Bible and quran essays in scriptural intertextuality

His words to her were, ” to go and sin no more.” He had to have made a judgment that her behavior was wrong, or He would not have admonished her. I think you may be confusing judging another’s behavior and condemning the person for their behavior. As Christians, God’s Word tells us that we are to try the spirits. There is judgment in making that determination, but on the flip side, we must not condemn anyone. Think about children. Parents admonish or give instruction because of their great love for their children. Good judgment is mandatory. They make the judgment, and discipline or admonish their children by telling them what they are doing is wrong or unacceptable. I think Christians have an obligation to do the same thing. If I profess to be a follower of Christ, and yet my behavior is bringing shame to the Lord, wouldn’t it be to my advantage for someone to love me enough to not just sit silently and let me continue to disgrace the Lord. God is love personified, and any admonishment must be out of love and not condemnation. God only gives eternal life or condemnation. When you see me going astray, help me in love, and quickly. If I am serious about my love for God, I will love you and thank you for loving me enough to care. If I am insincere and playing around with God, I will probably hate you, and only God can turn that scenario around. Also, we have to fully accept and know that it is mandatory that we must love others as we love ourselves before God can equip us to admonish anyone. God clearly expects us to help each other here on earth. No one wants to hear that they are wrong, and it is so important to remember that wrong must only be determined based on Truth. Not our opinions, but Truth. Please let me know if my thinking is flawed. Thanks

The name shomronim that appears in II Kings 17:29 is associated with the worship of idols. However, the Samaritans do not address themselves by this name at all. They call themselves shamerin , that is "keepers" or "observers" of the Torah. [15] The Samaritans themselves make a clear distinction between their own ancestors and the inhabitants of Samaria. For example, in the part of the Samaritan Chronicle II which corresponds to I Kings 16 of the Hebrew Bible, the biblical account of the founding of Samaria by Omri is followed by a note which explains that the inhabitants of Samaria and its nearby cities were called " Shomronim after the name Shomron ". [16] Thus the distinction between the people of Samaria and the Samaritans is clearly maintained in the Samaritan Chronicle II . Put simply, shomronim means the "inhabitants of Samaria" and it has nothing to do with shamerin , "keepers" or "observers" of the Torah, which the Samaritans use for themselves. In fact, a long line of Samaritan scholarship has already pointed out this fact, which, unfortunately, is ignored by the missionaries. For example, about 100 years ago James Montgomery pointed out that the Samaritans:

This type of arguing and disputing is, usually, less about establishing the haqq and abolishing falsehood, and more about one-upping the adversary to come out looking better, or on the right path, as the definition of the word الخِصَام implies; also, to attempt to make the adversary clam up and desist from putting forth their claims or opinions.

Copyright © 1995 to 2017 by Ontario Consultants on Religious Tolerance
Last update: 2017-MAY-29
Author: B. A. Robinson

The Quran frequently asserts in its text that it is divinely ordained. Some verses in the Quran seem to imply that even those who do not speak Arabic would understand the Quran if it were recited to them. [62] The Quran refers to a written pre-text, "the preserved tablet", that records God's speech even before it was sent down. [63] [64]

But the argument is not, “Is the Apocrypha the Word of God?” I’m not here today to tell you the Apocrypha is the Word of God; that’s not what I’m saying. I’m saying the Apocrypha was a part of the Bible up until 1881. There are a number of things in the Bible that are not the Word of God. For example, the table of contents page is not the Word of God. The concordance in the back is not the Word of God. The maps of Paul’s missionary journeys are not the Word of God. And if you have any popular commentary Bibles out there — “The Men’s Study Bible,” “The Woman’s Study Bible,” “The New Life Bible,” “The Reformation Bible,” “The Recovery Bible,” “The Teen Bible” — there are all these target demographic Bibles that have commentary notes in them — all those commentary notes are not the Word of God.

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bible and quran essays in scriptural intertextuality

Bible and quran essays in scriptural intertextuality

Copyright © 1995 to 2017 by Ontario Consultants on Religious Tolerance
Last update: 2017-MAY-29
Author: B. A. Robinson

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bible and quran essays in scriptural intertextuality

Bible and quran essays in scriptural intertextuality

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bible and quran essays in scriptural intertextuality

Bible and quran essays in scriptural intertextuality

This type of arguing and disputing is, usually, less about establishing the haqq and abolishing falsehood, and more about one-upping the adversary to come out looking better, or on the right path, as the definition of the word الخِصَام implies; also, to attempt to make the adversary clam up and desist from putting forth their claims or opinions.

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bible and quran essays in scriptural intertextuality
Bible and quran essays in scriptural intertextuality

Copyright © 1995 to 2017 by Ontario Consultants on Religious Tolerance
Last update: 2017-MAY-29
Author: B. A. Robinson

Action Action

Bible and quran essays in scriptural intertextuality

Action Action

bible and quran essays in scriptural intertextuality

Bible and quran essays in scriptural intertextuality

The name shomronim that appears in II Kings 17:29 is associated with the worship of idols. However, the Samaritans do not address themselves by this name at all. They call themselves shamerin , that is "keepers" or "observers" of the Torah. [15] The Samaritans themselves make a clear distinction between their own ancestors and the inhabitants of Samaria. For example, in the part of the Samaritan Chronicle II which corresponds to I Kings 16 of the Hebrew Bible, the biblical account of the founding of Samaria by Omri is followed by a note which explains that the inhabitants of Samaria and its nearby cities were called " Shomronim after the name Shomron ". [16] Thus the distinction between the people of Samaria and the Samaritans is clearly maintained in the Samaritan Chronicle II . Put simply, shomronim means the "inhabitants of Samaria" and it has nothing to do with shamerin , "keepers" or "observers" of the Torah, which the Samaritans use for themselves. In fact, a long line of Samaritan scholarship has already pointed out this fact, which, unfortunately, is ignored by the missionaries. For example, about 100 years ago James Montgomery pointed out that the Samaritans:

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bible and quran essays in scriptural intertextuality

Bible and quran essays in scriptural intertextuality

This type of arguing and disputing is, usually, less about establishing the haqq and abolishing falsehood, and more about one-upping the adversary to come out looking better, or on the right path, as the definition of the word الخِصَام implies; also, to attempt to make the adversary clam up and desist from putting forth their claims or opinions.

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bible and quran essays in scriptural intertextuality

Bible and quran essays in scriptural intertextuality

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Bible and quran essays in scriptural intertextuality

The Quran frequently asserts in its text that it is divinely ordained. Some verses in the Quran seem to imply that even those who do not speak Arabic would understand the Quran if it were recited to them. [62] The Quran refers to a written pre-text, "the preserved tablet", that records God's speech even before it was sent down. [63] [64]

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Bible and quran essays in scriptural intertextuality

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