113 Sentences With "Jerusalem Bible" | Random Sentence Generator

I also have the Bible there, in different translations: the King James Bible for old-fashioned fury, the New Jerusalem Bible for hope.

The New Jerusalem Bible is an update to the Jerusalem Bible, an English version of the French Bible de Jérusalem. It is commonly held that the Jerusalem Bible was not a translation from the French; rather, it was an original translation heavily influenced by the French. This view is not shared by Henry Wansbrough, editor of the New Jerusalem Bible, who writes, "Despite claims to the contrary, it is clear that the Jerusalem Bible was translated from the French, possibly with occasional glances at the Hebrew or Greek, rather than vice versa." When the French version was updated in 1973, the changes were used to revise the Jerusalem Bible, creating the New Jerusalem Bible.

The Revised New Jerusalem Bible (RNJB) is an English edition of the Bible published by Darton, Longman & Todd. The New Testament and the Psalms were released in February 2018, with the full Bible released in July 2019. It is a revision of the Jerusalem Bible and the New Jerusalem Bible undertaken by the British biblical scholar and Ampleforth Abbey monk Henry Wansbrough. Whereas the New Jerusalem Bible and its predecessor the Jerusalem Bible featured the use of Yahweh some 6800+ times for the Divine Name, YHWH, the Revised New Jerusalem Bible reverts to the use of LORD.

Houédard became literary editor of the Jerusalem Bible in 1961.

Unlike the Jerusalem Bible, the TOB did not receive an imprimatur.

Also referred to as the Valley of Hinnom,Jerusalem Bible: Isaiah 22:1,5 from which the name Gehenna is derived.

Jerusalem Bible, footnote at 2 Samuel 23:1 contains David's final words to Solomon, his son and successor as king.

Theodore Hiebert, et al. 1996. The New Interpreter's Bible: Volume VI. Nashville: Abingdon. The Jerusalem Bible groups chapters 28-35 together as a collection of "poems on Israel and Judah",Jerusalem Bible (1966), Isaiah section E: Poems on Israel and Judah although this chapter is addressed to all nations and to Edom in particular.

This "threatening oration" is linked in the Jerusalem Bible to other "oracles of the return from exile".Jerusalem Bible (1966), footnote at Isaiah 32:9 Verse 9 shows that "what roused the ire of the prophet was the careless unconcern and indifference of the women in face of the reiterated warnings he had uttered".

The Jerusalem Bible is one of the versions authorized to be used in services of the Episcopal Church and other Anglican churches.

The New Interpreter's Bible: Volume VI. Nashville: Abingdon. The Jerusalem Bible refers to the final section of Ezekiel, chapters 40-48, as "the Torah of Ezekiel".Jerusalem Bible (1966), Sub-heading for chapters 40-48 and footnote a at chapter 40 These chapters provide the ideal picture of a new temple: chapter 42 contains Ezekiel's vision of the outbuildings Jerusalem Bible (1966) sub-heading at Ezekiel 42:1-14 or chambers for the priests (Ezekiel 42:1-12), the use of the chambers (verses 13-14), and the dimensions of the outer court (verses 15-20).Robert Jamieson, Andrew Robert Fausset; David Brown.

The Jerusalem Bible states that last words were attributed to David in the style of Jacob (see Jacob's Blessing, Genesis 49) and Moses (see Blessing of Moses, Deuteronomy 33). Its editors note that "the text has suffered considerably and reconstructions are conjectural".Jerusalem Bible, footnote at 2 Samuel 23:1 contains David's final words to Solomon, his son and successor as king.

Subsequent editions came out in 1971, 1980, 1983 and 2000. The text of fifth edition served as a basis for the Polish Jerusalem Bible (2006).

For the most part, however, the inclusive language is limited to avoiding a "preference" for the masculine, as the translators write in the foreword. The New Jerusalem Bible uses more gender inclusive language than the Jerusalem Bible, but far less than many modern translations such as the New Revised Standard Version Catholic Edition, which changes "brothers" to "brothers and sisters", throughout the New Testament. For the inclusive language that it does contain, it has been rejected by many conservative American Catholics in favor of the Revised Standard Version Catholic Edition or the Douay-Rheims Bible. Outside of America it has become the most widely used Catholic translation in English- speaking countries. Like the Jerusalem Bible, the New Jerusalem Bible makes the uncommon decision to render God's name, the Tetragrammaton, in the Jewish scriptures as Yahweh rather than as Lord which is consistently rendered Yahweh in 6,823 places of the NJB Old Testament.

The Jerusalem Bible refers to this section as "the Torah of Ezekiel".Jerusalem Bible (1966), Sub-heading for chapters 40-48 and footnote a at chapter 40 This chapter contains Ezekiel's vision of the holy waters (Ezekiel 47:1-5) and their virtue (verses 6-12), the borders of the land (verses 13-21) and the division of the land by lot (verses 22-23).Robert Jamieson, Andrew Robert Fausset; David Brown.

Commentary by the theologian John Calvin relates this psalm to the belief that God had appointed a succession of rulers on Earth, starting with David and eventually leading to the messiah, who Calvin identified as Jesus. Calvin also implies that this psalm does not refer to a specific king, but to all kings. The Jerusalem Bible identifies both messianic and eschatological themes, and commends the application of this psalm to the idea of "Christ the King".Jerusalem Bible (1966), footnote a at the start of Psalm 21 Verse 9, the time of thine anger in the King James Version, the day that you appear in the Jerusalem Bible, and the reference to a blazing furnace "suggest a more ... eschatological perspective".

The translation itself has been admired for its literary qualities, perhaps in part due to its most famous contributor, J. R. R. Tolkien (his primary contribution was the translation of Jonah). It is commonly held that the Jerusalem Bible was not a translation from the French; rather, it was an original translation heavily influenced by the French. This view is not shared by Henry Wansbrough, editor of the New Jerusalem Bible, who writes, "Despite claims to the contrary, it is clear that the Jerusalem Bible was translated from the French, possibly with occasional glances at the Hebrew or Greek, rather than vice versa." The dynamic equivalence of the translation is more "thought-for-thought" than "word-for- word" compared to other modern translations.

Jeremiah 30 is the thirtieth chapter of the Book of Jeremiah in the Hebrew Bible or the Old Testament of the Christian Bible. It is numbered as Jeremiah 37 in the Septuagint. This book contains prophecies attributed to the prophet Jeremiah, and is one of the Books of the Prophets. The Jerusalem Bible refers to chapters 30 and 31 as "the Book of Consolation",Jerusalem Bible (1966), Heading at Jeremiah 30 and Lutheran theologian Ernst Hengstenberg calls these two chapters "the triumphal hymn of Israel’s salvation".

Ezekiel 40 is the fortieth chapter of the Book of Ezekiel in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet/priest Ezekiel, and is one of the Books of the Prophets. The Jerusalem Bible refers to the final section of Ezekiel, chapters 40-48, as "the Torah of Ezekiel".Jerusalem Bible (1966), Sub-heading for chapters 40-48 and footnote a at chapter 40 This chapter describes Ezekiel's vision of a future Temple.

Ezekiel 41 is the forty-first chapter of the Book of Ezekiel in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet/priest Ezekiel, and is one of the Books of the Prophets. The Jerusalem Bible refers to the final section of Ezekiel, chapters 40-48, as "the Torah of Ezekiel".Jerusalem Bible (1966), Sub-heading for chapters 40-48 and footnote a at chapter 40 This chapter continues Ezekiel's vision of a future Temple.

Isaiah 32 is the thirty-second chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is one of the Book of the Prophets. The Jerusalem Bible groups chapters 28-35 together as a collection of "poems on Israel and Judah".Jerusalem Bible (1966), Isaiah section E: Poems on Israel and Judah Unlike the previous chapters,; this chapter makes no reference to "the overthrow of the Assyrians".

Kinah, ḳinahJewish Encyclopedia, ḲINAH (plural, ḳinot), accessed 10 February 2019 or qinah (plural kinoth, qinot, qinoth) is Hebrew for a dirge or lamentation. Its general meaning is a dirge or lament, especially as sung by Jewish professional mourning women. Specifically, it can refer to one of the many Hebrew elegies chanted traditionally on Tisha B'Av. The Jerusalem Bible refers to Isaiah 47 as a qinah or "lament for Babylon",Jerusalem Bible (1966), sub-title to Isaiah 47 and to Ezekiel 19 as a qinah or lamentation over the rules of Israel.

The Jerusalem Bible refers to this section as "the Torah of Ezekiel".Jerusalem Bible (1966), Sub-heading for chapters 40-48 and footnote a at chapter 40 In particular, chapters 44–46 record various laws governing the rites and personnel of the sanctuary, as a supplement to Ezekiel's vision. This chapter contains Ezekiel's vision of the portion of land reserved for the sanctuary (Ezekiel 45:1-5), for the city (verse 6), and for the prince (verses 7-8), and the ordinances for the prince (verses 9-25).

Rotherham's Emphasised Bible includes 49 uses of Jah. In the Sacred Scriptures Bethel Edition Bible, the Jerusalem Bible, and the New Jerusalem Bible (prior to 1998) the name "YHWH" and its abbreviated form "Yah" is found. The New World Translation of the Holy Scriptures, used primarily by Jehovah's Witnesses, employs "Jah" in the Hebrew Scriptures, and translates Hallelujah as "Praise Jah" in the Greek Scriptures. The Divine Name King James Bible employs "JAH" in 50 instances within the Old Testament according to the Divine Name Concordance of the Divine Name King James Bible, Second Edition.

The Jerusalem Bible refers to this section as "the Torah of Ezekiel".Jerusalem Bible (1966), Sub-heading for chapters 40-48 and footnote a at chapter 40 This chapter contains Ezekiel's vision of the land allocated to the twelve tribes (Ezekiel 48:1-7 and 23-29), the sanctuary (verses 8-14), the city and its suburbs (verses 15-20), the prince (verses 21-22) and the dimensions and gates of the city (verses 30-35).Robert Jamieson, Andrew Robert Fausset; David Brown. Jamieson, Fausset, and Brown's Commentary on the Whole Bible. 1871.

Isaiah 35 is the thirty-fifth chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is one of the Books of the Prophets. This is the final chapter in a group (chapters 28–35) which the Jerusalem Bible calls a collection of "poems on Israel and Judah".Jerusalem Bible (1966), Isaiah section E: Poems on Israel and Judah The New King James Version entitles this chapter "The Future Glory of Zion".

Mangonès chose a passage from 1 Maccabees 14:3-9 of the Jerusalem Bible to be set in copper letters on one of the two concrete panels that protect the "eternal flame" of freedom in the square surrounding the statue.

Amon was the son of King Manasseh of Judah and Meshullemeth, a daughter of Haruz of Jotbah. Although the date is unknown, the Hebrew Bible records that he married Jedidah, the daughter of Adaiah of Bozkath. Following Manasseh's death, Amon began his reign of Judah at the age of 22, and reigned for two years. The Jerusalem Bible describes Manasseh and Amon as "two wicked kings".Jerusalem Bible (1966), sub-heading at 2 Kings 21:1 Biblical scholar and archeologist William F. Albright has dated his reign to 642–640, while professor E. R. Thiele offers the dates 643/642 – 641/640.

In John's Gospel 7:23 Jesus is reported as giving this response to those who criticized him for healing on the Sabbath: :Now if a man can be circumcised on the sabbath so that the Law of Moses is not broken, why are you angry with me for making a man whole and complete on a sabbath? ( Jerusalem Bible) This passage has been seen as a comment on the Rabbinic belief that circumcision heals the penis (Jerusalem Bible, note to John 7:23) or as a criticism of circumcision. Europeans, with the exception of the Jews, did not practice circumcision.

The Jerusalem Bible refers to this section as "the Torah of Ezekiel".Jerusalem Bible (1966), Sub-heading for chapters 40-48 and footnote a at chapter 40 In particular, chapters 44–46 record various laws governing the rites and personnel of the sanctuary, as a supplement to Ezekiel's vision. This chapter contains Ezekiel's vision of the ordinances for the prince in his worship (Ezekiel 46:1-8) and for the people (verses 9-15), an order for the prince's inheritance (verses 16-18) and the use of the courts for the boiling and baking of offerings (verses 19-24).

Isaiah 31 is the thirty-first chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is a part of the Book of the Prophets. The Jerusalem Bible groups chapters 28-35 together as a collection of "poems on Israel and Judah".Jerusalem Bible (1966), Isaiah section E: Poems on Israel and Judah Biblical commentators Keil and Delitzsch note that "again and again", Isaiah returns to the subject of Judah's alliance with Egypt, this chapter being a notable example.

Teignmouth Shore, Ellicott's Commentary for Modern Readers on 1 Corinthians 15, accessed 12 April 2017 The Jerusalem Bible states that "What this practice was is unknown. Paul does not say if he approved of it or not: he uses it merely for an ad hominem argument".Jerusalem Bible (1966), note at 1 Corinthians 15:29 The Latter Day Saint movement interprets this passage to support the practice of baptism for the dead. This principle of vicarious work for the dead is an important work of The Church of Jesus Christ of Latter-day Saints in the dispensation of the fulness of times.

The New Jerusalem Bible (NJB) is an English-language translation of the Bible published in 1985 by Darton, Longman and Todd and Les Editions du Cerf, edited by Henry Wansbrough and approved for use in study and personal devotion by Roman Catholics.

Gelineau was himself part of the working group of the French Jerusalem Bible and he developed a revised version of that psalter which respected the rhythms of the Hebrew original. This was later translated into English as the Grail Psalms translation of the Psalter.

Isaiah 30 is the thirtieth chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is a part of the Book of the Prophets. The Jerusalem Bible groups chapters 28-35 together as a collection of "poems on Israel and Judah".Jerusalem Bible (1966), Isaiah section E: Poems on Israel and Judah The Cambridge Bible for Schools and Colleges describes this chapter as "a series of Oracles dealing with the Egyptian Alliance and its consequences; the present state and future prospects of Israel, and the destruction of the Assyrians".

1901]; recipient of the Yakir Yerushalayim award), the Monzon Press flourished until it closed in 1992. The Koren Publishers Jerusalem Bible was printed at the press of Shimon Monzon in 1965. Shimon Barmacz and his son, Mordechai (b. 1948), established the Hebron Press in Kiryat Arba.

This section contains an oracle of Yahweh's judgement against Sidon, another member of the anti-Babylonian alliance (Jeremiah 27), but less important than Tyre,Jerusalem Bible (1966), footnote at Ezekiel 28:20 with the ultimate goal, repeated twice in this brief oracle, that they shall acknowledge Yahweh's sovereignty.

The New Jerusalem Bible includes the deuterocanonical books and sections. The text of these is included where they occur in the context of the complete Septuagint, rather than being grouped together in an appendix. Deuterocanonical sections of books in the Hebrew canon are identified by the use of italics.

The Jerusalem Bible (JB or TJB) is an English translation of the Bible published in 1966 by Darton, Longman & Todd. As a Catholic Bible, it includes 73 books: the 39 books shared with the Hebrew Bible, along with the seven deuterocanonical books as the Old Testament, and the 27 books shared by all Christians as the New Testament. It also contains copious footnotes and introductions. The Jerusalem Bible is the basis of the lectionary for Mass used in Catholic worship throughout England, Wales, and the majority of the English-speaking world outside the United States and Canada, though the Catholic Bishops' Conference of England and Wales has approved other translations for conditional liturgical use.

Although the Jerusalem Bible, New American Bible Revised Edition, Revised Standard Version Catholic Edition, and New Revised Standard Version Catholic Edition are the most commonly used Bibles in English-speaking Catholic churches, the Challoner revision of the Douay-Rheims often remains the Bible of choice of more-traditional English-speaking Catholics.

The original text was written in Koine Greek. This chapter is divided into 14 verses in most Bible versions, but 13 verses in some versions, e.g. the Vulgate, Douay-Rheims Version and Jerusalem Bible, where verses 12 and 13 are combined as verse 12 and the final verse is numbered as verse 13.

In poetry she is a great admirer of Rimbaud. In Brazilian literature she appreciates the dapper style of Machado de Assis and the creations of João Cabral de Mello Neto and Gerardo Mello Mourao. Her favorite classic is "In Search of Lost Time" by Proust. As a bedside book she has the Jerusalem Bible.

Jerusalem Bible sub-title for chapters 26-28 This story and the parable of the ten virgins and the parable of the talents in the same chapter "have a common aim, as impressing on the disciples the necessity at once of watchfulness and of activity in good, but each has ... a very distinct scope of its own".

The Complete Jewish Bible and Orthodox Jewish Bible both translate as Sheetim. The Good News Translation has Acacia Valley and the New King James Version has Acacia Grove.All translations except Jerusalem Bible are taken from Bible Gateway www.biblegateway.com, accessed 27 June 2015 Abel-Shittim is identified with the area around Tall el-Hammam, in the Late Bronze Age.

In , after blessing the little children, Jesus "departed from there", but no indication is given of where he went.Expositor's Greek Testament on Matthew 19, accessed 4 February 2017 The Jerusalem Bible renders this text as "[Jesus] went on his way".Jerusalem Bible (1966): Matthew 19:15 The writer of the Pulpit Commentary confidently asserts that at this point Jesus "set out from Peraea, journeying towards Jerusalem",Pulpit Commentary on Matthew 19, accessed 4 February 2017 and theologian John Gill agrees with this interpretation.Gill's Exposition of the Entire Bible on Matthew 19, accessed 4 February 2017 In the rich young man "went away" from his encounter with Jesus, leaving Jesus to speak with his disciples about the difficulty faced by "a rich man [wishing] to enter the kingdom of heaven".

He "walked in the ways" of his father or ancestor, King David.: NKJV. Alternatively this reference is translated as "his father's earlier days" in the Jerusalem Bible and the Revised Standard Version He spent the first years of his reign fortifying his kingdom against the Kingdom of Israel. His zeal in suppressing the idolatrous worship of the "high places" is commended in .

Claude (Marie-Émile) Boismard (December 14, 1916 – April 23, 2004) was a French biblical scholar. He was educated in Rome, he was professor of the New Testament. As part of the École Biblique, he was one of the translators who created the Jerusalem Bible. He was a member of Dominican Order, and was one of the most important French biblical scholars.

Jerusalem Bible (1966), Jeremiah 25:13a and the second part of the verse: :What Jeremiah prophesied against all the nations.Jerusalem Bible (1966), Jeremiah 25:13b starts a new section and acts as the start of "a sort of preface to the oracle against the nations", which is located in chapters 46-51, drawing on the dividing point seen in the Septuagint.

Verses 23-29 constitute a parable or mashal drawn from the "wisdom of the countryman".Jerusalem Bible (1966), sub- heading to Isaiah 28:23-29 He first of all claims the attention of his audience as a teacher of wisdom, next shares his illustration from the approach of the farmer, then "leaves his hearers to interpret and apply the parable themselves".

The New Interpreter's Bible: Volume VI. Nashville: Abingdon. The final section of Ezekiel, chapters 40-48, give the ideal picture of a new temple. The Jerusalem Bible refers to this section as "the Torah of Ezekiel".Jerusalem Bible (1966), Sub-heading for chapters 40-48 and footnote a at chapter 40 In particular, chapters 44–46 record various laws governing the rites and personnel of the sanctuary, as a supplement to Ezekiel's vision. This chapter contains Ezekiel's vision of the east gate assigned only to the prince (Ezekiel 44:1-3), the people are reproved for steering strangers to pollute the sanctuary (verses 4-8), idolaters are declared incapable of undertaking the priest's office (verses 9-14), the sons of Zadok are accepted thereto (verses 15-16), and ordinances are given for the priests (verses 17-31).

The Traduction œcuménique de la Bible (abr.: TOB; full name: La Bible : traduction œcuménique) () is a French ecumenical translation of the Bible, first made in 1975-1976 by Catholics and Protestants. The project was initiated by Dominicans, and took the form of a revision of the Jerusalem Bible (Bible de Jérusalem). The TOB is published by the Éditions du Cerf and United Bible Societies.

The Valley of Rephaim (, Emeq Rephaim) (; , R.V.) or Valley of the Rephaim,Jerusalem Bible (1966) adds "the": 1 Chronicles 14:9 is a valley descending southwest from Jerusalem to Nahal Sorek below, it is an ancient route from the coastal plain to the Judean Hills, probably named after the legendary race of giants. Emek Refaim (), the German Colony in Jerusalem, takes its name from this valley.

He was promoted to full professorship in 1986 and retired in 2000. He had served twice as head of the Department of Bible. He co-edited the series of monographs Jerusalem Bible Studies between the years 1979-1986 and has been editor and coeditor of Textus, Studies of the Hebrew University Bible Project, between the years 1995–2009. Rofé married Esther Kessler in 1954.

The Jerusalem Bible notes that some critics think the words "who are ..." would have been followed by a blank to be filled in with the name of "whichever church was being sent the letter".Jerusalem Bible (1966), Footnote a at Ephesians 1:1 If Paul was the author of the letter, then it was probably written from Rome during Paul's first imprisonment (; ; ), and probably soon after his arrival there in the year 62, four years after he had parted with the Ephesian elders at Miletus. However, scholars who dispute Paul's authorship date the letter to between 70–80 AD. In the latter case, the possible location of the authorship could have been within the church of Ephesus itself. Ignatius of Antioch himself seemed to be very well versed in the epistle to the Ephesians, and mirrors many of his own thoughts in his own epistle to the Ephesians.

Finally, the Bible de Port-Royal, prepared by Antoine Lemaistre and his brother Louis Isaac Lemaistre, finished in 1695, achieved broad acceptance among both Catholics and Protestants. Jean-Frédéric Ostervald's version (1744) also enjoyed widespread popularity. Among Catholics, the most notable contemporary French translation is La Bible de Jérusalem, available in English as The Jerusalem Bible, which appeared first in French in 1954 and was revised in 1973.

The area just south of the Church of the Holy Sepulchre has a long tradition dating to the days of Judas Maccabeus (the 2nd century BC) based on incidents recorded in the Second Book of Maccabees.The Story of Heliodorus. 2 Maccabees 3:1-40. The Struggle of Judas against the neighbouring peoples and against Lysias, Minister of Antiochus V. 2 Maccabees 10-11 In: The New Jerusalem Bible.

The Book of Joshua closes with three concluding items (referred to in the Jerusalem Bible as "Two Additions"):Jerusalem Bible, heading of Joshua 24:29–33 :The death of Joshua and his burial at Timnath-serah (Joshua 24:29–31) :The burial of the bones of Joseph at Shechem (Joshua 24:32) :The death of Eleazar and his burial in land belonging to Phinehas in the mountains of Ephraim (Joshua 24:33). There were no Levitical cities given to the descendants of Aaron in Ephraim, so theologians Carl Friedrich Keil and Franz Delitzsch supposed the land may have been at Geba in the territory of the Tribe of Benjamin: "the situation, 'upon the mountains of Ephraim', is not at variance with this view, as these mountains extended, according to Judges 4:5, etc., far into the territory of Benjamin". In some manuscripts and editions of the Septuagint, there is an additional verse relating to the apostasy of the Israelites after Joshua's death.

See the comment in the New Jerusalem Bible study edition - footnote 'e', page 1967, Darton Longman Todd, 1985. , but with the caution "less probably". Yet others defend the "traditional" interpretation; Daniel B. Wallace calls the alternative "probably not the best translation." Some modern English versions of the Bible renders theopneustos with "God-breathed" (NIV) or "breathed out by God" (ESV), avoiding the word inspiration, which has the Latin root inspīrāre - "to blow or breathe into".

After Divino afflante Spiritu, translations multiplied in the Catholic world (just as they multiplied in the Protestant world around the same time beginning with the Revised Standard Version). Various other translations were used by Catholics around the world for English-language liturgies, ranging from the New American Bible and the Jerusalem Bible to the Revised Standard Version Second Catholic Edition. The Douay-Rheims Challoner Bible is still often preferred by more conservative or Traditionalist Catholics.

During his stay in Ephesus, Paul wrote four letters to the church in Corinth. The Jerusalem Bible suggests that the letter to the church in Philippi was also written from Ephesus.Jerusalem Bible (1966), Introduction to Saint Paul, p. 260 Paul went through Macedonia into Achaea and stayed in Greece, probably Corinth, for three months during 56–57 AD. Commentators generally agree that Paul dictated his Epistle to the Romans during this period.

Textual critics have identified two distinct alternative endings: the "Longer Ending" (vv. 9-20) and the unversed "Shorter Ending" or "lost ending",Jerusalem Bible, footnote at Mark 16:8 which appear together in six Greek manuscripts, and in dozens of Ethiopic copies. Modern versions of the New Testament generally include the Longer Ending, but place it in brackets or otherwise format it to show that it is not considered part of the original text.

This psalm has 18 verses. The New Revised Standard Version associates it with "the Eternal Dwelling of God in Zion". The Jerusalem Bible describes it as a "messianic hymn" and an "anniversary hymn" recalling the finding and translation of the Ark of the Covenant, which are recounted in 1 Samuel 6 and 2 Samuel 6 in the Hebrew Bible.Jerusalem Bible (1966), Psalm 132 The words of verse 6, "we heard of it in Ephrathah", refer to the ark.

Verse 9 refers to an earlier letter written by Paul to the Corinthians, sometimes called the "warning letter" or the "pre-canonical letter".Jerusalem Bible, note e at 1 Cor. 5:9 Paraphrase versions like J. B. Philips' translation and the New Testament for Everyone explicitly call this a "previous" letter, supplying a word which is not in the original text.; The previous letter had warned members of the church not to associate with people living immoral lives.

Isaiah 22 is the twenty-second chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is one of the Books of the Prophets. This chapter contains a prophecy against "untimely rejoicing in Jerusalem" Subheading in Jerusalem Bible to Isaiah 22:1-8 and "a threefold prediction of Shebna's fall, of Eliakim's elevation, and of Eliakim's fall".

The book is a reflection of a late Jewish writer on the circumstances of Jewish exiles from Babylon, with meditations on the theology and history of Israel, discussions of wisdom, and a direct address to residents of Jerusalem and the Diaspora. Some scholars propose that it was written during or shortly after the period of the Maccabees., §504h. Also, "late Babylonian"; "alluded to, seemingly, in 2 Mac 2:1–3" in The Jerusalem Bible, 1966, p. 1128.

English Bible translations have varied, with the King James Version and the English Standard Version retaining the phrase 'dove's dung', whereas the New International Version reads 'seed pods' and the New Jerusalem Bible 'wild onions'. The Geneva Bible suggests that the dung was used as a fuel for fire.Footnote at 2 Kings 6:25: "The Hebrews write, that they burned it in the siege for lack of wood". Jewish historian Josephus suggested that dove's dung could have been used as a salt substitute.

Jerusalem Bible (1966), sub-title to Ezekiel 19 and footnote a A. W. Streane suggests that , on the prophesied downfall of Jerusalem, is written "in Ḳinah metre".Streane, A. W. (1911), Cambridge Bible for Schools and Colleges om Jeremiah 22, accessed 10 February 2019 Kinah was also a city in the extreme south of Judah (). It was probably not far from the Dead Sea, in the Wady Fikreh.Easton, Matthew George (1897), Kinah in Easton's Bible Dictionary (New and revised ed.).

In 1943 Pope Pius XII issued an encyclical letter, Divino afflante Spiritu, which encouraged Roman Catholics to translate the scriptures from the Hebrew and Greek texts, rather than from Jerome's Latin Vulgate. As a result, a number of Dominicans and other scholars at the École Biblique in Jerusalem translated the scriptures into French. The product of these efforts was published as La Bible de Jérusalem in 1956. This French translation served as the impetus for an English translation in 1966, the Jerusalem Bible.

Père Henri Didon (1840-1900) was a Dominican. The house of studies of the province of France publishes L'Année Dominicaine (founded 1859), La Revue des Sciences Philosophiques et Theologiques (1907), and La Revue de la Jeunesse (1909). French Dominicans founded and administer the École Biblique et Archéologique française de Jérusalem founded in 1890 by Marie-Joseph Lagrange (1855–1938), one of the leading international centres for biblical research. It is at the École Biblique that the famed Jerusalem Bible (both editions) was prepared.

List of archaeological excavations in Jerusalem is an incomplete list of archaeological excavations in Jerusalem. In 1952 Father Jan Jozef Simons published Jerusalem in the Old Testament: Researches and Theories, which was a complete list of all archaeological excavations in Jerusalem up until the Second World War; the book become the "Jerusalem Bible" for archaeologists. Small scale excavations continued between 1948 and 1967, but the modern excavation of the city accelerated only after Israel's capture of East Jerusalem in 1967.

In the spirit of ecumenism more recent Catholic translations (e.g., the New American Bible, Jerusalem Bible, and ecumenical translations used by Catholics, such as the Revised Standard Version Catholic Edition) use the same "standardized" (King James Version) spellings and names as Protestant Bibles (e.g., 1 Chronicles, as opposed to the Douaic 1 Paralipomenon, 1–2 Samuel and 1–2 Kings, instead of 1–4 Kings) in the protocanonicals. The Talmud in Bava Batra 14b gives a different order for the books in Nevi'im and Ketuvim.

The translation team behind the New Jerusalem Bible (N.J.B.) however, maintains that the meaning is uncertain, and that translating "El Shaddai" as "Almighty God" is inaccurate. The N.J.B. leaves it untranslated as "Shaddai", and makes footnote suggestions that it should perhaps be understood as "God of the Mountain" from the Akkadian "shadu", or "God of the open wastes" from the Hebrew "sadeh" and the secondary meaning of the Akkadian word. The translation in the Concordant Old Testament is 'El Who-Suffices' (Genesis 17:1).

On 29 June 2008, Cardinal Francis Arinze, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, wrote to the presidents of all conferences of bishops at the behest of Pope Benedict XVI, stating that the use of the name Yahweh was to be dropped from Catholic Bibles in liturgical use, (most notably the CTS New Catholic Bible which uses the Jerusalem Bible text), as well as from songs and prayers, since pronunciation of this name violates long-standing Jewish and Christian tradition.

The original text was written in Hebrew language. This chapter is divided into 22 verses in Christian Bibles, but 23 verses in the Hebrew Bible, Hebrew manuscripts and in the JPS Version, where Jeremiah 9:1 is recorded as Jeremiah 8:23. This article generally follows the common numbering in Christian English Bible versions, with notes to the numbering in Hebrew Bible versions. Verses 1-3 are treated as an extension of chapter 7 by the Jerusalem Bible and by commentator A. W. Streane in the Cambridge Bible for Schools and Colleges.

The Jerusalem Bible returned to the use of the historical name Yahweh as the name of God in the Old Testament, rendered as such in 6,823 places within this translation. If La Bible de Jerusalem of 1956 had been followed literally, this name would have been translated as "the Eternal."La Bible de Jerusalem (1956), Genesis 2:4, et passim. The move has been welcomed by some; however, it has not been popular among groups who would prefer the name of God be left unpronounced, or replaced by "the LORD" or another title.

This version became highly popular in Evangelical Protestant circles. The debate between the formal equivalence and dynamic (or 'functional') equivalence translation styles has increased with the introduction of inclusive language versions. Various terms are employed to defend or attack this development, such as feminist, gender neutral, or gender accurate. New editions of some previous translations have been updated to take this change in language into account, including the New Jerusalem Bible (1985), the New Revised Standard Version (1989), the Revised English Bible (1989), and Today's New International Version (2005).

The four supplementarySub-heading in Jerusalem Bible chapters cover a great famine during David's reign, the execution of seven of Saul's remaining descendants, only Mephibosheth being saved, David's song of thanksgiving, which is almost identical to Psalm 18, his last words, a list of David's "mighty warriors", an offering made by David using water from the well of Bethlehem, David's sinful census, a plague over Israel which David opted for as preferable to either famine or oppression, and the construction of an altar on land he purchased from Araunah the Jebusite.

God enters into an eternal covenant (treaty) with David and his line, promising divine protection of the dynasty and of Jerusalem through all time. 2 Samuel 23 contains a prophetic statement described as the "last words of David" (verses 1–7) and details of the 37 "mighty men" who were David's chief warriors (verses 8–39). The Jerusalem Bible states that last words were attributed to David in the style of Jacob (see Jacob's Blessing, ) and Moses (see Blessing of Moses, ). Its editors note that "the text has suffered considerably and reconstructions are conjectural".

Jerusalem Bible (1966), footnote at Psalm 134 Similarly, Baptist preacher Charles Spurgeon posits that verse 1 was recited by the festival pilgrims leaving the temple in the predawn darkness; seeing the guards with their lamps on the temple wall, they bid farewell to these loyal caretakers of the sanctuary. In return, the priests call out their own blessing for the departing pilgrims in verse 3. Spurgeon extrapolates from this the need for congregants to pray for those who minister to them, and for ministers to pronounce blessings on their congregations. The Midrash Tehillim connects the contents of this psalm to several Jewish practices.

The Parable of the Wise and Foolish Virgins (1822) by William Blake, Tate Gallery. The Parable of the Ten Virgins (section) by Phoebe Traquair, Mansfield Traquair Church, Edinburgh. The Parable of the Ten Virgins, also known as the Parable of the Wise and Foolish Virgins or the Parable of the ten bridesmaids,Jerusalem Bible: Matthew 25:1-13 is one of the parables of Jesus. According to , ten virgins await a bridegroom; five have brought enough oil for their lamps for the wait, while another five need to purchase more oil after the arrival is delayed.

Genesis 3,24 is rendered as: "and having banished the human, God has set in front of the garden of Eden cherubim and shining blade of sword, to guard the way to the tree of life." After comparison with the quite similar New Jerusalem Bible: "He banished the man, and in front of the garden of Eden he posted the great winged creatures and the fiery flashing sword, to guard the way to the tree of life." Compared also with the quite similar Warsaw Bible, you can see that in the Millenium Bible the word "God" has been added without braces.

Others offer an alternative reading for the passage; for example, theologian C. H. Dodd suggests that it "is probably to be rendered" as: "Every inspired scripture is also useful..." A similar translation appears in the New English Bible, in the Revised English Bible, and (as a footnoted alternative) in the New Revised Standard Version. The Latin Vulgate can be so read.The Douay-Rheims Bible, relying on the Vulgate, has "All scripture, inspired of God, is profitable to teach ...". See the comment in the New Jerusalem Bible study edition- footnote 'e', page 1967 Darton Longman Todd 1985.

For the majority of the books, the English translation was a translation of the Hebrew and Greek texts; in passages with more than one interpretation, the interpretation chosen by the French translators is generally followed. For a small number of Old Testament books, the first draft of the English translation was made directly from the French, and then the General Editor (Fr Alexander Jones) produced a revised draft by comparing this word-for-word to the Hebrew or Aramaic texts.This is explained in the Editor's Foreword to the Jerusalem Bible. The footnotes and book introductions are almost literal translations from the French.

The introductions, footnotes, and even the translation itself reflect a modern scholarly approach and the conclusions of scholars who use historical-critical method. As examples, the introduction and notes reject Moses' authorship of the Pentateuch, as well as the Book of Wisdom having been authored by King Solomon. The Jerusalem Bible was the first widely-accepted Roman Catholic English translation of the Bible since the Douay-Rheims Version of the 17th century. It has also been widely praised for an overall very high level of scholarship, and is widely admired and sometimes used by liberal and moderate Protestants.

The church was previously a Benedictine monastery, the Priory of St. Thomas the Martyr of Up Holland. A Catholic seminary, St Joseph's College, used for training Catholic priests, was once based in Up Holland. The college closed down in 1987 after over 150 years of serving the northern Catholic dioceses of England, and its extensive buildings are now derelict. Notable former students include the historian Paul Addison, Tony Brindle-Wills, comedians Tom O'Connor and Johnny Vegas, the libel lawyer George Carman, pop musician Paddy McAloon of Prefab Sprout, the editor of the Jerusalem Bible, and former British Member of Parliament John Battle.

Jerusalem Bible (1966), Mark 10:32 :Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.: KJV This prediction contains all the elements of the Passion except for the means, crucifixion. James and John ask Jesus to grant them a favor and he asks what it is and they ask to be his left and right hand men.

The drought was then revealed to be divine judgement against King Saul's decision to completely exterminate the Gibeonites (), in his "zeal for Israel and Judah". The blame for this genocide is also attributed to Saul's family. This event is not itself recorded in the biblical narrative,Jerusalem Bible, note at 2 Samuel 21:2: "The account of these events has not been preserved" although Gill refers to a Jewish tradition linking this slaughter to the slaughter of the priests at Nob (1 Samuel 22:6-19).Gill's Exposition of the Entire Bible on 2 Samuel, accessed 18 August 2017, quoting Babylonian Talmud: Bava Kamma, fol. 119.

Instead of a translation, the transliteration "Hallelujah" is used by JPS Tanakh, International Standard Version, Darby Translation, God's Word Translation, Holman Christian Standard Bible, and The Message, with the spelling "Halleluyah" appearing in the Complete Jewish Bible. The Greek-influenced form "Alleluia" appears in Wycliffe's Bible, the Knox Version and the New Jerusalem Bible. In the great song of praise to God for his triumph over the Whore of Babylon in chapter 19 of the New Testament book of Revelation, the Greek word ἀλληλούϊα (allēluia), a transliteration of the same Hebrew word, appears four times, as an expression of praise rather than an exhortation to praise.Scott Nash, "Hallelujah" in Mercer Dictionary of the Bible (Mercer University Press 1990 ), p.

Conference, Johann Cook (ed.) Leiden/Boston BRILL, 2002 For example, in Deuteronomy 32:8–9, not only is "Lord" translated as Yahweh, but a phrase "sons of Israel" is corrected to "sons/children of God" on basis of the Qumran and the Septuagint texts. The NJB is one of the versions authorized to be used in services of the Episcopal Church and the Anglican Communion.The Canons of the General Convention of the Episcopal Church: Canon 2: Of Translations of the Bible The New Jerusalem Bible also transliterates the Hebrew term "Sabaoth" rather than using the traditional rendering, thus "Yahweh Sabaoth" instead of "Lord of hosts". This is for the sake of accuracy, as the translation of "Sabaoth" is uncertain.

The French reference for The New Jerusalem Bible, and the source of its study notes, is the French La Bible de Jérusalem, last updated in 1998, a new Bible project is currently operating under the title The Bible in its Traditions.l'École Biblique et Archéologique Française, "Bible" According to the notes, more weight will be given to the Septuagint in the translation of the Hebrew Bible Scriptures, though the Masoretic Text will remain the primary source. The Demonstration Volume (in English, French and Spanish) is available now. The French portion of the Demonstration Volume is available online,The Bible in its Traditions, "The Demonstration Volume" together with a single sample of the English translation.

Abel-Shittim, Hebrew meaning "Meadow of the Acacias", is found only in the Book of Numbers (); but Ha-Shittim (Hebrew meaning "The Acacias"), evidently the same place, is mentioned in Numbers, Joshua, and Micah(, , ). It was the forty-second encampment of the Israelites, associated with Israelite cultural integration and inter-marriage with the Moabite residents, the heresy of Peor and the Covenant of Peace according to which God recognized the zeal of Phinehas and the permanence of the Aaronic priesthood (). It was also the final headquarters of Joshua before he crossed the Jordan. The location is translated as Shittim in the Geneva Bible, Jerusalem Bible, King James Version, New International Version and New Revised Standard Version.

2 Chronicles 30 (but not the parallel account in 2 Kings) records that Hezekiah sent messengers to Ephraim and Manasseh inviting them to Jerusalem for the celebration of the Passover. The messengers, however, were not only not listened to, but were even laughed at, although a few men of the tribes of Asher, Manasseh and Zebulun "were humble enough to come" to the city.2 Chronicles 30:11: Jerusalem Bible According to the biblical account, the Passover was celebrated with great solemnity and such rejoicing as had not been seen in Jerusalem since the days of Solomon. The celebration took place during the second month, Iyar, because not enough priests had consecrated themselves in the first month.

Christ healing the paralytic at Bethesda, by Palma il Giovane, 1592. The Healing of a paralytic at Bethesda is one of the miraculous healings attributed to Jesus in the New Testament.The Miracles of Jesus by Craig Blomberg, David Wenham 2003 page 462 This event is recounted only in the Gospel of John, which says that it took place near the "Sheep Gate" in Jerusalem (now the Lions' Gate), close to a fountain or a pool called "Bethzatha" in the Novum Testamentum Graece version of the New Testament. The Revised Standard Version and New Revised Standard Version use the name "Bethzatha", but other versions (the King James Version, Geneva Bible, Revised English Bible, New Jerusalem Bible and New American Bible) have "Bethesda".

They continue on to Jerusalem and Mark records Jesus' third prediction of the Passion.cf. and :Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed. And as they followed they were afraid.: NKJV Anglican writer G. F. Maclear attempts to make sense of this verse by suggesting that "they that followed" is a better translation, "as though there were two bands of the Apostles, of whom one went foremost (who were amazed), while the others (who were afraid) had fallen behind".Maclear, G. F. (1893), Cambridge Bible for Schools and Colleges on Mark 10, accessed 1 April 2020 Similarly, the Jerusalem Bible translates, "... they [the closest disciples] were in a daze, and those who followed were apprehensive".

Chapters 7 to 10 are brought together "because of their common concern with religious observance".Jerusalem Bible (1966), footnote at Jeremiah 7:1 Streane, in the Cambridge Bible for Schools and Colleges, dates Jeremiah's address to the beginning of the reign of King Jehoiakim (608–7 BC), because 's very similar wording, "Stand in the court of the Lord’s house, and speak to all the cities of Judah, which come to worship in the Lord’s house" expressly dates this address to "the beginning of the reign of Jehoiakim the son of Josiah, king of Judah". However, Streane also notes that theologians Julius Wellhausen and Marti both place it as early as "the crisis brought about by the death of Josiah at Megiddo", before Jehoiakim's accession.

On the other hand, Paul says that God's chosen one who has been made holy by grace must show faith by actually loving (see ) and in this way obeying the law, i.e., the law or commandment of Christ and his Spirit (see ).New Jerusalem Bible, Standard Edition published 1985, introductions and notes are a translation of those that appear in La Bible de Jerusalem—revised edition 1973, Bombay 2002; footnote to James 2:14-26 In line with this, a more works-orientated perspective is presented by the Epistle of James, which concludes that "faith without works is dead" (). By works the author here appears to include both acts of charity and righteousness according to the "laws of the Spirit" (), as opposed to Mosaic Law.

More recently, Jehovah has been used in the Revised Version of 1885, the American Standard Version in 1901, and the New World Translation of the Holy Scriptures of Jehovah's Witnesses in 1961. At , where the King James Version has Jehovah, the Revised Standard Version (1952),Exodus 6:3–5 RSV the New American Standard Bible (1971), the New International Version (1978), the New King James Version (1982), the New Revised Standard Version (1989), the New Century Version (1991), and the Contemporary English Version (1995) give "" or "Lord" as their rendering of the Tetragrammaton, while the New Jerusalem Bible (1985), the Amplified Bible (1987), the New Living Translation (1996, revised 2007), and the Holman Christian Standard Bible (2004) use the form Yahweh.

It publishes the Revue Biblique, which is a diverse collection of scholarship from its fields of excellence, and it also publishes material addressed to larger audiences, including a particular French translation of the Bible, known as the Jerusalem Bible (a work which strove both for critical translational rigour and for quality as a piece of literature). Following the discovery of the Dead Sea Scrolls, the scholars at the school have been heavily involved in the translation and interpretation of the texts. The school and its founder were, for a long time, regarded as 'suspect' by the Vatican authorities, as a consequence of the Modernist Crisis. Lagrange himself, like other scholars involved in the 19th century renaissance of biblical studies, was suspected of being a Modernist.

Korngold set to work on a font and won a competition for the project, but following years of work on the University's Bible Committee, which Korngold chaired, the project moved in a direction that he and many Bible scholars found unacceptable. Rather than create a wholly new edition of the Bible, in 1953 Hebrew University Press published a photographic offset of Christian David Ginsburg's British and Foreign Bible Society edition to which hundreds of corrections had been made by Umberto Cassuto on the basis of the Aleppo Codex and other very old manuscripts, producing a text of unprecedented accuracy.Leon Simon, "The Jerusalem Bible", Vetus Testamentum, 4, 109-110 (1954) Korngold resigned from the committee. He then set himself to the task of producing a new edition of the Hebrew Bible on his own.

The Catholic Truth Society in the UK publishes a large range of religious booklets and leaflets on topics including Catholic apologetics, morality, doctrine, sacraments, various saints, Church history, spirituality, and prayer, as well as booklet editions of the four Gospels and other Biblical texts. The booklets are often sold inexpensively in Catholic parishes in the United Kingdom. In recent years the CTS has also diversified into study courses, Bibles, catechisms including the YouCat youth catechism, and The Compendium of the Catechism of the Catholic Church. In 2007 the Catholic Truth Society published the "CTS New Catholic Bible", consisting of the text of the original 1966 Jerusalem Bible revised with the name "Yahweh" replaced by "the Lord" throughout the Old Testament, and the Psalms completely replaced by the 1963 Grail Psalter.

There are varied translations of the opening words of this chapter: :Send the lamb to the ruler of the land : New King James Version :Send lambs as tribute to the ruler of the land : New International Version :Send lambs to the king of the country Isaiah 16:1, Jerusalem Bible, :I will send forth the son of the ruler of the land :The people of Moab send a lamb as a present to the one who rules in Jerusalem : Good News Translation states that: :Mesha king of Moab was a sheepbreeder, and he regularly paid the king of Israel one hundred thousand lambs and the wool of one hundred thousand rams. But it happened, when Ahab died, that the king of Moab rebelled against the king of Israel.

Translations such as the Authorised Version, Revised Version and New English Bible read that the disciples brought Mnason with them, whereas the Revised Standard Version, New International Version and the Jerusalem Bible record the disciples bringing Paul to Mnason. The latter interpretation is generally favoured by modern commentators; J. J. Hughes concludes: "While either understanding is possible from the difficult syntax of this passage, the latter is probably correct since it is difficult to understand why the disciples would bring the prospective host". Christian writers such as Matthew Henry, Frederick Hastings and Alexander Maclaren have pointed to Mnason as an example of persevering in the Christian faith, emphasising his willingness to provide hospitality even after many years of being a Christian. Maclaren writes, "How beautiful it is to see a man...holding firmly by the Lord whom he has loved and served all his days".

Likewise, a long-held view among some Christians is that the "sons of God" were the formerly righteous descendants of Seth who rebelled, while the "daughters of men" were the unrighteous descendants of Cain, and the Nephilim the offspring of their union. :Later Judaism and almost all the earliest ecclesiastical writers identify the "sons of God" with the fallen angels; but from the fourth century onwards, as the idea of angelic natures becomes less material, the Fathers commonly take the "sons of God" to be Seth's descendants and the "daughters of men" those of Cain. :—Jerusalem Bible, Genesis VI, footnote. This view, dating to at least the 1st century CE in Jewish literature as described above, is also found in Christian sources from the 3rd century if not earlier, with references throughout the Clementine literature, as well as in Sextus Julius Africanus, Ephrem the SyrianCommentary in Genesis 6:3 and others.

A Dominican, Pierre Benoit studied the New Testament at the École Biblique in Jerusalem where he arrived in 1933. He taught at the École until 1984 and directed the institute between 1966–1971 or 1964-1972, as well as its journal, the Revue biblique, from 1953 to 1968.. An expert on the Second Vatican Council, he became a member of the Pontifical Biblical Institute and of the Pontifical Biblical Commission. His work was principally composed of the translation of biblical texts written in Koine Greek, and the co-ordination of the translation of the Bible into French, resulting in La Bible de Jérusalem (1956), which preceded by a decade and informed the English-language Jerusalem Bible. In particular, he was the author of the translation of the Gospel of Matthew in this edition, as well as the Epistles to the Philippians, Philemon, the Colossians, and the Ephesians.

The Chastisement of Uzzah by James Tissot Baroque painting of the death of Uzzah by Giulio Quaglio the Younger in a medaillon in Ljubljana Cathedral (1704) According to the Tanakh, עזה, Uzzah or Uzza, meaning "Her Strength", was an Israelite whose death is associated with touching the Ark of the Covenant. The account of Uzzah appears in two places in scripture: and Uzzah was the son of Abinadab, in whose house the men of Kirjath-jearim placed the Ark when it was brought back from the land of the Philistines. With his brother Ahio, he drove the cart on which the ark was placed when David sought to bring it up to Jerusalem. When the oxen stumbled, making the ark tilt,1 Chronicles 13:9 in the Jerusalem Bible Uzzah steadied the ark with his hand, in direct violation of the divine law, and he was immediately killed by the Lord for his error.

The New King James Version entitles this psalm "Praising the Lord in His House at Night". Nonconformist minister Matthew Henry notes that, as the last of the Songs of Ascents, this psalm serves as a fitting conclusion to the singing of all the Songs of Ascents in the Temple in Jerusalem which took place by day, as it exhorts "the ministers to go on with their work in the night, when the solemnities of the day were over". The psalm could also be interpreted as a "dialogue", as the priests and Levites who served in the Temple are enjoined in verses 1 and 2 to spend their time during the night watch in acts of devotion rather than small talk; and in verse 3 these devotees are urged to pray for the one who enjoined them in verse 1 – either the High Priest or a captain of the night guard. A note in the Jerusalem Bible suggests that the dialogue involves pilgrims and temple ministers.

355 In English translations this is mostly rendered as "Hallelujah",Variants of "Hallelujah" in this context are "Hallelujah (praise the Lord)" in the Amplified Bible and "Halleluyah" in Complete Jewish Bible but as "Alleluia" in several translations,King James Version and its recent revisions, the 21st Century King James Version and the New King James Version, the Douay-Rheims Bible, the Knox Version, the New Jerusalem Bible, the Phillips New Testament, Wycliffe's Bible, and Young's Literal Translation. while a few have "Praise the Lord",Contemporary English Version, New Living Translation (LORD) "Praise God",Good News Translation "Praise our God",Worldwide English (New Testament) or "Thanks to our God".New Life Version The linguist Ghil'ad Zuckermann argues that the word Hallelujah is usually not replaced by a praise God! translation due to the belief in iconicity: the perception that there is something intrinsic about the relationship between the sound of the word and its meaning.

It is also widely used by the United Methodist Church, the Evangelical Lutheran Church in America, the Christian Church (Disciples of Christ), the Presbyterian Church (USA), the United Church of Christ, the Reformed Church in America, and the United Church of Canada. In accordance with the Code of Canon Law Canon 825.1, the NRSV with the deuterocanonical books received the Imprimatur of the United States Conference of Catholic Bishops and the Canadian Conference of Catholic Bishops, meaning that the NRSV (Catholic Edition) is officially approved by the Catholic Church and can be profitably used by Catholics in private study and devotional reading. The New Revised Standard Version, Catholic Edition also has the imprimatur, granted on 12 September 1991 and 15 October 1991, respectively. For public worship, such as at weekly Mass, most Catholic Bishops Conferences in English-speaking countries require the use of other translations, either the adapted New American Bible in the dioceses of the United States and the Philippines or the Jerusalem Bible in most of the rest of the English-speaking world.

2 Kings 13:25 suggests that Jehoahaz's son Joash, who recaptured a number of Israelite cities in three successful battles, could have been the deliverer referred to in , and the Geneva Study Bible maintains this view,Geneva Study Bible of 2 Kings 13, accessed 6 January 2018 but the Jerusalem Bible Footnote at 2 Kings 13:5 and the Cambridge Bible for Schools and Colleges Cambridge Bible for Schools and Colleges on 2 Kings 13, accessed 6 January 2018 argue that Jeroboam II, Joash's son, was the deliverer, citing : :The Lord ... saved them by the hand of Jeroboam the son of Joash The Pulpit Commentary agrees that this was "probably" the case.Pulpit Commentary on 2 Kings 13, accessed 6 January 2018 Adad-nirari III, King of Assyria, (812–783 BC) also made campaigns into the west (804–797 BC), and on one of these incursions captured and sacked the city of Damascus, thus removing the worst enemy of Israel's prosperity, and so he could also be considered the "deliverer".

In accordance with the Code of Canon Law Canon 825.1, the New Revised Standard Version, Catholic Edition, received the imprimatur of the United States Conference of Catholic Bishops and the Canadian Conference of Catholic Bishops in 1991, granting official approval for Catholic use in private study and devotional reading. For public worship, such as at weekly Mass, most Catholic Bishops Conferences in English-speaking countries require the use of other translations, either the adapted New American Bible in the dioceses of the United States and the Philippines or the Jerusalem Bible in most of the rest of the English-speaking world. However, the Canadian conference and the Vatican approved a modification of the NRSV for lectionary use in 2008, and an adapted version is also under consideration for approval in England and Wales, in Ireland, and in Scotland. 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.

Because of his conflict with the advocates of the partition of Bosnia and Herzegovina and Franjo Tuđman's yes- men, he abandoned the holding of all political and military posts and leaves, with the aid of the EEC watchgroup into exile in Belgium, where he lives today, in the conviction that Tuđman worked on the conquest of Bosnia and Herzegovina, that he is guilty for the Croatian-Bosnian war, that he robbed Croatia and has divided her property among his yes-men, and also that he is the inspirer, and thereby also the evil doer of the murders of HOS generals Blaž Kraljević and Ante Paradžik. That he had secret lines of command and that he worked in agreement with Slobodan Milošević and his servant Alija Izetbegović who betrayed Bosnia and Herzegovina, and with these two men planned and carried out the plan of tearing up Bosnia and Herzegovina. After arrival in exile in Belgium, Tomislav is employed in the Louvain-la-Neuve Catholic University. He translates, he has translated the two most respectable Bibles the so-called Jerusalem Bible and the Ecumenical translation of the Bible.

Present-day translations render הֵילֵל as "morning star" (New International Version, New Century Version, New American Standard Bible, Good News Translation, Holman Christian Standard Bible, Contemporary English Version, Common English Bible, Complete Jewish Bible), "daystar" (New Jerusalem Bible, The Message), "Day Star" (New Revised Standard Version, English Standard Version), "shining one" (New Life Version, New World Translation, JPS Tanakh), or "shining star" (New Living Translation). In a modern translation from the original Hebrew, the passage in which the phrase "Lucifer" or "morning star" occurs begins with the statement: "On the day the Lord gives you relief from your suffering and turmoil and from the harsh labour forced on you, you will take up this taunt against the king of Babylon: How the oppressor has come to an end! How his fury has ended!" After describing the death of the king, the taunt continues: J. Carl Laney has pointed out that in the final verses here quoted, the king of Babylon is described not as a god or an angel but as a man, and that man may have been not Nebuchadnezzar II, but rather his son, Belshazzar.

Eikev in is given a conditional meaning in some English translations ('if') and a consequential meaning in other translations ('because'). The King James Version says 'if ye hearken to these judgments ...', the Orthodox Jewish Bible, a Messianic text not to be confused with those of Orthodox Judaism, says 'if you give heed ...' and the New International Version has 'if you pay attention ...' whereas the American Standard Version states 'because ye hearken ...' and the New King James Version has 'because you listen ...'. The Cambridge Bible for Schools and Colleges argues that 'because' is a better translationCambridge Bible for Schools and Colleges on Deuteronomy 7, accessed 14 November 2015 and the Pulpit Commentary notes that 'the Hebrew conveys the idea of a reward as consequent on their hearkening; as there would be retribution for transgression, so would there be recompense for obedience'.Pulpit Commentary on Deuteronomy 7, accessed 14 November 2015 The Jerusalem Bible reflects this 'recompense' interpretation in its translation: "Listen to these ordinances, be true to them and observe them, and in return Yahweh your God will be true to the covenant and love which he promised on oath to your ancestors".