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The Authorized King James Version of the Holy Bible is God’s providentially appointed Word for the whole world which reveals the name of the Father as “Jehovah”, and the name of His Son, “Jesus”, in whom there is salvation, and the name of the “Holy Ghost”, who also manifests Himself in true traditional Pentecostalism. The standard text of the Pure Cambridge Edition of the King James Bible has been published on this website. You are free to download this definitive electronic text of the King James Bible (KJB). The actual King James Bible text of the Pure Cambridge Edition (PCE) has been presented free of any typographical error, and is completely correct. It is scrupulously exact in typesetting right down to the italics and punctuation. This precise edition of the King James Bible is wholly based on the received traditional text as was published by Cambridge University Press and by Collins publishers. This electronic text has been made in Australia for the purpose of the exaltation of the Bible within Australasia. This Word is necessary for true Pentecostal revival throughout the whole Earth. The English Bible has been providentially raised up by God for a great dissemination of the true Gospel. The Pure Cambridge Edition (first published circa 1900) is the product of the process of textual purification that has occurred since 1611 when the Authorized Version was completed, and has been used (often unwittingly) as the received text for many decades. Millions of copies conformed to this edition were issued by Bible and missionary societies in the twentieth century. This text stands in contrast to all other editions (especially newly edited and modernised ones). The providentially established and correct text has, among other things, “Geba” not “Gaba” at Ezra 2:26. The following downloadable files of the Holy Bible are presented for any use, including all forms of further publishing. Use this text as the definitive standard.

The Authorized King James Version of the Holy Bible is God’s providentially appointed Word for the whole world which reveals the name of the Father as “Jehovah”, and the name of His Son, “Jesus”, in whom there is salvation, and the name of the “Holy Ghost”, who also manifests Himself in true traditional Pentecostalism. The standard text of the Pure Cambridge Edition of the King James Bible has been published on this website. You are free to download this definitive electronic text of the King James Bible (KJB). The actual King James Bible text of the Pure Cambridge Edition (PCE) has been presented free of any typographical error, and is completely correct. It is scrupulously exact in typesetting right down to the italics and punctuation. This precise edition of the King James Bible is wholly based on the received traditional text as was published by Cambridge University Press and by Collins publishers. This electronic text has been made in Australia for the purpose of the exaltation of the Bible within Australasia. This Word is necessary for true Pentecostal revival throughout the whole Earth. The English Bible has been providentially raised up by God for a great dissemination of the true Gospel. The Pure Cambridge Edition (first published circa 1900) is the product of the process of textual purification that has occurred since 1611 when the Authorized Version was completed, and has been used (often unwittingly) as the received text for many decades. Millions of copies conformed to this edition were issued by Bible and missionary societies in the twentieth century. This text stands in contrast to all other editions (especially newly edited and modernised ones). The providentially established and correct text has, among other things, “Geba” not “Gaba” at Ezra 2:26. The following downloadable files of the Holy Bible are presented for any use, including all forms of further publishing. Use this text as the definitive standard.

Tired of poorly formatted Bibles? This Bible is perfect for you! This Bible is specifically formatted for kindle, with the following features: Clean Formatting for any Kindle Devices Clickable TOC for every chapter of the Bible Reader-friendly texts (perfect font size) With this edition, you can read the bible seamlessly for any device and have access to God's words anywhere you are.

Tired of poorly formatted Bibles? This Bible is perfect for you! This Bible is specifically formatted for kindle, with the following features: Clean Formatting for any Kindle Devices Clickable TOC for every chapter of the Bible Reader-friendly texts (perfect font size) With this edition, you can read the bible seamlessly for any device and have access to God's words anywhere you are.

The Authorized King James Version of the Holy Bible is God’s providentially appointed Word for the whole world which reveals the name of the Father as “Jehovah”, and the name of His Son, “Jesus”, in whom there is salvation, and the name of the “Holy Ghost”, who also manifests Himself in true traditional Pentecostalism. The standard text of the Pure Cambridge Edition of the King James Bible has been published on this website. You are free to download this definitive electronic text of the King James Bible (KJB). The actual King James Bible text of the Pure Cambridge Edition (PCE) has been presented free of any typographical error, and is completely correct. It is scrupulously exact in typesetting right down to the italics and punctuation. This precise edition of the King James Bible is wholly based on the received traditional text as was published by Cambridge University Press and by Collins publishers. This electronic text has been made in Australia for the purpose of the exaltation of the Bible within Australasia. This Word is necessary for true Pentecostal revival throughout the whole Earth. The English Bible has been providentially raised up by God for a great dissemination of the true Gospel. The Pure Cambridge Edition (first published circa 1900) is the product of the process of textual purification that has occurred since 1611 when the Authorized Version was completed, and has been used (often unwittingly) as the received text for many decades. Millions of copies conformed to this edition were issued by Bible and missionary societies in the twentieth century. This text stands in contrast to all other editions (especially newly edited and modernised ones). The providentially established and correct text has, among other things, “Geba” not “Gaba” at Ezra 2:26. The following downloadable files of the Holy Bible are presented for any use, including all forms of further publishing. Use this text as the definitive standard.

The Authorized King James Version of the Holy Bible is God’s providentially appointed Word for the whole world which reveals the name of the Father as “Jehovah”, and the name of His Son, “Jesus”, in whom there is salvation, and the name of the “Holy Ghost”, who also manifests Himself in true traditional Pentecostalism. The standard text of the Pure Cambridge Edition of the King James Bible has been published on this website. You are free to download this definitive electronic text of the King James Bible (KJB). The actual King James Bible text of the Pure Cambridge Edition (PCE) has been presented free of any typographical error, and is completely correct. It is scrupulously exact in typesetting right down to the italics and punctuation. This precise edition of the King James Bible is wholly based on the received traditional text as was published by Cambridge University Press and by Collins publishers. This electronic text has been made in Australia for the purpose of the exaltation of the Bible within Australasia. This Word is necessary for true Pentecostal revival throughout the whole Earth. The English Bible has been providentially raised up by God for a great dissemination of the true Gospel. The Pure Cambridge Edition (first published circa 1900) is the product of the process of textual purification that has occurred since 1611 when the Authorized Version was completed, and has been used (often unwittingly) as the received text for many decades. Millions of copies conformed to this edition were issued by Bible and missionary societies in the twentieth century. This text stands in contrast to all other editions (especially newly edited and modernised ones). The providentially established and correct text has, among other things, “Geba” not “Gaba” at Ezra 2:26. The following downloadable files of the Holy Bible are presented for any use, including all forms of further publishing. Use this text as the definitive standard.

Tired of poorly formatted Bibles? This Bible is perfect for you! This Bible is specifically formatted for kindle, with the following features: Clean Formatting for any Kindle Devices Clickable TOC for every chapter of the Bible Reader-friendly texts (perfect font size) With this edition, you can read the bible seamlessly for any device and have access to God's words anywhere you are.

Today, an ethical issue that is controversial and much debated is the practice of euthanasia. The ethical debate on euthanasia is basically about competing moral visions and values. The research method used in this study is qualitative. Information is collected from publications such as books and journals. The advocates for the legalisation of euthanasia based their reasons on compassion and individual autonomy. They argue that euthanasia is right because it removes human suffering. Everyone has the right to determine how to die, concerning when and how. They believe that certain lives, such as people in a persistent vegetative state, are not just worth living. Those who oppose euthanasia say it is morally wrong to kill helpless people, even at their request. Christians who oppose euthanasia base their arguments on the sanctity of life. A person’s freedom to decide on euthanasia should follow a structure of healthy moral values. Another key consideration in the debate is the slippery slope argument. Currently, euthanasia is prohibited in Indonesia, as stated in Article 344 of the Indonesian Criminal Code. As more countries legalise euthanasia, the writer believes that the call for legalising euthanasia in Indonesia will be intensified. We need to be better informed because law, medicine, beliefs and reason intersect in the euthanasia debate. The writer will give an overall view of the contemporary euthanasia debate from a Christian perspective.

Today, an ethical issue that is controversial and much debated is the practice of euthanasia. The ethical debate on euthanasia is basically about competing moral visions and values. The research method used in this study is qualitative. Information is collected from publications such as books and journals. The advocates for the legalisation of euthanasia based their reasons on compassion and individual autonomy. They argue that euthanasia is right because it removes human suffering. Everyone has the right to determine how to die, concerning when and how. They believe that certain lives, such as people in a persistent vegetative state, are not just worth living. Those who oppose euthanasia say it is morally wrong to kill helpless people, even at their request. Christians who oppose euthanasia base their arguments on the sanctity of life. A person’s freedom to decide on euthanasia should follow a structure of healthy moral values. Another key consideration in the debate is the slippery slope argument. Currently, euthanasia is prohibited in Indonesia, as stated in Article 344 of the Indonesian Criminal Code. As more countries legalise euthanasia, the writer believes that the call for legalising euthanasia in Indonesia will be intensified. We need to be better informed because law, medicine, beliefs and reason intersect in the euthanasia debate. The writer will give an overall view of the contemporary euthanasia debate from a Christian perspective.

Since the Fall, man is totally depraved. Therefore, Paul insists that “a man is not justified by observing the law, but by faith in Jesus Christ.” The doctrine of Justification by Faith is one of the most important doctrines of Protestantism. Justification is the remission of sins and the imputation of Christ’s righteousness to sinners who have believed. However, the teaching of this doctrine is largely neglected today when churches do not support the three basic presuppositions in which the doctrine of Justification by Faith rests: the divine authority of Holy Scripture, the divine wrath against sin and the substitutionary satisfaction of Christ. When these truths are not supported and taught, inevitably the doctrine of Justification by Faith will be neglected. The doctrine of Justification by Faith determines whether the church stands or falls. When this doctrine is understood, believed, preached and taught, the church stands in the grace of God and is alive. On the other hand, when this doctrine is neglected, the church will fall from grace and will be in a state of darkness and death. The writer would like to reinstate the doctrine of Justification by Faith to its rightful and central place by giving an overview of Paul’s, Patristic Fathers’ and Reformers’ perspectives of justification. The doctrine of Justification by Faith must be taught in its biblical setting and its presuppositions re-established. Qualitative methods will be used in this study in the form of library research and journals.

Since the Fall, man is totally depraved. Therefore, Paul insists that “a man is not justified by observing the law, but by faith in Jesus Christ.” The doctrine of Justification by Faith is one of the most important doctrines of Protestantism. Justification is the remission of sins and the imputation of Christ’s righteousness to sinners who have believed. However, the teaching of this doctrine is largely neglected today when churches do not support the three basic presuppositions in which the doctrine of Justification by Faith rests: the divine authority of Holy Scripture, the divine wrath against sin and the substitutionary satisfaction of Christ. When these truths are not supported and taught, inevitably the doctrine of Justification by Faith will be neglected. The doctrine of Justification by Faith determines whether the church stands or falls. When this doctrine is understood, believed, preached and taught, the church stands in the grace of God and is alive. On the other hand, when this doctrine is neglected, the church will fall from grace and will be in a state of darkness and death. The writer would like to reinstate the doctrine of Justification by Faith to its rightful and central place by giving an overview of Paul’s, Patristic Fathers’ and Reformers’ perspectives of justification. The doctrine of Justification by Faith must be taught in its biblical setting and its presuppositions re-established. Qualitative methods will be used in this study in the form of library research and journals.

This article investigates early Slavic exegesis and its influence on Slavic languages (and, more broadly, models for transferring Judeo-Christian thought onto the Slavic soil). The investigation is based on an example of a unique phenomenon related to the sacro-secular homonymy in the terminology defining the God of monotheistic religions. Out of all the languages of Christian civilization, only the languages belonging to Slavia Orthodoxa depart from this general pattern. The development of a dichotomy between the forms gospod’ (“lord”) and gospodin” (“master”) is connected with a particular translational exegesis unknown in other early ecclesiastical traditions. This therefore stands as a unique and, at any rate, independent Slavic innovation in the interpretation of the biblical text. This new Slavic dichotomy compensated for the ambiguous polysemy of the underlying Greek term, κύριος (kyrios), and restored a semantic distinction present in the original Biblical Hebrew text. This phenomenon represents one of the not yet completely elucidated and comprehended cases of independent Slavic exegetical thought, which at this early stage manifested itself not so much in the composition of biblical commentaries and theological works as in translational and editorial choices. It is also significant that certain processes in the allocation of meanings depending on the grammatical form, attested already in early Slavic biblical texts, are cognate with analogous processes in contemporary Slavic languages. Moreover, such semantic distinction between related and highly cognate forms has even enriched the modern Slavic languages connected to this tradition, thus creating means of artistic expression that remain impossible in most other languages of Christian civilization. DOI: 10.31168/2305-6754.2019.8.1.2, В статье рассматривается ранняя славянская экзегеза и ее влияние на славянские языки (и шире — модели перенесения иудео-христианского мышления на славянскую почву) на примере уникального феномена профанно-сакральной омонимии терминологии, определяющей Бога монотеистических религий, которая из всех языков христианской цивилизации снимается только в языках, принадлежащих к Slavia Orthodoxa. Развитие дихотомии форм господь и господинъ связано с переводческой экзегезой, неизвестной другим ранним церковным традициям и являющейся уникальной — и во всяком случае, самостоятельной — славянской инновацией в интерпретации библейского текста. Новая славянская дихотомия компенсировала многозначность стоящего за ней греческого термина κύριος и восстанавливала различение значений оригинального еврейского текста Библии. Это один из не вполне выявленных и осмысленных случаев самостоятельной славянской экзегетической мысли, на этом раннем этапе проявлявшейся не столько в сочинении библейских комментариев и богословских трудов, сколько в переводческом и редакторском выборе. Важно также, что некоторые процессы в распределении значений в зависимости от грамматической формы, зафиксированные в ранних славянских библейских текстах, сходны с аналогичными процессами в современных славянских языках. Кроме того, такое семантическое различение родственных и очень сходных форм обогатило и причастные к этой традиции современные славянские языки, создав средства художественного выражения, невозможные в большинстве других языков христианской цивилизации. DOI: 10.31168/2305-6754.2019.8.1.2

This article investigates early Slavic exegesis and its influence on Slavic languages (and, more broadly, models for transferring Judeo-Christian thought onto the Slavic soil). The investigation is based on an example of a unique phenomenon related to the sacro-secular homonymy in the terminology defining the God of monotheistic religions. Out of all the languages of Christian civilization, only the languages belonging to Slavia Orthodoxa depart from this general pattern. The development of a dichotomy between the forms gospod’ (“lord”) and gospodin” (“master”) is connected with a particular translational exegesis unknown in other early ecclesiastical traditions. This therefore stands as a unique and, at any rate, independent Slavic innovation in the interpretation of the biblical text. This new Slavic dichotomy compensated for the ambiguous polysemy of the underlying Greek term, κύριος (kyrios), and restored a semantic distinction present in the original Biblical Hebrew text. This phenomenon represents one of the not yet completely elucidated and comprehended cases of independent Slavic exegetical thought, which at this early stage manifested itself not so much in the composition of biblical commentaries and theological works as in translational and editorial choices. It is also significant that certain processes in the allocation of meanings depending on the grammatical form, attested already in early Slavic biblical texts, are cognate with analogous processes in contemporary Slavic languages. Moreover, such semantic distinction between related and highly cognate forms has even enriched the modern Slavic languages connected to this tradition, thus creating means of artistic expression that remain impossible in most other languages of Christian civilization. DOI: 10.31168/2305-6754.2019.8.1.2, В статье рассматривается ранняя славянская экзегеза и ее влияние на славянские языки (и шире — модели перенесения иудео-христианского мышления на славянскую почву) на примере уникального феномена профанно-сакральной омонимии терминологии, определяющей Бога монотеистических религий, которая из всех языков христианской цивилизации снимается только в языках, принадлежащих к Slavia Orthodoxa. Развитие дихотомии форм господь и господинъ связано с переводческой экзегезой, неизвестной другим ранним церковным традициям и являющейся уникальной — и во всяком случае, самостоятельной — славянской инновацией в интерпретации библейского текста. Новая славянская дихотомия компенсировала многозначность стоящего за ней греческого термина κύριος и восстанавливала различение значений оригинального еврейского текста Библии. Это один из не вполне выявленных и осмысленных случаев самостоятельной славянской экзегетической мысли, на этом раннем этапе проявлявшейся не столько в сочинении библейских комментариев и богословских трудов, сколько в переводческом и редакторском выборе. Важно также, что некоторые процессы в распределении значений в зависимости от грамматической формы, зафиксированные в ранних славянских библейских текстах, сходны с аналогичными процессами в современных славянских языках. Кроме того, такое семантическое различение родственных и очень сходных форм обогатило и причастные к этой традиции современные славянские языки, создав средства художественного выражения, невозможные в большинстве других языков христианской цивилизации. DOI: 10.31168/2305-6754.2019.8.1.2

Reading the Bible through a postcolonial lens has become today’s trend in biblical hermeneutics. It triggers pros and cons within the evangelical circle. Is it friend or foe? Rather than uncritically accepting or refusing it, the article chooses a middle way, being “open but cautious” toward it. The article assumes that every reading method has its strengths and weaknesses and, thus, it can offer valuable things. Applying the content analysis theory, the author finds that a postcolonial biblical reading is somehow relevant to a contextual and transformative biblical reading, regardless of its multiple problems. It enables the readers to be self-critical, context-sensitive, and practical in faith-life integration. The article concludes that postcolonial reading of the Bible can be both (evangelical) friend and foe.

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E. K. [Elmer Kelso] Higdon (National Christian Council, American Bible Society), Report of Field Trip to Cotabato and Davao and Other Activities, 1934 January 10/1934 April 15

Cet article entend illustrer la manière avec laquelle la narratologie contribue à trouver un sens nouveau dans l'évangile de Marc, et ce par l'étude de la caractérisation de Dieu.

Alongside historical-critical methods narrative criticism and other readings have found a place in scholarship (feminist reading, reader-response criticism, rhetorical analysis, post-colonial interpretations, performance criticism, reception history, social-scientific studies, Gospel and art). This wide range of methods calls for a fresh state of the art of research on Mark. This book raises the question of how these different approaches contribute to the ongoing search for the meaning of the second Gospel. New questions arise at the horizon or existing questions are presented in a new way. How can diachronic historical studies be integrated within synchronic readings? What is the relationship between history and story? What are the dominant currents in Markan scholarship, and are they connected to each other? The general issue of the relationship between meaning and method leads to more specific research topics. We think, for instance, of the role of the real reader in interpretation, the choice of a specific hermeneutical model, the integration of different disciplines, the function of inner- and intertextual references, the interrelationships of the canonical Gospels or the challenge how to disseminate scholarly information.

Dans cette communication, je veux examiner quelques questions dans l'Évangile de Marc et voir comment elles fonctionnent comme un moyen de communication entre les personnages eux-mêmes et entre le texte et le lecteur.

The article intends to study the person of Melchizedek as described in the Epistle of Hebrews. It provides an overview of sources who have engaged with this biblical hero and interpretations that exist on his personality. It has been shown that there are many varied opinions regarding Melchizedek. The article attempts yet again, following closely the author of the Epistle, to unravel the secret of this person. The research is based on the hermeneutic-exegetical method. It is shown how, step-by-step, the author of Hebrews guides the reader in the disclosure of the identity of Melchizedek, which undeniably has a serious impact on the thinking of his first and of contemporary readers. The article starts with a brief introduction to the Epistle followed by a description of the historical background of the first century. It is shown that the Epistle in a narrative style was written either during the period of persecution of Christians, or just preceding it. Apparently, difficult times affected the faith of the members of the community. Some of them had cooled off in their faith, some had departed from Christ, some had fallen into sin, some may have again returned to the Jewish system of values. In the Epistle, the author tries to draw the attention of community members again to Christ. He shows Christ’s superiority over the prophets, the angels, over Abraham, Moses, and Aaron as well as over the Old Testament priestly system of temple service. The author demonstrates the divinity of Jesus Christ, talks about the purposelessness, meaninglessness and even the danger of life without Him and calls for a return to faith in Him. In his hermeneutical-exegetical study of the Old Testament narratives of Melchizedek in Genesis 14:18-20 and Ps.110:4, the author of the Epistle uses traditional rabbinic methods of interpretation of Scripture acceptable in his time. He shows that Melchizedek is not only a historical person, but also an eschatological one. He is not only a prototype of, Статья посвящена изучению личности Мелхиседека, описанной в Послании к Евреям. В ней дан обзор существующих в отношении этого библейского персонажа источников и толкований. Показано, что существует множество мнений в отношении Мелхиседека. Сделана еще одна попытка, следуя за автором, разгадать тайну этой личности. В основу исследований положен герменевтико-экзегетический метод. Показано, как, шаг за шагом, автор послания ведет читателя к раскрытию сущности Мелхиседека, оказывающего, безусловно, серьезное влияние на мышление первых и сегодняшних читателей. Вначале исследований сделано краткое введение в Послание, описан общий исторический фон. Показано, что послание в стиле нарратива было написано либо в период гонений на христиан, либо в предшествующее этому время. По всей видимости, трудные времена повлияли на веру членов общины. Некоторые из них охладели, некоторые отпали, некоторые впали в грех, некоторые, возможно, вновь вернулись к иудейской системе ценностей. В Послании автор пытается вновь обратить внимание членов общины на Христа. Он показывает Его превосходство над пророками, Ангелами, Авраамом, Моисеем, Аароном, ветхозаветной священнической системой служения. Автор показывает божественность Иисуса Христа, говорит о бесцельности, бессмысленности и даже опасности жизни без Него и призывает вернуться к вере во Него. В своем герменевтико-экзегетическом исследовании ветхозаветных повествований о Мелхиседеке в Быт.14:18-20 и Пс.109:4 автор Послания использует традиционные в его время методы интерпретации раввинами Писания. Он показывает, что Мелхиседек является не просто исторической Личностью, но и эсхатологической. Он не только прообраз священника будущего, не просто прообраз Мессии. Он и есть Мессия, Сын Божий. Личность Мелхиседека затронута автором Послания не только для того, чтобы показать Его божественность и тождественность с Христом, но и показать, что Бог Отец действовал через Него в В.З., а также продолжает действовать и в Н.З. Иисус - верный Первосвя, Стаття присвячена вивченню особи Мелхіседека, яка описана в Посланні до Євреїв. Подано огляд існуючих щодо цього біблійного персонажа джерел і тлумачень, показано їх різноманіття. Зроблено ще одну спробу, слідуючи за автором Послання…, розгадати таємницю цієї особистості. В основу дослідження покладено герменевтико-екзегетичний метод. Показано, як, крок за кроком, автор Послання веде читача до розкриття сутності Мелхіседека, який справляє, безумовно, вагомий вплив на мислення і тодішніх, і сьогоднішніх читачів. На початку дослідження зроблено короткий вступ щодо Послання, описано загальне історичне тло. Автор передбачає і аргументує, що послання в стилі наративу було написане або в період гонінь на християн, або в час, що йому передував. Очевидно, важкі часи вплинули на віру членів громади. Дехто з них збайдужів, дехто відпав, дехто згрішив, а ще хтось, можливо, знов повернувся до іудейської системі цінностей. У Посланні автор намагається знову звернути увагу членів громади на Христа. Він показує Його перевагу над пророками, Ангелами, Авраамом, Мойсеєм, Аароном, старозаповітною священицькою системою служіння. Автор показує божественність Ісуса Христа, говорить про безцільність, безглуздість і навіть загрозу життю без Нього і закликає членів громади повернутися до віри в Нього. У своєму герменевтико-екзегетичному дослідженні старозаповітних оповідань про Мелхіседека в Бут.14: 18-20 і Пс.109: 4 автор Послання використовує традиційні в його час методи інтерпретації рабинами Письма. Він показує, що Мелхіседек є не просто історичною Особистістю, а й есхатологічною. Він не тільки прообраз священика майбутнього, не просто прообраз Месії. Він і є Месія, Син Божий. Особистість Мелхіседека порушена автором Послання не тільки для того, щоб показати Його божественність і тотожність з Христом, а й показати, що Бог Батько діяв через Нього в Старому Заповіті, а також продовжує діяти і в Новому Заповіті Ісус - вірний Первосвященик

La communication se concentre sur une forme particulière du texte grec, la "recension intermédiaire" (ou Grec III), et sur la place qu'il faut lui accorder dans le volume de la Bible d'Alexandrie en préparation.

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In 2017, NCAVP recorded reports of 52 hate violence related homicidesof LGBTQ people, the highest number ever recorded by NCAVP. This number represents an 86% increase in single incident reports from 2016. In 2017, there was the equivalent of one homicide of an LGBTQ person in the U.S. each week.

Discover a richly illustrated children's version of the world's most read book: the BibleIn this fourth book, find out about Isaac and Jacob's lives.Sarah had been hoping for so long and had prayed to have a child. Ishmael was not the son she hoped and this led to arguments with her servant, Agar. God visited Sarah one day, as he promised, at the Oak of Mamre, one year previously. He kept his promise. Sarah conceived and gave birth to a child.This collection is perfect for young readers (6-10 years old) to discover the greatest stories and the most important characters from the Bible.Discover all the most important stories from the Old Testament in this new collection:? Adam and Eve? Noah's Ark? The Tower of Babel? Isaac's Sacrifice? Joseph, Prince of Egypt? Moses and the Ten Commandments? Samson and Delilah? David and Goliath... and many more!

Discover a richly illustrated children's version of the world's most read book: the BibleIn this fourth book, find out about Isaac and Jacob's lives.Sarah had been hoping for so long and had prayed to have a child. Ishmael was not the son she hoped and this led to arguments with her servant, Agar. God visited Sarah one day, as he promised, at the Oak of Mamre, one year previously. He kept his promise. Sarah conceived and gave birth to a child.This collection is perfect for young readers (6-10 years old) to discover the greatest stories and the most important characters from the Bible.Discover all the most important stories from the Old Testament in this new collection:? Adam and Eve? Noah's Ark? The Tower of Babel? Isaac's Sacrifice? Joseph, Prince of Egypt? Moses and the Ten Commandments? Samson and Delilah? David and Goliath... and many more!

Discover a richly illustrated children's version of the world's most read book: the BibleIn this fourth book, find out about Isaac and Jacob's lives.Sarah had been hoping for so long and had prayed to have a child. Ishmael was not the son she hoped and this led to arguments with her servant, Agar. God visited Sarah one day, as he promised, at the Oak of Mamre, one year previously. He kept his promise. Sarah conceived and gave birth to a child.This collection is perfect for young readers (6-10 years old) to discover the greatest stories and the most important characters from the Bible.Discover all the most important stories from the Old Testament in this new collection:? Adam and Eve? Noah's Ark? The Tower of Babel? Isaac's Sacrifice? Joseph, Prince of Egypt? Moses and the Ten Commandments? Samson and Delilah? David and Goliath... and many more!

Discover a richly illustrated children's version of the world's most read book: the BibleIn this fourth book, find out about Isaac and Jacob's lives.Sarah had been hoping for so long and had prayed to have a child. Ishmael was not the son she hoped and this led to arguments with her servant, Agar. God visited Sarah one day, as he promised, at the Oak of Mamre, one year previously. He kept his promise. Sarah conceived and gave birth to a child.This collection is perfect for young readers (6-10 years old) to discover the greatest stories and the most important characters from the Bible.Discover all the most important stories from the Old Testament in this new collection:? Adam and Eve? Noah's Ark? The Tower of Babel? Isaac's Sacrifice? Joseph, Prince of Egypt? Moses and the Ten Commandments? Samson and Delilah? David and Goliath... and many more!

The National Museum of the pacific War presents an oral interview with Justin Bible. Bible joined the Army and went to radio school in California before being assigned to the 593rd Joint Assault Signal Company (JASCO). He landed in the Philippines (Leyte and Luzon) with the unit and shares a few anecdotes. He also went to Okinawa. Bible returned to the US in late 1945.

Droughts in the western United States are expected to intensify with climate change. Thus, an adequate representation of ecosystem response to water stress in land models is critical for predicting carbon dynamics. The goal of this study was to evaluate the performance of the Community Land Model (CLM) version 4.5 against observations at an old-growth coniferous forest site in the Pacific Northwest region of the United States (Wind River AmeriFlux site), characterized by a Mediterranean climate that subjects trees to water stress each summer. CLM was driven by site-observed meteorology and calibrated primarily using parameter values observed at the site or at similar stands in the region. Key model adjustments included parameters controlling specific leaf area and stomatal conductance. Default values of these parameters led to significant underestimation of gross primary production, overestimation of evapotranspiration, and consequently overestimation of photosynthetic 13C discrimination, reflected in reduced 13°C 12°C ratios of carbon fluxes and pools. Adjustments in soil hydraulic parameters within CLM were also critical, preventing significant underestimation of soil water content and unrealistic soil moisture stress during summer. After calibration, CLM was able to simulate energy and carbon fluxes, leaf area index, biomass stocks, and carbon isotope ratios of carbon fluxes and pools in reasonable agreement with site observations. Overall, the calibrated CLM was able to simulate the observed response of canopy conductance to atmospheric vapor pressure deficit (VPD) and soil water content, reasonably capturing the impact of water stress on ecosystem functioning. Both simulations and observations indicate that stomatal response from water stress at Wind River was primarily driven by VPD and not soil moisture. The calibration of the Ball-Berry stomatal conductance slope (mbb) at Wind River aligned with findings from recent CLM experiments at sites characterized by

Droughts in the western United States are expected to intensify with climate change. Thus, an adequate representation of ecosystem response to water stress in land models is critical for predicting carbon dynamics. The goal of this study was to evaluate the performance of the Community Land Model (CLM) version 4.5 against observations at an old-growth coniferous forest site in the Pacific Northwest region of the United States (Wind River AmeriFlux site), characterized by a Mediterranean climate that subjects trees to water stress each summer. CLM was driven by site-observed meteorology and calibrated primarily using parameter values observed at the site or at similar stands in the region. Key model adjustments included parameters controlling specific leaf area and stomatal conductance. Default values of these parameters led to significant underestimation of gross primary production, overestimation of evapotranspiration, and consequently overestimation of photosynthetic 13C discrimination, reflected in reduced 13°C 12°C ratios of carbon fluxes and pools. Adjustments in soil hydraulic parameters within CLM were also critical, preventing significant underestimation of soil water content and unrealistic soil moisture stress during summer. After calibration, CLM was able to simulate energy and carbon fluxes, leaf area index, biomass stocks, and carbon isotope ratios of carbon fluxes and pools in reasonable agreement with site observations. Overall, the calibrated CLM was able to simulate the observed response of canopy conductance to atmospheric vapor pressure deficit (VPD) and soil water content, reasonably capturing the impact of water stress on ecosystem functioning. Both simulations and observations indicate that stomatal response from water stress at Wind River was primarily driven by VPD and not soil moisture. The calibration of the Ball-Berry stomatal conductance slope (mbb) at Wind River aligned with findings from recent CLM experiments at sites characterized by

Effects of hydraulic redistribution (HR) on hydrological, biogeochemical, and ecological processes have been demonstrated in the field, but the current generation of standard earth system models does not include a representation of HR. Though recent studies have examined the effect of incorporating HR into land surface models, few (if any) have done cross-site comparisons for contrasting climate regimes and multiple vegetation types via the integration of measurement and modeling. Here, we incorporated the HR scheme of Ryel et al. (2002) into the NCAR Community Land Model Version 4.5 (CLM4.5), and examined the ability of the resulting hybrid model to capture the magnitude of HR flux and/or soil moisture dynamics from which HR can be directly inferred, to assess the impact of HR on land surface water and energy budgets, and to explore how the impact may depend on climate regimes and vegetation conditions. Eight AmeriFlux sites with contrasting climate regimes and multiple vegetation types were studied, including the Wind River Crane site in Washington State, the Santa Rita Mesquite savanna site in southern Arizona, and six sites along the Southern California Climate Gradient. HR flux, evapotranspiration (ET), and soil moisture were properly simulated in the present study, even in the face of various uncertainties. Our cross-ecosystem comparison showed that the timing, magnitude, and direction (upward or downward) of HR vary across ecosystems, and incorporation of HR into CLM4.5 improved the modelmeasurement matches of evapotranspiration, Bowen ratio, and soil moisture particularly during dry seasons. Our results also reveal that HR has important hydrological impact in ecosystems that have a pronounced dry season but are not overall so dry that sparse vegetation and very low soil moisture limit HR.

In order to do a good performance of a gospel passage one has to do first a narratological analysis of the text.

Nine authors present a recent insight about the new developments in research on the Gospel of Mark from a didactical and pedagogical perspective.

Une exploration du sens de Jésus de l'histoire pour Albert Schweitzer, suivi de la traduction en néerlandais d'une homélie de Schweitzer sur Matthieu 28,20 (24 avril 1904).

Nine scholars explain their view on the Gospel of Mark from a narratological, reader-response and performance critical perspective.

This article briefly presents the factors that influenced the formation of spiritual and secular pedagogy in Russia. The author presents a brief analysis of the basic characteristics of a widely-accepted approach to pedagogy, characterized by the effort to impart knowledge to students in the form of previously organized and highly controlled presentations. The author notes the strengths and weaknesses of this approach, including an easily controlled outcome; the impartation of knowledge in concentrated form; a passive type of learning; and the acceptance of knowledge by the students without adequate absorption. Further, the author discusses an active approach to learning that assumes active participation in the educational process by those being taught; the transformation of the role of the teacher into the role of the facilitator; direct knowledge of the God of Truth and not simply knowledge about Him; and the preservation of pure evangelical faith through open dialogue and discussion centered around God and Scripture. The author also makes several practical recommendations concerning the transition to more active forms of learning. The bibliography includes a list of useful literature for further study of active learning methods.

Due to various historical, political, and theological reasons, the evangelical movement in Russia has never developed full-fledged, indigenous mission sending structures This factor has been seriously hindering the growth of the evangelical church and the productive use of available resources to advance the work of the gospel. The purpose of this paper is to investigate the reasons underlying the current situation and offer a constructive proposal that might contribute to the development of missionary sending structures in the Russian context. In order to accomplish this, the author first looks at the factors that contributed to the emergence and success of mission agencies within Western Protestant Christianity. Second, he outlines major historical periods in the history of Russian evangelical missions with special attention to the factors that contributed to, or hindered, the creation of missionary sending structures. Finally, the author suggests a possible course of action that might prove helpful in developing mission agencies in the contemporary social and political context in which Russian evangelical churches find themselves.