Eunuchs in the Bible 1. Introduction
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Forging Faithful Followers — Acts 8:26-40 John Mitchell Introduction
Forging Faithful Followers — Acts 8:26-40 John Mitchell Introduction. The book of Acts stands as the sole historical book in the New Testament. As we know, found in these pages is the early history of the Church as it strove to do exactly as Jesus desired, to take the gospel message from Jerusalem, to all Judea, to Samaria, and ultimately to the end of the earth. Consistent with this spread of the gospel, Acts is accurately viewed as the book of conversions — Acts being the only place in the New Testament where actual conversion experiences are recorded. The passage before us is rightly viewed as containing the conversion of an Ethiopian Eunuch and is worthy of detailed study as to what was said and done in bringing this man to the obedience of the faith. Fortunately, there is more here than a simple conversion account; we also find solid principles for the building of productive Christian lives. The theme of this year’s symposium is “ACTS in Action” — mining the treasures of this great historical narrative in practical and productive ways. The narrative of Philip and his interaction with the Ethiopian Eunuch models timeless principles for us to be faithful followers of Christ. We’ll seek to apply these principles in two specific areas of our Christian life, namely every day (consecration of ourselves) and evangelism (conversion of the lost). I. EVERYDAY (vv 26-30, 40). (1) Selection. The text opens with the words, “Now an angel of the Lord spoke to Philip…” I must confess that when I read these words I’m taken off guard. -
Need of Third Gender Justice in Indian Society
IJRESS Volume 2, Issue 12 (December 2012) ISSN: 2249-7382 HISTORICAL BACKGROUND AND LEGAL STATUS OF THIRD GENDER IN INDIAN SOCIETY Preeti Sharma* ABSTRACT The terms third gender and third sex describe individuals who are categorized as neither man or woman as well as the social category present in those societies who recognize three or more genders. To different cultures or individuals, a third gender or six may represent an intermediate state between men and women, a state of being both. The term has been used to describe hizras of India, Bangladesh and Pakistan who have gained legal identity, Fa'afafine of Polynesia, and Sworn virgins of the Balkans, among others, and is also used by many of such groups and individuals to describe themselves like the hizra, the third gender is in many cultures made up of biological males who takes on a feminine gender or sexual role. Disowned by their families in their childhood and ridiculed and abused by everyone as ''hijra'' or third sex, eunuchs earn their livelihood by dancing at the beat of drums and often resort to obscene postures but their pain and agony is not generally noticed and this demand is just a reminder of how helpless and neglected this section of society is. Thousands of welfare schemes have been launched by the government but these are only for men and women and third sex do not figure anywhere and this demand only showed mirror to society. The Constitution gives rights on the basis of citizenship and on the grounds of gender but the gross discrimination on the part of our legislature is evident. -
LXX Jeremiah 25 and 36 in the Light of Jewish Literature of the Time: on the Word Usage Related to Exile and Diaspora
HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 8 Original Research LXX Jeremiah 25 and 36 in the light of Jewish literature of the time: On the word usage related to exile and diaspora Author: This article is not meant to contribute to the debate on the textual history of the book of Jeremiah 1 Arie van der Kooij but intends to examine specific data in the Old Greek version (Septuagint [LXX] Jeremiah) in the Affiliation: light of Jewish literature at the time of the translator. The angle of approach concerns the word 1Faculty of Humanities, usage related to exile and diaspora in LXX Jeremiah 25 and 36, on the one hand, and 2 Maccabees Centre for the Study of 1–2 and Tobit 14, on the other hand. I shall argue that the latter two texts display a usage of the Religion, Leiden University, terminology involved that at the same time is related to a particular view of the post-exilic age. Leiden, The Netherlands After a brief discussion of the terminology involved from a broader perspective, LXX Jeremiah 25 Corresponding author: and 36 are looked at from a perspective obtained from the analysis of the two contemporary texts. Arie van der Kooij, [email protected] Contribution: This article fits within the scope of HTS Teologiese Studies/Theological Studies since it contributes to research regarding historical thought (source interpretation, reception of Dates: and traditions about Jeremiah) and hermeneutics. Received: 05 Apr. 2021 Accepted: 12 May 2021 Keywords: LXX Jeremiah; exile; diaspora; 2 Maccabees; Tobit; reception of Jeremiah; traditions Published: 17 Aug. -
Attitudes Towards Linguistic Diversity in the Hebrew Bible
Many Peoples of Obscure Speech and Difficult Language: Attitudes towards Linguistic Diversity in the Hebrew Bible The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Power, Cian Joseph. 2015. Many Peoples of Obscure Speech and Difficult Language: Attitudes towards Linguistic Diversity in the Hebrew Bible. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845462 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA MANY PEOPLES OF OBSCURE SPEECH AND DIFFICULT LANGUAGE: ATTITUDES TOWARDS LINGUISTIC DIVERSITY IN THE HEBREW BIBLE A dissertation presented by Cian Joseph Power to The Department of Near Eastern Languages and Civilizations in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of Near Eastern Languages and Civilizations Harvard University Cambridge, Massachusetts August 2015 © 2015 Cian Joseph Power All rights reserved. Dissertation Advisor: Professor Peter Machinist Cian Joseph Power MANY PEOPLES OF OBSCURE SPEECH AND DIFFICULT LANGUAGE: ATTITUDES TOWARDS LINGUISTIC DIVERSITY IN THE HEBREW BIBLE Abstract The subject of this dissertation is the awareness of linguistic diversity in the Hebrew Bible—that is, the recognition evident in certain biblical texts that the world’s languages differ from one another. Given the frequent role of language in conceptions of identity, the biblical authors’ reflections on language are important to examine. -
Ezra/Nehemiah: A BRIEF INTRODUCTION
Ezra/Nehemiah: A BRIEF INTRODUCTION Whoever is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and rebuild the house of the LORD, the God of Israel—he is the God who is in Jerusalem. 1-3 Historical Background Author It is unknown who wrote Ezra and Nehemiah. Historically it was believed that Ezra and Nehemiah author each book that carries their names in the title. Primarily because of the memoires that exist in each book (Ezra 7-10; Neh. 8-9) and the first person pronouns that are included throughout each book. Setting ● Israel’s capital is Jerusalem which is a vassal state under the control of the Persian King. ● Most Jews were exiled to Babylon / Persia. Some were left behind and remained in the land. ● When the Jewish exiles returned to the land, they faced opposition from enemies, particularly the Samarians who lived there. ● When the exiles returned to the land, they discovered that the distinctiveness of the Jews who were not deported had been compromised. Many had intermarried with non-Jews, which was forbidden in the Law (Ezra 9-10, Nehemiah 13:23-29). ● God called Ezra (priest) to bring the community back to covenant faithfulness (Torah). ● God called Nehemiah (governor) to rebuild Jerusalem’s wall, to secure the city. ● The repopulation of the Promised Land was a fulfillment of Biblical prophecy (Isa. 40:1-11, Jer. 25:11-12, 29:10) Date The events in both books take place over a span of roughly 60yrs (Ezra 539-458; Neh. -
Polyamory and Holy Union in Metropolitan Community Churches
Polyamory and Holy Union In Metropolitan Community Churches Frances Luella Mayes May 5, 2003 Ecumenical Theological Seminary Submitted in partial fulfillment of the requirements for the Doctor of Ministry Degree. Approved: Date: 5 May 2003 ___________________________________________ __________ The Rev. Dr. David Swink, D.Min., Committee Chair ___________________________________________ __________ Dr. Virginia Ramey Mollenkott, Phd., Content Specialist ___________________________________________ __________ Dr. Anneliese Sinnott, Phd., O.P., Faculty Reader ___________________________________________ __________ The Rev. Paul Jaramogi, D.Min., Peer Reader Rev. Frances Mayes, MCC Holy Union All rights reserved. Frances L. Mayes, 2003 ii Rev. Frances Mayes, MCC Holy Union Abstract Metropolitan Community Churches have performed Holy Union commitment ceremonies for same-sex couples since 1969. An ongoing internal dialogue concerns whether to expand the definition to include families with more than two adult partners. This paper summarizes historical definitions of marriage and family, development of sexual theology, and current descriptions of contemporary families of varying compositions. Fourteen interviews were conducted to elicit the stories of non- monogamous MCC families. Portions of the interviews are presented as input into the discussion. iii Rev. Frances Mayes, MCC Holy Union Acknowledgements The author would like to acknowledge the help and support given to her by the dissertation committee: Chairman Rev. Dr. David Swink, Content Specialist Dr. Virginia Ramey Mollenkott, Reader Dr. Anneliese Sinnot, OP, and Peer Reader Rev. Paul Jaramogi, who nurtured this paper’s evolution. Thanks also to the Emmaus Colleague Group who patiently stood with me as my theology and practice changed and developed, and who gestated with me the four mini- project papers that preceded the dissertation. -
J. Barton Payne, "The Unity of Isaiah: Evidence from Chapters 36-39," Bulletin of the Evangelical Theological Society 6.2 (May 1963): 50-56
J. Barton Payne, "The Unity of Isaiah: Evidence From Chapters 36-39," Bulletin of the Evangelical Theological Society 6.2 (May 1963): 50-56. The Unity of Isaiah: Evidence from Chapters 36-39 J. Barton Payne [p.50] The four chapters of Isaiah 36-39 that appear also in II Kings 18-20 and that contain historical dialog between the prophet and his king, Hezekiah, have produced more critical debate than any other section of I and II Kings.1 They furnish also some of our primary evidence for the unity of the Book of Isaiah,2 forming, as Delitzsch has put it, a “bridge” to the prophecies that follow.3 A thorough treatment of this evidence hence becomes impossible under present limitations. The writer would seek, however, to indicate three specific areas within this larger discussion in which sharpened awareness may contribute to a defense of the total authority of Scripture. L. CONDITIONING FACTORS IN EVANGELICALISM’S APPROACH TO ISAIAH 36-39 If we take, for example, such a question as the relation of Isaiah 36-39 to II Kings 18-20, it appears at the outset that liberal and conservative writers reach opposite conclusions because of their respective methodologies. The liberal, e.g. S.R. Driver, limits his admissable evidence to inductive comparisons of literary detail and of thematic concepts; he thus decides in favor of the priority of Kings.4 The conservative, e.g. Franz Delitzsch, while utilizing historical prose style as a confirmatory factor, concentrates on two reasons that arise (1) out of an analogy with other sections of Kings and Isaiah and (2) out of the authority of Chronicles, deductively applied to the chapters in question; he thus insists upon the originality of Isaiah.5 Bible believing scholars appear to be conditioned by five distinctive principles. -
Outlines of Bible Study
Abilene Christian University Digital Commons @ ACU Stone-Campbell Books Stone-Campbell Resources 1950 Outlines of Bible Study G. Dallas Smith Follow this and additional works at: https://digitalcommons.acu.edu/crs_books Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, and the Christianity Commons Recommended Citation Smith, G. Dallas, "Outlines of Bible Study" (1950). Stone-Campbell Books. 439. https://digitalcommons.acu.edu/crs_books/439 This Book is brought to you for free and open access by the Stone-Campbell Resources at Digital Commons @ ACU. It has been accepted for inclusion in Stone-Campbell Books by an authorized administrator of Digital Commons @ ACU. G. Dallas Smith Outlines of Bible Study FOR USE IN QIBLE DRILLS, BIBLE READINGS, BIBLE CLASSES, PRAYER MEETINGS, AND HOME STUDY (Revbed and Enl al"ll'ed) BY G. DALLAS SMITH Murfree sboro, Teaa. * * * Order From : A. C. C. Students' Exchang e Statio n A Abil ene, Texas PREFACE Outlines of Bible Study is not a commentary in any sense of the word. It contains but few comments. It is not " literature" in the sense in which many object to literature. It docs not study the lessons for you, but rather guides you in an intelligent study of the Bible itself. It is just what its name implie s-outlin es of Bible study. It simply outlines your Bible study, making it possible for you to study it sys tematically and profitabl y. The questions following e!lch outline direct the student, with but few exceptions~ to the Bible itself for his answers. This forces him to "search the Scriptures" diligently to find answers to the questions, and leaves him free to frame his answers in his own language. -
1 Philip & the Ethiopian: Being Teachable and Available Acts 8:4-8
1 PHILIP & THE ETHIOPIAN: BEING TEACHABLE AND AVAILABLE ACTS 8:4-8, 26-40 Global missions expert Paul Borthwick shared a story that reminds us how God's mission can be from anyone anywhere at any time. He stopped at a McDonald's in Cambridge, Massachusetts and noticed a young man named Peter working the counter. He’d been a part of Borthwick’s young adult ministry at church. He’d just graduated from Harvard University with a master's degree. Borthwick asked Peter, "What are you doing here?” knowing Harvard master's degree students don't usually aspire to work the counter at McDonald's. "Well," Peter explained, "I graduated in May but I went four months without finding a job, so I said to myself, 'I need some income to pay bills.' So this is where I've ended up—at least for now." Borthwick replied, "Sorry to hear that. It must be hard.” But Peter cut me off. "No. Don't be sorry. God has me here. This place is giving me awesome opportunities to share my faith. I'm on a shift that includes a Buddhist guy from Sri Lanka, a Muslim fellow from Lebanon, a Hindu lady from India, and a fellow Christian from El Salvador. It's awesome. I get to be a global missionary to my coworkers while asking 'would you like fries with that?'" Both Peter and Borthwick laughed. Peter found himself in a setting he never would have chosen as part of his long-term plan, but his mindset of living as a person sent by God shaped the way he looked at his circumstances and at the people around him. -
Online Bible Study July 28 Marriage and Divorce Matthew 19:1-12 When
Online Bible Study July 28 Marriage and Divorce Matthew 19:1-12 When Jesus had finished saying these things, he left Galilee and went into the region of Judea to the other side of the Jordan. 2 Large crowds followed him, and he healed them there. 3 Some Pharisees came to him to test him. They asked, “Is it lawful for a man to divorce his wife for any and every reason?” 4 “Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ 5 and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? 6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 7 “Why then,” they asked, “did Moses command that a man give his wife a certificate of divorce and send her away?” 8 Jesus replied, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. 9 I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.” 10 The disciples said to him, “If this is the situation between a husband and wife, it is better not to marry.” 11 Jesus replied, “Not everyone can accept this word, but only those to whom it has been given. 12 For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others—and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. -
Sanctuary's Purpose Is to Glorify God by Building
1 Sanctuary’s purpose is to glorify God by building an authentic community of Christ-followers who are faithfully proclaiming the Gospel and are being transformed by its power to live and love like Jesus. Home For in Him we live and move and have our being. c. 2016 by Sanctuary All Scripture quotations, unless otherwise indicated, are taken from The Holy Bible, New International Version, NIV, Copyright 1973, 1978, 1984, 2011 by Biblica Inc. Used by permission. All rights reserved. Bible Reading Guide used by permission – Starting Point Conversation Guide Revised Edition c. 2014 by North Point Ministries, Inc. Printed and bound in Canada. All rights reserved. 2 table of contents Introduction.............................................................................................................................................4 Chapter 1 Kings & Queens....................................................................................................................9 Chapter 2 Abide & Abound..................................................................................................................18 Chapter 3 Give & Receive....................................................................................................................29 Chapter 4 Confessions & Blessing.....................................................................................................40 Chapter 5 Healing, Wholeness, & Holiness........................................................................................52 Chapter 6 Neighbors, Neighborhoods, -
Do the Prophets Teach That Babylonia Will Be Rebuilt in the Eschaton
Scholars Crossing LBTS Faculty Publications and Presentations 1998 Do the Prophets Teach That Babylonia Will Be Rebuilt in the Eschaton Homer Heater Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Heater, Homer, "Do the Prophets Teach That Babylonia Will Be Rebuilt in the Eschaton" (1998). LBTS Faculty Publications and Presentations. 281. https://digitalcommons.liberty.edu/lts_fac_pubs/281 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. JETS 41/1 (March 1998) 23-43 DO THE PROPHETS TEACH THAT BABYLONIA WILL BE REBUILT IN THE ESCHATON? HOMER HEATER, JR.* Dispensationalists have traditionally argued that "Babylon" in Revela tion 14 and chaps. 17-18 is a symbol indicating some form of reestablished Rome. * In recent days a renewed interest has been shown in the idea that the ancient empire of Babylonia and city of Babylon will be rebuilt.2 This conclusion comes from a reading of the prophets—Isaiah and Jeremiah