Bible Commentary

Nowhere is the accurate translation of Scripture more pertinent than Genesis 3:1-19, concerned as it is with the misrepresentation of God’s speech and the resulting consequences for humanity. The passage is laden with implications, not least for our theological and aetiological understanding of the tensions and imbalances in male/female relations. Consequently, English translations face the challenge of maintaining accuracy and meaning while avoiding allowing existing traditions or convictions to colour translation. This paper examines the ESV, NIV and NLT translations, commenting on similarities and, in particular, differences with nontrivial potential to inform the understanding of readers in particular directions. The focus is on passages of speech, particularly as they pertain to the woman, and concludes with a proposal for the translation of God’s words to her in Gen 3:16.

Debates concerning the dating of the canonical Gospels have dominated New Testament scholarship for over a century. Yet chronological questions often obscure a more fundamental issue: the integrity of the Gospel texts themselves. Regardless of whether one adopts early, moderate, or late dating models, the historical evidence does not permit certainty that the canonical Gospels presently available represent the original, integral compositions. This paper argues that because the earliest manuscript evidence is fragmentary, the textual tradition exhibits significant variation, known interpolations and narrative blocks exist as secondary accretions, and pre-fourth-century patristic citations reveal deeply fluid textual states, claims of absolute textual integrality are historically indefensible. By framing the problem through the lens of transmission history rather than mere chronological origins, this study demonstrates that even if one grants the earliest possible composition windows, the surviving text is a product of ongoing evolution, editorial harmonization, and theological development.

This series of articles is the fruit of more than 40 years of intensive study, prayer, research, and reflection, as well as a varied experience in church life, ministry, and meetings. All along the way of this spiritual journey, in passionate pursuit of that “New & Living Way” which Christ has opened to us through the New Covenant, the Holy Spirit has given insight and instruction through His inspired Scripture - shedding light on the nature, the meaning, and the experiential realities of the New Covenant - moving beyond the ritualism and sacramentalism of “the elementary principles of the world” into “worship in Spirit and truth” – to a collective life of surrender and service, “according to the Spirit”, according to “the law of the Spirit of life in Christ Jesus” - for the gathering of the Kingdom Community (the Ekklesia). All of this serves as a reflection and manifestation of the New Covenant Pattern and Principle - Christ Himself - “in whom we live and move and have our existence”. (Acts 17:28)

This sermon From Fear to Courage examines cowardice as a destructive force rooted in fear. Through biblical and social examples, it shows how fear drives corruption, violence, dishonesty, and avoidance of responsibility. Contrasting the actions of King Herod with the biblical call to courage, it presents the role of the Holy Spirit in producing courage and offers a practical way forward: replacing fear with truth and responsibility, beginning with the hardest step of speaking openly. Preaching at St. John's Nyekuron West, Rev. Dr. Daniel Malakal Dual Gar_ stated that cowards are those who live in fear of troubles that might happen in the future.

El propósito de la primera carta a Timoteo es proporcionar a la iglesia una serie de mandamientos, encargos y exhortaciones a "conducirnos" como hijos De Dios, dentro y fuera De la Iglesia. Esté estudio profundiza en las advertencias que el Espíritu Santo da a través del Apóstol Pablo a la iglesia de Éfeso y a Timoteo de no atender a estos mandamientos.

Les chapitres 3 et 4 donnent les deux aspects du désert dans l'AT :-Le domaine du diable (Mt 4). Cf Dt 8,15.-Le domaine où se Dieu se révèle (Mt 3-Baptême de Jésus). Cf Os 2,15-17 Le mot hébreu pour dire « désert » est MiDeBar et le mot « parler » à l'infinitif de l'intensif est MiDaBér. Désert et parole de Dieu vont ensemble dans la même racine. Ce que me semble illustrer Mt 4. Une citation d'Audrey Fallous pour illustrer cela : « On sent bien que ce pouvoir des mots, l'homme ne l'invente pas, il le retrouve seulement après l'épreuve du désert, c'est-à-dire l'annulation de tout a priori, le déconditionnement, la déprogrammation. Le désert, est cet espace qui est absence d'espace, qui fonctionne comme le silence dont la Parole a besoin pour se nourrir pour se construire, pour s'élaborer » (Désert et langage : condition de la liberté ?).

La dimension symbolique du langage est une donnée fondamentale du quatrième évangile : les récits johanniques renvoient, au-delà de leur sens littéral, vers une signification plus profonde, plus théologique pourrait-on dire. Ainsi, chez Jean, les miracles sont désignés comme des « signes » (cf. Jn 20,30-31) : c'est dire qu'au-delà du prodige, ils orientent vers Celui qui les accomplit, qu'ils « signalent » son identité.

La Transfiguration (Marc 9,2-13) 1. Genre littéraire Ce récit surprend dans la trame de l'évangile. Il paraît décalé par rapport au contexte. Marc vient de nous révéler la fin tragique du Fils de l'homme et, juste après, il en décrit une manifestation surnaturelle pour le moins étonnante. Sans doute ce récit at -il eu une existence indépendante de la narration évangélique. En témoigne l'attestation de 2 P 1,16. À quel genre littéraire appartient ce récit ? Il a parfois été considéré comme une « rétroprojection » pascale. Nous aurions affaire à un récit pascal d'apparition du Ressuscité sur une montagne, que l'évangéliste aurait « antidaté » pour des raisons que l'exégèse se doit alors de comprendre. Si l'hypothèse est séduisante (surtout à cause du constat de l'absence de récit de résurrection chez Marc), elle est invérifiable et toujours contestée par une partie des exégètes. Les autres hypothèses proposées sont très diverses et aucune ne semble emporter l'adhésion : scène d'intronisation, vision prophétique, vision apocalyptique, théophanie, midrash ou encore récit cultuel. Il est évidemment difficile de trancher. Faut-il insister sur l'élément de transformation (métamorphose), de vision, de nuée ou d'audition ? Selon les cas, on répondra différemment à la question du genre littéraire et, partant, à celle de la signification originelle du récit. Une chose est certaine, le profond enracinement du récit dans la tradition du Sinaï. On peut énumérer les principaux motifs du récit dont on trouve la trace, en particulier, dans le livre de l'Exode : la montagne (Ex 24,1.12-13) ; les « six jours » (Ex 24,16) ; les trois personnes qui accompagnent (Ex 24,1.9) ; la nuée et la voix (Ex 24,15-17) ; le motif de la crainte (Ex 24,30). Nous aurions ainsi, derrière notre récit, la tradition du Sinaï relative à Moïse médiateur de la Loi. Mais la voix divine et la présence d'Élie orientent également vers une lecture messianique du récit. On est alors proche des traditions apocalyptiques (la nuée et la voix ainsi que la vision elle-même du Transfiguré rappellent les apocalypses). Au final, aucune explication ne permet d'intégrer tous les éléments d'un récit qui échappe à tout emprisonnement dans un cadre trop étroit.

Dans la correspondance paulinienne, les métaphores sportives abondent : stade, course, couronne…. Ce langage, courant à l'époque, était particulièrement familier aux oreilles des Corinthiens habitués aux « Jeux Isthmiques », plus importants que ceux d'Olympie. Mais l'apôtre modifie considérablement le sens de ces métaphores.

The books of 1&2 Samuel, 1&2 Kings, and 1&2 Chronicles take a deep interest in work. Their predominant interest is in the work of kings, including political, military, economic, and religious aspects. Governing, in the form of "having dominion", is one of the tasks God gave human beings at the very beginning (Genesis 1:28), and leadership, or governance, issues take center stage in 1&2 Samuel, 1&2 Kings, and 1&2 Chronicles. How should the Israelites be governed, by whom, and for what purposes? When organizations are governed well, people thrive. When good governance is violated, everyone suffers. But kings are not the only people we see at work in these books. First of all, the work of kings affects the work of many others, such as soldiers, builders, craftspeople, and priests, and the books of Samuel, Kings and Chronicles pay attention to how the kings' work affects these other workers. Secondly, kings themselves have work other than ruling, of which parenting is of particular interest in these books. Finally, as histories of Israel, these books take an interest in the people as a whole, and in many cases this means recounting the work of people not connected to the work of kingship. Following the lead of the books themselves, we will pay greatest attention to the leadership and governance tasks of the kings of Israel, while also exploring the many other kinds of workers depicted. Included among these are soldiers and commanders, judges and civic leaders (often called "elders"), parents, shepherds, farmers, cooks and bakers, perfumers, vineyard keepers, musicians and artists, inventors, entrepreneurs, diplomats (both formal and informal), protestors or activists, political advisers, artisans and craftspeople, architects, supervisors, stonemasons, bricklayers, metal workers, carpenters, armorers, well-keepers, oil dealers, healers, slave girls, messengers, lumberjacks, and accountants. Prophets and priests are also included, although in keeping with the Theology of Work Project's focus on non-religious work, we will limit ourselves to their role in work outside the religious sphere. They actually play a significant role in political, military, and economic affairs, as we shall see. Virtually every kind of worker today is either represented in the books of Samuel, Kings and Chronicles or can find practical applications to their work in them. Generally speaking, we will discover how good governance and leadership apply to our work, rather than finding instructions about how to do our

This text examines the unique biological properties of the apple tree to understand its deeper symbolic significance in ancient literature and spiritual poetry. The author highlights the plant’s extreme heterozygosity, noting that sweet fruit is a genetic anomaly while most seeds naturally revert to a bitter, wild state. Because these desirable traits cannot be inherited through seeds, the source explains that human intervention through the surgical process of grafting is the only way to preserve quality varieties. Furthermore, the apple's metabolic longevity and its requirement for freezing temperatures reveal a resilient nature that thrives through seasonal extremes. Ultimately, this study bridges empirical botany with metaphysical allegory, suggesting that the tree’s physical quirks serve as a vessel for communicating divine truths within the Song of Solomon. These complex natural mechanisms provide a structural framework for interpreting the apple tree as a link between physical reality and human consciousness.

This article examines the Biblical framework of a virtuous mother (Nu Manpha), challenging contemporary metrics of success like wealth and social status by redefining true value through spiritual authority and generational impact. Through the analytical lenses of three distinct Biblical women—Hannah, Anna, and Lydia—the text demonstrates how maternal intercession, patient endurance, and consecrated material wealth serve as critical catalysts for structural, spiritual, and financial transformation across generations. Ultimately, it delivers a profound theological challenge to modern families, urging mothers to reject self-preservation in favor of a spiritual legacy that reclaims, restores, and preserves future generations for divine purpose.If you would like to proceed with finalizing this text, please let me know:If you need the abstract translated back into the original Paite language.If you want to include thematic index keywords for archival or bulletin cataloging.If you would like to generate a matching introduction slide for a presentation.

The Chassidic sermon was the main tool for transmitting the teachings of Chassidism, and the focus of this article is on sermons of a dialogical and existential nature. These sermons (derashot) are characterized by a method of reading that identifies the "secret" and "depth" of the Bible – not as hidden esoteric knowledge, but as an actual encounter between the divine and the subject, which takes place during the reading of the sacred text.
The existential "secret," as an expression of a unique and one-time encounter, is not found on the literal level of the text, but rather evades it, and thus undermines the relationship between the signifier and the signified and the boundaries of normative religious language. The implications of this approach are particularly evident in the Beit Midrash of Izbica-Lublin, where radical statements such as "transgression for its own sake" and "it is time to act for the Lord, they have violated Your Torah" express the tension between existential experience and the accepted religious praxis.
The article expands the discussion towards the educational implications of this approach and proposes a view in which the transition from philosophy to education is not a transition between separate fields. When the subject (the self) is the focus of the Torah, fundamental questions arise: How do we educate for an existential experience without harming the ethical-religious dimension? How can a teacher, and especially a charismatic teacher, nurture the appearance of the subject in his students without becoming an absolute center of authority for them? In particular, how can we reconcile the tension between focusing on the individual and the requirements of religious ethics based on divine command?
These questions, which touch on the heart of the dialogue between man and the "other" – whether the other is divine or human – are at the center of the philosophical and educational discussion proposed in this article.

This paper examines the historical and theological foundations of water baptism and Spirit baptism within the Old Testament, arguing that both doctrines possess substantial antecedent revelation prior to their fuller manifestation within the New Testament era. Contrary to the common assumption that baptismal concepts originated exclusively within the apostolic period, the study demonstrates that the foundational imagery, language, ceremonial patterns, and prophetic expectations associated with both water and Spirit baptism are deeply rooted within the Hebrew Scriptures.

The paper first explores the concept of mikvah—the ceremonial whole-body washing associated with priestly consecration and purification rituals in the Mosaic system. Special attention is given to Leviticus 8:6–35, wherein Aaron and his sons underwent ritual washing and consecration prior to entering priestly service, and to Numbers 19:19, which further establishes purification through water as part of covenantal ceremonial cleansing. The author argues that these Old Testament purification rites serve as typological and theological precedents for New Testament water baptism, particularly in relation to the believer’s entrance into the corporate assembly (ekklesia) and participation in a “holy priesthood” and “royal priesthood” as described in 1 Peter 2:5 and 2:9.

The second major section investigates the Old Testament prophetic basis for Spirit baptism through an analysis of key prophetic passages including Isaiah 32:15, Isaiah 44:3, Isaiah 59:21, Ezekiel 36:27, Ezekiel 39:29, and Joel 2:28–29. These passages are interpreted as collectively constituting “the Promise of the Father” later referenced in Luke 24:49 and Acts 1:4. The paper further argues that the outpouring of the Holy Spirit at Pentecost, as interpreted by Peter in Acts 2, represents the historical fulfillment of these Old Testament prophetic expectations.

Additionally, the study highlights the continuity between Old Testament anticipation and New Testament realization by tracing thematic parallels between priestly consecration, covenant purification, Spirit empowerment, and ecclesiological formation. Through this framework, baptism is presented not as an isolated New Testament innovation, but as the covenantal continuation and fulfillment of patterns already established within Israel’s priestly, prophetic, and redemptive history.

The paper ultimately concludes that both water baptism and Spirit baptism are best understood within a unified biblical-theological framework in which Old Testament typology, prophetic expectation, and New Testament fulfillment together reveal the continuity of God’s redemptive purposes concerning consecration, empowerment, covenant identity, and participation within the people of God.

La relación entre semántica y hermenéutica IV. Los principios que cualquier lectura seria tiene que respetar V. El ya y el todavía no -La tensión que el texto sostiene VI. El reino que ya vino VII. Cómo viaja una historia de boca en boca VIII. El intento de reabrir lo que Cristo cerró -Los textos sobre la mesa IX. Conclusión: Los textos que el sistema no puede sostener Apéndice de textos clave Nota sobre Flavio Josefo Cuatro Ensayos sobre el Padre que Corre • Puerto Madryn 2026 2 Nunca pensé que las cosas fueran al azar. Siempre entendí que todo se unía con todo. Y cuando Cristo vino por mí, me vi en mi condición y desmaYé. Pero eso fue exactamente lo que me motivó a seguirlo. No lo seguí por querer más, aunque eso sea una consecuencia segura. Lo seguí porque su revelación fue esta: muerto era, ahora vivo. Y vivo para Cristo. Porque sé que hacía todo mal, pero acá estoy. Seguro. Ese espíritu de búsqueda es el que me llevó a estos escritos. La búsqueda incansable de conocerlo más, sabiendo quién es él y que ya me lo dio todo. No necesito más. Pero quiero más de él. Parece una simbiosis rara pero necesaria. Es un misterio. Es Dios manifestándose. Este texto no desacredita ni quita mérito a otros oradores y pensadores. Nace de inquietudes concretas que el Espíritu fue abriendo. Si creyera que el amor de Dios y el Espíritu Santo no me movilizaron para escribir esto, hablaría mi carne y no yo. Y ese no es el punto. Lo que hay acá no es el resultado de alguien que levantó la palma de Dios para ver qué había debajo. Es más parecido a caminar de la mano del Espíritu siendo ciego. Viendo borroso. Tocando algo. Reconociendo eso. Sabiendo que hay más. Que siempre hay más.

La relación entre semántica y hermenéutica IV. Los principios que cualquier lectura seria tiene que respetar V. El ya y el todavía no -La tensión que el texto sostiene VI. El reino que ya vino VII. Cómo viaja una historia de boca en boca VIII. El intento de reabrir lo que Cristo cerró -Los textos sobre la mesa IX. Conclusión: Los textos que el sistema no puede sostener Apéndice de textos clave Nota sobre Flavio Josefo Cuatro Ensayos sobre el Padre que Corre • Puerto Madryn 2026 2 Nunca pensé que las cosas fueran al azar. Siempre entendí que todo se unía con todo. Y cuando Cristo vino por mí, me vi en mi condición y desmaYé. Pero eso fue exactamente lo que me motivó a seguirlo. No lo seguí por querer más, aunque eso sea una consecuencia segura. Lo seguí porque su revelación fue esta: muerto era, ahora vivo. Y vivo para Cristo. Porque sé que hacía todo mal, pero acá estoy. Seguro. Ese espíritu de búsqueda es el que me llevó a estos escritos. La búsqueda incansable de conocerlo más, sabiendo quién es él y que ya me lo dio todo. No necesito más. Pero quiero más de él. Parece una simbiosis rara pero necesaria. Es un misterio. Es Dios manifestándose. Este texto no desacredita ni quita mérito a otros oradores y pensadores. Nace de inquietudes concretas que el Espíritu fue abriendo. Si creyera que el amor de Dios y el Espíritu Santo no me movilizaron para escribir esto, hablaría mi carne y no yo. Y ese no es el punto. Lo que hay acá no es el resultado de alguien que levantó la palma de Dios para ver qué había debajo. Es más parecido a caminar de la mano del Espíritu siendo ciego. Viendo borroso. Tocando algo. Reconociendo eso. Sabiendo que hay más. Que siempre hay más.

El tercer poema del profeta describe la destrucción de la ciudad de Nínive; claro está, no con exactitud histórica, pues es un poema; pero sí con frases de interés profético, para aquella época y para nosotros hoy. ¡Ay de ti, ciudad sanguinaria! Eres exterminada por tu mentira De rapiña estas colmada Tu carne para comer ya nadie compra El "¡Ay!" es expresión profética de la llegada de la catástrofe. Para nadie en ese momento es evidente lo que para el profeta es realidad que ya se lamenta. Nínive recibe el título de "ciudad sanguinaria"; así se denuncia el derramamiento de sangre que caracterizaba a la ciudad, bajo la apariencia de "la gran ciudad". Es verdad que hoy nuestra civilización bajo el disfraz de "progreso" esconde crímenes horripilantes y es una civilización "sanguinaria". No te dejes engañar por mentiras. ¡Que interesante! El Eterno denuncia, por medio de su profeta, que es la "mentira" lo que acarre el exterminio de este imperio; un imperio construido sobre mentiras. Fatal es la mentira, puede provocar el exterminio; ¿qué tantas mentiras elabora nuestra civilización para subsistir? ¿sobre qué mentiras pretendemos edificar la vida nuestra? Renunciemos a la mentira; recibamos la Verdad Divina, sin miedo. Esta "rapiña" es todo lo que los ejércitos asirios han robado a los pueblos; así, la riqueza de ciudad, su lujo y esplendor, se construyen sobre el robo y la muerte. "Tu carne para comer ya nadie compra". Uno de los símbolos de opulencia de esa ciudad era su mercado de carnes, donde diariamente se podía comprar carne, lo cual era un verdadero lujo en aquella época. Pues ese mercado va a desaparecer. La enseñanza es clara: nada es para siempre y los mercados caerán.

The idea for this book was born out of the interpretive study sessions on the “Prophets and Writings” conducted within the Karaite Jewish community.

Its purpose is to encompass all the books of Karaite sages, including:
• works available in print, among them: *Mivḥar Yesharim*, *Eshkol HaKofer*, *HaMivḥar*, *Keter Torah*, *Gan Eden*, *Adderet Eliyahu*, *Appiryon Asah Lo*, *Ḥizzuk Emunah*, *Yeri‘ot Shelomo*, *Ẓemaḥ David*, *Petaḥ Tikvah*, and *Massa u-Merivah*;
• scholarly studies on the Karaites, including: *Likkutei Kadmoniyyot*, *Sefer HaMiṣvot le-Anan*, *The Karaite Golden Age*, and others;
• rare Hebrew and Judeo-Arabic manuscripts dating from the eighth century until the present day.

The author, Dr. Abraham Kefeli (born 1972), holds a doctorate in music and has served since 2000 as a ḥakham and teacher in the Karaite Jewish community in the city of Ashdod. He is the editor and author of numerous books and articles in the fields of Karaite studies and music.

The Book of Jonah, because of its relatively brief length which contains an abundance of theological implications with a larger-than-life narrative, has been the focus of many studies over the centuries. Its historical background includes the time of writing between 843 BC-705 BC, with most scholars placing the time of writing during or after the exile of Israel in 722 BC. 1 Nineveh, the capital of Assyria and subject of the book, was destroyed by the Babylonians in 612 BC. The other mention of the prophet Jonah in the canon outside the Book of Jonah is in 2 Ki 14:25, where Jonah gives prophecy restoring the borders of Israel during the reign of King Jeroboam II, which was between 793 to 753 BC. 2 Youngblood even notes that 2 Ki 14: 23-27 is a backdrop against how one should read Jonah. The LORD's mercy in 2 Kings for Israel, despite her wickedness, should prepare Jonah for a similar act of mercy towards Nineveh. 3 However, Jonah acts in a contrary fashion in the book that bears his name. We will examine various aspects of the first chapter with summaries of literary structure and themes, text critical issues, grammatical and syntactical issues, and an outline summary for a possible sermon about the text. "Smooth" Translation, Jonah Chapter One : V. 1: And the word of the LORD came to Jonah son of Amittai saying, V. 2: "Arise go to Nineveh the great city and cry out against it, for their evil has come up before me." V. 3: But Jonah arose to flee to Tarshish from the presence of the LORD, and he went down to Joppa and found a ship going to Tarshish, so he paid the fare and went down into it, to go with them from the presence of the LORD. V. 4: But the LORD sent out a great wind on the sea and there was a mighty tempest on the sea, so that the ship on the sea reckoned it was about to be broken apart. V. 5: And the mariners were afraid, and every man cried out to his god and threw the cargo that was in the ship into the sea to lighten the load, but Jonah had gone down into the lowest parts of the ship and had laid down there, fast asleep. V. 6: So the captain came to him and said, "What are you doing, sleeper? Arise, call on your God, perhaps your God will consider us so that we won't perish." ____________________

Sabido es que uno de los más deprimentes costos de la precaria paz social habitual en las más antiguas civilizaciones fue la división entre los de arriba y los de abajo. El grado máximo de estos últimos venía representado por la esclavitud, existente hasta el día de hoy en que, todavía, podemos hablar de “clases oprimidas” como prueba de la persistente coexistencia entre el bien y el mal, entre la paz y la injusticia.
En pleno siglo XXI, a pesar de los múltiples y costosísimos organismos internacionales, que han asumido la tarea de salvaguardar la paz entre los pueblos, comprometiéndose a proteger los derechos de cada persona y a una distribución equitativa de los recursos, el mal que existe en nuestros días nos golpea hasta la desesperación o el odio como animalesca compensación. La realidad del mal, del sufrimiento e, incluso, de las catástrofes naturales, suscitan en el hombre de hoy las preguntas fundamentales. ¿De dónde viene el mal? ¿Por qué existe el mal si Dios es bueno y lo ha creado todo? Si Dios nos ha creado para ser felices ¿por qué sufren tantas gentes el hambre, la violencia, las injusticias?

Matt. 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. Matt. 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

Did you know that Jesus crucifixion was inevitable? Here we go discussing the reasons why Jesus was opposed by the Jewish religious leaders particular as we shall implore together through the gospel according to St. Mark Jesus' opposition by the Jewish religious leaders was a constant phenomenon throughout the gospels, it is very true that while he was for his earthly ministry of spreading the good news of kingdom of God particularly among the Israelites, there was so much opposition throughout his life time until the crucifixion, "even after his death and resurrection there was opposition on the apostles for preaching in his name" (McDowell, 2016) which had to cost them imprisonment and even their lives for example James in Acts 12. These opposition leaders were majorly the Pharisees who "distinguished themselves from the other people in order to maintain purity as they waited on the restoration of Israel" (Knohl, 2022) through the promised messiah "the Davidic King" (Nyende P. , 2023)and the scribes who were the "copiers, writers or secretary" (RIVKIN, 2025) and hence the interpreters of the law (Nyende P. P., 2025). Their opposition was based on different reasons like the forgiveness of sins, associating with sinners, the question of fasting and honoring the Sabbath as to which Jesus actions and teachings in response to them were not satisfying and never met their demand, hence causing a lot of opposition which continued until the time of his crucifixion of which in this very paper I will discuss the reasons majorly from the gospel according to mark.

Wolfram Kinzig I. Einleitung: Katastrophen als antike Alltagserfahrungen »Gott ließ die Erde mehrmals am Tag erzittern, so dass die meisten Menschen sich bäuchlings auf die Erde warfen, um zu beten, weil der Boden bebte. Ich glaubte währenddessen, das Meer sei sicherer als die Erde und lief eilends hinunter zum Hafen…« 2

Introduction
I am not a poet. I am not a scientist. I am simply a man who loves God’s Word and asked Him to help me understand what He actually said in the story of creation, Genesis 1:1–2:3.
God’s Word is inerrant. There are no mistakes in it. Yet the traditional Hebrew and English translations of Genesis leave many unanswered questions for me. The text says light was created before the sun, speaks of “waters” before any liquid water could exist, and uses several Hebrew words whose common meanings don’t seem to fit the context of the creation week.
By searching out every possible definition of each Hebrew word and using only the immediate context of the verses, we can arrive at a plain common sense reading of Genesis that aligns with the scientific order of creation as we know it. 
I did not set out to prove anything. I simply followed the text wherever it led.
If anything here brings clarity or stirs awe, all the glory belongs to God alone.
May the Lord be glorified through His own Word.

This paper presents a literal-grammatical and eschatological interpretation of Zechariah 2:12, emphasizing God’s enduring covenantal commitment to ethnic Israel and the future restoration of Jerusalem. The author argues that the prophetic declaration, “the LORD will again choose Jerusalem,” must be understood as a literal promise with a literal fulfillment, grounded in the Abrahamic covenant and reaffirmed throughout the prophetic corpus. Drawing upon interconnected passages from Jeremiah, Isaiah, Hosea, Zechariah, Ezekiel, and Revelation, the paper situates Israel’s future within the framework of “the time of Jacob’s trouble,” culminating in national repentance, spiritual renewal, and covenantal restoration.

A key theme explored is the distinction between faithful Old Testament saints and a future generation of previously unbelieving Israel who will be restored into a renewed marital relationship with God. This restoration is portrayed using prophetic imagery of betrothal, redemption, and wilderness purification. The paper further contends that during the Millennial Kingdom, redeemed Israel will inhabit the land in natural (non-glorified) bodies, fulfilling longstanding covenantal promises while serving as a visible testimony to the nations of God’s faithfulness.

Additionally, the inclusion of Gentiles is addressed through the concept of grafting into the existing covenantal framework, maintaining continuity with Israel rather than replacement. The author explicitly rejects Replacement Theology (Supersessionism), asserting instead that God’s promises to Abraham—including land, nationhood, and blessing—remain irrevocable and will be historically realized. Ultimately, the paper affirms a unified yet distinction-preserving eschatology in which Israel’s restoration and the inclusion of the nations together magnify the fidelity and sovereignty of God’s redemptive plan.

Resumen A partir del estudio exegético de Levítico 13 sobre la ley relativa a la lepra humana nos proponemos entablar un diálogo sobre tres aspectos que subyacen en la trama del texto: la dinámica social y su constante transformación, la tensión entre el orden y caos en un contexto de crisis, y la búsqueda de sentido a la existencia en un mundo complejo y cambiante.

Le commentaire de texte biblique est un exercice qui consiste en l'interprétation d'un passage biblique qui amène l'étudiant,l'apprenant et un lecteur curieux à approfondir sa connaissance des Saintes Écritures. Cet exercice lui permet de contextualiser la situation afin d'en faciliter sa compréhension. Autrement dit,l'apprenant circonscrit le champ d'application du passage qui lui est donné. L'avantage de cet exercice est d'encourager l'apprenant à revisiter les notions théoriques apprises au départ de sa formation en théologie sans toutefois les remettre en question. Cela a une dimension plus pratique en ce sens où il ne se disperse pas trop dans le discours.Le commentaire suit une méthodologie d'ordre mais propre à elle:introduction,corps du devoir et conclusion.

This joint article, comprising five contributions, results from a workshop focused on the use of Bible commentaries in teaching at Swedish universities today. While each contribution presents a distinct style and voice, we all agree on the importance of learning how to use commentaries in higher education and, equally, the need for their active application. We also all welcome the development of more commentaries in Swedish. The first two contributions come from professors—one specializing in New Testament studies and the other in Hebrew Bible—who reflect on the practical use of commentaries in teaching and how this should or should not be approached. The following three shorter contributions focus on Bible commentaries in Swedish: what they are, how they are used, and why they are needed. One calls for the creation of Swedish commentaries for the Hebrew Bible, another surveys the field of commentaries on the New Testament, and the last provides a perspective from practical theology, emphasizing the need for commentaries accessible to laypeople.

Jehoshaphat’s response to Jehoram in 2 Kings 3 exposes a serious failure.  Having previously suffered for his alliance with Ahab and received prophetic rebuke, he nevertheless repeats the same pattern with Ahab’s son.  His eager declaration of unity—intensified by the added אֶעֱלֶה, reveals unguarded commitment. Crucially, the pause that follows is used not to enquire of Jehovah, but to consider strategy: “By which way shall we go up?”  The question is not whether to act, but how.  Only when the campaign falters does he then seek divine counsel.  The pause, then, exposes not prudence, but a heart already decided.

Hageo 2:4-Pues ahora, Zorobabel, esfuérzate, dice Jehová; esfuérzate también, Josué hijo de Josadac, sumo sacerdote; y cobrad ánimo, pueblo todo de la tierra, dice Jehová, y trabajad; porque yo estoy con vosotros, dice Jehová de los ejércitos.

The heart of Hebrews is found in Mark 16: "Go into all the world and preach the gospel to every creature." These words of Jesus form the very basis or foundation for the mission of spreading the gospel worldwide. This is the main idea or central thrust and assertion of what Jesus came to do, and which He calls upon His people to do. The heart of Hebrews sets for in clear and convincing truths just why the directive to spread the gospel worldwide should shake us into embracing this mission with energy, enthusiasm, and urgency. In fact, Hebrews itself is structured in such a way as to make fulfiling this mission a most attractive and authoritative undertaking. It pivots around three profound and powerful realities: 1. The Superiority of the Person of Christ (1:1-4:13)-2. The Superiority of the Priesthood of Christ (4:14-10:18)-3. The Superiority of Profession of Faith in Chirst (10:19-13:25). For detailed, expanded analysis of these three motivating realities, see my commentary Hebrews: A Commentary-Superiority on academia.edu. The heart of Hebrews, in short, is an expanded call to world mission: to go forward with this mission without falling prey to the failures of the ancient Israelites in this regard. There are a number of references or illusions to Israel's failures scattered throughout Hebrews: lessons which the readers of Hebrews must learn, and learn to avoid. Any and all indifference or apathy to the call of God is dangerous to each and everyone who has intially responded positively to the initiative of God in their salvation experience. Just as God eventually bypassed Israel to be the instrument for fulfilling that mission, the readers of Hebrews must be equally alert to that same mission of opportunity and outreach or God will bypass them as well.

This essay argues that the narrative of Jonah 1:7-11 deliberately mirrors the chaos of the storm through both its structure and Jonah's speech. The rapid succession of overlapping interrogatives conveys urgency, fear and disorientation, while the narrator's non-linear disclosure of information further reflects the tumultuous setting. Against this backdrop, Jonah's response appears fragmented and psychologically strained, revealing an inner conflict between his fear of Jehovah and his resistance to the divine commission. His moment of silence exposes Jonah's moral hesitation, as he withholds fuller disclosure and wrestles inwardly with competing impulses: self-preservation, responsibility and withdrawal. Ultimately, the essay contends that Jonah is portrayed not as a figure of satire but as a psychologically realistic character.

Il presente commentario completa il volume dedicato a Nm 1,1 – 10,10. Si inserisce nel contesto della ricerca esegetica contemporanea, traducendo il testo ebraico (Testo Masoretico), annotandolo e commentandolo nei particolari. Nella prima parte viene illustrato il contesto sociale dell’antico Israele, in cui prese forma il Libro. Nella seconda parte, la più cospicua, si entra nel vivo del commento del testo biblico, mostrandone le interazioni nel contesto socioculturale della letteratura postesilica di epoca achemenide, i rapporti con le altre parti del Primo e del Nuovo Testamento, nonché la sua unitarietà in prospettiva sincronica. Si coglie complessivamente come gli elenchi di nomi, i riferimenti geografici, i dettagli dei rituali e gli stessi numeri che diedero il nome a questo rotolo siano concepiti per raggiungere l’oggi di chi legge.

Numeri narra del tempo in cui Israele, stipulata al monte Sinai l’alleanza con Jhwh, attraversò il deserto sotto la guida di Mosè per raggiungere i confini con la terra promessa. Antiche tradizioni vi sono riformulate per istruire coloro che necessitano di ridefinire il proprio status di nazione santa quando, dopo l’esilio a Babilonia, non hanno più un re né un governo autonomo. Si delinea l’ideale di una comunità che trova nel tempio e nella legge il proprio centro anche se vive in diaspora. Il volume si inserisce nel contesto della ricerca esegetica contemporanea, traducendo il testo ebraico (Testo Masoretico), annotandolo e commentandolo nei particolari. Nella prima parte viene illustrato il contesto sociale dell’antico Israele, in cui prese forma il Libro.

Nella seconda parte, la più cospicua, si entra nel vivo del commento del testo biblico, mostrandone le interazioni nel contesto socioculturale della letteratura postesilica di epoca achemenide, i rapporti con le altre parti del Primo e del Nuovo Testamento, nonché la sua unitarietà in prospettiva sincronica. Si coglie complessivamente come gli elenchi di nomi, i riferimenti geografici, i dettagli dei rituali e gli stessi numeri che diedero il nome a questo rotolo siano concepiti per raggiungere l’oggi di chi legge.

Il testo fa parte della collana “I LIBRI BIBLICI”, diretta da Olimpia Cavallo, Gianantonio Borgonovo e Stefano Romanello. La collana è composta da commentari, che si caratterizzano per il rigoroso metodo scientifico, attento alla dimensione storica, letteraria, estetica e teologica del testo. Ogni volume presenta una nuova traduzione condotta sui testi originali dagli autori e dalle autrici del commento.

Note sugli Autori

Marco Settembrini è professore di Ebraico ed Esegesi dell’Antico Testamento a Bologna, presso la Facoltà Teologica dell’Emilia-Romagna. Presbitero, ha conseguito il Dottorato in Scienze Bibliche presso il PIB di Roma e la Laurea magistrale in Lingue e culture dell’Asia e dell’Africa presso l’Alma Mater di Bologna. È coeditore del testo ebraico-aramaico di Daniele in Biblia Hebraica Quinta e autore di alcune monografie dedicate all’apocalittica e al libro di Isaia. Ha tenuto corsi presso l’Università Alma Mater, Liverpool Hope University, la Pontificia Università Gregoriana e lo Studio Biblico Francescano di Gerusalemme.

Vincenzo Anselmo è gesuita e presbitero, laureato in Psicologia presso La Sapienza di Roma e dottore in Teologia Biblica presso la Gregoriana. È docente di Antico Testamento a Napoli, presso la sezione San Luigi della Pontificia Facoltà Teologica dell’Italia Meridionale, della quale è attualmente Decano. Nel 2018 ha pubblicato, nella collana Analecta Biblica Dissertationes, il volume Fece ciò che è male agli occhi di Yhwh. La figura narrativa di Acab in 1Re. Nel 2022 è uscito per Edizioni San Paolo «Tu mi scruti e mi conosci». L’interiorità dell’uomo nelle pagine della Bibbia ebraica, a cui sono seguiti altri contributi. Collabora con le riviste La Civiltà Cattolica e Rassegna di Teologia.

Dans ce texte de l'Évangile de Matthieu, Jésus quitte la région de Galilée pour se rendre dans un pays voisin où il s'entretient malgré lui avec une femme bien décidée de lui parler. Celle-ci, une cananéenne, était une païenne autochtone du Levant habitant la province romaine de Syrie, dont Tyr et Sidon étaient des cités-États phéniciennes, la région où Jésus s'était aventuré. Elle l'appelle en criant « Seigneur, fils de David ». On ne sait comment, mais elle semble le reconnaitre ou savoir qui il est, du moins, suffisamment pour faire appel à lui dans l'espoir qu'il puisse intervenir en faveur de sa fille « cruellement tourmentée par le démon ». Toutefois, lui garde le silence et poursuit son chemin.

The Book of Jonah, because of its relatively brief length which contains an abundance of theological implications with a larger-than-life narrative, has been the focus of many studies over the centuries. Its historical background includes the time of writing between 843 BC-705 BC, with most scholars placing the time of writing during or after the exile of Israel in 722 BC. 1 Nineveh, the capital of Assyria and subject of the book, was destroyed by the Babylonians in 612 BC. The other mention of the prophet Jonah in the canon outside the Book of Jonah is in 2 Ki 14:25, where Jonah gives prophecy restoring the borders of Israel during the reign of King Jeroboam II, which was between 793 to 753 BC. 2 Youngblood even notes that 2 Ki 14: 23-27 is a backdrop against how one should read Jonah. The LORD's mercy in 2 Kings for Israel, despite her wickedness, should prepare Jonah for a similar act of mercy towards Nineveh. 3 However, Jonah acts in a contrary fashion in the book that bears his name. We will examine various aspects of the first chapter with summaries of literary structure and themes, text critical issues, grammatical and syntactical issues, and an outline summary for a possible sermon about the text. "Smooth" Translation, Jonah Chapter One : V. 1: And the word of the LORD came to Jonah son of Amittai saying, V. 2: "Arise go to Nineveh the great city and cry out against it, for their evil has come up before me." V. 3: But Jonah arose to flee to Tarshish from the presence of the LORD, and he went down to Joppa and found a ship going to Tarshish, so he paid the fare and went down into it, to go with them from the presence of the LORD. V. 4: But the LORD sent out a great wind on the sea and there was a mighty tempest on the sea, so that the ship on the sea reckoned it was about to be broken apart. V. 5: And the mariners were afraid, and every man cried out to his god and threw the cargo that was in the ship into the sea to lighten the load, but Jonah had gone down into the lowest parts of the ship and had laid down there, fast asleep. V. 6: So the captain came to him and said, "What are you doing, sleeper? Arise, call on your God, perhaps your God will consider us so that we won't perish." ____________________

This paper proposes a structural reinterpretation of Matthew 6:1, challenging the traditional view that Jesus’ warning against public "charitable deeds" is primarily a critique of prideful intent. Through a comparative grammatical analysis of modern legal and corrective warnings, the author argues that the phrase "to be seen by them" functions as a descriptive motive for a breach of protocol rather than the primary target of the prohibition itself. The study distinguishes between the "miraculous works" of Matthew 5—intended for public witness and the glorification of God—and the "works of the Law" in Matthew 6, such as alms, prayer, and fasting. The author concludes that these latter acts are governed by a "divine order" of secrecy designed to foster intimacy between the worshipper and God. Consequently, performing these acts publicly is framed not as a psychological failure of the heart, but as a direct act of disobedience to the spiritual architecture of private worship.

Purpose:
1). To build an organised and structured study program.
2). To progress in Christian scripture understanding.
3). To be able to engage with Christians at all levels. Level: Intended for beginners. May be used by those at intermediate and advance level for reference.
Age: 15 and above.
Intended readers by geographical region:
1). Any of the traditional Orthodox Churches established countries and specifically for Russians in Russia and Russians abroad.
2). Any country where Orthodox Christians congregate.
3) Interested other Christian parties who may have use of this literature for their church use.

THIS IS A DRAFT WORK AND MADE AVAILABLE FOR YOUR SUGGESTIONS, CORRECTIONS, AND COMMENTS.

You time taken to attend to this request is appreciated and thanked in advanced.

Apologies for any errors and omissions.

Regards,
Kosmas (Karl).

A pesar de la información inspirada que tenemos, poco se sabe a cerca de la encarnación del Dios Yahweh enviado, que menciona Moisés. Esto ha llevado a la cristiandad a largas discusiones, y a una confusión doctrinaria desde el Concilio de Nicea.

This paper presents a theological critique of interpretive inconsistencies surrounding the doctrine of salvation by grace through faith, with particular focus on the tendency among some teachers to append implicit conditions to what is professed as a free and unconditional gift. The author argues that the addition of a qualifying “but” to salvation by grace through faith introduces a conceptual contradiction that undermines both the integrity of Scripture and the coherence of theological systems.

Through a doctrinal and analytical examination, the paper identifies a recurring pattern in contemporary preaching wherein affirmations of salvation as a free gift are subsequently qualified by expectations of behavioral evidence, thereby reintroducing works as a functional component of salvation. This practice is critiqued as a form of theological inconsistency that distorts the biblical distinction between grace and works, as articulated in passages such as Romans 11:6.

The study further challenges the conceptual framework of “saving faith” as a distinct category of faith, arguing instead that faith is uniform in nature and efficacious solely by virtue of its object—Jesus Christ—rather than by its intensity, quality, or accompanying works. By rejecting qualitative distinctions within faith, the paper seeks to preserve the simplicity and clarity of the gospel message.

Additionally, the paper explores the pastoral and practical implications of works-based qualifications, particularly their potential to produce either hypocrisy or diminished assurance among believers. The absence of a definitive biblical standard for evaluating outward evidence of salvation is highlighted as a source of subjectivity and doctrinal confusion.

In conclusion, the author advocates for strict theological consistency grounded in the plain teaching of Scripture, asserting that salvation is received solely through faith in Christ without supplementary conditions. Any doctrinal addition that conditions salvation upon subsequent behavior is presented as a deviation from biblical teaching, with significant implications for assurance, ecclesial instruction, and the preservation of the gospel’s integrity.

Goldstein, Aaron, J. “‘If You Are Willing to Receive It’: The Presentation of John The Baptist as Elijah in Matthew’s Gospel.” Ph.D. diss., Concordia Seminary, 2021. 214pp. In Matthew’s Gospel, John the Baptist demonstrates a viewpoint of himself and Jesus, in their respective roles in the in–breaking kingdom of heaven, which is correct, but also insufficient. An exploration is undertaken to better understand this phenomenon. With John identified in the Gospel as ‘Elijah who is to come,’ Malachian texts concerning expectations for Elijah’s return are examined. From this context, three figures emerge, each with an expected role: ‘My messenger’/Elijah, the Lord/Messenger of the Covenant, and Yahweh himself. A survey of relevant Second Temple Jewish literature aids in reading as Matthew’s implied reader. This survey demonstrates diversity, but also certain general contours of Elijanic expectation during the period. Analysis of the Matthean Baptist’s narrative arc focuses on the insuffi...

LES MIRACLES DANS LA BIBLE ET LES MIRACLES DANS L'EGLISE AUJOURD'HUI du Révérend Docteur NGOMI Basile, édité par les Editons THERAPEIA à Yaoundé au Cameroun en 2026. C'est une note de lecture qui a pour but de susciter la lecture du livre. Elle n'est pas critique comme l'exige les règles en la matière.