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Tyd in die slot van die boek Amos  [cached]
J.L. Helberg
In die Skriflig , 1999, DOI: 10.4102/ids.v33i3.632
Abstract: Time in the epilogue of the book of Amos This article examines the concept of time, as filled with action, and as used in the epilogue of Amos. The concept of time is scrutinized in the light of the surprising announcement of prosperity and peace over and against the announcement of ruin in the rest of the book. The issue is approached against the background of Amos’ integrative as well as transcending (and eschatological) perspective. Viewed cyclically and mythologically, Israel integrated all things in the cult by trying to manipulate time and even God. In reality time and history were frozen in the Israelite way of thinking. This mode of thinking caused the disintegration of the cult from everyday life and from God who reveals Himself as personal and thus requiring sound personal relations between himself and His people. Amos calls for genuine integration in all respects. The epilogue leads this integration to a climax making use of the idea that Yahweh is the all-powerfull and life-creating God, an idea which runs like a golden thread through the Old Testament.
Kings and serfs in oriented graphs  [PDF]
S. Pirzada,N. A. Shah
Mathematics , 2006,
Abstract: In this paper, we extend the concept of kings and serfs in tournaments to that of weak kings and weak serfs in oriented graphs. We obtain various results on the existence of weak kings(weak serfs) in oriented graphs, and show the existence of n-oriented graphs containing exactly k weak kings(weak serfs). Also, we give the existence of n-oriented graphs containing exactly k weak kings and exactly s weak serfs such that b weak kings from k are also weak serfs.
1 Konings 8: verskillende perspektiewe op God se teenwoordigheid  [cached]
D.F. O’Kennedy
In die Skriflig , 2004, DOI: 10.4102/ids.v38i3.440
Abstract: 1 Kings 8: Different perspectives on God’s presence 1 Kings 8 is one of the most important chapters in Deuteronomic History. It originated over a long period of time and different authors/redactors were involved in the composition of this chapter. The text of 1 Kings 8 depicts several theological themes and this article focuses on the understanding of divine presence. Different perspectives on God’s presence are portrayed: The ark, temple and cloud as symbols of divine presence; God dwells in heaven; God’s Name is in the temple; God is omnipresent. The greater part of 1 Kings 8 comprises the temple dedication prayer of Solomon (1 Kings 8:22-53). Prayer is the act of worship by which the temple on earth (or the worshipper in the temple) and heaven meet each other.
The Complexity of Kings  [PDF]
Edith Hemaspaandra,Lane A. Hemaspaandra,Osamu Watanabe
Computer Science , 2005,
Abstract: A king in a directed graph is a node from which each node in the graph can be reached via paths of length at most two. There is a broad literature on tournaments (completely oriented digraphs), and it has been known for more than half a century that all tournaments have at least one king [Lan53]. Recently, kings have proven useful in theoretical computer science, in particular in the study of the complexity of the semifeasible sets [HNP98,HT05] and in the study of the complexity of reachability problems [Tan01,NT02]. In this paper, we study the complexity of recognizing kings. For each succinctly specified family of tournaments, the king problem is known to belong to $\Pi_2^p$ [HOZZ]. We prove that this bound is optimal: We construct a succinctly specified tournament family whose king problem is $\Pi_2^p$-complete. It follows easily from our proof approach that the problem of testing kingship in succinctly specified graphs (which need not be tournaments) is $\Pi_2^p$-complete. We also obtain $\Pi_2^p$-completeness results for k-kings in succinctly specified j-partite tournaments, $k,j \geq 2$, and we generalize our main construction to show that $\Pi_2^p$-completeness holds for testing k-kingship in succinctly specified families of tournaments for all $k \geq 2$.
Amos oor die ampte en die kultus (erediens): die betekenis vir vandag  [cached]
J.L. Helberg
In die Skriflig , 2000, DOI: 10.4102/ids.v34i2.595
Abstract: Amos on the offices and the cult: the meaning for us today In this article Amos’ attitude towards the offices of king, priest and prophet is explored against the background of the rest of the Old Testament. The conclusion arrived at is that the institutions/offices/ services should be instrumental in enabling people to function according to their individuality and as beings created in the image of God: beings created to be free and responsible. Amos does not call for the abolishment of the offices, but these offices are, however, shaken to their very foundations by Amos’ prophecies. The intended result of Amos’ words is that office bearers should realise that God called them personally; they have not merely been called institutionally. Office bearers should thus radically reform and adjust their approach. Faith should be God-centred and should have a heart for the material and spiritual needs of people, including the needs of the members within the own circle of believers, as well as that of others. In conclusion, some relevant aspects within the Reformed Churches in South Africa are brought to the fore.
Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21  [cached]
R.G. Branch
In die Skriflig , 2004, DOI: 10.4102/ids.v38i4.448
Abstract: This article presents a critical look at the story of the reign of Athaliah, the only ruling queen of Israel or Judah in the biblical text. Double reference in 2 Kings and 2 Chronicles shows her story’s importance and significance to the biblical writers. The largely parallel accounts read like a contemporary soap opera, for they contain murder, intrigue, harem politics, religious upheaval, and coup and counter-coup. Her story provides insights on the turbulent political climate of the ninth century BC. However, the purpose of the biblical writers is not to show Athaliah as the epitome of evil or that all women in power are evil.
God as Father: The maleness of God  [cached]
D. T. Williams
Koers : Bulletin for Christian Scholarship , 1990, DOI: 10.4102/koers.v55i1-4.978
Abstract: It is fashionable today to try to avoid sexist language in theology, despite the Bible’s consistent use of the masculine pronoun when referring to God. Although such an attempt has largely been engendered by modem culture, the maleness of God is not simply a hangover from a patriarchal society, but reflects a fundamental maleness in God’s dealing with man. It emphasises the idea of redemption by grace alone over against creation, and such aspects as the adoption of Christians as sons. The maleness of Christ likewise has not simply been cultural, but is significant theologically. This is not to deny any femininity in God, but to assert that male features predominate. Such an idea does not reduce the status of women, but rather an emphasis on redemption raises it. Raising the status of women in society would in fact reduce the pressure to demasculinize God.
On the existence of kings in continuous tournaments  [PDF]
Masato Nagao,Dmitri Shakhmatov
Mathematics , 2012,
Abstract: The classical result of Landau on the existence of kings in finite tournaments (=finite directed complete graphs) is extended to continuous tournaments for which the set X of players is a compact Hausdorff space. The following partial converse is proved as well. Let X be a Tychonoff space which is either zero-dimensional or locally connected or pseudocompact or linearly ordered. If X admits at least one continuous tournament and each continuous tournament on X has a king, then X must be compact. We show that a complete reversal of our theorem is impossible, by giving an example of a dense connected subspace Y of the unit square admitting precisely two continuous tournaments both of which have a king, yet Y is not even analytic (much less compact).
Rama in the royal title of the Hungarian kings  [PDF]
?ivkovi? Tibor D.
Zbornik Radova Vizantolo?kog Instituta , 2004, DOI: 10.2298/zrvi0441153z
Abstract: The region ( upa) of Rama was enlisted in the official title of the Hungarian kings around 1138, as it is known from an official document. The exact answer to the question under which circumstances it happened has never been reached. It is most probable that Rama was not just other name for Bosnia as it was proposed in historiography, neither was a part of Bosnia conquered by military action of the Hungarian king around 1135. Having in mind that Rama was a part of the principality of Ra ka during the Early Middle Ages, it is quite possible that Rama became part of the official title of the Hungarian kings through some direct connections between ruling families of Hungary and Ra ka. The most probable answer could be reached through the examination of these relations. Namely, a daughter of Ra ka's upan, Uro I, Helena, was married to the Hungarian crown prince Bela in 1129, when Rama was, most probably, part of Helena's dowry. When the crown prince became king of Hungary in 1131, Rama was included in his royal title. Later on during the Middle Ages Rama became part of Bosnia giving ground to the Hungarian kings to claim whole Bosnia as their heritage. .
Two versions of solomon’s prayer (1 kings 8 and 2 chronicles 6): a comparative study
D.F O’Kennedy
Acta Theologica , 2006,
Abstract: Solomon’s prayer is one of the most important prose prayers in the Old Testament. We find this prayer in two different theological and literary traditions of the Bible: 1 Kings 8:22-53 and 2 Chronicles 6:12-42. In the light of these parallel versions one may pose the following questions: What are the similarities and differences between the Kings and Chronicles versions? Did the Chronicler intentionally delete or insert certain passages? Did this influence the portrayal of the most important theological themes in Solomon’s prayer? The article discusses the main differences, especially in 2 Chronicles 6:13 and the last part of the prayer (1 Kings 8:50-51, 53; 2 Chronicles 6:41-42). The insertion of a quotation from Psalm 132 in 2 Chronicles 6:40-42 emphasises the important role that the Davidic covenant played in the theology of the Chronicler. Both versions proclaim the importance of prayer and forgiveness against the background of God’s presence in the temple. Article text in Afrikaans
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