Bible translation has traditionally been done for printing the translated text so that it can be preserved in a book form for use in personal reading as well as in corporate worship in the church. However, in recent times we have seen a shift in this approach as some Bible translations, especially in minority languages, are being relegated to the exclusive domain of audio rather than print. The justification appears to be the premise that oral learners prefer to use oral forms of communication rather than the written form. In many such languages a written form may not exist at all. If a decision is made that a translation is exclusively for aural reception rather than for print, should we still proceed with a text-based book-by-book approach in Bible translation or are we better off employing an audio-based story-by-story approach? This is the main question addressed in this article.
Christian merchants, artisans, and service providers were explicitly targeted by early critics of the movement, who felt, in line with contemporary prejudices, that such people were dirty, ignorant, and prone to the vices of greed and deceit. Detractors hoped to attack Christianity on two intersecting fronts: that the faith was morally bankrupt and that its faithful were the lowest members of society. Apologists of the 2nd and 3rd centuries denied that Christianity welcomed these workers, emphasizing the virtue of their brothers and sisters. Yet this rejection of commercial and artisanal workers runs counter to the attitudes displayed in the New Testament, especially the letters of Paul and Acts of the Apostles, which largely embraces working people as foundational supporters of the early Jesus movement. This article examines why and how attitudes toward commercial and artisanal workers changed so that a faith that once welcomed professionals later denied them.
Metaphysical determinism argues that God divinely predetermines everything, including human suffering. Contrary to metaphysical determinism, free will or libertarianism argues that not everything is predetermined by God. Therefore, evil does not serve any divine purpose. Libertarianism argues that metaphysical determinism is simply incoherent because it holds that God can predetermine an action and, at the same time, holds that He could stop such an action. This study seeks to find out which of these two views might be promising in responding to the problem of suffering. Contrary to these two positions, this study argues that suffering must be understood contextually. The above-stated responses do not always provide viable answers to the problem of suffering because they are often generalised and conceived from the God-eye view without considering the sufferers’ perspectives.
Contribution: Although there are a plethora of publications on metaphysical determinism and freewill, this study re-examined both and sheds a nuance for a further development of these two competing views. The article argues that none of these two responses offers the best response to the problem; rather, each has its strengths and weaknesses because they seem to focus on God rather than the sufferer.
The understanding of Christology is sometimes vague. Some think that Jesus only has the nature of God and does not have a human nature, while others think that Jesus is an ordinary human being. Therefore, believers must have a correct understanding based on the truth of God's Word. The Gospels testify about Jesus Christ and His ministry. This paper specifically explains Christology from the perspective of the Gospel of John with its uniqueness. The Gospel of John affirms the belief that Jesus is the Messiah and the Son of God (John 20:30-31). John emphasizes that Jesus has a special personal relationship with God that no one else has. In addition to affirming Jesus as the Messiah and the Son of God, John also affirms Jesus' recognition of Himself as the "Son of Man". Therefore, all Christians should believe that Jesus is both true God and true man.
BAHASA INDOENSIA ABSTRACT: Pemahaman tentang Kristologi yang dimiliki orang Kristen kadang kala memiliki pemahaman yang kabur. Ada yang menganggap Yesus hanya memiliki natur Allah dan tidak memiliki natur manusia, ada pula yang menganggap Yesus sebagai manusia biasa. Oleh karena itu orang percaya harus memiliki pemahaman yang benar berdasarkan kebenaran Firman Allah. Kitab Injil menuliskan tentang Yesus Kristus dan pelayanan-nya. Tulisan ini khusus menjelaskan Kristologi dari sudut pandang Injil Yohanes dengan keunikannya. Injil Yohanes meneguhkan kepercayaan bahwa Yesus sebagai Mesias dan Anak Allah (Yoh. 20:30-31). Yohanes menekankan bahwa Yesus memiliki hubungan pribadi yang istimewa dengan Allah yang tidak dimiliki oleh siapa pun. Selain menegaskan Yesus sebagai Mesias dan Anak Allah, Yohanes juga menegaskan pengakuan Yesus akan diri-Nya sebagai “Anak Manusia”. Untuk itu, semua orang Kristen harusnya memiliki kepercayaan bahwa Yesus adalah Allah sejati sekaligus manusia sejati.
Christianity, Practical religion. The Christian life
“Magic” is a term that continues to feature in popular and scholarly circles, yet scholars continue to disagree vehemently about its definition and utility. This article uses the various definitions of magic as lenses through which to compare the ritual texts of the Priestly Pentateuch, ancient Egypt, and ancient Mesopotamia. The results offered illumine both the texts and the scholars who interpret them. Regardless of the definition employed, the biblical and other ANE ritual texts are quite similar, leading to the conclusion that magic should not be used as a dividing line between biblical Priestly and other ANE ritual texts.
Hyunji Hayley Park, Katherine J. Zhang, Coleman Haley
et al.
Abstract Prior studies in multilingual language modeling (e.g., Cotterell et al., 2018; Mielke et al., 2019) disagree on whether or not inflectional morphology makes languages harder to model. We attempt to resolve the disagreement and extend those studies. We compile a larger corpus of 145 Bible translations in 92 languages and a larger number of typological features.1 We fill in missing typological data for several languages and consider corpus-based measures of morphological complexity in addition to expert-produced typological features. We find that several morphological measures are significantly associated with higher surprisal when LSTM models are trained with BPE-segmented data. We also investigate linguistically motivated subword segmentation strategies like Morfessor and Finite-State Transducers (FSTs) and find that these segmentation strategies yield better performance and reduce the impact of a language’s morphology on language modeling.
• Well educated and rebelled against the extreme religious zeal of the era by refusing to publicly declare her faith to God at school. Spent a lifetime exploring the nature of the soul and spiritual life. Her poetry is often influenced by rhythms of protestant hymns. Bible is a major source of diction and imagery. Language of Calvinism and of the bible is evident in her poetry and provides a rich source of imagery.
Abstract:This study tests a widely held assumption in the diachronic study of the Hebrew Bible: that the narrative poetics used by the biblical authors are fully accessible to modern scholars, so they are rightfully empowered to determine a text's unity, or lack thereof. To test whether the canons of narrative prose are relatively unchanged over time we need to find the work of a biblical exegete who lived in premodern times and yet was as committed to identifying fissures in the received text as are modern critical scholars. This study brings to light and examines just such an analysis: the biblical criticism of the eleventh-century Muslim theologian Ibn Hazm the Andalusian, whose critique of Hebrew Scriptures is more comprehensive than anything penned prior to the eighteenth century in Europe. The study concludes that, while Ibn Hazm identifies many of the types of inconsistencies that have been the basis for modern diachronic readings of the Hebrew Bible, he makes no mention of repetition or of narrative doubling as a sign of fissure in the text. Ibn Hazm worked in a climate in which repetition in literature was widely accepted. By contrast, nearly all modern scholars are heirs to the Aristotelian tradition of narrative unity laid out in his Poetics. Perforce, scholars cannot assume that ancient authors would necessarily have shared all of their notions of literary unity, which are demonstrably Aristotelian in nature.
The ratios of the production cross sections between the excited $Υ$(2S) and $Υ$(3S) mesons and the $Υ$(1S) ground state, detected via their decay into two muons, are studied as a function of the number of charged particles in the event. The data are from proton-proton collisions at $\sqrt{s} =$ 7 TeV, corresponding to an integrated luminosity of 4.8 fb$^{-1}$, collected with the CMS detector at the LHC. Evidence of a decrease in these ratios as a function of the particle multiplicity is observed, more pronounced at low transverse momentum $p_\mathrm{T}^{μμ}$. For $Υ$(nS) mesons with $p_\mathrm{T}^{μμ}$ $\gt$ 7 GeV, where most of the data were collected, the correlation with multiplicity is studied as a function of the underlying event transverse sphericity and the number of particles in a cone around the $Υ$(nS) direction. The ratios are found to be multiplicity independent for jet-like events. The mean $p_\mathrm{T}^{μμ}$ values for the $Υ$(nS) states as a function of particle multiplicity are also measured and found to grow more steeply as their mass increases.
This article examines the 4th-century CE interpretation of the story of Rahab the Harlot by Severian of Gabala, in his homily, De paenitentia et compunctione (CPG 4186). In this article, a close and critical reading of Severian’s references to the story of Rahab in De paenitentia et compunctione (with some comparative reference to other works of Severian, and also of John Chrysostom and Pseudo-Chrysostom) is provided. It is asked, ‘how and why could a treacherous harlot, a prostitute, who was considered to be the epitome of vice in early Christian moral deliberations, function as an exemplum for Severian?’ The article firstly asks how Severian deals with the problematic and paradoxical aspects of Rahab, namely, the fact that she was a prostitute and also a liar. Then, it illustrates how Severian transforms Rahab into a Christian heroine and how he deploys these qualities of the transformed Rahab in a potent anti-Judaistic rhetoric. This study is finally concluded with a somewhat broader delineation of the importance of Rahab in the development of a curious Christian cultural and moral trope, namely, the penitent prostitute. Such a study of Rahab is significant not only in that it expands our understanding of the history of women and gender dynamics in early Christianity, but it also elucidates the complex and strategic discursive moves employed by male Christian authors to deal with the seemingly ‘bad girls’ of scripture.
Contribution: This article investigates the historical reception of the story of Rahab (Jos 2) in a little-known homily by Severian of Gabala. The focus is how Severian interprets the story and the paradoxical figure that is Rahab, with reference to its use as an anti-Judaistic trope, and its role in the shaping of the cultural phenomenon that is the penitent prostitute in early Christian thought.
There has been an increase in research that focuses on female adolescents and adult women concerns relating to body image and dieting concerns. However, research on body and dieting concerns of specifically pre-adolescents is still a neglected area of research in comparison with female adolescents and adult women. Pre-adolescents are either research participants as part of a group, which includes younger children, or part of a group of adolescents. This article addresses the body and dieting concerns of pre-adolescent females as a group on their own. A qualitative study was conducted, and data were collected by using a vignette with semi-structured questions. The data were analysed by using a thematic analysis. The results indicated that although the girls presented a ‘polite’ discourse that all girls should be accepted irrespective of weight, when they were futher engaged with during the interviews this was not reflective of their world view. Negative attributes were projected onto the heavier girl in the vignette, and the discourse of acceptance was linked to feelings of pity and sympathy as fat girls were ‘handicapped’ albeit not because of their own doing. Thin girls were linked to positive traits, such as kind, happy and with leadership potential. The pre-teens in the sample were all very familiar with terms related to food restrictions (dieting), and a number of them had indulged in dieting behaviour to lose weight. The research was conducted in one province in South Africa and provides baseline data for a bigger study, which includes other provinces, as well as girls from rural areas and girls from schools in poorer urban areas. The results indicated that the pre-teen girls have internalised gendered notions of what it means to be female and being thin is integrally linked to what patriarchy has constructed as the ideal female body.
Contribution: This article is grounded within the discipline of Psychology. However, the scholarly contribution it intersects with include the disciplines of Public Health, Education and Gender Studies. It provides and engages a discourse at the intersections of the Social Sciences and Humanities disciplines, contributing to knowledge which is interdisciplinary and multidisciplinary.
For more than twenty years Douglas Moo's NICNT volume on Romans has been providing pastors, students, and scholars with profound insight into Paul's most famous letter. In this thorough revision of his commentary, Moo deals with issues that have come into prominence since the first edition (1996), incorporating the latest research and rewriting the text throughout for better comprehension. Exegetically astute and theologically minded, Moo interacts critically with the new perspective on Paul, highlights the emphasis in Romans on "practical divinity," and traces the theme of the gospel throughout the letter. His Letter to the Romans in this second edition will inform and enlighten a new generation of serious Bible readers.
A determination of the top-quark mass is presented using 20.2 $\text{fb}^{-1}$ of 8 TeV proton-proton collision data produced by the Large Hadron Collider and collected by the ATLAS experiment. The normalised differential cross section of top-quark pair production in association with an energetic jet is measured in the lepton+jets final state and unfolded to parton and particle levels. The unfolded distribution at parton level can be described using next-to-leading-order QCD predictions in terms of either the top-quark pole mass or the running mass as defined in the (modified) minimal subtraction scheme. A comparison between the experimental distribution and the theoretical prediction allows the top-quark mass to be extracted in the two schemes. The value obtained for the pole-mass scheme is: \[ m_t^{\text{pole}} = 171.1 \pm 0.4 (\text{stat}) \pm 0.9 (\text{syst}) \substack{+0.7\\ -0.3} (\text{theo}) \text{ GeV}. \] The extracted value in the running-mass scheme is: \[ m_t(m_t) = 162.9 \pm 0.5 (\text{stat}) \pm 1.0 (\text{syst}) \substack{+2.1\\ -1.2} (\text{theo}) \text{ GeV}. \] The results for the top-quark mass using the two schemes are consistent, when translated from one scheme to the other.
This paper presents measurements of charged-particle distributions sensitive to the properties of the underlying event in events containing a $Z$ boson decaying into a muon pair. The data were obtained using the ATLAS detector at the LHC in proton-proton collisions at a centre-of-mass energy of 13 TeV with an integrated luminosity of 3.2 fb$^{-1}$. Distributions of the charged-particle multiplicity and of the charged-particle transverse momentum are measured in regions of the azimuth defined relative to the $Z$ boson direction. The measured distributions are compared with the predictions of various Monte Carlo generators which implement different underlying-event models. The Monte Carlo model predictions qualitatively describe the data well, but with some significant discrepancies.
A search for magnetic monopoles and high-electric-charge objects is presented using 34.4 fb$^{-1}$ of 13 TeV $pp$ collision data collected by the ATLAS detector at the LHC during 2015 and 2016. The considered signature is based upon high ionization in the transition radiation tracker of the inner detector associated with a pencil-shape energy deposit in the electromagnetic calorimeter. The data were collected by a dedicated trigger based on the tracker high-threshold hit capability. The results are interpreted in models of Drell-Yan pair production of stable particles with two spin hypotheses (0 and 1/2) and masses ranging from 200 GeV to 4000 GeV. The search improves by approximately a factor of five the constraints on the direct production of magnetic monopoles carrying one or two Dirac magnetic charges and stable objects with electric charge in the range $20\le|z|\le60$ and extends the charge range to $60<|z|\le100$.
This paper reports on a search for the electroweak diboson ($WW/WZ/ZZ$) production in association with a high-mass dijet system, using data from proton-proton collisions at a center-of-mass energy of $\sqrt{s}=13$ TeV. The data, corresponding to an integrated luminosity of 35.5 fb$^{-1}$, were recorded with the ATLAS detector in 2015 and 2016 at the Large Hadron Collider. The search is performed in final states in which one boson decays leptonically, and the other boson decays hadronically. The hadronically decaying $W/Z$ boson is reconstructed as either two small-radius jets or one large-radius jet using jet substructure techniques. The electroweak production of $WW/WZ/ZZ$ in association with two jets is measured with an observed (expected) significance of 2.7 (2.5) standard deviations, and the fiducial cross section is measured to be $45.1 \pm 8.6(\mathrm{stat.}) ^{+15.9} _{-14.6} (\mathrm{syst.})$ fb.