Source: http://bjj.balancestudios.net/read/collective-and-individual-responsibility-a-description-of-corporate-personality
Timestamp: 2019-04-24 10:19:58+00:00

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Following an in depth research of Ezekiel 18 and 20, this e-book deals a redefinition and a brand new theoretical foundation for the idea that of company character. This concept is for this reason utilized to Ezekiel 18 and 20 to research the collective and person positive aspects.
A up to date string of popular-level books written through the recent Atheists have leveled the accusation that the God of the previous testomony is not anything yet a bully, a assassin, and a cosmic baby abuser. This point of view is even making inroads into the church. How are Christians to answer such accusations? and the way are we to reconcile the possible disconnected natures of God portrayed within the testaments?
"Subversive Scribes and the Solomonic Narrative" seeks, partially, to give a contribution to the continued dialogue via investigating the Solomonic narrative throughout the optics of propaganda and, in particular, subversion. because prior stories have already given significant awareness to the propagandistic power of varied elements of the Solomonic narrative, Seibert's publication explores examples of scribal subversion in "1 Kings" 1-11.
This publication features a new edition of the scroll that represents an early revision of the Septuagint towards a more in-depth correspondence with the Hebrew textual content of the Bible. After an in depth creation, the amount offers the textual content with and with no reconstructions, notes on palaeography and reconstructions, and a observation on translation approach, orthographic peculiarities, and textual kinfolk.
This significant paintings re-examines prophecy and the prophets in old Israel, with essays ranging the entire approach from Israel's historic close to jap history correct as much as the hot testomony. the vast majority of essays pay attention to prophecy and the prophets within the outdated testomony, that are approached from a notable variety of various angles.
1995 (5–6). See id. 1994 (266). Pace Zimmerli 1969a (393), who drops the preposition ‫ ִמן‬before ‫ ֶא ַחד‬. Pace Allen 1994 (266). Cf. Rom 5:18. See Zimmerli 1969a (394). Pace Dijkstra 1986 (167). v. ‫ גַּ ם‬8. 45 Thus, the opposition between the father and the son is again indicated. 7 and 16, and 33:15 it is proposed to read ‫גְּ זֵ ָלה‬. With ἅρπαγμα the LXX also has a singular. By maintaining the MT, this plural may be understood as a plural of strengthening or generalization, see GKC §124e; JM §136j.
The reading of the LXX ἐν τοῖς υἱοῖς where the MT reads ‫ ַא ְד ַמת‬, should be taken as the lectio facilior as a result of harmonization with other places, where the LXX reads υἱοὶ Ισραηλ (3:1; 4:3; 12:24; 27:17; 44:28; cf. 11 The reading of the LXX should therefore not be followed. ‫ ַא ְד ַמת יִ ְשׂ ָר ֵאל‬is unique to Ezekiel (seventeen times) and does not occur outside of Ezekiel in the MT. The use of ‫ ַא ְד ַמת‬creates a strong bond to the geographical territory, which covers Israel. 13 7 See Zimmerli 1969a (392).
See Aalders 1955 (299). v. 4. v. ‫דּם‬:ָ “3. bloodguilt (oft. ; distinction from §2 not alw. clear) . . ” Cf. v. ‫ ָדּם‬: “2. bloodshed, blood as shed by violence (sg. or pl. (. ” 53 See Cooke 1936 (203); Zimmerli 1969a (391); Greenberg 1986 (323). 5 we might translate here: ‘But suppose that . ’ Cf. Allen 1994 (264). 54 The form ‫וַ יִּ ְר ֶאה‬, though it occurs, see GKC §75t (cf. JM §79m), is used less for the third person masculine singular (cf. 28). 3. Against the emendation of the MT, as it has come down in the codices Leningradensis and Aleppo, pleads the less common ‫ירא‬ (1:22; 2:6; 3:9; 11:8).

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