Search results
Results From The WOW.Com Content Network
The most widespread translation used by Indonesian speakers right now is the Terjemahan Baru, or "New Translation" (1974), published by LAI ("Lembaga Alkitab Indonesia," or Indonesian Bible Society). List of modern (1945 onward) translations: Alkitab Terjemahan Lama (1958): called the Old Translation after the New Translation (1974) came out.
The most widespread translation used by Indonesian right now is Terjemahan Baru (1985), or "New Translation" published by LAI ("Lembaga Alkitab Indonesia" or Indonesian Bible Society). Gottlob Brückner (1783–1857) translated the Bible into Javanese, the largest local language of Indonesia, in 1820 [5]
Candace – Ethiopian queen; a eunuch under her authority and in charge of her treasury was witnessed to by Philip the Evangelist, led to God and baptized.Acts [35]; Chloe – mentioned in Corinthians.
As the language of Saadia Gaon's translation became archaic and remote from common speech, most Jewish communities of the Arab world evolved their own translations of the Torah into their local dialects of Judaeo-Arabic. A traditional translation of this kind is known as a sharħ (plural shurūħ), from the Arabic word for "explanation". These ...
The Lembaga Alkitab Indonesia (Indonesian Bible Society) was established in 1950 and republished Bode's New Testament together with Klinkert's Old Testament in a single volume known today as the Alkitab Terjemahan Lama (The Old Translation Bible) as a stop-gap measure until a new translation could be prepared. This was the last Malay Bible that ...
The Al-Kitaab series is a sequence of textbooks for the Arabic language published by Georgetown University Press with the full title Al-Kitaab fii Taʿallum al-ʿArabiyya (Arabic: الكِتاب في تَعَلًُم العَرَبِيّة, "The book of Arabic learning").
It was written by the scholar Ahmad al-Buni who wrote it while living in Central Maghreb (modern-day Algeria); he died around 1225 CE (622 AH). [3]Scholars like Ibn Taymiyya have criticized the book and labeled the author, Al-Buni, as a deluded devil (Shaytan) worshipper; [4] [5] although, the book was for Sufism and it was for the Sufist and not the public.
By the early 20th century, well to-do women (and men) in the cities had mostly adopted a Western style of dress. Typically, Ghada Karmi recalls in her autobiography how in the 1940s in the wealthy Arab district of Katamon, Jerusalem, only the maids, who were local village women, donned traditional Palestinian dresses.