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If Paul's first visit was the one recorded in Acts 9, then Paul would have made an extra visit to Jerusalem against his statement in Galatians 1:17–24, [16] or it is possible the epistle to the Galatians was written before the council in Jerusalem (which clarifies why Paul does not mention it) and this visit is the "private" one mentioned in ...
1 Kings 8 is the eighth chapter of the Books of Kings in the Hebrew Bible or the First Book of Kings in the Old Testament of the Christian Bible. [1] [2] The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. [3]
Exodus 1-18: A Critical and Exegetical Commentary: Volume 2: Chapters 11-18. International Critical Commentary. Bloomsbury Publishing. ISBN 978-0-567-68872-9. Dempster, Stephen G (2006). Dominion and Dynasty. InterVarsity Press. ISBN 9780830826155. Dozeman, Thomas B (2009). Commentary on Exodus. Eerdmans. ISBN 9780802826176. Dozeman, Thomas B ...
The Ancient Christian Commentary on Scripture (ACCS) is a twenty-nine volume set of commentaries on the Bible published by InterVarsity Press. It is a confessionally collaborative project as individual editors have included scholars from Eastern Orthodoxy , Roman Catholicism , and Protestantism as well as Jewish participation. [ 1 ]
In 2007, the Canadian conference and the Vatican approved a modification of the NRSV for lectionary use beginning the following year. [18] The NRSV-CE, along with the Revised Standard Version (RSV), is also one of the texts adapted and quoted in the English-language edition of the Catechism of the Catholic Church. [19]
The Gospel of John repeatedly calls Jesus the Passover lamb (John 1:29, 13:1, 19:36), something also found in 1 Peter (1 Pet 1:18-20), and 1 Corinthians (1 Cor 5:7-8). Biblical scholar Michael Graves calls Paul 's discussion of the exodus in 1 Corinthians 5:7-8 and his comparison of the early church in Corinth to the Israelites in the desert ...
This list provides examples of known textual variants, and contains the following parameters: Hebrew texts written right to left, the Hebrew text romanised left to right, an approximate English translation, and which Hebrew manuscripts or critical editions of the Hebrew Bible this textual variant can be found in. Greek (Septuagint) and Latin (Vulgate) texts are written left to right, and not ...
[1] [2] [3] In 1965, the OAB was re-published with the Apocrypha [2] because some of the Apocrypha is used by the Catholic and Orthodox Churches. That same year, the OAB received an official imprimatur of Cardinal Richard Cushing for use by Catholics as a Study Bible. [4] [3] [5] Later, the OAB was welcomed by Orthodox leaders as well. [6]
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