus menguasai atau mengendalikan seluruh segi kehidupan orang percaya tersebut sehingga apa yang dilakukan seperti apa yang Roh Kudus mau.Kata-kata kunci: baptisan Roh, kepenuhan Roh, Roh Kudus, glossolalia, bahasa roh
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Balkaya, Çağlayan, Ümit Yalçın Kalyoncuoğlu, Mehmet Özhanlı, Gözde Merter, Olcay Çakmak, and İ. Talih Güven. "Ground-penetrating radar and electrical resistivity tomography studies in the biblical Pisidian Antioch city, southwest Anatolia." Archaeological Prospection 25, no. 4 (July 19, 2018): 285–300. http://dx.doi.org/10.1002/arp.1708.
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Stevanus, Kalis. "Bukti Keilahian Yesus Menurut Injil." JURNAL TERUNA BHAKTI 2, no. 2 (May 14, 2020): 82. http://dx.doi.org/10.47131/jtb.v2i2.49.
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Jesus' divinity is at the core of the Christian faith. This principle is often doubted by many people and groups. This paper aimed to show strong and convincing shreds of evidence of the divinity of Jesus according to the preaching of the four Gospels; Matthew, Mark, Luke, and John. The writing method used is a biblical analysis of Jesus' capture as God by basing on texts in the four Gospels. The findings showed that there are many texts in the four Gospels that indicated the divinity of Jesus.
Abstrak
Keilahian Yesus merupakan inti dari iman Kristen. Prinsip ini seringkali diragukan oleh banyak kalangan. Tulisan ini bertujuan untuk menunjukkan bukti-bukti yang kuat dan meyakinkan tentang keilahian Yesus menurut pemberitaan keempat Injil; Matius, Markus, Lukas dan Yohanes. Metode penulisan yang digunakan adalah analisis biblikal terhadap uangkapan Yesus sebagai Allah dengan mendasarkan pada teks di dalam keempat Injil. Hasil temuan memperlihatkan ada banyak teks dari keempat Injil yang mengindikasikan keilahian Yesus.
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Pricop, Cosmin Daniel. "The Historical-Critical Method and the Holy Fathers." Review of Ecumenical Studies Sibiu 6, no. 3 (December 1, 2014): 354–77. http://dx.doi.org/10.2478/ress-2014-0129.
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Abstract This study aims to capture the dynamics of the recent biblical studies in the Orthodox and Western, especially Protestant, theological areas. Both the Orthodox biblical theology and the Western biblical theology are streamlined by research, which can be inspired by each other´s experience. Thus, the Orthodox biblical studies are recently shaped in receiving and developing an exegetical method, and in this sense may appeal to the Western experience, especially the historical-critical method. On the other hand, the Western biblical scholars are concerned with bringing into the present the meaning of biblical texts or their update, in a direction close to the Orthodox biblical experience. The solution to these concerns can be rediscovered in the mutual completion with ecumenical connotations.
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Beed, Clive, and Cara Beed. "The Contemporary Relevance of Biblical Explanations for the Rich." Evangelical Quarterly 88, no. 1 (April 26, 2016): 37–55. http://dx.doi.org/10.1163/27725472-08801003.
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This article considers whether biblical explanations for the rich can account for the existence of the rich in the developed world today. This involves identifying the biblical concept of the rich, and its relation to modern understandings of the rich. Biblical causes for the rich as interpreted by a selection of biblical scholars are reviewed. Empirical evidence identifying the rich in the modern developed world, and reasons for their existence are canvassed. The question asked is how this compares with biblical explanations, and also with normative biblical instruction for desired behavior of the rich. The conclusion is that biblical guidelines for human relationships would preclude the development of a highly rich social stratum.
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Oancea, Constantin. "Can Orthodox Biblical Theology be Autonomous?" Review of Ecumenical Studies Sibiu 6, no. 3 (December 1, 2014): 449–59. http://dx.doi.org/10.2478/ress-2014-0133.
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Abstract The current trend among Orthodox theologians is to identify a fitting profile for biblical theology. The ecclesial and pneumatological dimension of biblical interpretation and the recovery of the patristic spirit of exegesis are the main principles invoked. Should Orthodox biblical theology develop autonomously, ignoring western biblical theology? The case of the Bible from 1914 analysed in this study shows that Orthodox biblical theology should develop taking into account heterodox biblical theology and making reference to its results.
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Godawa, Marcin. "Medytacja alegoryczna na przykładzie Fascykułu nabożeństwa różnego Adama Opatowiusza." Ruch Biblijny i Liturgiczny 62, no. 1 (March 31, 2009): 11. http://dx.doi.org/10.21906/rbl.190.
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This article undertakes the issues of applying the allegorical method of withdrawing meanings from the biblical text during the meditation. It bases on The Fasciculus of various prayer (Fascykuł nabożeństwa różnego) by Adam Opatowiusz (1574–1647). The author used the ways of rhetorical allegorization and biblical theory of senses in order to realize the persuasive aims of prayer comprehended as means of spiritual growth. The rhetorical allegorization includes the relation between biblical senses and human experience, which results in four kinds of allegory: the biblical-biblical, biblical-experimental, experimental-biblical and experimental-experimental allegory. It helps in explaining, developing and referring the biblical meanings to spiritual life being also a pivot of reflection whereas the literary elements are subordinated to the spiritual matter.