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Добірка наукової літератури з теми "Kings in the Bible"

Автор: Grafiati
Опубліковано: 27 липня 2024
Оновлено: 30 липня 2024

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Статті в журналах з теми "Kings in the Bible"

1

Sanders, James A. "Jubilee in the Bible." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 1 (February 2020): 4–6. http://dx.doi.org/10.1177/0146107919892838.

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The concept of the Jubilee, or the collective forgiveness of all debts and debtor/slaves, had its origins in the Ancient Near East where it was a secular practice of kings. It came into the Bible originally also as a secular practice of kings but then became the province of priests and a calendar observance to be celebrated every 50 years. It was finally understood in the Dead Sea Scrolls and the New Testament to rest in the hands of God alone, an eschatological concept of the forgiveness of all debts/sins and the redemption of all human sins, or debts to God, that became the very basis of the theological history of Luke/Acts.
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Sălăvăstru, Andrei Constantin. "Sacred Covenant and Huguenot Ideology of Resistance: The Biblical Image of the Contractual Monarchy in Vindiciae, Contra Tyrannos." Religions 11, no. 11 (November 6, 2020): 589. http://dx.doi.org/10.3390/rel11110589.

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The Bible had been a fundamental source of legitimacy for the French monarchy, with biblical imagery wielded as a powerful propaganda weapon in the ideological warfare which the kings of France often had to wage. All Christian monarchies tried to build around themselves a sacral aura, but the French kings had soon set themselves apart: they were the “most Christian”, anointed with holy oil brought from heaven, endowed with the power of healing, and the eldest sons of the Church. Biblical text was called upon to support this image of the monarchy, as the kings of France were depicted as following in the footsteps of the virtuous kings of the Old Testament and possessing the necessary biblical virtues. However, the Bible could prove a double-edged sword which could be turned against the monarchy, as the ideological battles unleashed by the Reformation were to prove. In search for a justification for their resistance against the French Crown, in particular after 1572, the Huguenots polemicists looked to the Bible in order to find examples of limited monarchies and overthrown tyrants. In putting forward the template of a proto-constitutional monarchy, one of the notions advanced by the Huguenots was the Biblical covenant between God, kings and the people, which imposed limits and obligations on the kings. This paper aims to examine the occurrence of this image in Vindiciae, contra tyrannos (1579), one of the most important Huguenot political works advocating resistance against tyrannical kings, and the role it played in the construction of the Huguenot theory of resistance.
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3

van Rooy, Herrie. "Prophets, Kings, and Vulnerability in South Africa Today." Old Testament Essays 36, no. 1 (July 13, 2023): 41–65. http://dx.doi.org/10.17159/2312-3621/2023/v36n1a4.

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Can the Bible, specifically, the Old Testament/Hebrew Bible, contribute to cultural and socio-political issues prevalent in South Africa today? The struggle today can be linked to the inability of the government to respond to issues such as poverty, unemployment and the provision of basic services, such as water, sanitation and electricity. Can churches make such a contribution, not only by criticising but also by being a part of the solutions to these issues? In seeking answers to the questions posed above, can we learn anything from the tensions between prophets and kings in the time of the Old Testament/Hebrew Bible that can be applied to the current situation in South Africa? How, in other words, did they navigate some of their cultural and socio-political differences, and what can we learn or gain from their wisdom and practices? This contribution investigates important passages in Deuteronomy and the interaction between kings and prophets in the different periods in the history of Israel- in the former and latter prophets. It is not the role of churches to engage in politics. They should, however, remain true to their faith and live and preach as a witness in and to society. The safeguarding of the rights of the people, social justice or the lack thereof, must be an important part of this witness.
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4

Bach, Alice. "Bush’s Bible." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 1 (May 20, 2007): 109–25. http://dx.doi.org/10.1558/post.v2i1.109.

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George Bush, 43, leans on the Hebrew Bible’s fierce criticism, not only of ancient Israel’s external enemies, but also of its perceived enemies within. The language of righteous empire, of God being on our side and our having this divine mission, has carried the Bush Presidency through torture, carnage, and slaughter. Like the kings against whom the prophets Jeremiah, Isaiah, and Ezekiel speak out, Bush has epitomized the dark side of power, a landscape where death abounds. Further, one wonders about the identity of the Jesus that Bush invokes. In my opinion, the gospel words have been rubbed away, leaving only the gold and glitter, revealing Jesus as an icon of royal power and triumph.
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Hutajulu, Jeremia J., Helena Putri Sibarani, Jessi Manuella Hasugian, and Icha Christian Silalahi. "Meaning Strengthen Your Heart And Behave Like A Man 1 Kings 2:2." SUNDERMANN: Jurnal Ilmiah Teologi, Pendidikan, Sains, Humaniora dan Kebudayaan 16, no. 1 (June 30, 2023): 31–35. http://dx.doi.org/10.36588/sundermann.v16i1.113.

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The behavior of God's people in interpreting words often results in misinterpretation, so that this causes mistakes in interpreting certain words in the Bible. However, this is only a misunderstanding, because the Bible is never wrong, but human thinking does not reach the contents of the Bible. This study aims to provide a deeper understanding so that readers can understand the meaning of words like man in Book 1 Kings 2:2, so as not to misinterpret these words. This study uses qualitative methods, namely interviews and literature. The informants in this interview were: 1. Erika Dame Simorangkir 2. Sondang Lubis 3. Bintahan Harianja, M.Th. 4. Bill Dubois 5. Tiorinta Siboro. Thus, the conclusion of this research is behave like a man in Book 1 Kings 2:2 is a figurative word for Solomon to act decisively as a leader
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6

Harris, Julie A. "The Dark Mark: BnF Héb. 20 and the Borders of Bible Illumination." Manuscript Studies: A Journal of the Schoenberg Institute for Manuscript Studies 8, no. 2 (September 2023): 185–217. http://dx.doi.org/10.1353/mns.2023.a916128.

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Abstract: This paper concerns an enigmatic mark found in BnF Héb. 20—an early fourteenth-century Bible codex associated with the workshop of scribe, masorete, and painter Joshua Ibn Gaon. The dull black ovoid shape (on folio 194v) precedes the Bible portion that recounts the events leading up to King David's death (1 Kings 1). It is interesting for its divergence from the codex's extensive pericope marks (which likely served as aids to Bible use and memorization) and from its marginal decoration, which has been presented as a nascent example of Bible illumination in manuscripts made for Iberian Jews. Here, the mark, which is placed above the chapter within the confines of the text column, may be understood as "commenting" on David's complicated life as well as heralding his imminent demise. My paper suggests that the mark was originally silver and represents a contemporary mirror, making it an early example of a late medieval iconography linking mirrors and death. This reading underscores the intimate relationship between a patron/viewer and his Hebrew Bible codex.
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7

Abramson, Glenda. "Israeli Drama and the Bible: Kings on the Stage." AJS Review 28, no. 1 (April 2004): 63–82. http://dx.doi.org/10.1017/s0364009404000054.

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Drama is the most neglected genre within Hebrew cultural development. In fact, until shortly before the foundation of the State of Israel, few plays in Hebrew had been staged. Although a large number of works in dramatic form had been written, particularly in the nineteenth century, few of them were viable theatrical dramas. They fell into the categories of rhetoric and allegory, devoid of believable dramatis personae. There were some milestones along the way, such as Somi's Zahut Bedihuta de-Kiddushin (An Eloquent Marriage Farce, c. 1600), Luzzatto's Leyesharim tehilla (Praise for the Righteous, 1743), and some modern plays, but these were not sufficiently feasible for the establishment of a dramatic tradition. An important factor qualifying the late development of Hebrew drama was the language, for within the communities' diglossia throughout the ages, Hebrew was reserved for more elevated discourse than playacting. Moreover, Hebrew, the language of the sacred texts, was inadequate for the expression of everyday life. Nowhere in the diaspora was there a Hebrew-speaking audience; there was no folk life in Hebrew as there was in Yiddish. Also, the potential playwrights were faced with the problem of the divine imperative in Jewish history, which precludes anything like the theodicy that gave rise to classical tragedy. Other religious restrictions against certain forms of representation, together with the small value Jewish religious authorities traditionally placed on theatre for its own sake, were also crucial factors mitigating against the drama's development.
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Graybill, Rhiannon, and Peter J. Sabo. "Caves of the Hebrew Bible: A Speleology." Biblical Interpretation 26, no. 1 (February 5, 2018): 1–22. http://dx.doi.org/10.1163/15685152-00261p01.

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This paper engages the five cave narratives of the Hebrew Bible: Lot and his daughters (Genesis 19), the cave of Machpelah (Genesis 23), Joshua and the five Amorite Kings (Joshua 10), Saul and David’s cave encounter (1 Samuel 24), and Elijah’s theophany at Horeb (1 Kings 19). Biblical caves are significant and symbolic places. Frequently, the cave is associated with concealment, providing a hiding place for people and taboo practices and things. The cave is also a space of resistance, both within the text and as part of a larger critique of futurity. Biblical caves are likewise significant to the analysis of gender. While the caves of Genesis simultaneously imitate and displace the female body, other biblical caves are wholly masculine spaces, acting as both shelters and prisons for men. Attending to the caves thus yields insight to questions of gender, futurity, and the function of space in literary reading.
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9

Friedman, John B. "Bald Jonah and the Exegesis of 4 Kings 2.23." Traditio 44 (1988): 125–44. http://dx.doi.org/10.1017/s0362152900007030.

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In recent years, a good deal of attention has been paid to the place of typology in late medieval art. This way of thought so characteristic of the Middle Ages, in which Old Testament persons and events are seen to have a prefigurative relationship to those of the New, was a popular teaching device. It is nowhere better seen than in the Biblia pauperum or picture Bible, which originated in a mid-thirteenth-century Dominican milieu and was probably inspired by the altar piece of Nicholas of Verdun, made in 1181. The pages of these books contain drawings that show the typological relationship between Old and New Testament events by means of a center roundel depicting some episode of Christ's life, known as the anti-type, flanked by two Old Testament scenes, the types, which were thought to prefigure it. Appropriate Bible prophecies in banners heightened the visual impact of the drawings for the literate. From its inception, the Biblia pauperum was of enormous importance for northern European art, and its influence can be seen well into the Reformation.
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McKenzie, Steven L., and Stuart Lasine. "Knowing Kings: Knowledge, Power, and Narcissism in the Hebrew Bible." Journal of the American Oriental Society 123, no. 1 (January 2003): 251. http://dx.doi.org/10.2307/3217885.

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Дисертації з теми "Kings in the Bible"

1

Lyons, Michael A. "The composition and message of 1 Kings 17-19." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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2

Cook, Sean E. "Told and retold : the Solomon narratives in the context of Tanak." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3532.

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This thesis explores the relationship between the books of Kings and Chronicles and considers the value of having two different versions of the same monarchic history within the Tanak. It furthermore explores how these books are read in relation to one another. To be more specific, its concern is how the book of Chronicles is read in relation to the book of Kings as Chronicles is so often considered to be a later rewritten text drawing upon an earlier version of the Masoretic Text of Kings. The predominant scholarly approach to reading the book of Chronicles is to read it in light of how the text was emended (additions, deletions, etc.). This approach has great value and has furthered our understanding of the theology and purpose of Chronicles. While this thesis fully affirms this diachronic approach to reading Chronicles, it also finds it to be lacking. This said, I suggest that this predominant way of reading Chronicles through the lens of its source (Kings) sometimes misses the theological and rhetorical features of the Chronicler's text. In light of this suggestion, this thesis will answer the following question: “why were two narratives retained in the Tanak and what possible answers to this question might emerge by looking at the similarities and differences in the two narratives' contents, arguments, and theology?” The method by which this question will be addressed is to read the Solomon narratives in the books of Kings and Chronicles in two ways: first, to read each narrative as a whole and independently of one another, and second, to examine each narrative together in an effort to understand their uniqueness. The result of this analysis will show that these narratives can in fact read as whole narratives independent of one another, and furthermore, that Solomon is in fact less idealized (contra popular scholarly opinion) in the book of Chronicles.
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3

Nam, Roger Sangburm. "Portrayals of economic exchange in the Book of Kings." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1779835111&sid=1&Fmt=2&clientId=48051&RQT=309&VName=PQD.

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4

Newman, Jeffery G. "Dependence in the wilderness learning to glorify God in life's wilderness from the King of Israel and the King of Kings /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0379.

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5

Lovell, Nathan Hains. "The Book of Kings and Exilic Identity: 1 and 2 Kings as a Work of Political Historiography." Thesis, The University of Sydney, 2019. http://hdl.handle.net/2123/20228.

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This thesis proposes that 1 and 2 Kings might be read as a work of written history, produced with the explicit purpose of shaping the communal identity of its first readers in the Babylonian exile. For those readers, much of what it had meant to be Israel had been lost in the events of 587 BCE, including the temple, the land promised to the ancestors, and the Davidic king. By drawing on sociological approaches to the role historiography plays in the construction of political identity, I propose the book of Kings is intended to reconstruct a sense of Israelite identity in the context of these losses. I argue that the book of Kings moves beyond providing a reason for the exile in Israel’s history, and beyond even connecting its exilic audience to that history. The book recalls the past in order to demonstrate what it means to be Israel in the (exilic) present, and to encourage hope for the Israelite nation in the future. After developing a reading strategy for 1–2 Kings that treats the book as a coherent narrative, I examine the construction of Israelite identity within Kings under the headings of covenant, nationhood, land, and rule. In each case I argue that the narrative of the book creates room for a genuine but temporary expression of Israelite identity in exile: genuine to show that it remains possible for Israel to be Yahweh’s people during the exile, but temporary to encourage hope for a future restoration.
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6

Vega, Madeline dela Cruz. "An analysis of hinneh as a discourse marker in Genesis - 2 Kings." Thesis, University of Gloucestershire, 2005. http://eprints.glos.ac.uk/3125/.

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7

Kang, Jung Ju. "The persuasive portrayal of Solomon in 1 Kings 1-11 and the Josianic redaction theory." Thesis, University of Gloucestershire, 2002. http://eprints.glos.ac.uk/3079/.

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This present research is motivated by observing the diversity of views held in understanding the portrayal of Solomon in 1 Kgs 1-11, its importance in resolving the problem of the composition of DtrH, and especially by a certain doubt about the pervasive Josianic understandings of Solomon. The main concern of the present study is to establish a sound understanding of Solomon as portrayed in I Kgs 1-11 in relation to the theories of the composition of Kings, especially the Josianic redaction theory. This study seeks to understand Solomon in 1 Kgs 1-11 from the perspective of the text's persuasive function in relation to the reader. Chapter one surveys modem researches on Kings in general and the Solomon narrative (1 Kgs 1-11) in particular. It shows that the essential question in studies of Kings and the Solomon account is the understanding of the thematic tensions in relation to their composition. This chapter also argues that a rhetorical approach is methodologically relevant in solving the question. Chapter two defines what rhetorical criticism is, and in relation to the definition, shows how a rhetorical approach will be applied to our study of 1 Kgs 1-11. Rhetorical criticism is a methodology concerned with determining the means of persuasion employed in the communication, through an analysis of the text in its final form. This chapter also establishes four practical steps for discovering the argumentative or persuasive function of the Solomon text: the rhetorical unit, arrangement (dispositio) and style (elocutio), argumentation (inventio), and finally the rhetorical situation and the original reader. Following these steps, chapter three identifies 1 Kgs 1-11 as a rhetorical unit by showing 1 Kgs 1-2 as the true beginning of the narrative through the structural and rhetorical connections between 1 Kgs 1-2 and 3-11. Chapter four examines how 1 Kgs 1-11 as a persuasive narration has been arranged in order to have an impact on the reader's apprehension of the Solomon narrative. It shows the concentric structure of 1 Kgs 1-11 based on the function of repetition, which guides the reader to the picture of Solomon's incapacity in his 'covenant relationship' with Yahweh. Chapter five examines I Kgs 1-11 from the point of view of argumentation or invention, and deals with the understanding or evaluation of the issue in I Kgs 1-11. The narrator in 1 Kgs 1-11 shows the reader Solomon's failure in the relationship with Yahweh based on his ethical and rational, and emotional, appeal. Chapter six defines the rhetorical situation which causes the existence of 1 Kgs 1-11. It shows that Kings would be a fitting response to the rhetorical situation of the Jewish exilic community in Babylon. The community may have held very different views about their past, their identity, or the continuity of the covenant relationship with Yahweh in the exilic or post-exilic period. Our conclusion in this study of 1 Kgs 1-11 is that the subtle portrayal of Solomon in 1 Kgs 1-11 does not display a Josianic standpoint, but an exilic view, persuading the Babylonian exiles to recover their covenant relationship with Yahweh or to find a new understanding of this through the portrayal of Solomon in the light of his inevitable failure in relationship with Yahweh.
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Branch, Robin Gallaher. "Revealing strengths and weaknesses : how selected women in Samuel and Kings influence the biblical text /." Full text (PDF) from UMI/Dissertation Abstracts International, 2000. http://wwwlib.umi.com/cr/utexas/fullcit?p3004220.

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Blokland, A. F. den Exter. "W + X + Qatal as a background clause in the narrative poritons of 1 and 2 Kings." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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10

Lee, Boon-Hui A. "The narrative function of the Song of Moses in the contexts of Deuteronomy and Genesis-Kings." Thesis, University of Gloucestershire, 2010. http://eprints.glos.ac.uk/2123/.

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The Song of Moses is acknowledged to be one of the most difficult texts to interpret within the book of Deuteronomy. Substantial effort has been put in to determine the Song's origin in terms of its dating and reason for composition. But more scholars are now seeing the need to relate the Song to its immediate context. However, the recent contributions to this topic show the need for a closer examination of the Song's narrative function, not only in Deuteronomy but also in its larger context in Genesis-Kings. Understanding the Song's function in this large corpus necessitates the way in which it relates to Deuteronomic themes such as the YHWHIsrael relationship, Torah, worship, and kingship. This thesis examines the theological and hermeneutical function of the Song in Deuteronomy and GenesisKings in their final forms. As a prophetic criticism of Israel, it focuses its audiences' attention on the central command of the Torah, the moral issue of covenant-keeping, and Israel's vocation as witness to the nations, resulting in a theology of history for all nations. With reference to Deuteronomy, the Song expresses the heart of the book. With reference to Genesis-Kings, it gives us a sense of beginning and closure to the history of the people of YHWH in terms of Israel's primeval past and future hope respectively.
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Книги з теми "Kings in the Bible"

1

Wiersbe, Warren W. Matthew: Following the King of kings. Colorado Springs, CO: David C. Cook, 2010.

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2

Auld, Graeme. Kings. Edinburgh: Saint Andrew Press, 1986.

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3

Auld, A. Graeme. Kings. Edinburgh: Saint Andrew Press, 1986.

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4

Hobbs, T. R. 2 Kings. Waco, Texas: Word Books, 1985.

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5

Hobbs, T. R. 2 Kings. Waco: Word Books, 1985.

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6

Ryken, Philip Graham. 1 Kings. Phillipsburg, N.J: P&R Pub., 2011.

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7

Bowman, Christopher. 1 & 2 Kings: Kings and their prophets. Elgin, IL: faithQuest, 2015.

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8

White, Ellen Gould Harmon. Prophets and Kings. Nampa, Idaho: Pacific Press Publishing Association, 2009.

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9

Dilday, Russell H. 1, 2 Kings. Waco, Tex: Word Books, 1987.

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10

L, Grabbe Lester, ed. Good kings and bad kings. London: T&T Clark International, 2005.

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Частини книг з теми "Kings in the Bible"

1

Clasby, Nancy Tenfelde. "Power: Kings and Prophets." In God, the Bible, and Human Consciousness, 97–113. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230611986_6.

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2

Schmitt, Rüdiger. "Chapter 6. Royal Construction in the Book of Kings: Architecture and/as Iconography." In Iconographic Exegesis of the Hebrew Bible / Old Testament, 137–46. Göttingen: Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666534607.137.

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3

Yamada, Frank M. "Shibboleth and the Ma(r)king of Culture: Judges 12 and the Monolingualism of the Other." In Derrida’s Bible, 119–34. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1007/978-1-137-09037-9_8.

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4

Ray, Nicholas. "King of Kings." In 100 Bible Films. British Film Institute (UK), 2022. http://dx.doi.org/10.5040/9781839023569.0044.

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DeMille, Cecil B. "The King of Kings." In 100 Bible Films. British Film Institute (UK), 2022. http://dx.doi.org/10.5040/9781839023569.0023.

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6

"KINGS." In The Hebrew Bible of Josephus, 132–66. Peeters Publishers, 2018. http://dx.doi.org/10.2307/j.ctv1qp9g4p.9.

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Reid, Stephen Breck. "1–2 KINGS." In The Africana Bible, 130–35. Fortress Press, 2009. http://dx.doi.org/10.2307/j.ctv19cwbj9.26.

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8

Oropeza, Lorena. "The King of Kings." In The King of Adobe, 13–44. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469653297.003.0002.

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Born in 1926 outside of San Antonio, Texas, to a migrant farmworker family, Reies López Tijerina’s earliest years were defined by severe poverty and intense religiosity. Nevertheless, starting as a boy, Tijerina saw himself as destined by God for greatness. After attending a Pentecostal Bible college, he spent five years as an Assembly of God minister before becoming an itinerant preacher. As a preacher, he crisscrossed the United States, including several trips through northern New Mexico, which introduced him to the sordid history of land dispossession in the region. His marriage to a fellow Bible school student, Mary Escobar, produced an ever-growing family that joined him in his constant travels and life of precarity. In 1954, a collection of his sermons condemned the United States and its citizens for licentiousness and greed.
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"1 Kings 12—2 Kings 25:." In Introduction to the Hebrew Bible, 281–304. 1517 Media, 2018. http://dx.doi.org/10.2307/j.ctt1w6tbx5.24.

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Scott, Ridley. "Exodus: Gods and Kings." In 100 Bible Films. British Film Institute (UK), 2022. http://dx.doi.org/10.5040/9781839023569.0096.

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Тези доповідей конференцій з теми "Kings in the Bible"

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Rustini, Rustini, and Demsy Jura. "The Resemblance of the Arrival of the Queen of Justice in Jongko Joyoboyo with the Second Coming of Jesus Christ as King in the Bible." In Proceedings of the 6th Batusangkar International Conference, BIC 2021, 11 - 12 October, 2021, Batusangkar-West Sumatra, Indonesia. EAI, 2022. http://dx.doi.org/10.4108/eai.11-10-2021.2319589.

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Sedova, Tatiana. "THE KINGS SPEECH." In 4th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/32/s14.132.

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Loper, T. J., and J. J. Kriss. "Kings River Pipeline." In Pipelines 2017. Reston, VA: American Society of Civil Engineers, 2017. http://dx.doi.org/10.1061/9780784480878.019.

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Cox, James C., Elinor Ostrom, and James M. Walker. "Bosses and kings." In the Behavioral and Quantitative Game Theory. New York, New York, USA: ACM Press, 2010. http://dx.doi.org/10.1145/1807406.1807488.

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Grana, Costantino, Daniele Borghesani, Simone Calderara, and Rita Cucchiara. ""Inside the bible"." In Proceeding of the 1st ACM international conference. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1460096.1460158.

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Brcanov, Dejan, Vojislav Petrovic, Miroslav Treml, Theodore E. Simos, George Psihoyios, and Ch Tsitouras. "Kings in Hypertournaments—Survey." In ICNAAM 2010: International Conference of Numerical Analysis and Applied Mathematics 2010. AIP, 2010. http://dx.doi.org/10.1063/1.3498637.

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Kim, Hyoyoung, and Jin Wan Park. "Topics on bible visualization." In SIGGRAPH Asia 2013 Art Gallery. New York, New York, USA: ACM Press, 2013. http://dx.doi.org/10.1145/2542256.2542261.

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Octavianus, Cindy, I. Putu Ayub Darmawan, Maria Lidya Wenas, and Mikha Agus Widiyanto. "Effectiveness of Action Bible Game Board Media to Introduce Bible Characters to Children." In 1st World Conference on Social and Humanities Research (W-SHARE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220402.039.

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Brannsten, Marianne R., Trude H. Bloebaum, Frank T. Johnsen, and Bard K. Reitan. "Kings Eye: Platform independent situational awareness." In 2017 International Conference on Military Communications and Information Systems (ICMCIS). IEEE, 2017. http://dx.doi.org/10.1109/icmcis.2017.7956485.

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Brcanov, Dejan, Vojislav Petrovic, Theodore E. Simos, George Psihoyios, and Ch Tsitouras. "Kings in Multipartite Tournaments And Hypertournaments." In NUMERICAL ANALYSIS AND APPLIED MATHEMATICS: International Conference on Numerical Analysis and Applied Mathematics 2009: Volume 1 and Volume 2. AIP, 2009. http://dx.doi.org/10.1063/1.3241303.

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Звіти організацій з теми "Kings in the Bible"

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Baker, Clara. Bertolt Brecht and the Bible. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.5319.

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Rad, E. A. The Bible as an object of literary study. OFERNIO, March 2023. http://dx.doi.org/10.12731/ofernio.2023.25108.

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Santa, Àngels. La Bible du roman populaire: la revue Le Rocambole. Edicions de la Universitat de Lleida, 2023. http://dx.doi.org/10.21001/luc.25.26.12.

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Zimmerman, Elizabeth. Foods and kings. Ames (Iowa): Iowa State University, January 2010. http://dx.doi.org/10.31274/cc-20240624-752.

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Wills, D. Acadian place names in Nova Scotia's Kings County. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1998. http://dx.doi.org/10.4095/298597.

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Holcomb, David Joseph, Raymond Patteson, Donald L. Wesenberg, and Stephen W. Attaway. Naval submarine base Kings Bay and Bangor soil evaluations. Office of Scientific and Technical Information (OSTI), August 2004. http://dx.doi.org/10.2172/919161.

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Moore, William B., Robert A. Hutchinson, and David D. Metcalf. Updated Fiscal Impact Analysis, Naval Submarine Base, Kings Bay, Georgia. Fort Belvoir, VA: Defense Technical Information Center, December 1986. http://dx.doi.org/10.21236/ada196603.

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Lai, Ronald J., Wah T. Lee, and Andrew L. Silver. Nearshore Wave Climatology at Kings Bay, Georgia and Cape Canaveral, Florida. Fort Belvoir, VA: Defense Technical Information Center, May 1988. http://dx.doi.org/10.21236/ada201296.

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Haultain, Sylvia. Sequoia and Kings Canyon National Parks vegetation classification and mapping project report. National Park Service, March 2020. http://dx.doi.org/10.36967/nrr-2272522.

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Gundacker, Roman. The Names of the Kings of the Fifth Dynasty According to Manetho. Verlag der Österreichischen Akademie der Wissenschaften, December 2018. http://dx.doi.org/10.1553/erc_stg_757951_r._gundacker_the_names_of_the_kings_of_the_fifth_dynasty.

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Анотація:
The names of the kings of the Fifth Dynasty may serve as a prototypical example for the re-evaluation of Manetho’s king-list: Userkaf, Sahure, Neferirkare, Shepseskare, Reneferef, Nirewoser, Djedkare-Isesi and Unas are all recorded in the king-list of Manetho as transmitted by Sextus Julius Africanus according to the Ecloga chronographiae of George Syncellus. Although the names as preserved have obviously suffered on a long way of copying manuscripts over and over again, a closer look at the Greek transcriptions reveals the high quality and the still unbroken relevance of Manetho’s Aegyptiaca for modern Egyptological scholarship, when dealing with chronology, onomastics and linguistics. As will be shown, there is a line, identifiable with variable degrees of difficultly but finally clearly discernible, which leads all the way down from the Old Kingdom to Manetho’s Aegyptiaca.
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