Sentences with phrase «old chapter in»

Not exact matches

But in a series of interviews, Canadian Business was given exclusive access to Cara, one of Canada's oldest family - owned businesses, as it closes out an important chapter in its history.

WILMINGTON, Del., March 26 - A U.S. bankruptcy judge approved Philadelphia Energy Solutions» plan for Chapter 11 bankruptcy in a Delaware court on Monday, clearing the path for the largest and oldest refinery on the U.S. East Coast to begin its latest recovery.

In July 2015, the 40 - year - old entertainer filed for Chapter 11 bankruptcy protection.

Each chapter comes with a lengthy rumination on the different ways humans prepare food, and how, in Pollan's view, those age - old methods have been corrupted by the modern, corporate food chain.

«It's the end of a very painful and sad chapter in the history of a young nation, in which a dictator, as he became old, surrendered his court to a gang of thieves around his wife,» he said.

«It marks an important chapter in the nuclear history of the Korean Peninsula,» said Toshiyuki Mimaki, the 76 - year - old vice chairman of the Hiroshima Prefectural Confederation of A-Bomb Sufferers Organizations.

You either beleive in the bible... all of it, both old and new, every verse every chapter, every line,,,,, or it's all bunk.

New Orleans is continuing its purge of memorials to some of the ugliest chapters in American history by pulling down a 106 - year - old statue of Confederate President Jefferson Davis.

The Old Testament, in its Hebrew and Greek versions, wasn't included, nor were the later chapter and verse divisions (those came in the thirteenth and sixteenth centuries respectively), which makes these earliest codices similar, in some ways, to what Green's Bibliotheca project is attempting.

Chapter 2 is the older narrative and is in the Jahwist source.

A familiar example of this method is to be found in the chapter - headings provided in older editions of our Authorised Version for the Song of Solomon.

He is better known to us as an individual than any of his predecessors — possibly better than any other character in the Old Testament; for his book contains many chapters of personal confessions and autobiography.

Anyway, last week, we talked about Chapter 2 — «The Old Testament and Ancient Near Eastern Literature» — in which Enns tackles the difficult question of how to understand the Bible as special and revelatory when Genesis in particular looks so much like other literature from the ancient Near Eastern world.

As a result, our fourteenth and fifteenth chapters of Mark can be analyzed into two, or even three, classes of material: (1) the old, traditional passion narrative of the Roman church, ultimately derived from Palestine; (2) the additional material inserted into it by Mark, some of it perhaps from Palestine, some not; and finally, (3) some verses which may be later still, inserted in the interest of the risen Jesus» appearance in Galilee rather than in Jerusalem.

At long last, Disney would finally reveal the next chapter in the life of our old friends.

The chapter ends in a scene of harmony, the division between the old Paul and the church having been overcome through God's revelation of Christ to the persecutor.

And there is much wisdom in Paul's other message of assurance which is basic to the subject of this chapter: «Therefore, if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come.»

While not denying that there are genuine new forms of ministry, including those in old settings and new, this chapter has mainly attempted to get at the principles of relationship involved in new thrusts or forms or settings of ministry.

Much of what I am reading in this first chapter seems almost identical to the information I first studied with the group 7 years ago — and even then it was from a 20 year - old study guide.

James Sanders, for example, a well - known and respected figure in American biblical studies, receives less than a page, since, Barr explains, «he does not do much to claim that [his work] leads toward an «Old Testament theology» or a «biblical theology,»» while David Brown, a British theologian of whom Barr says the same, is the subject of a substantial and highly laudatory chapter.)

And Norbert Lohfink expresses a similar viewpoint in the chapter «Man Face to Face With Death» in his book The Christian Meaning of the Old Testament.

We've already discussed Chapter 2 — «The Old Testament and Ancient Near Eastern Literature» — in which Enns tackles the difficult question of how to understand the Bible as special and revelatory when Genesis in particular looks so much like other literature from the ancient Near Eastern world, and Chapter 3 --- «The Old Testament and Theological Diversity» — which addresses some of the tension, ambiguity, and diversity found within the pages of Scripture.

Today we turn to Chapter 4 — «The Old Testament and its Interpretation in the New Testament» to discuss a phenomenon that has bothered me for years: the seemingly strange interaction with Old Testament texts by New Testament writers.

(It should go without saying that this verse conforms quite closely to the numerous chapters of the Old Testament in which God becomes angry.)

A new chapter is now opening in Eastern Europe, but we should not be overly surprised if, as in Africa, the old ways soon reassert themselves.

What a drab and repulsive topic that is, for example, a doting old fellow who stands with one foot in the grave, obsessed with foolish fears, his limbs trembling, his toothless mouth hanging open in the inanity of «second childhood»: but see what the writer has done with it in the twelfth chapter of Ecclesiastes, running on to a culmination that is of the pure essence of poetry!

In chapter 9 we saw that Jesus interpreted the Old Testament in the light of the prophetic movement, and that his peacemaking ministry was a continuation and deepening of the ministry of the prophetIn chapter 9 we saw that Jesus interpreted the Old Testament in the light of the prophetic movement, and that his peacemaking ministry was a continuation and deepening of the ministry of the prophetin the light of the prophetic movement, and that his peacemaking ministry was a continuation and deepening of the ministry of the prophets.

Chapter 4, entitled «The Kingdom Before and After Jesus,» looks at the origins of this concept in the Old Testament and the intertestamental period and then at what was made of it in the early church.

In the only clear case of a specifically Christian reading being given to an Old Testament text, the first chapter of Genesis features Paul's words about the glory of a transformed creation from 2 Corinthians in the margiIn the only clear case of a specifically Christian reading being given to an Old Testament text, the first chapter of Genesis features Paul's words about the glory of a transformed creation from 2 Corinthians in the margiin the margin.

This is not about the old Babylon anymore people wake up, this is now prophesying for the latter days of today's generation as in Daniel chapters, 2-7-11 of these governments, and idol religions.

But since we have seen in earlier chapters that the Old Testament had only a little to say directly on the subject of resurrection, how did the exaltation of Jesus come to be proclaimed as resurrection?

Hence in the next two chapters we shall sketch some of the ways in which our understanding of the Bible can be enriched by the conceptuality of process theism, starting with selected themes from the Old Testament.

The quotation is from the description of the suffering servant of the Lord in the fifty - third chapter of Isaiah (v 4), where more than anywhere else in the Old Testament the early church saw a portrait of Jesus.

«God had appeared in flesh in the Old Testament» I call B S Give the chapter verse in the Old Testament where God appeared in flesh

In the five chapters of this book I have selected and discussed outstanding examples of Old Testament myth, legend, history, prophecy and law in an effort to show that common theological presuppositions underlie all of these varying literary types, and that they must be read and understood as speaking from faith to faitIn the five chapters of this book I have selected and discussed outstanding examples of Old Testament myth, legend, history, prophecy and law in an effort to show that common theological presuppositions underlie all of these varying literary types, and that they must be read and understood as speaking from faith to faitin an effort to show that common theological presuppositions underlie all of these varying literary types, and that they must be read and understood as speaking from faith to faith.

In the entire company of older philosophy I know but one profound and reverent presentation of time: it is in the fourteenth chapter of the eleventh Book of St. Augustine's ConfessionIn the entire company of older philosophy I know but one profound and reverent presentation of time: it is in the fourteenth chapter of the eleventh Book of St. Augustine's Confessionin the fourteenth chapter of the eleventh Book of St. Augustine's Confessions.

Before that, the fragments get worse, until the oldest of all, P52, which was discovered in an Egyptian trash heap in, is nothing more than a credit card sized piece of papyrus with a small piece of John Chapter 18 on it.

Best of all, this book closed with several chapters on pertinent theological questions for today, such as how to reconcile the Bible and science, how to understand the violence of God in the Old Testament, and how to make sense of what the Bible teaches about women, homosexuality, and the fate of those who have never heard the gospel.

(The phrases «The Old Testament» and «The New Testament» will be discussed later in this chapter.)

The new Men of Empire are the ones who believe in fresh starts, new chapters, clean pages; I struggle on with the old story, hoping that before it is finished it will reveal to me why I thought it was worth the trouble.»

Recently, I picked up one of my old text books — from the only religion course I took on the subject — and reread the chapters about Luther and Calvin, so it's fresh in my mind.

Our preliminary examination of Jesus» actions and teachings in chapters 1 and 2 led to these questions: How could Jesus be a peacemaker when he was raised on the Old Testament and when he accepted its authority?

Among these are his affirmation, in the third chapter, of a God - given time for everything, and his exquisitely beautiful description of old age in the last chapter.

The opening chapter by Jason DeRouchie showed how the organization of our modern English Bibles is not the same organization that Jesus would have known, and this opening chapter also showed that the constant and recurring themes of the Old Testament authors are also the constant and recurring themes in the life and ministry of Jesus.

Bates perceptively reviews alternative accounts of the «emergence» of the Trinity in Chapter 1, and then reminds us that some Church Fathers practised «prosopological exegesis» of Old Testament texts, prosopon being the Greek equivalent of the Latin persona.

To love justice and mercy in Micah chapter 6 sums up the old testament.

The older one is now in chapter two and reflects the comparatively simple world view of the semi-nomad of the early second millennium BC.

The earliest Gospel, Mark, has lost its original ending, as the Revised Version states, so that after verse eight of the final chapter we are dealing with a late addition not present in our oldest Greek manuscripts.

The profound difference between typical passages in the New Testament, such as the fifteenth chapter of First Corinthians, and even the most confident passages in the Old Testament is striking.

19, often referred to as the highest development of ethics in the Old Testament, begins: «You shall be holy, for I, Yahweh your God am holy»; and for the most part throughout the chapter the terms of holiness are moral and ethical.