Bible Translation

© 2016 Claude Pavur: prefatory note, and the bilingual presentation of this selection of texts from the traditional Vulgate of Saint Jerome (c.400) and the revised Douay-Rheims translation (Baltimore: John Murphy Company, 1899). Number of total passages cited: over 530. Word count: Over 30,000 words.

1. Considers alleged deficiencies of William Tyndale and Myles Coverdale’s Scripture translations.
2. The Geneva Bible claim (in the preface) that William Tyndale neglected Hebraisms is proven false.
3. The Matthew Bible treatment of Hebraisms is compared with the 1599 Geneva Bible. Approx. 62% of the time, Geneva changed the teaching or interpretation.

The first translation of the Scriptures into Serbian, published in 1868, was significantly influenced by Protestantism. Not only did the translators insist on the use of the common tongue, spoken by ordinary people in the street and in their homes, and not only were the reviewers of the translation of Protestant background, but so too were the order of
the books and epistles of the New Testament and the absence of the deuterocanonical books from the Old Testament a clear result of Protestant influence. Work on the translation itself
was a direct result of the efforts and finances invested by the British and Foreign Bible Society. Later editions were distributed via a system of colporteurs, with a depot in Belgrade.

This dissertation explores a process of cross-cultural communication that spans centuries of time between two different cultures, that of the Hebrew speaking Israelites of the seventh-century a.C. and the Susu people of Guinea West Africa today. The question is how, given that the two groups operate with completely different worldviews and historical backgrounds, might one translate a Hebrew religious hortatory discourse into Susu in such a way that it would be understood and appreciated as a relevant message to their culture.
The author attempts to do this beginning with an analysis of the Hebrew discourse, first from a rhetorical perspective (Chapter 2), and then from a textual perspective (Chapter 3). The presentation of the message employs a rhetoric dependant upon an understanding of the historical background of the audience. The author crafts the message not only with rhetorical nuances, but also with a textual artistry designed to enhance the overall impact of the presentation.
The author then procedes to use the same process on an analogous discourse from the Susu target culture. Since the Hebrew book of Zephaniah consists of religious hortatory, the same genre was utilized from the Susu culture, a Muslim Xutuba (Friday sermon). Again, the analysis covers the rhetorical component of the communication (Chapter 4) and then the textual structure component (Chapter 5). Having completed an analysis of the rhetoric and the textual discourse structure of a discourse both in the source language and in the target language, the author delves into two possible approaches to the translation of the Hebrew discourse.
The first, “a documentary translation,” focuses on the forms used in Hebrew to express the message in such a way to have a rhetorical and structural communicative impact (Chapter 6). The second, “an instrumental translation,” shifts the focus to forms used in the target language, with the express purpose of communicating the same message with rhetorical and structural devices that would have a communicative impact on the Susu people.
Ultimately, the preferred translation approach depends upon the scopos of the translator. If the objective is to present an ancient document to highlight the “foreign” forms used in the original communication, the documentary approach works well. However, if the objective is to present the message of said document in such a way as to transfer the relevancy of the message to the target culture, an instrumental approach is advantageous.

Karl Edvard Laman (1867-1944) appartient à la première génération des missionnaires suédois établis dès 1881 dans l’État indépendant du Congo. Il y séjourne durant plus d’un quart de siècle, de 1891 à 1919. Laman s’affirme peu à peu comme une grande figure savante, linguiste et fin connaisseur de la culture Kongo qu’il documente, y compris dans ses expressions matérielles, au moment où ses fondements se disloquent sous les chocs de l’entreprise coloniale. L’œuvre scientifique se double d’un projet humaniste : l’émancipation des populations par l’éducation populaire dont les deux vecteurs sont pour lui l’accès à la Bible en langue kikongo (sa traduction parait en 1905) et la promotion des valeurs culturelles kongo. Cette valorisation de la langue et de la culture Kongo est au fondement de son activité savante.

Interpreted preaching embodies the Pentecost belief that all peoples should hear the good news in their heart language communicated through preachers empowered by the Holy Spirit. This paper argues that interpreted preaching is distinct from other forms of preaching. This paper is a summary of the author’s doctoral work that is the first in theology to explore the historically overlooked event of consecutive side-by-side preaching with an interpreter. Interpreters have been of historical importance to evangelism and the global church, and continue to be utilised in churches and religious contexts. The biblical foundation of this paper is that God desires to communicate with people in their heart languages. A case study of SOMA, a short-term mission organisation that regularly uses interpreted preaching was undertaken. Qualitative interviews of preachers, interpreters, and bilingual listeners were conducted to examine the homiletic process before, during, and after the interpreted preaching event. Analysis of results demonstrates that there are significant differences in interpreted preaching from other forms of preaching. Interpreted preaching requires preachers to approach the task with a particular emphasis on nonverbal communication, establish a preaching rapport with the interpreter, as well as different methodology and praxis in preparation, delivery, and reflection. Interpreted preaching also significantly affects power dynamics and roles within the preaching space, with the interpreter considered a gatekeeper and co-preacher due to their linguistic, cultural, and theological fluency. These results confirm the hypothesis that interpreted preaching is a discrete homiletic.

Quran translation into Western cultures is a high volatility intercultural act. In it many of the translator’s choices are not purely dictated by linguistic necessity alone, but, rather, are due to the Text’s shifting dynamic of reception, they are contextually overdetermined. Here the dialectic of the translator’s invisibility vs agency comes into sharp relief, as the translator’s discursive presence is overtly superimposed. The global context and extra-textual contradictions and fissures between the source and the receptive milieus necessitate that the translator come out of the shadows and heavily intervene, taking on a peacemaker role. Otherwise, his/her translation endeavour is superfluous at best, or aggravating to an already intense cross-cultural engagement at worst. Given the hard facts of today’s world, Quran translations have, out of necessity, become more exegetical in nature. Within this context, translation is literally about creating a new way for putative readership to access a Text that is central to the believer’s identity as well as the outsider’s understanding of a central religious tradition. This chapter sets out to examine English Quran translations that were published in the aftermath of 9/11 and the tension between worldviews that sprang to a global scale thereafter. In particular, it zooms in on recent renditions of the key term Islam and passages of the Original having a bearing on issues that could prove to be contentious and challenging. Against this global backdrop, all recent English Quran translations simply could not run the risk of going about it without intervening to accommodate for the contextual alongside the textual.

Wie Luther und Melanchthon übersetzte auch Huldrych Zwingli zusammen mit anderen Gelehrten der Zürcher Hohen Schule die Bibel aus dem Urtext ins Deutsche. Doch im Unterschied zu den Wittenbergern war das Zürcher Übersetzungswerk fünf Jahre vorher (1529) abgeschlossen. Von den zahlreichen Bibeln und Bibelteilen, die seit 1524 bei Christoph Froschauer erschienen sind, gehört die v. a. von Hans Holbein d. J. illustrierte Foliobibel von 1531 zu den schönsten und wichtigsten Druckwerken der Zeit.

This paper presents a text-oriented survey of some ongoing experimentation in translating the Bible poetically in the Chichewa language of Malawi and Zambia. An initial overview features a summary of ten important stylistic characteristics of the ndakatulo popular lyric genre along with illustrations of their use and comments on their varied communicative function, all selected from the publications of a number of well-known local poets. Certain aspects of this ndakatulo style are then applied in a creative poetic rendition of the Lord's Prayer (Matthew 6:9-13) in Chichewa. This version is comparatively evaluated in relation to two existing translations of this same biblical text, one being very literal in nature, the other much more idiomatic. In conclusion, some wider implications and possible applications of this study are discussed, including several proposals for future research and testing in the field of translating sacred texts into the Bantu languages of south-central Africa.

This paper gives a brief overview of this new trend, based on the author’s twenty years of experience in this field in Russia and neighbouring countries, first as a Bible translator and editor with the Bible society, then as a translation consultant with the Institute for Bible Translation in Moscow, Russia. The area of Biblical studies used to be dominated by theology, but theology lost its central importance in the latter 20th century, replaced by linguistics, anthropology and other humanities disciplines. However, theology is slowly regaining its former importance under new circumstances and in a new way. This shift is primarily associated with the name of Eugene Nida and his colleagues who developed a profound theoretical foundation and a set of elaborate methodologies for Bible translators. Those changes eventually led to the appearance of some newer approaches, the two most prominent being relevance and functionalist theories. This tendency is yet more visible with the skopos or functionalist theory, initially proposed by K. Reis and H. Vermeer, later developed and made globally known by C. Nord. New approaches are appearing, some trying to domesticate the text as much as possible, others on the contrary, insisting on radical foreignisation of the Bible. The principle of iconicity that S. Crisp promotes can however give some room for translations different from the standard ‘meaning-based’ ones while avoiding the naivity of so-called essential literalness. Anthropology takes an important place in translational studies but theology mostly remains an uncharted area, so creating some sort of an ‘iconic theology’ of translation may help to correct this imbalance. The current problems of Bible translation have some clearly theological components so they should be studied, discussed and dealt with accordingly. To sum up, we are facing a situation which is fundamentally different from the one that was present in the “missionary era”, so theologians and anthropologists should become friends if they want to be successful as Bible translators.

How  Christian Zionism changes the New Covenant, with a focus on how Bible revisions since the 1537 Matthew Bible have allowed Zionist doctrine to be read into the Scriptures, and conversely have destroyed the Scripture's ability to refute Zionism. 

Looks at:
(1) How modern revisions to the New Testament about tribute payments to Rome have destroyed Jesus’ teaching that his kingdom is spiritual.
(2) How the Matthew Bible treatment of Isaiah’s prophecy of the New Covenant temple differs from John MacArthur’s Zionist treatment in his study Bible.
(3) How rebuilding the temple may bring the curse of Jericho on the builders.
(4) How Daniel 9, the prophecy of the destruction of Jerusalem, has been changed to allow the idea that the city and temple might be rebuilt.
(5) How a modern revision to the book of Revelation suggests that time will continue after Jesus’ second coming, thus enabling the concept of a future millennium.

The books of 1 and 2 Samuel offer a three-fold thematic scheme that supports the central claim of the Pentateuch, the claim found in Deuteronomy 6:4 and known to the Jews as “the Shema,” a verse that declares the God of Israel is one, true and living God, a theme that undergirds all of the historical books as well. Thus, the foundational theme of 1 and 2 Samuel is the central claim of the Pentateuch, a theme shared by all books of the Holy Scriptures. The secondary, structural theme of the book of 1 Samuel supports the primary theme of the historical books by offering the testimony that God has called out David to establish the Davidic lineage to bring about Israel’s redemption as supporting evidence that YHWH is the true and living God. The secondary, structural theme of the book of 2 Samuel supports the primary theme of the historical books by offering the testimony that God has justified David in his role as king. The third, imperative theme of the books of 1 and 2 Samuel states that Israel loved the Lord their God with all of their strength by accepting the one whom God called and justified as their king and redeemer. The application of this third theme for today’s reader is to believe that God has called and justification the Lord Jesus Christ as King of Kings in the establishment of the Kingdom of Heaven. The New Testament believer should trust in Jesus as the fulfillment of prophecies concerning the Messiah coming from the Davidic lineage who will reign eternally over all nations. As believers, we have been called to be a part of the Kingdom of Heaven, and we are justified as members of this Kingdom through faith in Jesus Christ.

By Ellis R. Brotzman and Eric J. Tully -- This accessibly written, practical introduction to Old Testament textual criticism helps students understand the discipline and begin thinking through complex issues for themselves. The authors combine proven expertise in the classroom with cutting-edge work in Hebrew textual studies. This successful classic (nearly 25,000 copies sold) has been thoroughly expanded and updated to account for the many changes in the field over the past twenty years. It includes examples, illustrations, an updated bibliography, and a textual commentary on the book of Ruth.

Biblical scholars have long debated the identity of the suffering servant of Isaiah 53. Most Christians identify the servant as Jesus and interpret Isaiah 53 as a description of Jesus’ unique, substitutionary death. However, Isaiah 40–55 repeatedly identifies God's servant as Israel. Was Isaiah 53 about the unique experience of a future individual, or was the passage about what all of God’s people would experience? The aim of this paper is to determine how best to understand the suffering servant of Isaiah 53 from an exegetical (rather than a modern theological) standpoint. The thesis is that the suffering servant was to be both the forerunner to and the paradigmatic exemplar of the ideal people of God—a paradigm the people of God were called to conform to. Thus, in light of the ancient conception of corporate solidarity, the answer to the question of whether the servant was to be an individual or a group is: “both.”

The Bible has been distributed through different medium such as hardcopies, on CD-Roms, Online in the web and mobile apps. Some of them contain only one translation or version and others have more. 
The main purpose of this project is to develop an online bilingual Bible that can display both English King James Version and the Yoruba version simultaneously, chapter-by-chapter and verse-by-verse.
The bilingual bible application was developedusing Visual Studio 2012 and Microsoft Access database, compiled into an .exe file for ease of installation. The capabilities are bookmark, print, search, zoom in, and zoom out. The major work in this project is to manually input the English King James and the Yoruba versions of the Bible. The accuracy of the input is very critical. Also, the system is be able to retrieve accurately any referenced verse of the bilingual Bible. The application was implemented on a laptop and tested. It was found to be working very well.

Version 3.0 (December 10, 2020) – Compiled by Ernst R. Wendland – Stellenbosch University --
Chapter 19 is an addition.
This document consists of a number of overlapping studies and resources (of uneven quality) that pertain to the composition, transmission, and translation of the Scriptures, with a particular focus on the canonical development of the Old Testament and New Testament. These selected materials adopt a more traditional perspective intended to serve as background reading material for students who live in areas where it is difficult to access the internet or to obtain hard copy books. All of the following chapters, except the last, are derived from the WorldWideWeb and have been lightly edited, reformatted, and somewhat revised. Chapters 1-5 and 12-17 are more basic sections that persons who are not very familiar with the subject of the canon and related subjects might do well to begin with. This is very much a work-in-progress and thus could be improved in many respects. All corrections and suggestions for revision therefore are most welcome ([email protected] ). I very much appreciate the comments that I have already received!

In his objective study of the texts, Maurice Bucaille clears' away many preconceived ideas about the Old Testament, the Gospels and the Quran. He tries, in this collection of Writings, to separate what belongs to Revelation from what is the product of error or human interpretation.

His study sheds new light on the Holy Scriptures. At the end of a gripping account, he places the Believer before a point of cardinal importance: the continuity of a Revelation emanating from the same God, with modes of expression that differ in the course of time. It leads us to meditate upon those factors which, in our day, should spiritually unite rather than divide-Jews, Christians and Muslims.

As a surgeon, Maurice Bucaille has often been in a situation where he was able to examine not only people's bodies, but their souls. This is how he was struck by the existence of Muslim piety and by aspects of Islam which remain unknown to the vast majority of non-Muslims. In his search for explanations which are otherwise difficult to obtain, he learnt Arabic and studied the Quran. In it, he was surprised to find statements on natural phenomena whose meaning can only be understood through modern scientific knowledge.

He then turned to the question of the authenticity of the writings that constitute the Holy Scriptures of the monotheistic religions. Finally, in the case of the Bible, he proceeded to a confrontation between these writings and scientific data.

The results of his research into the Judeo-Christian Revelation and the Quran are set out in this book.

By Eugene Nida and Charles Taber (1969/1982) -- This volume on The Theory and Practice of Translation is the logical outgrowth of the previous book Toward a Science of Translating (1964), which explored some of the basic factors constituting a scientific approach to translation. This second volume presents certain of these same theories in a pedagogically oriented order, designed to assist the translator to master the theoretical elements as well as to gain certain practical skills in learning how to carry out the procedures. Though this present book treats the problems of translating primarily in terms of a scientific orientation to linguistic structures, semantic analysis, and [nformation theory, it does not lose sight of the fact that translating is far more than a science. It is also a skill, and in the ultimate analysis fully satisfactory translation is alwavs an art. (This text was made available at the following website: https://www.pdfdrive.com/the-theory-and-practice-of-translation-with-special-reference-to-bible-translating-helps-for-translators-8-d165240678.html)

PART 1: The hope of the faithful, and the grave from which we are dug. The traditional (patristic and early Reformation) doctrine of heaven and hell.
PART 2: The “Larger Hope” and lesser grave taught in the 1894 Revised Version. The assault on the doctrine of eternal retribution and re-definition of the Hebrew 'sheol.'
PART 3: The treatment of 'sheol' in the 1537 Matthew Bible. Comparing the Geneva Bible, Revised Version, and modern Bibles. The problems with the modern translations.

Zuckermann, Ghil'ad 2009. "Let My People Know!", Jerusalem Post, 18 May 2009.


LET MY PEOPLE KNOW!

Ghil'ad Zuckermann

In 1996 president Ezer Weizman visited Cambridge University to see the medieval Cairo Geniza Jewish manuscripts. He was introduced to the Regius Professor of Hebrew, nominated by the queen of England herself. Hearing "Hebrew," the friendly president clapped the don on the shoulder and asked "ma nishma," the common Israeli "what's up" greeting, which some take to literally mean "what shall we hear" but which is a loan translation of the Yiddish phrase vos hért zikh, literally meaning "what's heard."

To Weizman's astonishment, the distinguished Hebrew professor didn't have the faintest clue about what the president "wanted from his life." As an expert on the Old Testament, he wondered whether Weizman was alluding to Deuteronomy 6:4: Shema` Yisrael (Hear, O Israel). Not knowing Yiddish, Russian, Polish, Romanian - let alone Israeli, the language spoken by Israelis - the Cantabrigian don had no chance of guessing the actual meaning of this beautiful, economical expression.

Semiticist Edward Ullendorff has wrongly claimed that Isaiah could have easily understood Israeli. To begin with, Isaiah would have found it extremely hard to even decode the European pronunciation of Israeli speakers. But more important - and less hypothetical: Do Israelis understand Isaiah?

In the last 10 years, I have unfortunately acquired many enemies because I insisted that Israelis not only do not understand the Bible, but much worse: They misunderstand it without even realizing it! Thus, I was delighted to hear about the project launched by the experienced Bible teacher Avraham Ahuvia and insightful publisher Rafi Mozes, acronymized in the biblionym Tanakh RAM.

What most people call Modern Hebrew, which I term Israeli, is a fascinating and multifaceted 120 year-old Semito-European hybrid language. It is a mosaic rather than Mosaic. Its grammar is based not only on "sleeping beauty" Hebrew, but also on Yiddish, the revivalists' mame loshn (mother tongue), as well as on other languages spoken by the founders, e.g. Polish, Russian, German, Ladino and Arabic. Notwithstanding, the Education Ministry axiomatically assumes that Israeli is simply an evolution of Hebrew and that the Bible is thus written in the very same language spoken by Israeli pupils.

Israelis might understand the very basic meaning of bereshit bara 'elohim et hashamayim ve'et ha'aretz (In the beginning God created the heaven and the earth) rather than, say, hatzvi yisrael al bamotekha Halal (II Samuel 1:19: The beauty of Israel is slain upon thy high places). But how many Israelis can really fathom tohu vavohu or tehom (Genesis 1:2), the Israeli misleading senses being "mess" and "abyss"? How many Israelis know that an `egla meshulleshet (Genesis 15:9) is not a triangular cow but "a heifer of three years old"? If they studied the RAM Bible, they would know because it is translated as such: egla bat shalosh.

Most Israelis misunderstand yeled sha`ashu`im (Jeremiah 31:19) as "playboy" rather than "pleasant child." Ba'u banim `ad mashber (Isaiah 37:3) is misinterpreted by Israelis as "children arrived at a crisis" rather than as "children arrived at the mouth of the womb, to be born." Adam l'`amal yulad (Job 5:7) is taken to mean "man was born to do productive work" rather than "mischief" - an accusation of the inherent wickedness of mankind. One could give thousands of examples, and from post-biblical Hebrew too: for instance, how many Israelis can follow the meaning of the Hanukka hymn "Ma`oz Tzur Yeshu`ati"?

Israelis are incapable of recognizing fine points of aspects and tenses in the Bible. I remember in my IDF basic training, the commander ordered us "od khamesh dakot hayitem kan!" (Within five minutes you will have been here), hayitem referring to an action in the future. In the Bible, heyitem regularly refers to an action that has been completed, independently of whether or not it is in the past or future. Such a biblical mind-set is in strong contradistinction to the Weltanschauung of the Homo sapiens sapiens israelicus vulgaris and to the way Israelis read the Bible.

Ask Israelis what 'avanim shaHaqu mayim (Job 14:19) means and they will tell you that the stones eroded the water. On second thought, they might guess that it would make more sense that the water eroded the stones. Yet such an object-verb-subject order is ungrammatical in Israeli today.

Eliezer Ben-Yehuda would have been most content had Israelis spoken biblical Hebrew. Had the Hebrew revival been fully successful, we would indeed have spoken a language closer to ancient Hebrew than modern English is to Chaucer because we would have bypassed more than 1,750 years of natural development.

Given the Israeli language's hybridic heritage and omnipresent misunderstandings of the Hebrew Bible by Israelis, Ahuvia's translation should be cherished by the establishment. The Education Ministry should revise the way it teaches the Bible and treat it as foreign language classes - just like Latin. Tanakh RAM fulfills the mission of red el ha'am not only in its Hebrew meaning (go down to the people) but also - more importantly - in its Yiddish meaning (red meaning speak!). Ahuvia's RAM translation is most useful and dignified. Given its high register, however, I predict that the future promises consequent translations into more colloquial forms of Israeli, a beautifully multilayered and intricately multisourced language of which to be proud.

Prof. Zuckermann splits his time between Israel and Australia. His most recent book Israelit Safa Yafa (Israeli, A Beautiful Language: Hebrew as Myth) was published by Am Oved.

www.zuckermann.org

Teaching of translation and writing in the university classroom tends to focus on task knowledge by practicing text production and analyzing and discussing the quality of products. In this article, we will argue that the outcome of teaching may be increased if students are taught to see themselves not only as learners, but also as thinkers and problem solvers. This can be achieved by systematically applying knowledge from process research as this can give insight into mental and physical processes of text production. This article provides an overview of methods commonly used in process research and discusses the pros and cons of their application in teaching of translation and writing at university levels.

Abstract · The Bibie in the history of pastoral and liturgical use of the friulian language · On February 1, 2019 the new edition of the translation of the Holy Scripture in the Friulian language, La Bibie, published by the Pio Paschini Institute for the History of the Church in Friuli on behalf of the dioceses of Udine, Gorizia and Concordia-Prodenone was officially presented in Udine. At the presentation, attended by numerous authorities and a large audience, Cardinal Gualtiero Bassetti, archbishop of Perugia-Città della Pieve and President of the Italian Episcopal Conference, spoke with a report entitled: The mother’s voice. The ecclesial reasons of the Bible in the Friulian language. On that same occasion, the contribution now published was also read, which aims to outline the historical path within which the new edition of La Bibie is placed.

In  this  short  paper  I  start  with  a  brief  discussion  about  what  BT  training is. Then I  share that the vision beyond 2025 is to develop self-sustainable  BT/SU  task  force  in  every  languages  group  and  the  end goals  is  to  equip  them  with    the  abilities  in  the  domains  of  Bible translation, biblical living style, self-sustainability(Training, Managing & Developing resources) and, Vision Casting. At the end I also suggest
some ideas about the strategy, for examples.  result oriented approach, collaboration with others and serving all in an open source community, rediscover  SIL  history  and  BT  philosophy,  reengineering  the  BT process,  be  good  stewards  of  advanced  technology  and  extend  &  strengthen  our  consultant  developing  system  through  a    mentoring
approach.

In comparative studies, within Hamito-Semitic and between the latter and Indo-European, many scholars have tried to compare numerals as such. In this paper, it is suggested to compare other features in the domain of numerals, such as the order of tens and units in composed numerals, the formation of tens and the number of counted object.

nuovo, testamento, bibbia, interlineare, italiano, greco, traduzione, trasliterazione, vangeli, sacre, scritture, libri, biblici, greche, cristiane, new, testament, bible, interlinear, italian, greek, translation, transliteration, gospels, sacred, scriptures, books, biblical, greek, christian, nuovo testamento, matteo, marco, luca, giovanni, atti degli apostoli, atti, apostoli, romani, lettera, apostolo, Paolo, 1 Corinti, 2 corinti, galati, efesini, https://interlineare.altervista.org,

Abstract:
The article focuses on the role of Israeli judge, counselor, and prophet Deborah as a Rashomon of the last Canaanite War. Topics discussed include the correlation of the enunciation, engagement, and result, evolution of the conception of prophecy, and Deborah's work with Biblical judge Barak. Information regarding the relationship between humanity and God is also provided.



THE JAPAN MISSION JOURNAL
SUMMER 2015 VOL. 69, NO.2
CONTENTS

Rowan Williams The Ethics of Language: C. S. Lewis on Paradise Lost
Maria da Penha
Villela-Petit Cain and Abel: A Ritual Feud
Jonathan Day A Proposal for Ending the ‘Liturgy War’
Keren Mock Deborah: A Rashomon of the Last Canaanite War
Remi Brague Discerning the Reality of Islam
Andreas Speer For a Philosophical Ecumenism
William Gater Michel Houellebecq’s Soumission
Francis Fukamizu A Time for Dialogue, Reflection, and Prayer
Thomas O’Loughlin What is a Gospel?

創世記 - 啟示錄

創世記 1-
1:1 起初神創造諸天與地，

1:2 上 而地變為荒廢空虛，淵面黑暗。
1:2 下 神的靈覆罩在水面上。

1:3 神說，要有光，就有了光。

1:4 神看光是好的，就把光暗分開了。
1:5 神稱光為晝，稱暗為夜；有晚上，有早 晨，這是第一日。

1:6 神說，諸水之間要有廣闊的空間，將水 與水分開。

1:7 神就造出天空，將天空以下的水，與天 空以上的水分開；事就這樣成了。

1:8 神稱天空為天；有晚上，有早晨，是第 二日。  創世記

1:9 神說，天以下的水要聚在一處，使旱地 露出來；事就這樣成了。

1:10 神稱旱地為地，稱水的聚處為海；神看 是好的。
1:11 神說，地要長出青草，和結種子的菜蔬並結果子的樹木，各從其類，果子都包著 核；事就這樣成了。

1:12 於是地生出青草，和結種子的菜蔬，各 從其類，並結果子的樹木，各從其類，果 子都包著核；神看是好的。
1:13 有晚上，有早晨，是第三日。

1:14 神說，天上穹蒼之中要有光體，可以分 晝夜，作記號，定節令、日子、年歲；

1:15 並要發光在天上穹蒼之中，普照在地上事就這樣成了。

(CHINESE HOLY BIBLE IN THE CHINESE LANGUAGE ONLY )
GENESIS TO REVELATION ALL 66 BOOKS FOR OUR FRIENDS SUPPRESSED BY THE DEMONIC CHINESE COMMUNIST PARTY