You are looking at all articles with the topic "Bible". We found 4 matches.

Hint: To view all topics, click here. Too see the most popular topics, click here instead.

Poetry Bible

An acrostic is a poem (or other form of writing) in which the first letter (or syllable, or word) of each line (or paragraph, or other recurring feature in the text) spells out a word, message or the alphabet. The word comes from the French acrostiche from post-classical Latin acrostichis, from Koine Greek ἀκροστιχίς, from Ancient Greek ἄκρος "highest, topmost" and στίχος "verse". As a form of constrained writing, an acrostic can be used as a mnemonic device to aid memory retrieval.

Relatively simple acrostics may merely spell out the letters of the alphabet in order; such an acrostic may be called an 'alphabetical acrostic' or abecedarius. These acrostics occur in the first four of the five chapters that make up the Book of Lamentations, in the praise of the good wife in Proverbs 31:10-31, and in Psalms 25, 34, 37, 111, 112, 119 and 145 of the Hebrew Bible. Notable among the acrostic Psalms is the long Psalm 119, which typically is printed in subsections named after the 22 letters of the Hebrew alphabet, each section consisting of 8 verses, each of which begins with the same letter of the alphabet and the entire psalm consisting of 22 x 8 = 176 verses; and Psalm 145, which is recited three times a day in the Jewish services. Some acrostic psalms are technically imperfect. E.g. Psalm 9 and Psalm 10 appear to constitute a single acrostic psalm together, but the length assigned to each letter is unequal and five of the 22 letters of the Hebrew alphabet are not represented and the sequence of two letters is reversed. In Psalm 25 one Hebrew letter is not represented, the following letter (Resh) repeated. In Psalm 34 the current final verse, 23, does fit verse 22 in content, but adds an additional line to the poem. In Psalms 37 and 111 the numbering of verses and the division into lines are interfering with each other; as a result in Psalm 37, for the letters Daleth and Kaph there is only one verse, and the letter Ayin is not represented. Psalm 111 and 112 have 22 lines, but 10 verses. Psalm 145 does not represent the letter Nun, having 21 one verses, but one Qumran manuscript of this Psalm does have that missing line, which agrees with the Septuagint.

Acrostics are common in medieval literature, where they usually serve to highlight the name of the poet or his patron, or to make a prayer to a saint. They are most frequent in verse works but can also appear in prose. The Middle High German poet Rudolf von Ems for example opens all his great works with an acrostic of his name, and his world chronicle marks the beginning of each age with an acrostic of the key figure (Moses, David, etc.). In chronicles, acrostics are common in German and English but rare in other languages.

Often the ease of detectability of an acrostic can depend on the intention of its creator. In some cases an author may desire an acrostic to have a better chance of being perceived by an observant reader, such as the acrostic contained in the Hypnerotomachia Poliphili (where the key capital letters are decorated with ornate embellishments). However, acrostics may also be used as a form of steganography, where the author seeks to conceal the message rather than proclaim it. This might be achieved by making the key letters uniform in appearance with the surrounding text, or by aligning the words in such a way that the relationship between the key letters is less obvious. This is referred to as null ciphers in steganography, using the first letter of each word to form a hidden message in an otherwise innocuous text. Using letters to hide a message, as in acrostic ciphers, was popular during the Renaissance, and could employ various methods of enciphering, such as selecting other letters than initials based on a repeating pattern (equidistant letter sequences), or even concealing the message by starting at the end of the text and working backwards.

Religion Bible Linguistics

In corpus linguistics, a hapax legomenon ( also or ; pl. hapax legomena; sometimes abbreviated to hapax) is a word that occurs only once within a context, either in the written record of an entire language, in the works of an author, or in a single text. The term is sometimes incorrectly used to describe a word that occurs in just one of an author's works, but more than once in that particular work. Hapax legomenon is a transliteration of Greek ἅπαξ λεγόμενον, meaning "(something) being said (only) once".

The related terms dis legomenon, tris legomenon, and tetrakis legomenon respectively (, , ) refer to double, triple, or quadruple occurrences, but are far less commonly used.

Hapax legomena are quite common, as predicted by Zipf's law, which states that the frequency of any word in a corpus is inversely proportional to its rank in the frequency table. For large corpora, about 40% to 60% of the words are hapax legomena, and another 10% to 15% are dis legomena. Thus, in the Brown Corpus of American English, about half of the 50,000 distinct words are hapax legomena within that corpus.

Hapax legomenon refers to a word's appearance in a body of text, not to either its origin or its prevalence in speech. It thus differs from a nonce word, which may never be recorded, may find currency and may be widely recorded, or may appear several times in the work which coins it, and so on.

Religion Law Philosophy Bible Islam Philosophy/Philosophy of religion Judaism Atheism Christianity Bahá'í Faith Spirituality Theology Sikhism Zoroastrianism

Lawsuits against God have occurred in real life and in fiction. Issues debated in the actions include the problem of evil and harmful "acts of God".

Ancient Near East Bible Iraq Archaeology Cities

Ur was an important Sumerian city-state in ancient Mesopotamia, located at the site of modern Tell el-Muqayyar (Arabic: تل ٱلْمُقَيَّر) in south Iraq's Dhi Qar Governorate. Although Ur was once a coastal city near the mouth of the Euphrates on the Persian Gulf, the coastline has shifted and the city is now well inland, on the south bank of the Euphrates, 16 kilometres (9.9 miles) from Nasiriyah in modern-day Iraq. The city dates from the Ubaid period circa 3800 BC, and is recorded in written history as a city-state from the 26th century BC, its first recorded king being Mesannepada.

The city's patron deity was Nanna (in Akkadian, Sin), the Sumerian and Akkadian moon god, and the name of the city is in origin derived from the god's name, UNUG^KI, literally "the abode (UNUG) of Nanna". The site is marked by the partially restored ruins of the Ziggurat of Ur, which contained the shrine of Nanna, excavated in the 1930s. The temple was built in the 21st century BC (short chronology), during the reign of Ur-Nammu and was reconstructed in the 6th century BC by Nabonidus, the last king of Babylon. The ruins cover an area of 1,200 metres (3,900 ft) northwest to southeast by 800 metres (2,600 ft) northeast to southwest and rise up to about 20 metres (66 ft) above the present plain level.