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In textual criticism, Christian interpolation generally refers to textual insertion and textual damage to Jewish and pagan source texts during Christian scribal transmission. [ citation needed ] Old Testament pseudepigrapha
In Genesis, Esau returned to his brother, Jacob, being famished from the fields. He begged his twin brother to give him some "red pottage" (paralleling his nickname, Hebrew: אדום, adom, meaning "red"). Jacob offered to give Esau a bowl of stew in exchange for his birthright (the right to be recognized as firstborn) and Esau agreed.
An interpolation, in relation to literature and especially ancient manuscripts, is an entry or passage in a text that was not written by the original author.As there are often several generations of copies between an extant copy of an ancient text and the original, each handwritten by different scribes, there is a natural tendency for extraneous material to be inserted into such documents over ...
The account claimed to review the textual evidence available [2] from ancient sources on two disputed Bible passages: 1 John 5:7 and 1 Timothy 3:16. Newton describes this letter as "an account of what the reading has been in all ages, and what steps it has been changed, as far as I can hitherto determine by records", [ 3 ] and "a criticism ...
These are biblical figures unambiguously identified in contemporary sources according to scholarly consensus.Biblical figures that are identified in artifacts of questionable authenticity, for example the Jehoash Inscription and the bullae of Baruch ben Neriah, or who are mentioned in ancient but non-contemporary documents, such as David and Balaam, [n 1] are excluded from this list.
The substitution hypothesis or twin hypothesis states that the sightings of a risen Jesus are explained not by physical resurrection, but by the existence of a different person, a twin or lookalike who could have impersonated Jesus after his death, or died in the place of Jesus on the cross.
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The genealogies of Genesis provide the framework around which the Book of Genesis is structured. [1] Beginning with Adam, genealogical material in Genesis 4, 5, 10, 11, 22, 25, 29–30, 35–36, and 46 moves the narrative forward from the creation to the beginnings of the Israelites' existence as a people.