Journal articles on the topic 'People of the Bible'
To see the other types of publications on this topic, follow the link: People of the Bible.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'People of the Bible.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Chao, Hsing-Hao. "The Battle of Two Bibles: When and How Did the King James Bible Gain Its Popularity over the Geneva Bible?" Renaissance and Reformation 46, no. 2 (January 10, 2024): 71–105. http://dx.doi.org/10.33137/rr.v46i2.42289.
Full textAbstract:
This article addresses two questions: “When did the King James Bible gain a foothold of popularity among the English people?” and “How did the Geneva Bible lose its popularity to the King James Bible?” By reviewing the post-1611 printing of these two versions of the Bible and examining the texts of the Paul’s Cross sermons and the parliamentary sermons between 1612 and 1643, I find that the King James Bible was already more popular than the Geneva Bible by 1620, and that the rising trend of the popularity of the King James Bible had become irreversible by 1630. By 1640, the battle of the two Bibles was long over. I also refute the assumption that the political authorities’ suppression of the Geneva Bible caused its defeat. Rather, I argue that the decrease in consumer demand for exegetical notes led to the demise of the Geneva Bible.
2
Dewantara, Agustinus Wisnu. "KUIS SEBAGAI MEDIA PEWARTAAN KITAB SUCI BAGI KAUM MUDA KATOLIK." JPAK: Jurnal Pendidikan Agama Katolik 10, no. 5 (February 4, 2019): 49–60. http://dx.doi.org/10.34150/jpak.v10i5.185.
Full textAbstract:
Theological inquiry and Holy Bible preaching are not the activities of reading. It would be a human area that Bible must explored more and more. Especially for the adolescent, the preaching of Bible must serve the dynamization of them. In this context, knowing that study and preaching The Holy Bible are the problems of methodology. Quiz is the one among many methods of teaching the Holy Bible to the young peoples. Those people arefamiliar, fun, andfull ofknowledge. Thispaper will punctuate the option for us to apply quiz in adolescental catechesis. Church must be helped in according to preach the value offaith for young people. Teaching with quiz may be one of the effective evangelization methodsfor the young peoples.
3
Kling, D. W. "The Bible and the People." Journal of Church and State 52, no. 2 (March 1, 2010): 361–63. http://dx.doi.org/10.1093/jcs/csq072.
Full text
4
Reed, S. A. "Critique of Canaan Banana's call to rewrite the Bible." Religion and Theology 3, no. 3 (1996): 282–88. http://dx.doi.org/10.1163/157430196x00248.
Full textAbstract:
AbstractCanaan Banana is an African liberation theologian who was prominently involved in Zimbabwe's liberation struggle. He has written an article 'The Case for a New Bible' in which he argues that the Christian Bible should be rewritten so that it can be relevant for people in postcolonial societies. Banana is concerned that there are oppressive texts in the Bible that continue to be used by people to legitimise the oppression of others. He argues that these texts should be removed. Banana is also concerned that the Bible contains revelation which relates to only one people and that religious experiences of other peoples ought to be added to the Bible. Banana has raised important concerns about the Bible which must be addressed by scholars if the Bible is to be relevant in an appropriate way for postcolonial times. Banana boldly makes a proposal to rewrite the Bible to make it relevant and authoritative. Banana has highlighted some important problems that need new and creative solutions. The present article will discuss the problems related to the Bible as seen by Banana, discuss the solutions which Banana proposes for the problems and then critique his proposals. Insights from biblical studies related to hermeneutics, biblical theology and canon formation will be used to propose other solutions to these problems.
5
Douglass, Robert Bruce. "Still “People of the Book”?" Theology Today 77, no. 3 (October 2020): 313–22. http://dx.doi.org/10.1177/0040573620947047.
Full textAbstract:
Protestants have long been known not only for the special authority they have accorded the Bible but also for the encouragement they have given to laity to read the Bible and make sense of it for themselves. But for much of their history they have assumed this would be done in the context of worshipping communities, where believers could interpret the Bible together, guided by the results of these communities' ongoing deliberations as codified in creeds, confessions and catechisms. In recent times, however, this has been breaking down because of the rise of increasingly radical forms of individualism. The resulting turn away from creedal religion is celebrated by some as an advance, but it is not without problems. This article identifies some of those problems, and briefly considers how they might be addressed.
6
Janick, Jules. "Fruits of the Bibles." HortScience 42, no. 5 (August 2007): 1072–76. http://dx.doi.org/10.21273/hortsci.42.5.1072.
Full textAbstract:
The sacred writings of three religions (Judaism, Christianity, and Islam) are contained in the Hebrew Bible (referred to by Christians as the Old Testament), the Christian Bible (New Testament), and the Qur'an (Koran). These writings encompass events occurring over a period of more than two millennia and taken together represent a broad picture of mideastern peoples, describing their interactions with the sweep of events of that era. The writings include the sacred and profane, prose and poetry, history and myth, legend and fable, love songs and proverbs, parables and revelations. The basic agricultural roots of desert people are infused in the texts. Plants, plant products, and agricultural technology are referred to in hundreds of verses. References to fruits are abundant so that these bibles can be read almost as a pomological text in addition to the religious and sacred meanings that still inspire billions of people.
7
Matytsina, Irina V. "Bible Translations in Sweden." RUDN Journal of Language Studies, Semiotics and Semantics 12, no. 4 (December 30, 2021): 1107–23. http://dx.doi.org/10.22363/2313-2299-2021-12-4-1107-1123.
Full textAbstract:
The article focuses on approaches to Bible translation that existed in Sweden in different periods. Special attention is payed to what is to date the latest translation in 2000 (Bible 2000). On the eve of celebration of the 500th anniversary of the first translation of the Gospels (1526) this topic is particularly relevant and discussed more and more actively in works by Swedish researchers, first and foremost because a new edition of the next Bible translation is planned in 2026. This tradition goes back to 1540-1541 when translation of the full Bible was printed, known as the Gustav Vasa Bible (Gustav Vasas Bibel), which has made an impact on the hearts and minds of Swedish people for almost four centuries and formed the basis of Standard Swedish. The approach declared by Luther has become a fundamental principle of Bible translations into Swedish: text must convey precisely the message, spirit and content of the original, not literally, however, but in the language that is clear to uneducated people. The Gustav Vasa Bible was reissued twice: in 1618 (the Gustav II Adolf Bible) and 1703 (the Charles XII Bible). Whats more, every new edition was redacted officially. In 1773 Gustav III established the Biblical Commission and requested to replace the outdated text with a new one. However, there were numerous changes in the Swedish Language during the XXth century. Besides, the development of linguistics and translation studies, as well as new scientific data have formed the basis of a new Bible translation project that was launched in 1972 and ended up with publishing the Bible-2000. The translation is the result of collaboration between numerous scholars and average readers. It took almost thirty years to perform the work. In the end, a text was created which most people think is unique, as it strives to convey the style of each particular book. However, there is obviously a gap between the new text and the centuries-old tradition of Bible translation, because after textual analysis was complete, scholars and translators often took decisions about how to render separate words and whole phrases. Their decisions had nothing in common with established practice. Consequently, critics consider that the text of Bible-2000 is often greatly oversimplified, everyday, lacking its solemn beauty and magnificence.
8
FINCHAM, KENNETH. "The King James Bible: Crown, Church and People." Journal of Ecclesiastical History 71, no. 1 (July 18, 2018): 77–97. http://dx.doi.org/10.1017/s0022046918001318.
Full textAbstract:
This essay addresses several unresolved problems associated with the production, dissemination and reception of the King James Bible. It argues that James i’s initial enthusiasm was not sustained and that Archbishop Bancroft was the key figure for seeing the translation through to completion. His death, just before the Bible appeared, explains why there was no order for its purchase by parishes. Instead, its acquisition was left to individual bishops, so that it took until the Civil War for the new Bible to be widely available in worship. Its broad acceptability by that time was a result of its increasing use in household and private devotions as much as in public worship.
9
Laats, Adam. "The Quiet Crusade: Moody Bible Institute's Outreach to Public Schools and the Mainstrearning of Appalachia, 1921–66." Church History 75, no. 3 (September 2006): 565–93. http://dx.doi.org/10.1017/s0009640700098632.
Full textAbstract:
In 1921, William Norton of the Moody Bible Institute of Chicago pushed, pulled, and dragged his Model T along the back roads of the southern Appalachians. He visited churches, schools, and private homes, talking with anyone and everyone he could find. His question was always the same: “Do you have enough Bibles?” The answers he received shocked him. As far as Norton could tell, many of the “mountaineers” were nominally Christian, but they had often never seen a Bible, much less read one of their own. As the head of the Moody Bible Institute's Bible Institute Colportage Association, he immediately put together a plan. “To reach these people quickly,” he wrote in his report, “I am convinced that it can be done most efficiently … through the public schools.… A great majority of the teachers are ready to cooperate.”
10
Siahaya, Karel Martinus, and Sipora Blandina Warella. "Relationship of Rich People and Poor People in the Bible: The Systematic Search." International Journal of Multicultural and Multireligious Understanding 7, no. 2 (March 29, 2020): 466. http://dx.doi.org/10.18415/ijmmu.v7i2.1435.
Full textAbstract:
The aim this research is to the systematic search of relationship of rich people and poor people in the bible. The Bible has a saying about relation richman and poorman. Riches are really no problem in the Bible, the problem is mindset about poverty and how we e the poverty in life together. So far in Israel poverty is very closely associated with the economic system in which people life. When Israel gave up its life in the wilderness and a semi-nomadic people became a nation of farmers, acquired private possessions and poverty emerged as a social problem. Different social groups came into being conflicting interest. Poverty ceased to be a purely material circumstance and was seen as a sign of inferiority. It was experienced as exploitation. The poorman became the victim of oppressors. In this way the richman became the target of the most important counter-attack on unjust condition prophetic criticism. Because the foundation of the social construc of Israel is covenant with Yahweh. Consequency from this construc in the life style of Israel, the form of social relationships must be equality, appreciate to the righ of every person and the same in life one another. The Christian community applying this style in Reviews their life excist when the early church.
11
Pranata, Viarine, and Yanto Paulus Hermanto. "Peran Gereja dalam Memotivasi Jemaat untuk Mencintai Alkitab." Jurnal Teologi (JUTEOLOG) 3, no. 1 (December 22, 2022): 14–33. http://dx.doi.org/10.52489/juteolog.v3i1.105.
Full textAbstract:
Bible is the Word of God and the word is God Himself. People of God must love the Bible because it is the Word of God; so believers must have read the Bible at least once in lifetime from Genesis to Revelation. In fact, the love of Bible decreasingly, so it is time for the church to motivate God’s people to re-commit to love the Bible. The church with discipleship basis which always and regularly teach the word of God could fulfil the calling to equip all disciples to be matured in Him and could be the bride of Christ. Writer used library research qualitative methodology to conclude there are ways to motivate people of God to observe His word. Church has discipleship, Word of God learning group, build some of facilities to support People of God to learn the Bible and issue certificate for whom completely read and meditate the Word of God in certain period.
12
Kearney, Peter J. "People of Faith in the Hebrew Bible." Liturgy 5, no. 2 (January 1985): 25–31. http://dx.doi.org/10.1080/04580638509408726.
Full text
13
Coalter, Milton J. "Book Review: The Bible and the People." Interpretation: A Journal of Bible and Theology 64, no. 2 (April 2010): 202. http://dx.doi.org/10.1177/002096431006400218.
Full text
14
Wethington, Norbert A. "Book Review: The Bible and the People." Christianity & Literature 59, no. 2 (March 2010): 341–43. http://dx.doi.org/10.1177/014833311005900217.
Full text
15
Kim, Young-Ho. "People who Wrote the Hebrew Bible Scrolls." Theological Studies 83 (December 31, 2023): 7–31. http://dx.doi.org/10.46334/ts.2023.12.83.7.
Full text
16
Selan, Yunus. "ALKITAB DI DUNIA POSTMODERN." JURNAL LUXNOS 5, no. 2 (December 20, 2019): 89–92. http://dx.doi.org/10.47304/jl.v5i2.17.
Full textAbstract:
Abstract: This article talks about the Bible in the Postmodern world. Hopefully this writing or research can help to understand postmodern people assessing and using the Bible.
Abstract: This article talks about the Bible in the Postmodern world. Hopefully this writing or research can help to understand postmodern people assessing and using the Bible.
Abstraksi: Artikel ini berbicara tentang Alkitab di dunia Postmodern. Kiranya tulisan atau penelitian ini dapat menolong untuk memahami orang-orang postmodern menilai dan menggunakan Alkitab.
17
Kenmogne, Michel. "Bible Translation as Justice." Journal of Translation 20, no. 1 (2024): 119–27. http://dx.doi.org/10.54395/jot-mkjus.
Full textAbstract:
The translation of the Bible into minority languages has the potential to affirm the dignity and worth of translating communities as people created in the image of God (imago dei). For my own people—the Ghomala’ of Cameroon—the use of the mother tongue was crucial for local acceptance of Christianity and identification as children of God. This article shows how biblical concepts of justice as both primary and restorative relate to the mission of God and the imago dei of all human beings. BIBLE TRANSLATION AS JUSTICE regards Bible translation as not just a pragmatic tool, but a fundamental issue of justice that enables people to have a right relationship with God and others. Minority language communities around the world bear witness to the potential for Bible translation to empower, transform, and contribute to a sense of value and confidence. As a result, Bible translation is not only a key to human flourishing but for Christians a way of following Jesus in his incarnation.
18
Dube, Musa W. "Behold, the Global Translated Bible(s)! Research and Pedagogical Implications." Journal of Biblical Literature 143, no. 1 (March 15, 2024): 5–25. http://dx.doi.org/10.15699/jbl.1431.2024.1b.
Full textAbstract:
Abstract Mother Earth is home to an unprecedented number of translations of the Bible, making it the most widely translated book in the world. The pages of this book have traversed a variety of physical and metaphorical borders, navigating diverse geographical, political, economic, cultural, linguistic, and religious intersections. Across space, time, and cultures, millions of readers have found various reasons to read it through diverse lenses. The Bible was frequently translated and brought to the colonized territories with colonial movements. Regrettably, it was often utilized as a tool for subjugation and dominance. However, the colonized people also used this resource for their own goals. Do contemporary biblical studies have the courage to look upon the tomes and tons of translated Bibles lying upon the surface of Mother Earth? What responsibilities and opportunities does the Global Translated Bible(s) lay upon academic biblical studies? What research questions, challenges, and opportunities for collaboration does it open? What are the pedagogical obligations and implications of acknowledging the Global Translated Bible(s)? In other words, what does faithfulness and unfaithfulness to the translated biblical corpus entail, imply, and demand? This lecture proposes and emphasizes the imperative of mainstreaming the Global Translated Bible(s) into academic biblical studies.
19
Shapira, Anita. "The Bible and Israeli Identity." AJS Review 28, no. 1 (April 2004): 11–41. http://dx.doi.org/10.1017/s0364009404000030.
Full textAbstract:
ldquo;In our two thousand years of exile, we have not totally lost our creativity, but the sheen of the Bible dulled in exile, as did the sheen of the Jewish people. Only with the renewal of the homeland and Hebrew independence have we been able to reassess the Bible in its true, full light,” Israel's first Prime Minister, David Ben-Gurion, wrote in 1953. This statement illustrates several core attitudes of the Jewish national renaissance movement towards the Bible. Ben-Gurion depicted a direct relationship between the state of the Jewish people and the status of the Bible: The two rose and fell together. His words are reminiscent of philosopher Martin Buber, Revisionist leader Zeءev Jabotinsky, and others, all of whom postulated a symbiotic relationship between the Jewish people and the land of Israel: “Just as the Jewish people need the land to live a full life, so the land needs the Jewish people to be complete” wrote Buber. The Bible, according to Ben-Gurion, was the third component of the Jewish “holy trinity” of people, land, and book. It served as testimony of Jewish national life in the land of Israel in former times, as a blueprint for reestablishing this way of life, as proof of a glorious past and promise for the future. It nurtured a national romanticism and both inspired and buttressed universal ideas; it was the bedrock of myth and epos, of earthliness and valor, and also of a system of ethics and faith that rein in and restrain muscle and brawn. It was paradoxical proof of both Jewish uniqueness and Jewish similitude, “like all the nations” (I Samuel 8:5); “materialism” and “spirituality”; historical continuity and historical severance between the people and the land.
20
Kim, Sehee. "A Guide to Bible Translation: People, Languages, and Topics (Swindon: United Bible Societies, 2019)." Journal of Biblical Text Research 54 (April 30, 2024): 292–311. http://dx.doi.org/10.28977/jbtr.2024.4.54.292.
Full text
21
Łabuda, Piotr. "Septuaginta – pragnienie poznania Biblii." Tarnowskie Studia Teologiczne 35, no. 1 (June 30, 2016): 161–76. http://dx.doi.org/10.15633/tst.1721.
Full textAbstract:
The Septuagint which contains texts not presented in the Hebrew Bible is at the same time its formal and ancient translation. It is not just an interpretation either. It is not meant only for the ancient societies, but should be treated as a valuable Text by contemporary people as well. The Book was created as a result of the need to learn the Bible. The Septuagint made the texts of the Hebrew Bible accessible for both the Jews and the Greeks. The Greek Bible became useful for literary, legal and synagogical purposes. Undeniably it helped people get closer to the mystery of Jesus Christ.
22
Strehle, Susan. "Chosen People: American Exceptionalism in Kingsolver'sThe Poisonwood Bible." Critique: Studies in Contemporary Fiction 49, no. 4 (July 2008): 413–29. http://dx.doi.org/10.3200/crit.49.4.413-429.
Full text
23
Tadmor, Naomi. "PEOPLE OF THE COVENANT AND THE ENGLISH BIBLE." Transactions of the Royal Historical Society 22 (December 2012): 95–110. http://dx.doi.org/10.1017/s0080440112000084.
Full textAbstract:
ABSTRACTThe paper shows how the important theological and Anglo-biblical term ‘Covenant’ was formulated in the course of successive biblical translations, from the original Hebrew and Greek to the King Kames Bible. It suggests that the use of the term in English biblical versions reflected – and in turn propelled – the increasingly prominent Covenant theology. Once coined in the vernacular Scriptures, moreover, the term was applied to religious political alliances: from the Scottish Covenants of the 1590s to the English Solemn League and Covenant, 1644, studied in the paper.
24
Charles H. Lippy. "The Bible and the People (review)." Catholic Historical Review 96, no. 2 (2010): 305–6. http://dx.doi.org/10.1353/cat.0.0721.
Full text
25
Radomyski, Konrad. "Circumlocutions with the noun peopo ‘people’ in Hawai’i Creole English." Beyond Philology An International Journal of Linguistics, Literary Studies and English Language Teaching, no. 17(1) (February 18, 2020): 9–33. http://dx.doi.org/10.26881/bp.2020.1.01.
Full textAbstract:
The purpose of this paper is to investigate the use of circumlocutions with the noun peopo in Hawai’i Creole English from The Revelation of St. John Divine in the HCE Bible. These examples are contrasted with their equivalents from King James’ Bible. The main aim is to conduct a quantitative analysis of selected circumlocutions. Moreover, possible grammatical structures for circumlocutions are analysed.
Circumlocution is, in fact, an effective word formation process in Hawai’i Creole English since it allows its speakers to create new lexical items that can bridge lexical gaps in their lexicon.
26
Mau, Marthen. "Kajian Manfaat Alkitab Menurut 2 Timotius 3:16 Dan Implikasinya Bagi Orang Percaya Masa Kini." Manna Rafflesia 7, no. 2 (April 30, 2021): 235–57. http://dx.doi.org/10.38091/man_raf.v7i2.144.
Full textAbstract:
The only special revelation is the Bible which God has breathed as the main source for human learning, so that it can organize his life responsibly in service and life every day. Today some people think that the Bible is outdated and of no longer useful to mankind because this is the age of science, technology, and art. However, some people still believe that the Bible is very useful for mankind, therefore the Bible must be studied carefully so that the contents of the Bible are understood as a whole. This paper aims to encourage and inspire new enthusiasm for believers to be active in studying God's word that has been breathed by God because reading God's words can show that God is speaking to his readers. This paper uses a qualitative research method with a deep exegetical study approach. Therefore, this article provides a viewpoint for believers to be loyal in reading the Bible because the Bible is very useful for believers to imply in today's life.
27
Ramantswana, Hulisani. "Decolonising Translated Bibles: The Tragic Erasure of the Vhavenḓa’s Concepts of God through the 1936 and 1998 Tshivenḓa Bible Translations." Religions 15, no. 1 (January 17, 2024): 117. http://dx.doi.org/10.3390/rel15010117.
Full textAbstract:
The Bible translated into South Africa’s indigenous languages has a colonial history. For the Vhavenḓa people, the 1936 and 1998 Bible translations are revered as icons that hold a privileged position. However, this paper argues that these two translations should be seen as colonial language tools that do not serve the culture of the Vhavenḓa people. Instead, they can be viewed as weapons against them. These translations distorted the Tshivenḓa language by imposing distorted and foreign concepts of God, thereby rendering the Vhavenḓa people to have been without knowledge of God.
28
Hamling, Tara. "Living with the Bible in post-Reformation England: the Materiality of Text, Image and Object in Domestic Life." Studies in Church History 50 (2014): 210–39. http://dx.doi.org/10.1017/s042420840000173x.
Full textAbstract:
What did it mean to live with the Bible in post-Reformation England? The increased availability from 1560 of printed vernacular Bibles to own and keep in the home marked a profound change in where and how people experienced Scripture. Most authors have concentrated on the impact of this cultural shift on the textual practices of household religion, especially Bible reading or study in the context of daily prayers and associated instruction. More recent research has examined interactions with the Bible as object, especially the common practice of annotating specific passages, recording information or otherwise marking the pages. A turn in humanities disciplines over the past decade towards visual and material culture has emphasized the connotative role of Bibles as signifiers, with important studies of their display function within female piety, as part of the conventional vocabulary of provincial portraits or as staged properties in Renaissance drama. Yet despite these contributions there is still an overwhelming focus in the existing literature on the use of religious books in relation to the textual and oral practices of domestic devotion - on readers and reading practices – and a good deal of generalization about the locations for such practices, derived from a particular conceptual model of the country house with clearly defined internal arrangements and designated room functions.
29
Parmenter, Dorina Miller. "Iconic Books from Below." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 6, no. 1-3 (June 27, 2012): 185–200. http://dx.doi.org/10.1558/post.v6i1-3.185.
Full textAbstract:
Investigating the Christian Bible as “America’s Iconic Book” (following Marty 1982) reveals that this icon is generated and maintained not only through lofty theology and high church rituals, but also through mundane and often invisible biblical practices. By examining how people engage with their personal Bibles, scholars can better understand how status and authority is generated not only through semantic meaning, but also through material and embodied actions. This article looks at one example of this in contemporary American Evangelical Christianity: the display of worn-out Bibles and the discourses that surround the phenomena of duct-taped Bibles.
30
Faot, Agustinus, Jonathan Octavianus, and Connie Laurina. "Principles of Salvation undertaken according to Bible." Journal Kerugma 4, no. 2 (October 28, 2021): 20–36. http://dx.doi.org/10.33856/kerugma.v4i2.222.
Full textAbstract:
Various polemics about the concept of salvation confuse God's people. The polemic
intended is the difference in understanding of what salvation that can be or cannot be
achieved. The problems are not only issues in the world of theology but are also developing
in churches in Indonesia. So the concept of salvation developed no longer lies in the Bible
but lies in the dogmatics of each church. It must be realized that the Christian faith stands
on the basis of the Bible, so the Bible must answer every doctrinal problem. Therefore in
this article will provide answers to the polemics of the concept of salvation according to
the Bible. This research uses exegesis methodology. The main purpose of this writing is to
convince God's people to understand the Bible comprehensively and to understand every
concept of Salvation subjectively.
31
Natalia, Istriana Dewi Natalia, Yerikho Antonio, Fitriyani Gulo, Melinda Samosir, and Aplonia Bamae. "MENANAMKAN HIDUP DENGAN IMAN SEJAK DINI MELALUI BACA ALKITAB DI YAYASAN PANTI ASUHAN DAMAI SEJAHTERA BATAM." JURNAL BEATITUDES 2, no. 1 (August 31, 2023): 44–50. http://dx.doi.org/10.61768/jb.v2i1.83.
Full textAbstract:
This paper aims to provide an understanding and application of the role of Bible reading activities that should be a habit that is applied by every believer. Because the Bible is God himself, the Word of God written and inspired by his prophets as one of God's means of speaking to His people. The Bible has a very good impact on human life, especially believers, namely correcting wrong behavior, which deviates from the deeds that God wants His people to do and also specifically in the growth of the faith of believers themselves. If God's people do not listen to God's voice, especially in reading the Bible, how will there be a growth of faith in believers. Therefore this is the thing that ST3B students are concerned about in raising this theme in Community Service activities. And this habit should be done from an early age. This activity was carried out at the Damai Sejahtera Orphanage Foundation, which is located at the Tembesi Center, Batu Aji, Batam. The method used by students is to re-teach or re-educate about the importance of reading the Bible every day for every child, especially children in the Damai Sejahtera Orphanage Foundation
32
Adabi, Muhammad Akrom, and Abdullah Mubarok. "PANDANGAN RASHĪD RIḌĀ TERHADAP ISRĀILIYĀT DAN ALKITAB DALAM TAFSĪR AL-MANĀR." AL ITQAN: Jurnal Studi Al-Qur'an 2, no. 2 (August 16, 2016): 145–72. http://dx.doi.org/10.47454/itqan.v2i2.41.
Full textAbstract:
This paper studies on Rashīd Riḍā’s view on isrāiliyyāt and the Bible in his tafsir al-Manār. As a reformer in the field of exegesis, Riḍā found urgent necessity in returning al-Qur’an to its original purpose which is to give guidance. The problem is that Riḍā saw many authors of exegesis work (mufassir) before him give profuse and unnecessary exegetical discussion. To Riḍā, displaying this kind of lavish information diverts from the original vision of al-Qur’an and cannot be tolerated. In this case, Riḍā resolutely opposes the quotation of isrāiliyyāt. Interestingly, behind this stance, Riḍā quotes the Bible in his work. This becomes the main focus of this study; how Riḍā views isrāiliyyāt and the Bible, what is the essential difference between the two according to Riḍā, and what is the reason behind his quotation of the bible and his opposition against isrāiliyyāt?. To analyze this topic, descriptive-analytical method is used. The result is, it is found that according to Riḍā, isrāiliyyāt are just unfounded stories and not worth quoting. While the Bible in Riḍā’s view is a holy book containing the New and Old Testament the truth of which is believed by the People of the Book themselves. In this case, Riḍā believes that the source worth quoting is only one which is ṣaḥīḥ and marfū’ from the Prophet. Whenever it has to be from the People of the Book, one should quote from the Bible even though Riḍā himself realizes that there are many oddities in it. There are several reasons behind Riḍā’s quoting the Bible (1) Bible is still sourced to the books of Ahl al-Kitab. (2) Bible becomes the guidance of Ahl al-Kitab. (3) Bible can be accounted for according to the Bible.(4) Bible does not have negative motives toward Islam. Key words: Rashīd Riḍā, Tafsir al-Manār, isrāiliyyāt, the Bible
33
Forrai, György. "The Bible – a medical approach X. The Bible about elderly people. A story in Sekhem." Orvosi Hetilap 155, no. 2 (January 2014): 72–74. http://dx.doi.org/10.1556/oh.2014.ho2452.
Full text
34
Vecsey, Christopher. "American Indians Encounter the Bible." English Language Notes 58, no. 1 (April 1, 2020): 145–57. http://dx.doi.org/10.1215/00138282-8237476.
Full textAbstract:
Abstract This article explores how Native Americans have received the Bible. Over the centuries some Indians have been inspired by the Bible, and some have been repelled by its long-standing place in colonization. The Christian invaders in the New World carried the Bible in their minds. It served as their inspiration, their justification, and their frame of reference as they encountered Indigenous peoples. In effect, the Bible was the template for exploration, conquest, identification of selves and others. The Christian invaders brought along or produced physical Bibles, which served their catechetical purposes, and in time they began to translate the Bible—in whole and in part—into American Indian languages. Therefore this article illustrates that to the present day Native Americans continue to receive the Bible actively and variously, attempting to fit it to their unfolding cultural stories. Ultimately, it has not lost its potency, nor have they lost their power to consider it on their own terms.
35
Agustian, Daniel Ferry, and Suhadi. "Korelasi Sains Dan Teknologi Dengan Alkitab Dan Iman Kristen Di Tengah Kehidupan Orang Percaya." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 4, no. 2 (May 2, 2024): 78–99. http://dx.doi.org/10.46974/ms.v4i2.101.
Full textAbstract:
Science and technology are often opposed to the Bible and faith, both by Christians and non-Christians. Many people think that the Bible and Christian faith have no correlation. Even more so, secular people tend to despise the values contained in the Bible and the Christian faith. Various methods and methods were developed and carried out to doubt and discredit the Bible and the Christian faith. Moreover, in the current context, the Bible and the Christian faith are seen as outdated and no longer relevant to the current context of human life. They think that the Bible and the Christian faith cannot answer human needs today because they have no correlation at all. To answer the view above, the researcher attempts to show that in the real world, both in the past and in the present, the Bible and the Christian faith remain relevant to the context of human life in all times. That the Bible and Christian faith have a close correlation with science and technology. The truth of science and technology is not only supported by the Bible, but the Bible can also be used as a foundation in efforts to think and search for truth in science and technology.This research was conducted using qualitative methods and literature study, namely research with descriptive analytical presentation. Data was compiled and obtained through literature studies sourced from research results, books and journals which were then analyzed descriptively and presented in writing in the form of a scientific journal about The Correlation Of Science And Technology With The Bible And Christian Faith In The Lives Of Believers.
36
Douglas, Mary. "The stranger in the Bible." European Journal of Sociology 35, no. 2 (November 1994): 283–98. http://dx.doi.org/10.1017/s0003975600006871.
Full text
37
Tjandra, Agatha Maisie. "Kajian Elemen-Elemen Visual Dalam Penceritaan Kisah Penciptaan Dunia Menurut Agama Katolik Yang Menarik Untuk Anak Usia 6-11 Tahun." ULTIMART Jurnal Komunikasi Visual 6, no. 1 (November 12, 2016): 15–18. http://dx.doi.org/10.31937/ultimart.v6i1.364.
Full textAbstract:
In Catholic Religion, Bible is the most important element to convey people about Jesus teachings. But, there problem is, Bible can’t be easily read by children. This problem happens because Bible is presented by words only. In the other hand, most of kids love to see picture than words because it is more inter-esting. The purpose of this paper is to know what kind of book elements that at-tract kids, so they feel interested to read Bible. The metodology used on this re-search is descriptive quantitative research.
Key words : Element, Bible, Pop-Up
38
François, Wim. "Erasmus' Plea for Bible Reading in the Vernacular. The Legacy of the Devotio Moderna?" Erasmus of Rotterdam Society Yearbook 28, no. 1 (2008): 91–120. http://dx.doi.org/10.1163/027628508x362317.
Full textAbstract:
AbstractErasmus has written several pleas for Bible reading in the vernacular, perhaps the most visible being his introduction to the Paraphrases on the Gospel of Matthew. Comparable apologies were already to be found in the milieu of the Dutch Devotio Moderna in the works of, among others, Zerbolt van Zutphen (1367–1398), especially his De libris teutonicalibus and Circa Modum. Erasmus' defences of vernacular Bible translation do not contain verbatim similarities with Zerbolt's works, but the parallels both at the level of the argumentation and the biblical-patristic authorities invoked are striking. There are good reasons to assume that Erasmus was indebted to arguments in favour of the lay Bibles that were already circulating in the milieu in which he was educated in the Low Countries, a milieu that was deeply influenced by the Devotio Moderna. Particular attention is given to a Middle Dutch collation book from the years 1417–1443 (Berchmanianum ms 12 B I), now preserved in the Maurits Sabbe Library of the Leuven Faculty of Theology. The third collation takes Zerbolt's Circa Modum as its basis but provides some supplementary argumentation for the reading of the Bible and other devout books in the vernacular. The argumentation employed exhibits an interesting degree of resemblance with Erasmus' later pleas for a lay Bible. Perhaps Erasmus heard or read the piece when he was a student in Deventer. It should also be observed that Erasmus kept his distance from the inheritance of Devotio Moderna by radicalizing the arguments of Zerbolt. He did not want to reserve individual Bible reading to laici spirituales (those living in semi-religious communities) but wanted to open it to all lay people living in the world. Moreover, he did not only want to place the Gospels, Acts and Psalms at the disposal of the common people but desired to grant the reading public access to all the books of the Bible. The most obvious conclusion is that the Devotio Moderna provided an initial exposure to the ideas that Erasmus apparently reinforced and elaborated as he grew more involved in biblical and patristic studies.
39
Hunsberger, George R. "Book Review: The Bible and People of Other Faiths." Missiology: An International Review 15, no. 1 (January 1987): 122–23. http://dx.doi.org/10.1177/009182968701500117.
Full text
40
Lamb, Christopher. "Book Review: The Bible and People of other Faiths." International Bulletin of Missionary Research 10, no. 4 (October 1986): 178–79. http://dx.doi.org/10.1177/239693938601000411.
Full text
41
Gea, Ondrasi. "Peranan “Bible People” Dalam Pembentukan Karakter Remaja Kristen Milenial." DIDASKO: Jurnal Teologi dan Pendidikan Kristen 3, no. 1 (June 21, 2023): 12–25. http://dx.doi.org/10.52879/didasko.v3i1.52.
Full textAbstract:
The lifestyle of millennial teenagers today, both among Christians and teenagers, are generally influenced by the rapidly changing globalization movement, one of which is digital technology. So teenagers are increasingly addicted to the internet, absorb something new through certain sites and concentrate attention on their own will. This situation also affects the youth's interest in worship and church activities to be inconsistent, because they focus more on things that are considered more enjoyable. In addition to a dynamic lifestyle, adolescents in dealing with their problems often experience protracted confusion or stress. Some cases of suicide also occur due to problems that can be solved. Besides being unstable, these things are caused by bad associations and various forms of juvenile delinquency. For the church, the life of millennial youth is a formidable challenge as well as a great opportunity because they are the church of the future. To build the character of millennial youth in facing challenges in this dynamic era, the term bible people can be a solution for strengthening self-identity. Faith growth is very necessary for forming a healthy character by getting used to reading the Bible. Because a person who is built based on God's Word does not only gain knowledge and verbal advice but has a root of faith as a guide to the mindset, attitudes, actions, and decisions taken.AbstrakPola hidup remaja milenial saat ini baik di kalangan kristen maupun remaja pada umumnya dipengaruhi oleh gerak globalisasi yang cepat berubah, salah satunya ialah teknologi digital. Sehingga kaum remaja semakin kecanduan terhadap internet, menyerap sesuatu yang baru melalui situs tertentu serta perhatian terkonsentrasi pada kemauan diri sendiri. Keadaan ini juga mempengaruhi daya minat remaja terhadap ibadah dan kegiatan gereja menjadi tidak konsisten, sebab mereka lebih memusatkan diri kepada hal yang dianggap lebih menyenangkan. Selain gaya hidup yang dinamis, remaja dalam menghadapi masalahnya sering mengalami kegalauan atau stress yang berlarut-larut. Beberapa kasus bunuh diri juga terjadi akibat persoalan yang sebenarnya dapat diatasi. Selain masih labil, hal-hal tersebut disebabkan oleh pergaulan buruk dan berbagai bentuk kenakalan remaja. Bagi gereja, kehidupan remaja milenial merupakan tantangan berat sekaligus peluang besar karena mereka adalah gereja masa depan. Untuk membangun karakter remaja milenial dalam menghadapi tantangan di zaman yang dinamis ini, maka istilah bible people dapat menjadi solusi bagi penguatan identitas diri. Pertumbuhan iman sangat diperlukan dalam membentuk watak yang sehat dengan membiasakan diri membaca Alkitab. Sebab pribadi yang dibangun atas dasar Firman Tuhan tidak hanya memperoleh pengetahuan dan nasehat verbal tetapi memiliki akar keimanan sebagai panduan terhadap pola pikir, sikap, tindakan serta keputusan yang diambil.
42
Saenom Saenom and Marthen Mau. "Memercayai Alkitab Sebagai Firman Allah Yang Benar." Coram Mundo: Jurnal Teologi dan Pendidikan Agama Kristen 5, no. 1 (April 30, 2023): 108–15. http://dx.doi.org/10.55606/corammundo.v5i1.145.
Full textAbstract:
Believing in the Bible as the true word of God without having a sense of doubt becomes an absolute standard because the word of God is a word that is not only true but perfect. The Word of God is said to be perfect because the source of inspiration and the main Author is God who gave the true words to be written by the writers of the word that He wanted. A certain group or some people may doubt the Bible as the word of God or consider the Bible as an old book that is no longer relevant to today's developments. This research aims to narrate the Bible as the true word of God and is very relevant to the development of technology in this era. The research methodology used for research and writing is qualitative methodology and literature. The findings show that the Bible is the true and perfect word of God, so that it cannot be doubted by anyone, be it theologians, historians, scientists, psychologists, psychiatrists or ordinary people
43
Stander, H. F. "Die wetenskaplike onderbou van DieBybel@kinders.co.za." Verbum et Ecclesia 24, no. 2 (November 17, 2003): 474–92. http://dx.doi.org/10.4102/ve.v24i2.351.
Full textAbstract:
One of the latest translations of the Bible in Afrikaans is DieBybel@kinders.co.za. The target group of this Bible is kids. Since this is a children’s Bible, the scientific basis of this project is often overlooked. In this article the translational and semantic principles underlying this Bible are discussed. Valuable experience is being shared with other scholars. It is done in order to equip people who want to undertake similar projects in the future. The need for similar projects in the other official languages of South Africa is also emphasized.
44
Chitando, Ezra, and Masiiwa Gunda. "HIV and AIDS, Stigma and Liberation in the Old Testament." Exchange 36, no. 2 (2007): 184–97. http://dx.doi.org/10.1163/157254307x176598.
Full textAbstract:
AbstractAs the HIV and AIDS pandemic continues to affect most parts of Sub-Saharan Africa, the church has attempted to mitigate its effects. Unfortunately, stigma has emerged as a major challenge. The church has been implicated in stigmatizing people living with HIV and AIDS. Some Christians have used the Bible to justify the exclusion of people living with HIV and AIDS. This article examines HIV and AIDS stigma. It highlights the various forms of stigma, alongside exploring the occurrence of stigma in the Hebrew Bible. The study calls for a re-reading of the Hebrew Bible in the context of HIV and AIDS stigma and discrimination. It argues that the theme of liberation that underpins the Hebrew Bible implies that stigma has no place in human relations. The paper draws attention to the need to bring liberation to the heart of mission in the light of HIV and AIDS in Africa.
45
Alexander, Philip S. "The Aramaic Bible in the East." Aramaic Studies 17, no. 1 (May 24, 2019): 39–66. http://dx.doi.org/10.1163/17455227-01701001.
Full textAbstract:
Abstract This article challenges the assumption that insofar as the Jewish communities of Babylonia were a ‘people of the book’, their book was a Hebrew Bible. Functionally the Bible that most people would have known was the Aramaic Targum of Onqelos and Jonathan. The Bible’s content—its law, narrative, and prophecy—was culturally mediated through Aramaic. Even in Rabbinic communities, where some had competence in Hebrew that gave them ready access to the original, the lack of formal and systematic study of Miqra may have made the Targum the tradition of first resort for understanding the Hebrew. The situation in the Aramaic-speaking east may not, then, have been all that different from the west, where a Greek Bible shaped the religious identity of the Greek-speaking Jewish communities. This essay is offered as a contribution to the neglected study of the role of Bible translation in the history of Judaism.
46
Foppen, Annemarie, Anne-Mareike Schol-Wetter, Peter-Ben Smit, and Eva van Urk-Coster. "The Most Significant Book of the Netherlands — And Its Ordinary Readers." Journal of the Bible and its Reception 8, no. 1 (April 1, 2021): 107–33. http://dx.doi.org/10.1515/jbr-2020-0007.
Full textAbstract:
Abstract Although the Netherlands has become one of the most secular countries in the world, the Bible still plays an important role for many people as a source of cultural and spiritual inspiration. Despite extant empirical research, there remains a pressing gap of knowledge concerning the actual use of the Bible by “ordinary readers.” This makes it more difficult for organizations such as the Dutch Bible Society to engage the public with the distribution of Bible translations and inspirational products. This large-scale mixed-method (qualitative and quantitative) research project aims to provide both practical (or commercial) and academic insights on Bible reading practices and views on the Bible among Dutch “readers” in various ‘ideological’ contexts. One of the most significant results is that biographical factors appear more indicative for how the Bible is approached than more ‘conventional’ denominational factors such as church affiliation.
47
Greenfeld, Liah. "Old Testament and Nationalism: Hebrew Bible, Jewish People, English Nation." Journal of the Bible and its Reception 8, no. 2 (October 1, 2021): 183–94. http://dx.doi.org/10.1515/jbr-2021-0007.
Full textAbstract:
Abstract This article discusses the co-evolution of nationalism and Protestantism in the course of the sixteenth century in England; the influence of the Hebrew Bible’s concept of “the people of Israel” as a community of fundamentally equal members on the emerging English national consciousness (the first national consciousness to develop, in turn influencing all subsequent nationalisms); and the reinterpretation of the core passages of the Hebrew Bible, in English translations up to the King James version, in terms of the emerging national consciousness. Completely independent at their historical sources, nationalism and Protestantism reinforced each other in the crucial English case through the translation of the Hebrew Bible. This, on the one hand, nationalized Protestantism in England and, on the other, led to the incorporation of the biblical concept of the people of God in the new, secular concept of nation.
48
Fulford, Ben. "AN IGBO ESPERANTO: A HISTORY OF THE UNION IBO BIBLE 1900-1950." Journal of Religion in Africa 32, no. 4 (2002): 457–501. http://dx.doi.org/10.1163/157006602321107658.
Full textAbstract:
AbstractThe Union Ibo Bible was more or less the Bible for the Igbo people of southern Nigeria from 1909 to 1970. The creation of Thomas Dennis of the Church Missionary Society and his co-workers, it has been, since its first conception in 1905, a source of ongoing controversy: the development and unification of the Igbo language was at stake. This article re-examines the history of this Bible, its conception, translation and early reception, and argues that the source of its shortcomings lies deeper than the method of translation or the contemporary Igbo desire to learn English. The Union Bible is the product of the missionary conception, fleshed out by a comparison with the Yoruba, of a single Igbo people speaking a single language. The failure of that translation is the result of the premise consequent to this conception of the Igbo, namely that the Igbo language was ready to be 'united'.
49
Gasparyan, Seda. "SOME LINGUISTIC AND STYLISTIC PROPERTIES OF THE KING JAMES BIBLE." Folia linguistica et litteraria XIII, no. 44 (January 31, 2023): 9–21. http://dx.doi.org/10.31902/fll.44.2023.1.
Full textAbstract:
Investigations of biblical texts have always been the topic of heated discussion among theologians and linguists, as well as representatives of other scientific disciplines. Over the years, the biblical stories and testimonies have been persistently challenged by different scholars, with a particular emphasis on the language of the Bible. In this paper, we dwell upon the events preceding the emergence of the King James Version and the immense authority that the KJV gained both in the churches of England and among the common people of the British Isles. As this translation of the Bible was authorised by King James, it is often referred to as the Authorised Version, and has become the Official Bible of England. Many people still believe that the KJV is The Bible, since according to them, its creation was inspired by God himself. Hence it becomes essential to reveal the factors which contribute to the supremacy of its language and majesty of style.
50
Nirwan Lawolo and Dyulius Thomas Bilo. "Strategi Hamba Tuhan Dalam Membudayakan Literasi Membaca Alkitab Bagi Pertumbuhan Rohani Jemaat." Sepakat : Jurnal Pastoral Kateketik 9, no. 1 (April 28, 2023): 73–89. http://dx.doi.org/10.58374/sepakat.v9i1.135.
Full textAbstract:
The Bible is God's Word written by the prophets through His guidance and also through God's breath itself in ancient times. As God's creation, church people need to build relationships through the intimacy of reading, contemplating and carrying out God's heart through God's Word contained in the Bible. In fact, most Christians and even young people think that this is not important so that there is a tendency for church members to rarely read the Bible. Therefore, the strategy of God's servant is really needed in motivating church members so that the love of reading the Bible increases and continues to be maintained for the continuity of church discipleship and the spiritual growth of mature congregations. This study aims to describe the duties of a servant of God in carrying out his duties as a pastor of the congregation and how the church creates devices, facilities, programs, methods or technology in order to motivate the congregation to cultivate reading the Bible in creative ways, as well as to guide and direct the congregation to grow in the knowledge of God and to accompany each member of the congregation to grow spiritually to mature one's faith in Jesus Christ.