Surveying commentaries and introductions to the Johannine epistles reveals a multiplicity of methodology with regard to the structure of the epistles. Proposals have generally emphasised characteristics of content (doctrine and paraenesis), style (antithesis and repetition) or outline divisions. If the intent of the author is connected to the structure of the text, commentaries and introductions may not adequately discern the authorial intent. The lack of agreement amongst commentators as to the division of the First Epistle of John has resulted in numerous interpretative conclusions. As a consequence of difficulty in ascertaining the structure of the text, interpretations are frequently formulated upon theological persuasions and historical reconstruction. The purpose of the article is to overcome such persuasions and reconstructions
The name Semite, or Shemite, means a descendant of Shem, one of the sons of Noah, whose ancestors are listed most prominently in the Table of Nations (Gen. 10:21–31). August Ludwig von Schlözer is generally credited with the origin of the name Semite in 1781. Von Schlözer derived the term from Shem, the eldest son of Noah (Gen. 5:32; 6:10; 9:18; 10:1; 1 Chron. 1:4), to describe a family of related languages. Austrian Jewish scholar Moritz Steinschneider coined the word “anti‐Semitism” in 1860. He added the Greek prefix anti (“against”) to describe anti‐Jewish sentiment. Steinschneider used the phrase antisemitische in a polemic against French philosopher Ernest Renan's perspective that “Semitic races” were inferior to “Aryan races.”
Numerous attempts have been suggested regarding the structure of First John. The only nearly unanimous agreement amongst commentators is concerning the prologue (1:1–4) and the conclusion (5:13–21). The lack of unanimity can be frustrating for the majority of those who seek to understand the macrostructure of the First Epistle of John. Consequentially, some commentators have opined that it is impossible to determine a notable structure of First John, and the epistle is thus regarded as a relatively imprecise series of various thoughts that were composed on the basis of mere association. Many exegetes have therefore proposed suggested outlines to aid the understanding of First John as opposed to providing genuine efforts to articulate a discernable structure of the epistle. The final part of this exegetical analysis seeks to demonstrate that exegetes need not succumb to such pessimism because there does appear to be a discernable structure to First John. Providing and stating resolve concerning the First John structure is fundamental for understanding the revealed contents of the epistle
Robert Morrison was born the youngest son of eight children to James and Hannah Morrison in Buller's Green, Northumberland, January 5, 1782, and died August 1, 1834 at his home in Guangzhou, China. His family were devout Scottish Presbyterians. His maternal uncle, James Nicholson, provided his elementary instruction, which included the study of biblical languages and multiple disciplines in the natural sciences. His father apprenticed him to manufacture boot‐trees but he still continued his studies. He received catechetical instruction, in a sort of Sunday School, from John Hutton at the High Bridge Chapel. According to one of his relatives, he was able to recite the entirety of Psalm 119 from memory by the age of 13. Although he was raised in the border country, he maintained relationships with the Church of Scotland. At 16, he devoted his life to Christ and became a member of the Presbyterian Church in 1798, and established a praying society in his father's workshop for evening devotions. In 1803, he entered Hoxton Academy in London, an evangelical college for training congregational ministers, where he learned the basics of Latin, in addition to the rudiments of Greek and Hebrew. His mother died in 1804, and in the same year he applied to the London Missionary Society, believing he was called to proclaim the gospel in China. He was able to receive instruction from Yong Sam‐Tak, a Chinese student, to read and write Chinese. To intensify his learning, he invited Sam‐Tak into his house, and was able to master the resources made accessible to him. Morrison obtained a Jesuit translation of the gospels into Chinese from the British Library that he studied daily with Sam‐Tak and labored to transcribe. The Royal Society loaned him a dictionary manuscript of Latin and Chinese which he also worked to transcribe. In 1807, he was ordained at Scots Church and departed for China.
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