Sentences with phrase «oldest chapters of»

Just before New York Comic Con this year, JManga announced a new website, JManga7, where fans could read a rotating selection of free older chapters of their ongoing series each week, with the option to read the most recent chapters for a monthly subscription fee of $ 5.99.

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.

«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.

Earlier this week the Remington Outdoor Company, one of the country's biggest and oldest gun manufacturers, said it would seek Chapter 11 bankruptcy protection amid plunging sales and mounting losses.

I know that this was an older post; however; I'm fairly new to the site and I've been reading the articles and posts associated with each chapter of the UBG.

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.

From the last verse of the last chapter of the last book of the Old Testament.

The first part of the old chapter 2, which you have already seen, became the intro to what is currently Chapchapter 2, which you have already seen, became the intro to what is currently ChapterChapter 18.

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.

I could not narrow down the books properly, so the compromise is this: a post now for picture books, and a post later today of the chapter books for the 4 - 7 year old kids, and no baby board books at all.

He desires here to record his deep appreciation of the service of these men: Dr. Henry E. Allen, University of Minnesota, read the chapter on Moslem Sacred Literature; John Clark Archer of Yale University, on the Sikh Scriptures; Swami Akhilananda of the Ramakrishna Vedanta Society of Boston, and Swami Vishwananda of the Vedanta Society of Chicago, on Hindu Scriptures; Dr. Chan Wing - Tsit (W. T. Chan), Dartmouth College, on the Chinese Literature; Dr. Clarence H. Hamilton, of Oberlin Graduate School of Theology, on Buddhist Scriptures; Dr. D. C. Holtom, on the Japanese Sacred Books; Dr. Charles F. Kraft, of Garrett Biblical Institute, on the Old Testament; Dr. George E. Mendenhall, of Hamma Divinity School, on the Babylonian Literature; Dr. Ernest W. Saunders of Garrett Biblical Institute, on the New Testament; and Dr. John A. Wilson of the Oriental Institute, University of Chicago, on the Egyptian Literature.

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.

Today we move on to Chapter 3 — «The Old Testament and Theological Diversity» — which addresses some of the tension, ambiguity, and diversity found within the pages of Scripture.

One of my favorite Old Testament chapters is Isaiah 55.

Do you remember the last chapter of the last book of the Old Testament we have been referring to throughout Luke 1?

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

Chapter 5 makes you cringe with the clear explanation of several Old Testament passages where Yahweh clearly seems to be calling for human sacrifice.

As an athiest, when I read the copy of the Qu «ran I own (I like to collect religious tomes, especially older copies) I see the term «fight» being more on par with «resist» given that the chapter's name is Repentence.

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.»

Yet 46 % of Americans still think the earth is less than 10,000 years old, because they think «bible tells them so» even though merely reinterpreting a chapter or two of the bible differently permits the two beliefs to co-exist.

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.

Such an approach, for example, led Cyril of Alexandria to interpret chapter one, verse thirteen («My beloved is to me a bag of myrrh, that lies between my breasts») as referring to the Old and New Testaments, between which hangs Christ.52 Not all interpretation that followed through the centuries was as ludicrous as this, although much of it was.

It is the purpose of this chapter to discuss the interpretations gleaned from the writings of the old schools of Muslims — mystics and rationalists, including both the theologians and the philosophers — who are not usually regarded by the orthodox school as strict Muslims, but whose influence on Muslim thought and practical religious life is felt even today.

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.

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

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 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 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?

It is obviously a story - teller's story with one of the Old Testament's most powerful prophetic messages.35 By general consent, the only considerable addition to the text of Jonah is the prayer of chapter 2.

«To some of us older ones, the parts we found absolutely essential were the Sermon on the Mount [Matthew 5 - 7], the 13th chapter of First Corinthians, and the Book of James,» he said (DR. BOB, p. 96).

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.

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 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 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 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.»

This Old Testament document has 66 chapters introduced as «The Vision of Isaiah.»

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.