Italian 
English 
Chinese 
Dutch 
Arabic 
Spanish 
Portuguese 
Russian 
French 
German 
Japanese 
Continue reading with a subscription
Get unlimited access to all our premium content and exclusive features.
Enjoy unlimited access, cancel anytime.
Sommario
- La luce rappresenta principalmente la presenza, la natura e la gloria di Dio – La Bibbia inizia con Dio che crea la luce (Genesi 1:3) e usa costantemente la luce per simboleggiare la natura perfetta di Dio ("Dio è luce" – 1 Giovanni 1:5) e la Sua presenza divina. La luce rappresenta la perfezione morale assoluta, la verità e la santità di Dio.
- Gesù si identifica come "la luce del mondo" (Giovanni 8:12) – Questa dichiarazione collega Gesù alla natura divina di Dio e stabilisce il Suo ruolo come fonte di illuminazione spirituale, verità e salvezza per l'umanità. Come luce del mondo, Gesù offre guida, rivela la natura di Dio e porta speranza a coloro che sono nelle tenebre spirituali.
- La luce è contrapposta alle tenebre per rappresentare le realtà spirituali – In tutte le Scritture, la luce simboleggia verità, comprensione, purezza e salvezza, mentre le tenebre rappresentano peccato, ignoranza e separazione da Dio. Questo contrasto illustra la trasformazione che avviene quando le persone passano dalle tenebre spirituali alla luce di Dio attraverso la fede in Cristo.
- I cristiani sono chiamati a essere "figli della luce" – Ai credenti viene insegnato a riflettere la luce di Dio nel mondo (Matteo 5:14-16), a vivere secondo verità e a perseguire la santità. Ciò comporta sia una trasformazione personale attraverso la presenza illuminante di Dio, sia la responsabilità di condividere la Sua luce con gli altri attraverso la testimonianza e le buone opere.
Bibliografia (Clicca per mostrare)
Agustin, A. (2008). The interpretation of the concept Hades described in Luke 16:19-31¯: the parable of the Rich Man and Lazarus in the light of the historical-grammatical method.
Ang, K. (2024). Creation in Christ in Aquinas’s Creation Theology in the Light of His References to the Pauline Letters. Biblica et Patristica Thoruniensia.
Attard, S. (2023). La ricezione stratificata della Torah da parte dei Padri della Chiesa primitiva. Religions.
Barrick, W. D. (1999). Inter-covenantal truth and relevance: Leviticus 26 and the biblical covenants.
Billah, M., Rahim, A., Geriani, A. M. A. A., Somayah, & Azad. (2021). Revelation of the Quran Concerning Methods of Distortion in the Torah and the Bible: An Analytical & Critical Study.
Biwul, J. K. T. (2021). The African Church’s application of anointing oil: An expression of Christian spirituality or a display of fetish ancestral religion? Hts Teologiese Studies-Theological Studies, 77, 10.
Calabro, D. M. (2017). Lehi’s Dream and the Garden of Eden. Interpreter: A Journal of Mormon Scripture, 26.
Collins, C. J. (2020). Reading Genesis Well: Navigating History, Poetry, Science, and Truth in Genesis 1-11. Perspectives on Science and Christian Faith.
Daniel, D. T., & Gunnoe, C. D. (2024). Heretical microcosmogony in Paracelsus’s Astronomia Magna (1537/8) and the anonymous Astrologia Theologizata (1617): Paracelsian anthropology in the light of Lutheran biblical hermeneutics. Annals of Science, 1–33.
Fedotova, E. Y. (2023). Light and colour in biblical theology. Journal of Visual Theology.
Garvey, J. (2021). The Generations of Heaven and Earth: Adam, the Ancient World, and Biblical Theology. Perspectives on Science and Christian Faith.
Gmirkin, R. E. (2022). Plato’s Timaeus and the Biblical Creation Accounts.
Green, C., & Starling, D. (2018). Revelation and Reason in Christian Theology Edited Book(#)(#)(#).
Ham, A. (2017). Toward a Cosmic and Holistic Mission: A Biblical Reflection on Romans 8:14-24a. International Review of Mission, 106, 116–120.
King, M. K. (2022). Randall Price with H. Wayne House, Zondervan Handbook of Biblical Archaeology. Review & Expositor, 119, 160–162.
Koulagna, J. (2020). Adam, dust of the Earth: A Paradise received and incomplete in the Biblical accounts of creation. Some philological observations on the creation accounts. Consensus.
Lawee, E. (2023). Imprecise Hyperboles and a Noble Ruse: The Longevity of the Ancients and the Patriarchal Narratives of Moses in Eleazar Ashkenazi’s Revealer of Secrets. AJS Review, 47, 285–313.
Meyer, L. (2020). Revelation and Legal Personhood. Social Science Research Network.
Olmo, I. (2019). Such Fictitious Evil Spirits: Adriaan Koerbagh’s Rejection of Biblical Demons and Demonic Possession in A Light Shining in Dark Places (1668). Religions.
Pallesen, C. (2008). Philosophy of reflection and biblical revelation in Paul RicÅ“ur1. Studia Theologica – Nordic Journal of Theology, 62, 44–62.
Pope, R. (2005). Creativity: Theory, History, Practice.
Reuling, H. (2005). After Eden: Church Fathers and Rabbis on Genesis 3:16-21.
Rordorf, W. (1980). The Lord’s Prayer in the Light of Its Liturgical Use in the Early Church. Studia Liturgica, 14, 1–19.
Sayce, A. (n.d.). The Babylonian and Biblical Accounts of the Creation. In The Biblical World (Vol. 9, pp. 1–9).
Schöneman, K. (2022). From Primordial Being into Genders: Ecofeminist Reading of the Biblical Human Creation Narratives in Rabbinic Literature. Women in Judaism: A Multidisciplinary Journal.
Shackelford, D. (2014). Foundational Biblical Truths¯: Creation and the Fall of Man . ( Genesis 1-3 in the light of Romans.
Sigvartsen, J. A. (2015). The Creation Orderâ€â€Hierarchical or Egalitarian? 53, 7.
Spalovszky, C. J. (2021). Eternity roll’d wide apart: The Creation of the World and Man in William Blake’s The primo(#)(#)(#) Book of Urizen in Light of Emanuel Swedenborg’s The Last Judgment. 1.
Tobolowsky, A. (2022). The Myth of the Twelve Tribes of Israel.
Vorster, J. M. (2020). STILL PLAUSIBLE AND INTELLIGIBLE? TOWARDS A HERMENEUTIC OF CONGRUENT BIBLICAL THEOLOGY FOR TODAY. 119, 1–14.
Wilken, R. (1987). Book Review: Early Biblical Interpretation. Theological Studies, 48, 537–538.
Williams, C. C. (1961). The Spiritual Gospel: the Interpretation of the Fourth Gospel in the Early Church . Di Maurice F. Wiles. Pp. x + 182. Londra: Cambridge University Press, 1960. 25s. The Journal of Ecclesiastical History, 12, 87–87.
Ascari, M. (2007). London as a ‘Heart of Darkness.’ 133–144.
Balken, M. (2021). Converting the Imagination: Teaching to Recover Jesus’ Vision for Fullness of Life. International Journal of Christianity & Education, 26, 92–93.
Blair, A., & Greyerz, K. (2021). Physico-Theology: Religion and Science in Europe, 1650-1750. Perspectives on Science and Christian Faith.
Calvert, I., Bengtzen, S., & Ashcraft, J. (2024). Teaching and Learning Principles in the Church of Jesus Christ of Latter-Day Saints: A Thematic Analysis of the Doctrine and Covenants. Religions.
Citko, E. K. (2021). Transcendent Images and Semina Verbi in Carlos Reygadas’ Films. Rocznik Teologii Katolickiej.
Evens, J. (2022). An Interpretive Dialogue Between Art and Scripture. Expository Times, 133, 262–263.
Firmage, E. (2010). Light in Darkness: Embracing the Opportunity of Climate Change. Dialogue: A Journal of Mormon Thought.
Gaponenkov, A. (2022). The Bible Word in the works of religious thinkers (S. L. Frank, G. P. Fedotov, N. S. Arseniev). Izvestiya of Saratov University. Philology. Journalism.
Harkins, F. T. (2023). Is God a Body? Isaiah, Divine Dissimilitude, and Scriptural Signification. European Journal for the Study of Thomas Aquinas, 41, 44–61.
Hicks-Keeton, J., & Concannon, C. W. (2022). Does Scripture Speak for Itself?
Hill, T. (2021). Sapiential Structure and Figural Narrative in the Old English ‘Elene.’ Traditio, 27, 159–177.
Himmel, P. (2016). God Language And Scripture Reading The Bible In The Light Of General Linguistics.
Holcomb, B. (2009). A Review of The Geography of Bliss: One Grump’s Search for the Happiest Places in the World. Annals of the Association of American Geographers, 99, 433–435.
Jamieson, R., Fausset, A., Brown, D., & Jamieson, R. (1961). Commentary practical and explanatory on the whole Bible.
Jamil, K. H. B., & Jamil, A. I. B. (2019). Constructing the taxonomy of educational objectives in light of the role of the messengers of god in Islam.
Kaplan, D. E. (2024). Turning Sour into Sweet, Darkness into Light. European Judaism.
Karasik, V. I., & Kitanina, E. A. (2024). SYMBOLIZATION OF DESERT IN LINGUISTIC CONSCIOUSNESS. Voprosy Kognitivnoy Lingvistiki.
Khobnya, S. (2013). ‘The Root’ in Paul’s Olive Tree Metaphor (Romans 11:16-24). Tyndale Bulletin.
Knabb, J. J., Pate, R., Sullivan, S., Salley, E., Miller, A., & Boyer, W. R. (2020). Walking with God: developing and pilot testing a manualised four-week program combining Christian meditation and light-to-moderate physical activity for daily stress. Mental Health, Religion & Culture, 23, 756–776.
Knibb, M. (2009). Chapter Six. The Use Of Scripture In 1 Enoch 17–19. 111–123.
Lefebure, L. (2021). At One or Not At One? Atonement and Comparative Theology.
Lyell, E. (2022). Perceptions of Power: Purple in Archaic Greek, Ancient Mesopotamian Inscriptions, and the Hebrew Bible. Avar: An Interdisciplinary Journal of Life and Society in the Ancient Near East.
Marambi, J. M. (2015). DID JESUS SANCTION THE USE OF ALCOHOLIC BEVERAGES? ANALYSIS OF THE WORD ÀοÄήÃÂιον IN MARK 10:38.
Mcdonald, J. (1995). Interpreting the New Testament in the light of Jewish-Christian dialogue today. Studies in World Christianity, 1, 26–40.
Mcmahon, P. (2017). Darkness and Light: Handel’s Rhetorical Vocal Writing in the English Oratorio Samson. 8.
Mitchell, D. W. (2013). The Word of God, Scripture, and Dialogue: Reflections for Buddhists in Light of the Experience of Chiara Lubich. Claritas: Journal of Dialogue and Culture, 2, 10.
Muropa, C. (2012). The Johannine Writings: Symbolism and the Symbol of Light in the Gospel of John. The Asbury Journal, 67, 8.
Naseri, C. (2013). Jesus as the Son of Man in the Gospels: An Interpretation. American Journal of Social Issues and Humanities, 3.
Odiegwu, N. C., & Romero-Trillo, J. (2023). Gradience in iconicity. Review of Cognitive Linguistics.
Peter J. Woodford The Moral Meaning of Nature: Nietzsche’s Darwinian Religion and its Critics. (Chicago: University of Chicago Press, 2018). Pp. 208. $30.00. (Pbk). ISBN 9780226539898. (n.d.).
Phelps, S. H. (2015). Why I Preach from the Hebrew Bible. Tikkun, 30.
Robbins, S. (2017). THE BIBLICAL SYMBOL OF LIGHT IN J.R.R. TOLKIEN’S THE SILMARILLION AND THE LORD OF THE RINGS. Societal Studies, 9, 171–186.
Roskovec, J. (2022). Motiv světla v Janově evangeliu. TEOLOGICKàREFLEXE.
Shao-wen, Z. (2002). Darkness Visible": The Light and Darkness Reflected By the Mirror. Journal of Weifang University.
Silva, M., God, Language and Scripture: Reading the Bible in the Light of General Linguistics (Foundations of Contemporary Interpretation, 4; Grand Rapids: Zondervan, 1990), pp. x + 160. Paper, n.p. ISBN 0-310-40951-9. (1992). Journal for the Study of the Old Testament, 17, 125–126.
StefaÅ„ski, J. (2018). From the Tetragrammaton to the Name of Jesus: A New Look at God’s Presence in the Holocaust. Teologia i CzÅ‚owiek.
Sukamto, S., Dhamayanti, B. K., Towaf, S., & Ratnawati, N. (2019). Symbolic Meaning of Lantern March and its Contribution to Social Education. Proceedings of the 1st International Conference on Social Knowledge Sciences and Education (ICSKSE 2018).
Wilde, C. E. (2018). 8. They Wish to Extinguish the Light of God with Their Mouths (QurʾÄÂn 9:32): A QurʾÄÂnic Critique of Late Antique Scholasticism? Sharing and Hiding Religious Knowledge in Early Judaism, Christianity, and Islam.
