Bibeln (Svenska Folkbibeln 98) by Svenska Folkbibeln

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By Svenska Folkbibeln

Världens i särklass mest lästa bok, tryckt i miljarder exemplar och översatt until eventually tusentals språk. Varför har Bibeln blivit så älskad genom alla tider? Jesus sade: "De ord som jag har talat until er är Ande och liv... Himmel och jord skall förgå, males mina ord skall aldrig förgå" (Joh 6:63, Matt 24:35).

Svenska Folkbibeln är en grundtexttrogen bibelöversättning som kom ut 1998, ett allkristet alternativ med bred förankring i vår svenska kristenhet. Målet har varit att översättningen ska låta Bibeln vara det den själv utger sig för att vara - Guds ord until eventually människan. Därför har översättare och referenter lagt stor vikt vid grundtextens exakta betydelse, parallellt med ansträngningen att ge översättningen en smooth språkdräkt.

Svenska Folkbibeln har spritts i över en halv miljon exemplar och varit until glädje för bibelläsare överallt i Sverige och Svenskfinland. Vi är nu glada att kunna lansera översättningen i e-boksformat som ännu ett positivt steg i vårt uppdrag att göra Bibeln tillgänglig för alla.

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Sample text

You [plural] shall be holy” (Lev. 19:2) addresses the entirety of society, “Love [imperative, singular] your neighbor as yourself [singular you]” (Lev. 19:18), the individual and the occasion. The former—using the plural “you” of the Hebrew—addresses the social order, the latter,—with the singular “you”—the personal attitude and condition. Teachings of a public, social character speak to the community as a working system, encompassing its parts. Those that concern social behavior, theological ethics, moral theology, and the like do not convey a vision of the whole.

Comparison of a Judaic and a Christian corpus of social teaching is made possible by that common heritage of authoritative Scripture, by the differing choices made within the ancient Scriptures for defining, each its social imperative. If, then, we treat Rabbinic Judaism as the norm, Christianity of the same age, the first six centuries, as the variable, allowing the three Rabbinic teachings of the social order to define the topics for comparison and contrast, we produce three principal issues.

But I know of no more systematic and orderly account of matters, and the points important to this comparison are of such an elementary character that I deem Troeltsch on his own quite sufficient to the task. 42 JACOB NEUSNER Social Teaching, Chapter One, part iii,6 I ask the elementary questions and require only basic facts. Here are my questions: [1] How does Troeltsch treat the categorical program that has seemed to me native to Rabbinic Judaism and its design for Israel’s social order? [2] What perspective do we gain on the Rabbinic sages’ system from the Christian alternative and the contrast it affords?

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