One Hundred Bible Stories: The Gist of the Old Testament in Continuous Narrative. L. S. Albright

1936 ◽  
Vol 16 (3) ◽  
pp. 359-359
Author(s):  
W. A. Irwin



Prismet ◽  
1970 ◽  
pp. 19-34
Author(s):  
Birgitte Lerheim

This article presents and discusses recent Norwegian research on Bible Didactics, using the Jarle and Karina Waldemars’ Norwegian version of Carolyn Larsen’s book Princess Stories. Real Bible Stories of God’s Princesses as a starting point and case. The emphasis of the discussion is on theology, gender and learning discourses, and is being done in relation to a certain field of practice, namely the Christian Education Reform of the Church of Norway. The author shows how the curriculum/learning plan of Chrisitian Eduation seems to carry a bricolaged and accidental understanding of Bible Didactics. Recent Norwegian research on Bible Didactic, mostly done by Old Testament scholars, is being discus-sed. The research in question shows how a moral, instrumental didactisism often dominates bible mediation for children. Our case is an excellent example of how this is gendered differently for girls and boys. The methodology of the book used as a case also relies upon an understanding as learning as acquisition less than participation and knowledge creation.Keywords: Bible, didactics, gender, theology, learning, childrenNøkkelord: Bibel, didaktikk, kjønn, teologi, læring, barn 



2019 ◽  
pp. 287-304
Author(s):  
Kathryn T. Long

This chapter explains how SIL linguists Catherine Peeke and Rosi Jung accomplished one of the main goals of missionaries among the Waorani: the translation of the New Testament into Wao tededo. Rachel Saint and Dayomæ began the informal translation of Bible stories as early as 1957. Translation work was not Saint’s strength, and over time Dayomæ lost enthusiasm, so when Peeke and Jung were assigned the task in 1979, only the Gospel of Mark, the Book of Acts, other verses and short passages, and some Old Testament stories had been translated. With help from Waorani translation assistants, Peeke and Jung worked from 1982 to 1992 to finish the Wao New Testament, which was dedicated in June 1992. Despite this accomplishment, the legend of Wao Christianity as told in North America continued to credit Saint, Dayomæ, and Elisabeth Elliot for the translation.



ATAVISME ◽  
2011 ◽  
Vol 14 (1) ◽  
pp. 15-28
Author(s):  
Puji Santosa

Makalah ini menelaah secara intertekstual enam sajak Indonesia modern yang berisi tentang Nabi Ayub, yaitu “Tafsir Ayub Sang Nabi” (Motinggo Busye), ”Balada Nabi Ayub”(Taufiq Ismail), “Ini Terjadi Ketika Matahari Menggapai Sia-Sia” (Darmanto Jatman), ”Doa Ayub”(Abdul Hadi W.M.), serta “Duka Ayub” dan “Ayubkan Kesabaran” (Emha Ainun Nadjib). Berdasarkan prinsip intertektual, keenam sajak Indonesia modern tersebut ditelaah dengan cara membandingkan, menjajarkan, dan mengontraskan teks transformasi dengan teks lain yang diacunya. Hasil telaah itu membuktikan bahwa keenam sajak tersebut merupakan mosaik, kutipan-kutipan, penyerapan, dan transformasi teks-teks kisah Nabi Ayub yang terdapat dalam Alkitab, Alquran, Cerita-cerita Alkitab Perjanjian Lama, dan Qishashul Anbiya. Dengan cara membandingkan, menjajarkan, dan mengontraskan diperoleh makna bahwa kelima penyair sastra Indonesia tersebut secara kreatif estetis mentransformasikan kisah Nabi Ayub ke dalam ciptaan karya sajak yang bernilai sebagai teladan kesabaran dan ketabahan ketika menghadapi berbagai cobaan hidup yang dideritanya. Abstract: This paper intertextually examines six modern Indonesian poetries which contain about the Prophet Job, namely “Tafsir Ayub Sang Nabi” (Motinggo Busye), “Balada Nabi Ayub” (Taufiq Ismail), “Ini Terjadi Ketika Matahari Menggapai Sia-Sia” (Darmanto Jatman), “Doa Ayub” (Abdul Hadi W.M.), “Duka Ayub” (Emha Ainun Nadjib), and “Ayubkan Kesabaran” (Emha Ainun Nadjib). Based on the principle of intertextuality, the six modern Indonesian poetries are reviewed by comparing, aligning, and contrasting the transformation of a text with other texts to which it refers. The result proves that the six texts of modern Indonesian poetry are mosaic, quotations, absorptions, and transformation of texts contained the story of Prophet Job in the Bible, the Quran, Bible Stories Old Testament, and Qishashul Anbiya. By the way of comparison, alignment, and contrast, the analysis obtained the meaning that the five Indonesian poets creatively transformed the story of “Kisah Nabi Ayub” into the creation of poetries which are valuable as a paragon of patience and fortitude in the face of various trials of life suffered. Key Words: intertextual; mosaics; quotes; absorption; transformation



1999 ◽  
Vol 6 (3) ◽  
pp. 379-410
Author(s):  
Gerrie F. Snyman

AbstractThe essay deals with the inability of churches and individuals to take the indispensable next step of radically recasting their reading practices of the Bible in a post-apartheid society. Failure to remodel the premises and practices of Bible interpretation results in a sense of betrayal. Although the theological justification for apartheid might be confessed as a sin, the reading practices of the Bible that allowed for a theological justification never changed. However, a confession regarding apartheid entails a critique of the values embedded in the stories of the Old Testament in particular. Once this is recognised, it will be easier to argue a case for a better dispensation for women in those churches in which they are excluded from church offices. The essay discusses the recent female uproar in the Gereformeerde Kerke of South Africa against gender discrimination in their structures of power. The essay also responds to the crisis of faith generated in the laity by some of the confessions. It is argued that the laity had no means of recognising the falseness of the previous ideologically inspired apartheid readings of the Bible, because the leadership of the churches never provided them with the tools of responsible criticism. The reading practices of the past acted as a protective sheath for the theological justification of apartheid. For the confessions of the churches to become meaningful at all, and not tainted by smacks of political opportunism, a call is made for a more critical approach to the values embedded in the Bible stories.



1967 ◽  
Vol 62 (5) ◽  
pp. 511-517
Author(s):  
Hugh Barbour
Keyword(s):  


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