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Sommario
- Il numero 911 non appare nella Bibbia: è un numero di emergenza moderno nato negli Stati Uniti nel 1967
- Il numero 9 nella Bibbia rappresenta la completezza divina, mentre l'11 rappresenta spesso disordine o imperfezione
- Gli studiosi biblici mettono in guardia dal cercare significati nascosti in numeri non effettivamente menzionati nelle Scritture
- Sebbene esistano storie di persone che invocano l'aiuto di Dio nelle emergenze (come Daniele nella fossa dei leoni), non sono direttamente collegate al numero 911
Bibliografia (Clicca per mostrare)
Bibliografia:
Allert, C. (2021). Early Christian Readings of Genesis One: Patristic Exegesis and Literal Interpretation. Perspectives on Science and Christian Faith.
Alsen, C. (2023). Vedere il mondo biblico di Sodoma-Mamre attraverso la sorveglianza. Biblical Interpretation.
Astvatsaturov, A. (2021). Franny’s Jesus Prayer: J.D. Salinger and Orthodox Christian Spirituality. Religions.
Daniel, S. (2020). INCONGRUITIES IN THE BIBLICAL CHARACTERS USED IN DAVID GEMMELL’S SHIELD OF THUNDER. 31, 165–169.
Darenskaya, V. (2023). Analysis of Existentials as Anthropological Categories in Late Soviet Philosophy. Arctic.
Hecht, L. (2023). Are Veggies and Fruits Always Good for You? An Analysis of Biblical Produce in the Book of Genesis. Iggrot Ha’Ari.
Ivanova, A. I. (2023). On the Role of a Religious Symbol in the Study of the Essence of Human: Paul Ricoeur. IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCES.
Loeschen, J. (2017). The God who Becomes: Eckhart on Divine Relativity. The Thomist: A Speculative Quarterly Review, 35, 405–422.
Michael, M. (2015). Anger management and biblical characters: A study of angry exchange among characters of Hebrew narrative. Old Testament Essays, 28, 451–480.
Mironov, A. (2020). An Axiological Analysis of the Bylinas About Dunay and Potyk. ßрþñûõüы ØÑÂтþрøчõÑÂúþù ßþÑÂтøúø.
Pan-Lai. (2018). Chinese exploration of Orthodox theology: a critical review. International Journal for the Study of the Christian 18, 315–331.
Pihlaja, S. (2017). When Noah built the ark¦ : Metaphor and biblical stories in Facebook preaching. Metaphor and the Social World, 7, 87–102.
Tkachenko, T. (2020). The Reinterpretation of Biblical Images in Katrya Grynevycheva’s On the Way to Sykhem and Other Stories. 28, 25–36.
Trautner-Kromann, H. (2002). From ‘Jacob or Esau?’ to ‘Has the Messiah Come?’ Controversies between Jews and Christians as Reflected in Bible Exegesis. 2, 95–101.
Allert, C. (2021). Early Christian Readings of Genesis One: Patristic Exegesis and Literal Interpretation. Perspectives on Science and Christian Faith.
Astvatsaturov, A. (2021). Franny’s Jesus Prayer: J.D. Salinger and Orthodox Christian Spirituality. Religions.
Breed, B. W. (2020). Biblical Scholars’ Ethos of Respect: Original Meanings, Original Texts, and Reception History of Ecclesiastes.
Darenskaya, V. (2023). Analysis of Existentials as Anthropological Categories in Late Soviet Philosophy. Arctic.
Halil, H. (2024). Exegesis of the QurʾÄÂn with the biblical and post-biblical literature. HTS Teologiese Studies/Theological Studies.
Ivanova, A. I. (2023). On the Role of a Religious Symbol in the Study of the Essence of Human: Paul Ricoeur. IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCES.
King, M. K. (2022). Randall Price with H. Wayne House, Zondervan Handbook of Biblical Archaeology. Review & Expositor, 119, 160–162.
Loeschen, J. (2017). The God who Becomes: Eckhart on Divine Relativity. The Thomist: A Speculative Quarterly Review, 35, 405–422.
Malka, O. (2021). On the Meaning of ×â€Ã–µ×¢Ö´×™×“ in Biblical Hebrew: Between Summoning Witnesses and Imposing Oaths. Vetus Testamentum, 1–22.
Mironov, A. (2020). An Axiological Analysis of the Bylinas About Dunay and Potyk. ßрþñûõüы ØÑÂтþрøчõÑÂúþù ßþÑÂтøúø.
Pan-Lai. (2018). Chinese exploration of Orthodox theology: a critical review. International Journal for the Study of the Christian 18, 315–331.
Reeves, J. C. (1991). Book Reviews¯: SEKKI, A.E., The Meaning of Ruah at Qumran (Society of Biblical Literature Dissertation Series 110; Atlanta: Scholars Press, 1989), pp. x + 261. Cloth, 32.95 (21.95), paper 21.95 (14.95). ISBN 1-55540-351-4 (cloth), 1-55540-352-2 (paper. Journal for the Study of the Pseudepigrapha, 5, 117–118.
Trautner-Kromann, H. (2002). From ‘Jacob or Esau?’ to ‘Has the Messiah Come?’ Controversies between Jews and Christians as Reflected in Bible Exegesis. 2, 95–101.
Dayharsh, T., Yung, T. J., Hunter, D., & Ivy, S. (1979). Update on the national emergency number 911. IEEE Transactions on Vehicular Technology, 28, 292–297.
Green, J., Morabito, M. S., Savage, J., Maldonado-Reis, T., Bacher-Hicks, A., Becker, L. T., Muller, R., & Battal, J. (2022). Calls from Boston Schools for Police Psychiatric Emergency Response: A Study of 911 Call Record Data from 2014 to 2018. School Mental Health, 15, 312–323.
Hjälm, M. L. (2023). Qur’ānic Intertextuality in Early Christian Arabic Bible Translations. The Bible Translator, 74, 313–330.
Liu, R., Zhao, J., Li, X., Messé, S., Fisher, M., & Rudd, A. (2022). To use stroke 911 to improve stroke awareness for countries where 911 is used as an emergency phone number. CNS Neuroscience & Therapeutics, 28, 1473–1475.
Marlow, H. (2022). Creation, humanity and hubris in the Hebrew Bible. Practical Theology, 15, 491–503.
Mason, M. W. (2022). Establishing 911: media infrastructures of affective anti-Black, pro-police dispositions. Critical Studies in Media and Communication, 39, 394–407.
Tong, C. T. M. (2022). Recensione del libro: The Oxford Handbook of the Bible in China a cura di K. K. Yeo. The Bible Translator, 73, 280–282.
Vangshardt, R. (2024). Ruins of Empire or Tears of Joy? An Intersection of History and the Bible in Lope de Vega’s Religious Comedias. Journal of the Bible and Its Reception.
