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There has long been a need for a translation of the Judaeo-Christian Bible that did not deliberately mistranslate certain words and sentences for the purpose of concealing that the biblical authors' beliefs were quite different from those of modern Jews, Christians and Muslims. For example, "The LORD" is a falsification of the proper name Yahweh, a god like Zeus or Jupiter. But the most blatant fraud has been the rendering of the Hebrew word allahiym as the male proper name, "God." Allahiym is neither a proper name nor singular nor unisexual. Al means a god. The suffix -ah is a feminine singular inflection, so that allah means "goddess." The suffix -iym is a masculine plural inflection, making allahiym a dual-sex, generic plural, "male and female gods," or, in the common gender, "gods." This translation corrects such falsifications. For extra copies contact: www.worldaudience.org
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Truth in Translation is a critical study of Biblical translation, assessing the accuracy of nine English versions of the New Testament in wide use today. By looking at passages where theological investment is at a premium, the author demonstrates that many versions deviate from accurate translation under the pressure of theological bias.
The King James Version has shaped the church, our worship, and our mother tongue for over 400 years. But what should we do with it today? The KJV beautifully rendered the Scriptures into the language of turn-of-the-seventeenth-century England. Even today the King James is the most widely read Bible in the United States. The rich cadence of its Elizabethan English is recognized even by non-Christians. But English has changed a great deal over the last 400 years—and in subtle ways that very few modern readers will recognize. In Authorized Mark L. Ward, Jr. shows what exclusive readers of the KJV are missing as they read God's word.#In their introduction to the King James Bible, the translators tell us that Christians must "heare CHRIST speaking unto them in their mother tongue." In Authorized Mark Ward builds a case for the KJV translators' view that English Bible translations should be readable by what they called "the very vulgar"—and what we would call "the man on the street."
With over 600 references, "Why Protestant Bibles are smaller" defends the Protestant Old Testament canon using mostly Catholic resources including the Vatican, EWTN, Catholic Answers, and quotations from contemporary Catholic authors like Gary Michuta ("Why Catholic Bibles Are Bigger"), Jimmy Akin ("The Fathers Know Best"), and Trent Horn ("Why We're Catholic"). It utilizes the New Testament to demonstrate Jesus, His disciples, and the New Testament writers espoused to the books of the Protestant Old Testament. Using Christian and Jewish sources from antiquity, such as Eusebius' The Church History, it explains why the canonical lists from early church fathers, early church councils, and the books in the Septuagint, Vulgate, Douay-Rheims, the Dead Sea Scrolls, and even Popes and Cardinals were not identical, and what Jesus, His disciples, and the first century church actually believed about the canon. It includes comments from former Catholics and Eastern Orthodox on the authority of the Protestant Old Testament. It lists nearly 300 specific phrases used in the New Testament to describe Old Testament books, which are only found in the Protestant Old Testament. It concludes with examples of errors and contradictions in the books from the Catholic Old Testament to demonstrate those "extra books" are not "God-breathed" Scripture. This book assures the reader the Protestant Bible contains the complete Inspired Christian canon, which is why Protestant Bibles are smaller.
The NIV is the world's best-selling modern translation, with over 150 million copies in print since its first full publication in 1978. This highly accurate and smooth-reading version of the Bible in modern English has the largest library of printed and electronic support material of any modern translation.
With a focus on mainline Protestants and gay rights activists in the twentieth century, Heather R. White challenges the usual picture of perennial adversaries with a new narrative about America's religious and sexual past. White argues that today's antigay Christian traditions originated in the 1920s when a group of liberal Protestants began to incorporate psychiatry and psychotherapy into Christian teaching. A new therapeutic orthodoxy, influenced by modern medicine, celebrated heterosexuality as God-given and advocated a compassionate "cure" for homosexuality. White traces the unanticipated consequences as the therapeutic model, gaining popularity after World War II, spurred mainline church leaders to take a critical stance toward rampant antihomosexual discrimination. By the 1960s, a vanguard of clergy began to advocate for homosexual rights. White highlights the continued importance of this religious support to the consolidating gay and lesbian movement. However, the ultimate irony of the therapeutic orthodoxy's legacy was its adoption, beginning in the 1970s, by the Christian Right, which embraced it as an age-old tradition to which Americans should return. On a broader level, White challenges the assumed secularization narrative in LGBT progress by recovering the forgotten history of liberal Protestants' role on both sides of the debates over orthodoxy and sexual identity.
In 1947, Dr. Sebaceous Piafraus discovered the Terminally Ill Sea Scrolls in the same month the Dead Sea Scrolls were found. The Dead Sea Scrolls became internationally famous, but the Terminally Ill Sea Scrolls were consigned to obscurity, along with their discoverer. Dr. Piafraus, who endured decades of ego-bruising neglect, provides translations of well-known Old Testament stories, which he insists are the most authentic versions of the stories because the Jewish eschatological cult that created the Scrolls claimed that they were. These stories are more fully developed than in the Old Testament and are humorous, though some parts are appalling, because Bible stories often are appalling.
The book sheds light on various chapters in the long history of Protestant-Jewish relations, from the Reformation to the present. Going beyond questions of antisemitism and religious animosity, it aims to disentangle some of the intricate perceptions, interpretations, and emotions that have characterized contacts between Protestantism and Judaism, and between Jews and Protestants. While some papers in the book address Luther’s antisemitism and the NS-Zeit, most papers broaden the scope of the investigation: Protestant-Jewish theological encounters shaped not only antisemitism but also the Jewish Reform movement and Protestant philosemitic post-Holocaust theology; interactions between Jews and Protestants took place not only in the German lands but also in the wider Protestant universe; theology was crucial for the articulation of attitudes toward Jews, but music and philosophy were additional spheres of creativity that enabled the process of thinking through the relations between Judaism and Protestantism. By bringing together various contributions on these and other aspects, the book opens up directions for future research on this intricate topic, which bears both historical significance and evident relevance to our own time.