The Latin American Bible
It is a writing design, considered a Pacific or Latin American edition. It is also known as the Latin American Bible, it is a Catholic interpretation of the Bible into Spanish made in areas such as Chile by a group led by clergy experts, including Bernardo Hurault and of course Ramón Ricciardi.
The Latin American Bible is an amendment to the Latin American Bible that emerged in previous years, specifically the year 2004. It was distributed by the Spanish scholars San Pablo and Verbo Divino. The impression was given on May 3, 2004 by Honduran Cardinal Óscar Andrés Maradiaga and the Bishop of Comayagua, whose last name is Azzopardi.
It has a large print release, a paperback release, and a version called “Shapers” for Catholic pioneers. (See Article: Night Prayer, Psalm 4 )
Bernardo Hurault began composing it in Chile in 1960. The interpretation was based on ancient Hebrew and Koine Greek. During the planning of it, Hurault incorporated into the form his own lectures and questions posed on the set where he worked. It was distributed in 1972.
In this way, new versions have been made that have rectified the content of the Scriptures, comments and presentations. (See Article: Prayer to the Holy Spirit for love )
The Latin American Bible is a specific translation for Catholics. For them, it is considered their life manual and from where they feel the need to live, learn, teach and establish connections with the rest of their Catholic brothers.
The interpretation uses huge letters for the entire content of the New Testament and for 33% of the Old Testament. The rest of the content of the Elder is printed in smaller letters. Quotations from the Old Testament that appear in the New are distinguished by cursive lettering.
In the Latin American Bible, the book of Ecclesiasticus has the name of Siracida. The Pauline epistles and the epistles of different witnesses are called letters, which is different from the rest of the translations. (See Article: The power of early morning prayer )
The request for the books of the New Testament is equivalent to that of the group of Catholic scriptures. Regarding the request for Old Testament books, the Latin American Bible received that of the Hebrew Bible: that is, the prophets and writings. The special cases at the request of the Hebrew Bible are:
- An Area made up of the books of Daniel, Ezra, Nehemiah, Chronicles and Maccabees in their first and second parts, as also indicated in the Greek Bible application.
- Position of the deuterocanonical books of Tobias, Judith and others of great importance, following the most experienced sapiential compositions. For its part, the book of Psalms involves the last place in the Old Testament.
How many books does the Latin American Bible have?
For Catholics, they are the ones they use on a daily basis and as the basis of their lives. The Old and New Testament Bible is made up of at least 73 books: of which 46 are from the Old Testament and 27 are from the New Testament.
Protestants of the main categories only recognize a summary of the scriptures of 66 books: of them 39 belong to the Old Testament and 27 are only from the New. Taking into account the various topics that the Bible offers, we can divide them into some meetings:
Old Testament: In the season of Christ, and even now, the Jews characterized the Scriptures in three sections:
- The law
- The prophets
- different writings
The law and the prophets were the most significant. Christ himself quotes them, for example, in Matthew, instead of the use of the compositions the term of meeting was used. The ecclesiastic cites them in the prelude to his book. Today we isolate the Scriptures, similar to this and specify:
The Old Testament begins with at least five recognized books, to which the Greek interpreters gave the name of the Pentateuch or the five instruments, whence the articulation “cases” for the papyri finally shifts to books. The Jews regard these five books as the Law, and the five books are each a fifth of the Law. These five books are:
- Song of songs
- I Samuel
- II Samuel
- i kings
- II Kings
- i chronicles
- II Chronicles
- I Maccabees
- II Maccabees
The Jews call the prophets of the past, that is, Joshua, Judges, Samuel and Kings later prophets. In light of the fact that in them is found the narration of the incredible prophets. Let us also affirm that for the Greek Bible, the books of Samuel and Kings framed a solitary unit and were called the books of the Kings.
Similarly, I and II Chronicles were unified with Ezra and Nehemiah, to be considered as created by a similar writer. For its part, the Greek Bible and the Vulgate of St. Jerome call the Chronicles by the name of Paralipomenos.
In certain versions of the Bible, the books of Jeremiah and Lamentations are brought together as one book.
Demonstrations of the Apostles. They have a place with this meeting 21 epistles or letters:
- I Corinthians
- II Corinthians
- I Thessalonians
- II Thessalonians
- I Timothy
- II Timothy
- I Peter
- II Peter
- I John
- II John
- III John
The more we advance in everyday life, the more we are interested in finding our foundations: where did our precursors live? How did our parents meet? What animated our first elections? Similarly, each of the groups of people has tried to remake its past.
As much as they needed to spare him the darkness, much more did they need to discover in the past the affirmation of what they had confidence in; Telling their story was, at that time, a method of recognizing their own character in the midst of such a significant number of immense communities that surrounded them.
Furthermore, this is what constitutes the core of Genesis, a book that was made in parts over several centuries. It took its conclusive structure in the fifth century before Christ, when the Jewish individuals, who had returned from Exile in Babylon, absolutely fixed the declaration of their trust.
The exodus is considered as the departure from Egypt. This is, in the Bible, the extraordinary act of God, the taking off of the nation from bondage to the guaranteed land. God frees his relatives with extraordinary power, solid hand and outstretched arm, opening a path in the ocean.
The Exodus is the core of the Old Testament, and what gives it its meaning when we present ourselves to a God who sets men free. This book has given the Jewish religion, and later the Christian trust, their first direction that made them not the same as all the others.
God does not cause things to be considered or to demonstrate otherworldly forms, however, he chooses a person with whom he will act in the center of human history.
Leviticus stands at the focal point of the five books that make up the “Law,” the core of the Old Testament; owes its name to the way it spreads in all aspects, especially in the service of the Levitical clerics.
The center of the book is the Law of Holiness, which reveals to us what the Holy God requests of his relatives who have the pleasure of having a place with him, both for the clique and for their daily lives. (See Article: Psalm 91 of the bible a night prayer )
This is enough, moreover, we will also demonstrate a greater understanding of these ceremonial laws and principles, in the time that we spend, in the event that we remember that the sacred, in the sense in which the Bible receives it, is constantly present to us.
This book is known as the Numbers, since it begins and ends with an enumeration of the Israelites. It will perplex many pioneers, since it seems to ignore the verifiable honesty of the rest. It is helpful to be obvious that from the first starting point this book overlaps two stories.
The numbers are located after the exodus and Leviticus. They accept that at Sinai, after the extraordinary revelation to Moses and the historical background of the shining calf, God gave each of the laws alluded to in Leviticus.
The occasions they reported to us would have occurred during the next year, during the Paran desert intersection or when they touched base in the Kadesh desert spring. This is the Numbers’ way of adopting the old customs found particularly in the later sections and occasionally repeated alternately on a few occasions in Exodus.
In any case, while the facts show that the sections we have recently referenced safeguard the old components. The incarnation of the book was written in the Jerusalem media meanwhile as the book of Leviticus.
Deuteronomy is cataloged by many as the book of the second law in light of the fact that it is placed in the Bible after the laws involving the books of Leviticus and Numbers. Be that as it may, it was composed before these. It was the main effort to unite the precepts, the traditions and give Israel the Law where to discover life.
The main redaction of Deuteronomy occurred more than five hundred years after Moses’ experience with God. The place known as Canaan had been defeated, the kingdom of David and Solomon had risen, then separated and finally weakened.
The largest and most prosperous territory in the north, called the Kingdom of Israel, had ceased to exist, and a similar fate befell the Kingdom of Judah, the southern area, in those long stretches of the seventh century BC.
It was then that this Law ended up open, censuring their relatives about the reason for their misfortunes and offering them the opportunity to be saved.
In an anecdotal structure, the writer attributes to Moses the warnings and laws detailed in this book. He places himself in the stages of Moab, on the opposite side of the Jordan, the occasions being examined there. It is then that Moses, without further ado before his demise, gives Israel the laws that can save it.
Moses had requested the success of the place that is known as Canaan. They officially owned it and tried to make a decent figure among the greats of their time. Enriched with focal influence, with an army, with shrines, and a thoughtful pastorate, they paid tribute to their God, but in reality, they had come back to resemble different groups of people.
Moses had spoken of serving Jesus alone. Deuteronomy, at this point, relentlessly reminds Israel that Jesus has worshiped and chosen them. Israel is currently the general population to whom God has granted the promise of him and must react with affection from the heart.
The love of God is valid, but also the love of others. The book should strengthen the solidarity of the general population and shows how the worship of God for his creation expects him to make a supportive and grateful society.
Moses’ mission had ended on Mount Nebo. As we find in Deuteronomy, Moses had been called by God to lead the general population from slavery in Egypt to the gates of the Promised Land.
The general population is there, before that land that God gives them as a legacy and at that moment it is Joshua, the main Jesus (since Joshua and Jesus in Hebrew have a similar content) who will present the general population in the guaranteed land.
Discussing the city is a lot to say. In reality, it is still about certain tribes led by Moses through the desert and that have undoubtedly expanded with new components with which they ended up in the holy place of Kadesh-Barne.
The judges are for us a book of excellent stories, which in itself, integrate characters like Deborah, Gideon, Samson and Delilah, Jephthah and his girl, without finally overlooking the lady cut into pieces or the cleric who resurrects with the symbols of your boss.
Be that as it may, these stories transmitted as prominent stories only put in images the historical context of a period as significant as it is dark. How did the traveling Hebrews who entered Palestine after Moses become a people of small ranchers? Also, how could they maintain their lifestyle as God’s chosen people?
The place that is known as Canaan, had everything to seduce; Something very similar happened with their religions, close to nature and where sexual opportunities were communicated with the best tranquility. (See Article The Power of Prayer )
Each of the groups of people who had entered there converged on her; What could happen to the uncompromising religion of God that is not seen? Undoubtedly, they were extinguished for a long time from any perspective, in which for a time it could be felt that the fire of Sinai had been extinguished.
What will spare the fate of the clans of Israel will be, from one point of view, the forcefulness of some of them and, again, the reality that they were regularly defenseless against raiders and various desert travelers.
Be that as it may, they remained trustworthy before God in light of the fact that in numerous events they had the experience of the God who forgives.
first book of samuel
It is all but difficult to see that the books of Samuel contrast significantly with the books considered to be Moses that appear towards the beginning of the Bible, and even with the books of Joshua and the judges that come before.
In those times, they discussed old-fashioned occasions, newly known through oral customs, with the aim of supporting laws and love. God spoke legitimately every minute, and acted fabulously, as if he were interceding in a totally different world than ours.
second book of samuel
The Books of Samuel are both pieces of a similar work, and it is legitimate for later information disclosed in the rest of the writing.
In this second part we are told the reality of David. The story as serious as any other was written in the days of old. Story composed by a righteous man who figured out how to find the true meaning of David.
The incomparableness of King David is seen in a progression of little things that seemed inconsequential to his peers. In any case, they did not go unnoticed by the person who recounted his life and after him, Israel got that while they had some actual rulers, only David had given them an intended figure of the true King, Christ.
To encourage understanding of the occasions that arise, let us remember that, even before David, the clan of Judah introduced into southern Palestine was from time to time limited to the clans of Israel further north. Saul had more supporters in the north, while David was the man from Bethlehem, in the clan of Judah.
First Book of Kings
The season of the Kings comprises the third phase of the historical context of Israel, after the season of the Patriarchs like Abraham and the season of the Exodus and the conquest.
David had taken Jerusalem around 1000 B.C. David’s kingdom and his son Solomon’s were divided at Solomon’s death, which happened in 932 BC. The northern part, called the kingdom of Israel, will cease to exist as a country after two centuries. The southern part, called the kingdom of Judah, will continue until 587, the time of the annihilation of Jerusalem and the Temple, with the exile to Babylon.
There are four centuries in total, these four centuries of the Kings are the most significant in sacred history, since this was, almost, when God delivered the prophets in that city.
The vast majority of the stories in the Bible were written in those four centuries. Not only did the extraordinary prophets leave their works: Isaiah, Jeremiah, but the meetings of minor prophets made up a large part of the historical context of Israel: most of the pages of Genesis and Exodus, the books of Deuteronomy, Joshua, the judges , Samuel and the kings.
By this, we imply that the time of the Kings is the one we know of with the best verifiable history. There were four centuries in which the trust of Israel, in the face of attractions, mistreatment and problems of different kinds, developed until it reached the extraordinary prophets, this sublimity and clarity that no one else but Christ could transmit.
Second Book of Kings
The second book of Kings, it is necessary to emphasize that it continues examining the historical context of the two kingdoms of the north and the south, as well as Israel and Judah.
The creator must show that the decline in population was the discipline of his unfaithfulness to God’s contract. However, it would be a mistake to believe that the last rulers were more lamentable than the first.
By reading carefully, we understand that the creator does not make a decision with a seriousness similar to the saints of the realm and their successors. Was it Jeroboam II, who reestablished a prosperous and self-governing Israel, and guaranteed it forty years of harmony, below Solomon’s standards? Is it safe to say that he was less devout?
However, the main book of Kings is pleased to represent the extravagance and significance of Solomon, the material things to put it plainly, while the second book devotes no more than a passage to Jeroboam II, as if it were the reality of having another sanctuary than that of Jerusalem.
One must find in this method of teaching God that, at first, he excites his worshipers with the possibility of overcoming autonomy and prosperity, and in light of the fact that these men are at the very moment in which they must understand the weather.
First and second book of Chronicles
At first, Chronicles does not seem to contain much that we have not examined in the previous books, particularly the books of Samuel and Kings. What matters is to prevent showing the realities.
By the time the overthrown Jews returned to Babylon, Judah was close to a region of the Persian kingdom, however, the change of Ezra had made the clerics the sole expert of the Jewish region.
Ministers today need an account of Israel that takes its readers from Moses, who has anticipated it all, to Ezra, who has changed it all, to experiencing the holy King David, who has settled and arranged formality. Everything revolves around the sanctuary of Jerusalem and the only livelihood of individual Jews.
The writer has no desire to prevent deficiencies from claiming the past; however, the most important thing is that extraordinary models are required; The life and work of David and Solomon, at that time, will receive an unusual treatment and will be composed as a “real existence of holy people”, remaining praiseworthy figures.
This is the system where the chronicles were composed. A book full of lineages, on the basis that among the ministers the position was based on the family where one had grown up. We should not be surprised, therefore, by the impressive family stories with which the work begins: David’s descent goes back to Adam.
The expulsion to Babylon of the elites of the general population of Judah, in the years 606 and 587, made a conclusion to the country of Israel in the place where Palestine was. Most of those individuals, the northern clans: Ephraim, Manasseh and the smaller ones, had ceased to exist as the “kingdom of Israel” after the extraditions.
At the time when the Persian Cyrus remained in Babylon, his declaration of the year 538 welcomed the exiles from Judah to remake them, henceforth not his kingdom, but a Persian region of Jerusalem. Be that as it may, nothing comparable happens with the northern clans.
They were always unable to force their way of life and religion on the Canaanites and the new foreigners with whom they had mixed. The historical background of Israel in Palestine will henceforth be that of the area of Judah, and from the word Judeo the word Jewish was inferred. The religious and social network that will be conceived and created will be referred to in history as Judaism.
The chronicles and the books of Ezra are the statements of the development of Judaism. These books, which only entered the Hebrew Bible exceptionally late, are indistinguishable.
The reconstruction of the temple caused contact between the returnees and the general population that had remained in the nation. Question of interests, it is valid, because of the fear of the individuals who were before the landing of progressively awakened meetings and who had the help of the ruler.
However, in addition to a religious investigation, assuming that the general population of God is never again associated with a country or a domain, the criteria of having a place in the network must be restored.
In this way nearly eighty years passed. The returnees’ excitement subsided, the profound quality reduced to a similar degree of the number of inhabitants in the nation. The prophets Zechariah, Malachi, and the third Isaiah impugn the indistinguishable offenses of past prophets.
That’s when he feels called Nehemiah. It is not expected that he will end up autonomous from the Persian Empire, but it is expected that the dividers will face the dangers and savagery of the mediating powers and the neighbors will cease. At that time, it will be important to redesign the network, asking the rich for solidarity with their brothers by luck, and with respect to the need that is due to heavenly love.
The group of people will move away from the danger of acclimating to the land due to the obstacles that will gradually be forced: there will be no more combined relational unions and the family will be Jewish; Sabbath rest will be considered; The common power will be in charge of religious allegiance just like the ministers.
Maccabees first book
After Ezra and Nehemiah, the Jewish territory, the scandalous segment of the Persian Empire, remained for three and a half hundred years on the fringes of history. Those of the most notable activities engaged in trade and left their nation to settle in all urban approaches, around the Mediterranean Sea.
Be that as it may, at that time a silent offer swayed the nations of the Middle East. The Greek culture called Hellenism, entered the situations of trade, avant-garde and ministers.
Fueled by his imaginative achievements and productivity in the financial field, he conveyed confidence in the potential results of man, the matchless quality of reason, defeat at the National level, giving this genuine proof of the way of life and confidence to the Jews.
Second Book of Maccabees
The second book of Maccabees is not the continuation of the first. Although the past shows in a global and adjusted way the historical context of the Jewish individuals in those basic years, it is maintained in a progression of occasions and, here or there, editorials and legends, which allow it to present the expectations and sufferings of the so-called Maccabees.
This subsequent book, of less enthusiasm than the first for the student of history, has, at any rate, an incredible meaning in the Bible for his insight, deep, as regards the anguish and passing, as the equity of God .
Specifically, this book, for example Daniel and Wisdom, is the first in the Bible to recognize confidence in the resurrection of the dead.
Israel’s time of greatness and flourishing has been exceptionally short. The kingdom of David, the Kingdom of God among the seed of Israel, has become a small country, not in any unique condition in relation to the next small countries around that time trying to get by among their innovative neighbors.
Israel had stocked its own central target. When it was shown that she could never overwhelm different groups of people again, she lost the feeling of her own personality and began to live like everyone else.
Israel knows, since it has books, and in light of the fact that the elders tell their young, that Jesus, their God, is the God of divine beings; the Israelites go up to Jerusalem to offer lost and persecute the religious traditions of their elders.
In reality, as Isaiah will rebuke him, “this is simply the direction of men, an educated religion that does not spring from the heart.” The parades agree, and the ministry, incredible, however, behind that appearance, there is no life, and it would be enough with the threatening vibe of the capacity to overthrow the official religion.
Isaiah was, at that time, the man who made this experience again and discovered the living God. This young member of an honorable family, who had seen Jehovah, constantly spoke for the good of God present in Israel and unknown to Israel.
It is difficult to talk about Jeremiah without contradicting Isaiah. Perhaps it is a mistake to focus on the distinction between their responses to God’s call, that is, Isaiah’s emotion versus Jeremiah’s fear.
It could just be a distinction in personality, their separate employment and mission must be corresponding, both in terms of their lives, and in the impact they both consequently practiced within the same individuals.
Isaiah is the prediction, while Jeremiah is the prophet. The two sides of prophecy are corresponding and equally important in reorienting history. Isaiah talks about the message that will be used constantly to reaffirm confidence. Jeremiah is the ever present case of forgiveness of a person in whose life God has broken.
It is absurd, at the time, for a nostalgic vision of a young Jeremiah, serene and vulnerable, silently enduring the evil of his pursuers. There is a flash of brutality in the prophet. Although he has forever stood out due to the reality of his torment, he has generally not been a victim of the disasters he reported.
This prophet is normally recognized as being associated with Lent. He lived and foretold in a state of banishment and, although he reported a promising future for the destroyed individuals of him, he did as such after having rebuked, for quite some time, the deception he wishes will. of the.
God himself has forced long fasts and sacrifices, despite the shame of having a place with little central meetings, in a city that is sure of itself.
While the “second Isaiah” seems to examine the troop of outcasts that moves his extraordinary perspectives, Ezequiel shares the life of an unhealthy suburb where he faces each day the suspicious or antagonistic gazes of each one of them.
Ezekiel is a minister and God comes to meet him when he is thirty years old, the legal age to begin his administration in the sanctuary. Like Jeremiah, Ezekiel will be both a cleric and a prophet, which invites us not to contradict these two integral abilities to an extreme.
The minister’s service does not end in the sanctuary; The cleric instructs, judges and indicates the use of the laws. The prophet, on the other hand, is a striking attraction to recognize through dreams, visions and various signs, the most current expression of God are the prophets that God has brought in an unusual way.
Hosea leads the minor prophets. Minors are estimated by the length of their books. In any case, it’s also apparent that a lot of them haven’t had a similar charge at convention as the Big Three.
Hosea has had against him that he was from Israel, the Northern Kingdom, and that all his predictions alluded to that country; this did not encourage recognition of him by the Jerusalem Jews who accumulated his prophetic works. He deserves, in any case, a rare notice for being the first to realize God as the bride of Israel.
God considered him to warn an excessive individual and appeared on his behalf, asking him to speak, not only the language of God Sabaoth, the Lord of Israel, but also that of his companion. That was an incredible curiosity.
Incredible prophets who came after Hosea: Jeremiah, the Second Isaiah, Ezekiel were going to take up this first announcement of the beloved God. Another view of God’s contract, partnership, and fellowship with mankind would grow out of it, becoming one of the most conclusive aspects of Jewish, and after that, Christian, trust.
The prophets of the Bible realized that everything is temporary in this age. On each occasion that they undermined the lives of their companions or relatives, they perceived what happened to God, who judges the current world to build the authoritarians.
Joel talks about the case of an insect intrusion. Individuals took a look at their flattened fields and failed crops. Joel sees further: while God makes his voice heard, who can bear his coming?
Furthermore, God, by promising freedom from this plague, declares the happy moment when there will be no more agony or fear. The day is reported when God will give each of his young people the Spirit of the prophets. For the Church, Joel is the prophet who informed the day of Pentecost.
Towards the middle of the eighth century BC, the Kingdom of Israel appears rich and exceptionally prosperous. Small property has disappeared and wealth has been packed into a couple of rich, while again the working class develops; The advantage of a couple of insults is the hopelessness of the poor.
Surprisingly, the Eternal Thunder of Zion and Jerusalem makes its voice heard through Amos, the normal shepherd of Tekoa, a small town located about six miles south of Bethlehem, in the nation of Judah. God takes him after his race and sends him to the neighboring nation, northern Israel.
The prophet at that point begins to visit the urban communities of the Kingdom of Israel, repudiating social betrayals and the religion that is content with external rituals. He declares God’s discipline and Israel’s outcast within seconds before Hosea announces a similar message; Towards the end he also predicts joyful occasions. (See Article: Night Prayer to the Holy Spirit )
Amos is the prophet of social equity; he reveals to us a God who safeguards the privilege of the poor.
This minor prophet probably composed after the year 500 and before the victory of Edom, the year 312. His sounds are full of cries for retribution that at last show his trust in God’s fairness.
In this century there are not many who are confused by the idea of this book and who inquire if Jonah really spent three days in the stomach of a fish.
The Book of Jonah is a story, whose saint is a prophet from the Northern Kingdom, of whom only the name is remembered, along with an assurance of benevolence from God in 1 Kings. In any case, his creator had the right to have been a prophet, since he accentuated here with incredible lucidity some realities that were overlooked in his time.
This entertaining tale condemns, not the pagans or the filthy, but the very devout Jews who, secure in their patriotism, overlook that God is the God in whom all is equal.
Micah is actually contemporary with Isaiah and spoke of similar circumstances. He was from Moreset, a city on the edge of the plain where all the armies of Assyria or Egypt passed. He knew the sufferings and the destructions of the war and, in addition, the abuse of the worker.
One day God called him and gave him quality, fairness and audacity to proceed to reprove the transgressions of Israel. He spoke for the sake of a God whom no one appreciated and rebuked indignantly.
Nahum foretold when Assyrian power descended, about the demise of Ashurbanipal, its last ruler, in 626. In 612, the Medes and their Babylonian associates raided and destroyed Nineveh, the capital of the Assyrians.
In any case, until now before that date, the Assyrians had been losing control of the groups of people who had subjugated them and who had a deep contempt for them. Among those individuals were the Jews. Nahum’s sonnets reflect the core of a legalist who accepts that the Lord oversees the historical context of groups of people.
For a considerable time, the confidence that God does fairness was transmitted. This fairness, however it may be, is not clear in all cases.
After many silenced his questions, Habakkuk is the first of the Bible’s journalists to startlingly ask: why did Yahweh let dirty tricks succeed? Why, in rejecting the oppressor, did he supplant him with a more hideous one?
The proper answer is twofold:
- Yahweh does not say his method of supervising the world and only asks us to remain dedicated: he will simply live by his loyalty.
- The prophet considers the Glory of Yahweh, who will make a decision towards the end.
Habakkuk articulated his prophets in the years 605-600, when Nebuchadnezzar, after decimating the barbarian Assyria, ended up presumptuous and plundered the place where Israel is located.
In the year 630 or so, the voice of Zephaniah came to end the tranquility that followed sixty years of not hearing the Word of God. Because Isaiah completed his main objective around the year 690, and later, the supporters of the nation of Judah knew more than fifty years of mistreatment with the government of Manasseh.
Zephaniah addresses the state that Yahweh’s understanding cannot take it anymore and that he would purge Jerusalem, annihilating his relatives, who do not trust him.
In addition, however, Zephaniah reports Yahweh’s desire to form a “poor people” among whom he will live: God will jump with euphoria and arrive on the dance floor with the delight of Jerusalem, humble and clean.
Haggai heads the prophets after he excludes them. These three, Haggai, Zechariah and Malachi, transmit the Word of God in an absolutely new time. The ancient prophets challenged Israel’s transgressions and declared the approaching judgment. (See Article: Prayer for the united family )
However, in the present day, after the judgment of the destruction of Jerusalem and the outcasts of Babylon, the Jewish people group must rebuild their country and that is the point at which the prophets request that the Temple be remade first.
The facts show that the Jews, like us, should serve God instead of asking for the settlement of their problems.
In any case, Haggai’s message is prophetic in another sense, it begins another phase of Sacred History where the development of Jewish individuals would be based on devotion to the Law and love. The Temple is now the residence of God in the midst of his friends, but it also anticipates a disconcerting event for God, the day he will visit his companions.
Not long after Haggai and Zechariah, this prophet mediates to address some of the terrible traditions of the web. Through Malachi, Yahweh contends with those reasoners who come to him for a search and do not perceive his adoration.
The Book of Daniel considers how our parents could be so naive as to accept that Daniel had portrayed, hundreds of years before, every one of the story’s twists and turns in the season of the Maccabeans, yet that’s just a detail.
In the event that it is taken as a story, everything is believable, and there is no connection between the different sections, and no rationality in the character of Daniel, regardless of whether he is a child, a youth, or an adult.
We have to find, in this way, what the writer needed to say and, in any case, the conditions that motivated him to compose. The stories told in sections 1-6, which make up an opening segment, are imaginary, despite the fact that they describe and express all comparable honest encounters of oppressed believers.
This opening segment, like section 7, is written in Aramaic, the language that Jews embraced as early as the fourth century. Furthermore, it is difficult to confuse these beads with the dreams that make up sections 7-12. This subsequent part has a place where catastrophic prophetic writing flourished in the two centuries before Jesus. This type of revelation was constantly attributed to popular people of the past.
Similarly, as there was a Noah, Enoch, and Isaiah end of the world, this too was credited to Daniel, a well-known sage. The Jewish instructors of that time, at that time, did not put the book among the antiquated prophets, but among the latest compositions of the Bible.
This book is considerably more than a story. Job’s adversities, which, after being overcome by presence, are reduced to the most extraordinary despair, are only one way of indicating how inadequate human life is.
Enduring and disappearance would not be so weak if there were no hatred or shame for the non-appearance of God: it escapes our eyes and it seems that it will not do justice to the planet.
Job needs only think of creation to take stock of God and his provision, however, his setback leads him to rethink the possibility that was made of an understanding between the just God and the honorable one that is himself.
The occupation denounces and cries out to God with all the quality of an unfulfilled expectation and, finally, God must show himself. In any case, he cannot do it without overcoming Job’s demands and exhibiting the vanity of his regrets.
The opening stage of the book is a well-known story that we find on the first and last pages: the account of the heavenly man Job. Yahweh had tried to deny him everything, despite which Job remained devoted. In the end God restores everything.
The book of Proverbs is, as one with that of Qohelet, the most characteristic statement of Hebrew “cunning.” He is one of the individuals who best personifies an inverse or integral soul to the person who awakened the books of the prophets or clerics.
It can cause deep respect or lack of concern; however, it has consistently enjoyed excellent prevalence both in the religious world and among more straightforward Christian individuals.
Maxims are not foreign to prophetic writing; particularly in Jeremiah, but also in Isaiah and Amos, numerous entries are of a similar tone: The Psalms, therefore, feed both on the prophetic current and on the custom of the cunning. Be that as it may, one feels here in a different universe and the resistance of these two flows encourages us to handle the fundamental parts of the Bible.
Most importantly, we must remember that the Hebrew culture was basically oral, and that was the situation until the time of the Gospel, even though the composite records were endless. For us, the oral is something delicate and deformable.
To assert that the custom was transmitted orally before the composition of the proverbs is akin to casting doubt on its veracity. The equivalent did not occur in the Hebrew culture in which the types of verses, declamation or retention allowed to depend on the oral.
Song of songs
Chanting will constantly amaze people who have just considered Being as a book of religion. The ballad takes us much further: the best thing in this life is not religion, but the meeting of Him and her. No name is attached to it: the creator gives the quest a chance to unfold in a fantasy, so that he will most likely figure out the puzzle from him.
It is the instinct and the search for the One beyond all appearances; He, on the other hand, is completely fascinated by the love that, in his eyes, is extraordinary and fundamental. This change of Yahweh, the warrior God, into “the Beloved” is not entirely new in the Bible.
Extraordinary prophets had relied on their marital experience to speak about God’s agreement with his creation. Furthermore, they used expressions of human love to express their experience of a special association with God, which would one day be granted to all of Israel.
Ruth’s book is one of those that is easily examined as if it were a novel. The story is set in the season of the Judges, however some believe that the quintessence of the story is a late creation.
The writer would have expressed in the fourth century before our period as a response against the Ezra laws that isolated the Jews from different groups of people and, in particular, rejected relational or combined unions.
History is arranged in a time without numerous systems or organizations. Around then, only God reigned in Israel, which implies that each one did what he needed. It was a period of incredible opportunity for the great and the cunning. Later it will be considered as a period of sleep, however, the creator here considers the hidden wealth of simple creatures for whom God is not a dark one.
This story has a place with the class of individuals who smoothly share the Temple, ministers, and religious disputes: for the saints in this story, the basics of life.
After the ruin of Jerusalem and the repulsive things that happened in this event, the adherents try to get it. They do not complain, they consider that the ruin is a discipline deserved by the numerous disorders and by the constant rejection of God’s warnings. But then, they realize that God appreciates his creation, they trust it, they feel it and they confess it.
By the time the outcasts returned to Jerusalem, they probably all gathered to beg together in the rubble of what had been the Temple, and together they had substituted for these wails. Right there, they kept asking every year on the date that helped them remember the disaster, and then the Church ended up becoming familiar with its use to remember the death of Jesus.
In the Passion of the Lord, the devotee sees the accumulation of the sufferings and anguish of humanity. These sounds help him join in a similar empathy to the agonies of Christ and the gigantic misery of the horde of suffering individuals, as well as the vision of widespread torment and the sense of transgression and duty of men.
Esther’s book is a more genuine novel than many history books. Although specific occasions are counted, where the anguish, the feelings of resentment and the wishes of the scattered Jews are expressed and, from time to time, mistreated.
Fear of the pagan, basic judgment of the stupidity of individuals who do not know God; constant effort to accommodate the support of specialists; supplications to God, who cannot allow his relatives to disappear; close solidarity with his race brothers; And therefore the day when they can offer retribution to their adversaries for the most notable brilliance of their God will be strong.
In that human environment where the Gospel had not yet entered, the book of Esther presents God’s firmness to his promise: Jewish individuals had to endure so that God’s arrangements for humanity could be resolved. (See Article Prayer for lost children )
The book of Tobit is one of the last books of the Bible. It dates from two centuries before our period. The first, which was written in Aramaic, was lost; However, he had become Greek.
During the most recent two centuries before Jesus, the Jews scattered among the countries turned out to be considerably more diverse than the individuals who lived in Palestine. Although it was seen as an incident for living outside the nations, far from the Promised Land, it was very little serious for them.
Many in the Jewish world, as will happen later in the Christian world, found the advantages of this new job: living as minorities in the agnostic world, being observers in the realm of perfect revelation.
The families that needed to stand firm in the recognition of the Law, depended on their networks where the love of the synagogue was entrusted week by week with the basic reading of the Scriptures.
We will not expend much energy to prove that this whole story is fiction. From the primary chorus, it educates us about Nebuchadnezzar, ruler of the Assyrians, while he was lord of Babylon and crushed Assyria. The speeches of his general Holofernes are caricatures of all reality, and at every minute there are wrong dates.
In any case, having said this, clearly the creator needs to help us remember an enduring truth of history: God is against harsh forces and constantly completes his own arrangement.
This book contains various references to the Exodus and the Judith sections pick up on the thoughts and expressions of Exodus throughout the book, and in a similar solicitation are the various David and Goliath battle scenes and exchanges.
What invigorated the creator and clarifies the best possible character of this new introduction of God’s triumphs, it seems, was the gallant obstruction against the Syrian intruders in the season of the Maccabees. Judit’s triumph communicates the expectations of Jewish individuals as a result of those monotonous years that allowed her to recover, after more than three centuries, her autonomy.
Today, the Jews have regained autonomy and have defeated a huge part of Palestine: everyone believes that the opportunity is coming when God will amass his children and rule the countries.
This little book was put under the name of Baruch, the “secretary” of King Jehoiakim, who became a student and secretary of the prophet Jeremiah. To tell the truth, it is a late work, presumably done a century before our time, where some coordinated pieces have been accumulated for the dissipated Jews outside of Palestine.
The Book of Wisdom is shown to be King Solomon’s journal, in fact it was composed much later, around 50 BC.
Its creator had a place in the group of Jewish people of Alexandria, an important state in the most populous city in the Greco-Roman world. The creator, at that point, is right between two societies and two dialects, Hebrew and Greek, are intertwined. There are two religious universes, that of the Bible and that of the Greeks, with their divine beings, their writers, and their methods of reasoning.
Two centuries before Christ, Jesus, son of Sirac, composed this book which is a union of the conventions and lessons of the “knowledgeable”.
He was a wealthy and well-informed man. He seems to have been before a significant house with subjugation. He managed numerous individuals, engaged in jobs and organizations that worked admirably for him, and at last, this researcher admits that the holy books showed him many insider insights.
The creator must show them what trust implies for the people who live on the planet and face the thousand problems of life. In no other country is there a cunning better than that of the general population of God, since that is the place where Wisdom has come to live by heavenly request.
This book demonstrates how God’s Law drives individual and public activity that is increasingly humane, insightful, and capable. (See Article: Prayer to bless money )
This book is known as the hymns, they have their origin in the meeting of the serenades of the Temple of Jerusalem. The custom was to point out that King David had established the measures of this ceremony and had credited an enormous number of hymns, similar to how he attributed the books of Wisdom to Solomon.
The Levites, who are responsible for the melodies, are likely to take an important job in their creation or choice.
Over time, the aggregations were enhanced with individual requests or regrets added, articulation of some other time when individual devotion and acceptance network changes took on an alternate tone.
The songs have filled the well-known devotion and have been the request of Jesus. They are so far the premise of the ritualistic office presented today by countless religious people, ministers and elders.
Hymns confuse many Christians, since they do not find their own desires in them. Be that as it may, we are the ones who must adapt, or rather, we must instruct and train for them.
Given the possibility that we have to be in tune with God, we cannot limit ourselves to our particular way of seeing and feeling things. We must realize how to tune in to his promise and open ourselves to the other.
Gospel according to Matthew
Matthew, also called Levi, we read in the Gospel that he was an authority, that Jesus made him one of his missionaries. The most experienced observers attribute to him a Gospel written in Hebrew letters that was still known in the season of Saint Jerome.
Our Gospel according to Matthew, later composed in Greek, perhaps owes its name to the way in which it incorporated into its record the interpretation of Matthew’s early work.
Probably this Gospel was written in a group of Christian people in which there were Christians of Jewish and Greek origin, perhaps Antioch. It is the moment when Ananias, the devout minister, had stoned James, the bishop of Jerusalem.
At that time, the Christians are excluded from the group of the Jewish people and are never again secured by the Roman laws that approved the Jews not to give up the Roman divinities and a little later they will be wronged by Nero.
The Gospel of Mark
It includes two sections, and each one begins with an amazing indication: in the main part it is the perfect word in the event of the baptism of Jesus by John, and in the second, an event that highlights the transfiguration.
The opening segment of the Gospel is set in Galilee, Jesus’ territory; the second in Judea and in Jerusalem, the nucleus of the Jewish country. The opening segment demonstrates Jesus’ curiosity, the effect of his instruction on the groups.
Be that as it may, at that point comes the fault, and it is the back. Jesus will not be what the general population needed him to be, and the group will never persecute him again. Ultimately, his passage on the cross seems to cover his entire mission.
Just as Jesus dies, the Roman official perceives that the executed was the Son of God and not an ordinary man. The imprint does not go further and leaves the place to the evangelizer who will give his declaration on the Resurrection and who will announce Christ the Savior from the indignation of the cross.
Gospel of Luke
The third Gospel is created by a devotee of Paul, a specialist presumably from the birthplace of Syria, who accompanied Paul on his missions. He possibly was in Greece where he composed his Gospel and the book of Acts. To him they were two pieces of a similar work, and perhaps both were completed in later years.
Lucas supported the two incredible squares of the first catechesis of the Church, which also safeguarded the Gospel of Mark, the action of Jesus in Galilee and his last days in Jerusalem; however, he embedded himself in the middle of the substance of another report containing numerous conversations of Jesus.
He put them during the ascent of Jesus from Galilee to Jerusalem, to show that the Christian life creates under the indication of the cross a real idea.
Another report gave him the content of its two initial sections, concerned with the youth of Jesus. This file protected the raw network statement, of which Maria was a section.
These two sections give the Gospel of Luke its own character; If we needed to represent it in a couple of words, we could refer to these lines that are detailed in the Pastoral Letters:
“The integrity of God, our Savior, and his affection for men has recently been shown… He needs all men to be saved and go to eternity”
Luke set out to show most importantly the unlimited humanity of God that Jesus came to reveal to us, and with this conviction he gave us a gospel that is the most humane of the four. You will see, for example, the consideration he put into remembering Jesus’ mood towards the ladies: he did not share the general bias that oppressed them.
Gospel of John
The first three Gospels reproduce the records written in Palestine seeing the Apostles themselves. The Gospel of John is addressed to the people who come and its creator is a prophet of the Church; He is one of the individuals who translated the expressions of Jesus for the new networks.
Although the creator has undoubtedly been an immediate observer for a large part of the past occasions, he wanted to adhere to certain scenes that he could create as indicated by his prophetic charisma, for the Benefit of the Church a better idea.
That is the place where this rotation between certainties and conversations originates. The certainties are described in a brief and exact style, while the talks of Jesus are sometimes redundant and it is all but difficult to conclude that, regardless of whether they are built on the legitimate expressions of Jesus, they are elaborated by John the prophet , as it has been called.
The conversations credited to Jesus on the night of the Last Supper imply a notable place. With them we are as far from the declaration of Jesus to the groups as we are from the warnings sent to the Jews to convince them to change.
In these pages, it seems that the entire Church and the entire final destiny of Christianity is related to the devotees that he chose and with whom he prepares for the overflow of the Spirit.
Acts of the Apostles
During the three years of known life, Jesus established the framework of his Church: he gathered his first educators and connected them with his central objective; he made Peter in charge of the fellowship and the guardian of trust in this new individual of God.
He made the Twelve and their followers a people of observers and guaranteed them the investiture of the Spirit that would find them the totality of that light that he had come to bring to earth.
Letter to the Romans
From the first starting point, the places of worship were concerned with keeping the letters they received from the messengers, since they found in them the valid declarations of trust. For a similar reason, they immediately accepted the custom of exchanging the letters they received.
Our “Pablo’s letters” only speak a part of his correspondence. The chapels that he most firmly persecuted, for example, those of Corinth, Philippi and Thessalonica, received different letters and messages.
Transmitting them to different Churches, they soon embedded in either of the two letters Paul’s writings they had received about different events; Such messages could allude to ongoing problems close to home that were unintriguing, yet among them were exact passages that would have been a shame to miss.
First Letter to the Corinthians
Some speak of the early Christians as if they were models all things considered. The main letter to the Corinthians will make us see that the first adherents had their faults as we do.
Corinth had its own physiognomy among the urban areas of the Mediterranean. Located on a segment of land that isolates two entrances, it has exploited its favored area. The two points to the east and west were joined by a kind of clear street along which the ships were dragged by methods for tremendous bull-drawn trucks.
In this way, the sailors avoided bypassing Greece to the south. Be that as it may, you had to pay, which involved a significant ticket to the city; Transportation also required a huge workforce, at the time involving numerous slaves.
Second Letter to the Corinthians
Towards the end of the primary letter, Pablo communicated the desire to visit them very soon; However, since he was unable to do so, they took everything harshly.
Then, again, some Judaizing evangelists, that is, Jews who severely changed to Christ, tried to pulverize Paul’s expert among the Corinthians, who, knowing each other very well, sent them a standard-bearer, who was very serious. Irritated, and even some individuals in the network rebelled directly against the missionary.
Pablo reacted with a letter written in tears, in which he requested hosting for the network. Tito, the most equipped for Paul’s associates, was responsible for transmitting that letter, and the main objective of it was effective. Upon his arrival, Paul, somewhat more quietly, sent them this “second” letter which is certainly the third or fourth to the Corinthians.
Letter to the Galatians
Who were the Galatians? This loose name may show the Pisidian nets prophesied by Paul on his first mission; or perhaps they could be different networks that Paul had established farther north, in ancient Galatia, during his subsequent mission.
Paul composes in light of the fact that the network is in danger. It is something abnormal: he does not insinuate indignation, or an outcome, or clashes of power, as happened in Corinth. Surely there were tensions and questions as some of them spread and had to re-examine Jewish practices.
In any case, and obviously, neither the announcers of that coming to the Law, nor the people who restricted them, could have expected such notice from Paul. In any case, their objective was more remote than them: the firm focus again for religious practices, since they have not understood or given the fact that they have overlooked that being a Christian is not basically to try a religion, but more good to live.
Letter to the Ephesians
Could we discuss a “letter” from Paul? There is no news, no individual message for a given network, however, a long work on the salvation of the world, as in the letter to the Romans, if there is.
According to all the possibilities, this letter was not sent to the Christians of Ephesus, but to the neighboring networks located in the valley of Licus: Hierapolis, Laodicea, and that Paul had not proselytized. According to some statements, this letter would be linked to the Laodiceans.
The Roman area of Asia, that of Ephesus around that time was being created in the midst of a flurry of new religions trying to open up to all forms of salvation; In this sense, it was important to give Christians a broader vision of the expectation of which they were bearers.
Letter to the Philippians
They look at us with another genuine and individual letter from Pablo, overflowing with consideration and delicacy, which he sent from prison to the network that had always thought of him. More than once, Paul had depended on material help from him, thus demonstrating the trust he had in them.
Letter to Titus
This letter to Titus appears to have been the earliest as regards the date of the Pastoral Letters.
It is the beginning of the year 58 and a couple of months have passed since the letter was sent to the Romans. Paul feels there is no more work for him in the eastern part of the Roman Empire and is preparing to go to Rome and proselytize from there, the western part of the kingdom, particularly Spain.
Be that as it may, God has anticipated things in an alternative way: Before long, Paul will be confined in Jerusalem and, after a long period of slavery in Caesarea, will be taken to Rome to be tried there in the sovereign’s court.
Letter to the Hebrews
In the season of the missionaries, the Jews who lived in Palestine were classified as Hebrews, different from the dominant part of their relatives who had emigrated to various nations, throughout the Roman Empire. This letter is sent to the group of Christians in Palestine who had been framed with race Jews after Pentecost.
As followers of Christ, they had been mistreated, and for some the merchandise had been reallocated. They had nothing on the planet and they needed to strengthen each other with the conviction that, towards the end of their marginalization, they would locate the genuine country where Jesus had gone after his sufferings.
They returned to end up in the circumstance of their Hebrew predecessors who had lived in the desert, hanging tight and looking for a guaranteed land.
Probably this name alludes to Santiago, brother of the Lord. He was favored with a good spirit, that of the risen Jesus and it was clearly for him that Peter depended on the Jerusalem Church at the time of going underground. Later, he was seen in charge of the entire group of Christian people of mostly Jews settled in Palestine, Syria, and Cilicia.
This letter is the composition of the New Testament that means the most remarkable familiar relationship with the Gospel of Matthew, even though it deals with themes that are normal to all missionary works; You will specifically discover the echoes of the Sermon on the Mount.
What is discovered of the group of Jews from Palestine and Syria complements and modifies the image that could be had of them, in the event that it maintains the challenges experienced by numerous individuals to get rid of the law of Moses.
The revised letter of James is similar to the Gospel of Matthew, which the Law teaches for opportunity. In this way, it is a genuine way for people who seek perfection.
Peter’s first letter
We know nothing of the life of the missionary Pedro after his announced freedom. In the following months, the disappearance of Herod Agrippa did not prevent the esteemed clerics from proceeding to attempt his demise.
When did he go to the Greek world? What contacts did you have with the networks established by Pablo? It is understood that in Corinth a group advertised for him and obviously knew him.
How could he participate in the chamber of Jerusalem in the year 49 when he landed in Rome? This letter is a declaration of the essence of him in that city.
Peter’s letter has various purposes of contact with both James and Paul’s letters. Finally, it enlightens us that the overseer was Silvanus, or Silas, one of the leaders of the Jerusalem Church who later went with Paul on his missions.
This affirms the solidarity of trust from the first point of departure of the Church; Peter, James and Paul were the unquestioning observers of Christ who, far from showing various forms in the Gospel, promoted a typical proclamation of the Christian puzzle from inaccessible information that at that time was called “the Tradition” or “the Doctrine”.
Peter’s second letter
This second letter from Pedro, similar to the first, does not mention its beneficiaries; it seems that alerts from him are directed at each of the houses of worship. The opening introduction that stands out when giving this letter a basic look is that it is a late letter, wrongly credited to Peter.
Above all, by a certain request, as if the creator was anxious about the possibility that his character would be questioned; And even more for the method to remember the disappearance of the missionaries.
However, the issue of validity must be treated with extraordinary alertness, as there are numerous words and themes found in both 1Pe and 2Pe that are hardly found in different New Testament compositions apart from Peter’s speeches.
Judas, brother of James, does react to the missionary of that name, however, nothing proves that he was more of a brother than James’s son. Perhaps the creator confused the James and the Judas, claiming that there was a Judas brother of Simon, cousin of Jesus, however, who was not the brother of James “brother of the Lord”.
In any case, all things considered, this name would show up on the card leader to give a quest specialist to a composition whose creator might be a dark one. The fundamental contention for speculations like this is the nature of the Greek style, which would surprise a Galilean, relative or messenger of Jesus.
First Letter of John
This first letter of John warns us that the Christian path is only a divinization, ours. In every age, perfect Christianity has appeared to be, to some extent, pale or thin to numerous individuals and, without directly condemning the qualities of Christianity and its advantages to humanity, it appears to be a restriction of man.
Think of each of the individuals who, like Marx, have argued that human freedom experiences the battle against trust, and of the individuals who reject Western activism, seek in Eastern cunning an entrance to the Absolute that they have not perceived. in Christian Confidence.
Second Letter of John
This is the means by which Juan welcomes the network of a city that we have not the remotest idea. Chosen and heavenly is the Church, since they are chosen by God and the holy people who coordinate it. John welcomes a firm and clear frame of mind towards people who do not recognize the trust of the messengers. He simultaneously he remembers the main law of the Christian, love.
To remain willing to be unflinching in the face of the fact of the matter is to worship Christ, who has endowed us with this reality; it is to serve men, who need all of reality and not just the one that is most refreshing at a given moment. (See Article: prayer of faith to accept Christ )
Third Letter of John
To the Christians who knew him, the messenger John was not a “holy man John,” but a man. For a certain Diotrephes, whom he had put in charge of us so that we would not have the slightest idea that Juan was an irritating old man. Furthermore, Diotrephes, in order to rule more easily in his Church, cuts off relations.
John speaks in his three letters, as in the Gospel, of the “communion” that must exist among all Christians. Each Church and each meeting must remain open to other people, maintaining constant associations with them. Paul also emphasizes this obligation: to invite Christians who originate from different places into their own homes to reinforce the obligations of basic trust.
John “the Prophet”, perhaps a similar one who composed the Gospel, was expelled to the island of Patmos because of his trust. From this place he left us this Apocalypse of Jesus Christ. Open heavens, heavenly attendants and duds, contamination of compliments and blood of saints: God’s judgment runs through our history.
The brilliance of God is at our side, behind the blind, and everything flows towards the sublime city.
For what reason does Revelation currently have a notoriety for being a puzzling and difficult book to understand, and for some does Revelation bode well? Is it that some are looking for messages of mystery in it that could allude to our time?
The Latin American Bible has received positive and negative comments since its first production. The negative reactions depend on the way in which the content, the notes and the presentations of the main publications of the version were impacted by the religious philosophy of freedom.
On October 30, 1976, the Argentine Episcopal Conference issued an announcement about the alleged “Latin American Bible”. For its part, it was thought that the content and interpretation of the Latin American Bible is considerably constant, regardless of certain protests that could be made to it.
On the other hand, he saw that few of the notes and presentations were misleading, not without risk, and some, especially alluding to the Church, because of their puzzling nature, are surely inadmissible.
At least two of the descriptions in the Latin American Bible also received an objection. Finally, the distribution of a mandatory upgrade for Argentina was mentioned that would allow superior version management.
The supplement that should go with the Latin American Bible was distributed in 1978. The Argentine Episcopal Conference to Argentine Catholics said that the Latin American Bible was not appropriate for formality.
In 1977, the Congregation for the Doctrine of the Faith deduced that the Latin American Bible was firm in the interpretation of the first messages; however, his notes and presentations introduced errors and ambiguities that the Hierarchy of the Church must eliminate or explain.
Some photographs should be dispensed with due to the fact that they were considered biased. In later versions of the Latin American Bible, some of the writings, notes and photographs considered doubtful have been corrected or removed. In any case, there are Catholics who still doubt the Latin American Bible and do not suggest reading it.
The individuals who support the Latin American biblical case have a language that is simple and situated for a peaceful administration; his notes relate the content of the writings to the social reality in which Latin America lives. Numerous Catholics use it in scriptural gatherings.
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