Tracing the history of the Israelite’s ancestors is challenging and complex because there is no direct or extra-biblical evidence to substantiate that they exist. However, though historical challenges are embedded in the ancestral narratives, which poses a problem, that does not mean that the ancestors are un-historical. Therefore, this paper will present the various challenges involved in reinterpreting the ancestral narratives and intends to show some historicity in them. In doing so, it will briefly look at the overview of the ancestral narratives, the second section deals with the sources that will be used to investigate the narratives, the third section deals with the historical issues that pose a challenge to the historicity of the ancestors and the fourth section deals with the Ancient West Asian1 parallels. Ultimately, it will give an evaluation of the narratives. For the rest of the paper please visit the following link:  https://www.academia.edu/124322087/Topic_Historical...

The issue of prophecy in the Dead Sea Scrolls has attracted scholarly attention for quite some time. The reasons for this are apparent. The scribes who wrote the Scrolls were deeply involved with the interpretation of Hebrew prophetic scriptures, even creating exegetical literature of a new kind, the pesharim. Until the turn of the twenty-first century, it seems less attention has been given to studying the prophetic tradition.1 However, scholars have been curious about Qumran’s prophetic tradition. Therefore, this paper tries to understand the prophetic tradition at Qumran by looking at the Prophetic Vocabulary in the Dead Sea Scrolls, how prophecy is understood in the scrolls regarding the past and the future and then emphasizing the ongoing prophetic activity. Ultimately, it will give relevance to the present context of prophetic activity. For the rest of the paper, please visit Academia.edu through the following link: https://www.academia.edu/124327390/Prophetic_Tradition_in_Qumran

The following report about the revival in the Khasi hills in 1905 was retrieved from the archive (through a reel) of the United Theological College Library . The reporter/contributor is not mentioned in the article. The article is quoted as it is in this blog. Thanks to Rev. Dr. B. L. Nongbri for referring me to this article. The Revival in the Khassia Hills (Christian Patriot, 29 th April 1905, p. 3) The Revival is spreading and deepening also in the Khassia and Jaintia Hills, and as the excitement passes away, the true work of the Spirit can be better judged. There is a deep feeling of devotion, a warmer love towards God and man manifested, a longing desire for a holier life and a striving after holiness, and above all an intense passion for souls and untiring efforts made to bring outsiders to the Saviour. In some parts , the Services are not so powerful as they were, but they are sweeter and perhaps more enjoyable—the joy of salvation is felt. Some wonderful incidents have taken p...

A Church is a place where everyone is welcome. There is neither rich nor poor, sinner nor righteous, big nor small; it is a haven for all. A place to share our love, joys, and sorrow. Ultimately, it is a place that unites the people of God. However, looking from an emic lens, it seems the Church has become a ground for the many wrong things that happen in society. One reason is the power struggle among the believers (especially leaders), which everyone can see. It can be inferred that believers seem to think that the Church is theirs to claim. Jesus in the Gospel of Matthew 16:18 mentioned who is the supreme owner of the Church when he said, “And I tell you, you are Peter ( Petros in Greek), and on this rock ( Petra in Greek) I will build my Church, and the gates of Hades will not prevail against it.” The verse is crystal clear about who the supreme leader of the Church is.             Let us exegete the critical part of the text a...

Ha ka jingim Khristan bunsien ngi kloi ban leit ha khmat U Blei ban pan map na ka bynta ki pop jong ngi, hynrei sngewsih pat ba ha ki khep ki khep ngi kloi ruh ban pyneh ia la ka jong ka dohnud haba ngi donkam ban map ia kiba lehsniew ia ngi. Kane ka pharshi ka iathuh ha ngi ba u don uwei u shakri uba shah ram ha u Syiem bad kata ka ram ka kot haduh ka shiphew hajar talent . Lada ngi khein ia kine ki talent ha ki por mynta, ki shong dor haduh ba lah ban siew tulop ia kiba bylla sngi kumba ar lak sanphew hajar tylli ki snem. Kaba sngewtynnad ka long ba uta Syiem u map lut noh ia kata ka ram hadien ba uta u shakri u lah kyrpad rit ha khmat jong u. Hynrei, kaba sngewsih pat ka long ba une ujuh hi u shakri uba lah shah map, um lah pat ban map ia la u para shakri uba shah ram ha u, wat tang shispah dinari ; kaba shong dor tang shispah tylli ki sngi ka bai bylla. Bad haba uta u Syiem u lap ia kata u la pynrem ia u. Lada ngi thew tarajur ia ka jingmap ka jong U Blei ia ki pop jong...

  Introduction This article will discuss the overarching understanding of Walter C. Kaiser, Jr.’s Old Testament [1] theology. In doing so, it discusses the standpoint which made Kaiser propose an alternative methodology different from his predecessors. It also investigates the overview of Kaiser’s methodology for OT theology and briefly examines Kaiser’s understanding of the “centre” in OT theology. Ultimately, it critiques and evaluates Kaiser’s methodology of various scholars. In doing so, we start by looking at who Kaiser is. 1. Biography Walter Christian Kaiser, Jr. is a prominent academic specializing in OT studies within the American evangelical tradition. Kaiser was born on April 11, 1933, in Folcroft, Pennsylvania. According to Kaiser’s assessment, his fascination with the OT was initially ignited during a biology class in high school, wherein the Genesis narrative was resolutely discredited. His scholarly pursuit of OT started at Wheaton College, and he pursued post...

  If you have ever travelled by aircraft, you will know that we cannot take our most oversized luggage to our seats, but we must drop our baggage at the flight counter before taking off. But doesn’t that ring a bell to you regarding our spiritual journey? In our Christian life, we have one baggage: anxiety. We carry it daily, and it is hard to let it go. However, God wants us to drop it and never claim it again. Being anxiety-free in the present world is challenging. Still, Jesus told us not to be anxious about our life because God is there to provide for our needs (Matthew 6:26). Why did he say that? Because he knows that sin is not the only factor that hinders our spiritual journey but anxiety too. Hebrews 12:1 confirms that by saying, “...let us also lay aside every weight, and sin which clings so closely...”. You see, weight (anxiety) can also impact our relationship with God, and we cannot take off with it in our journey with the Lord. So how do we deal with it? Peter sa...