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Another version of the Torah, in the Samaritan alphabet, also exists. This text is associated with the Samaritans (Hebrew: שומרונים; Arabic: السامريون), a people of whom the Jewish Encyclopedia states: "Their history as a distinct community begins with the taking of Samaria by the Assyrians in 722 BC." [13] The Abisha Scroll, the oldest scroll among the Samaritans in Nablus a b c Ethiopic Lamentations consists of eleven chapters, parts of which are considered to be non-canonical.

Christians such as Baptists and Independents would do their own thing, and called their own Harvest Thanksgivings on other days.One such Harvest Thanksgiving in New England in 1621, held by the English Separatist Puritans, is the origin of the American Thanksgiving tradition. The Old Testament, as it functions in the Russian Orthodox Church, contains the thirty-nine books which are part of what other traditions call the Protocanon, as well as eleven other books...[:] “2 Ездры” (3 Esdras in the Vulgate; ’Εσδρας Α’ in the Septuagint), Tobit, Judith, Wisdom of Solomon, Sirach (Ecclesiasticus), Letter of Jeremiah, Baruch, 1, 2, and 3 Maccabees, and finally “3 Ездры” (4 Esdras in the Vulgate). To these books should be added the non-canonical sections of Daniel (i.e., Song of the Three Young Men, Susanna, Bel and the Dragon), Esther, Psalms (i.e., Ps 151), and the Prayer of Manasseh placed at the end of 2 Chronicles. These sections are not included separately, but as part of these respective books." See: Lénart J. De Regt, "Canon and Biblical Text in the Slavonic Tradition in Russia." The Bible Translator 67.2 (2016): 223-239, pp.223-224. Exodus 23.16 says, ‘You shall keep the feast of ingathering at the end of the year, when you gather in from the field the fruit of your labour’ (NIV). It is described in Exodus 34.22, where it is called the ‘Festival of Ingathering at the year's end’ in the traditional King James Version or the ‘Festival of the Final Harvest’ in the New Living Translation.It marked the end of the harvest and thus of the agricultural year. Anna Kharanauli, "The Georgian Canon." Textual history of the Bible; Volume 2A: The deuterocanonical scriptures: Overview articles (2020): 258-268. Rabbinic Judaism (Hebrew: יהדות רבנית) recognizes the twenty-four books of the Masoretic Text, commonly called the Tanakh (Hebrew: תַּנַ"ךְ) or Hebrew Bible. [2] Evidence suggests that the process of canonization occurred between 200 BC and 200 AD, and a popular position is that the Torah was canonized c. 400 BC, the Prophets c. 200 BC, and the Writings c. 100 AD [3] perhaps at a hypothetical Council of Jamnia—however, this position is increasingly criticised by modern scholars. [4] [5] [6] [7] [8] [9] According to Marc Zvi Brettler, the Jewish scriptures outside the Torah and the Prophets were fluid, with different groups seeing authority in different books. [10] A scroll of the Book of Esther, one of the five megillot of the Tanakh

Freedman, David Noel, ed. (1992). Anchor Bible Dictionary, Vol. III. New York: Doubleday. pp.634–637.

However the mid-1840s were generally years of poor harvests known as the Hungry Forties. Most catastrophic of all was the Irish Potato Famine. When there was a great harvest again in 1847, a national Harvest Thanksgiving Day was set for Sunday October 17, 1847 when churches made collections for poor relief in Ireland. Poor harvests again followed, but in 1854 there was another great harvest. The growth and development of the Armenian Biblical canon is complex. Extra-canonical New Testament books appear in historical canon lists and recensions that are either distinct to this tradition, or where they do exist elsewhere, never achieved the same status. Some of the books are not listed in this table. These include the Prayer of Euthalius, the Repose of St. John the Evangelist, the Doctrine of Addai (some sources replace this with the Acts of Thaddeus), a reading from the Gospel of James (some sources replace this with the Apocryphon of James), the Second Apostolic Canons, the Words of Justus, Dionysius Aeropagite, the Acts of Peter (some sources replace this with the Preaching of Peter), and a Poem by Ghazar. (Various sources also mention undefined Armenian canonical additions to the Gospels of Mark and John, however, these may refer to the general additions—Mark 16:9–20 and John 7:53–8:11—discussed elsewhere in these notes.) A possible exception here to canonical exclusivity is the Second Apostolic Canons, which share a common source—the Apostolic Constitutions—with certain parts of the Orthodox Tewahedo New Testament broader canon. The correspondence between King Agbar and Jesus Christ, which is found in various forms—including within both the Doctrine of Addai and the Acts of Thaddeus—sometimes appears separately. It is noteworthy that the Prayer of Euthalius and the Repose of St. John the Evangelist appear in the appendix of the 1805 Armenian Zohrab Bible. However, some of the aforementioned books, though they are found within canon lists, have nonetheless never been discovered to be part of any Armenian Biblical manuscript. See: Michael E. Stone, "Armenian Canon Lists I—the Council of Partaw (768 CE)." Harvard Theological Review 66.4 (1973): 479-486; Michael E. Stone, "Armenian Canon Lists II—The Stichometry of Anania of Shirak (c. 615-c. 690 CE.)." Harvard Theological Review 68.3-4 (1975): 253-260. Michael E. Stone, "Armenian Canon Lists III—The Lists of Mechitar of Ayrivankʿ (c. 1285 CE)." Harvard Theological Review 69.3-4 (1976): 289-300 Michael E. Stone, "Armenian Canon Lists IV—The List of Gregory of Tatʿew (14th Century)." Harvard Theological Review 72.3-4 (1979): 237-244; Michael E. Stone, "Armenian Canon Lists V—Anonymous Texts." Harvard Theological Review 83.2 (1990): 141-161; Michael E. Stone, "Armenian Canon Lists VI—Hebrew Names and Other Attestations." Harvard Theological Review 94.4 (2001): 477-491. Michael E. Stone, "Armenian Canon Lists VII: The Poetic List of Aṙak ‘el of Siwnik ‘(d. 1409)." Harvard Theological Review 104.3 (2011): 367-379.Everyone has their own style and way of doing affirmations. But I want to share how I do it. It’s super simple, but I find doing these 4 steps to work very well.

Sometimes national Thanksgiving Days were called for special occasions. Thanksgiving Days were called in 1588 after the defeat of the Spanish Armada, after the Battle of Trafalgar in 1805, in 1815 after the Battle of Waterloo, and on April 14, 1833 to mark the end of a cholera epidemic. Rohmann, Dirk (2016). Christianity, Book-Burning and Censorship in Late Antiquity: Studies in Text Transmission. Arbeiten zur Kirchengeschichte. Vol.135. Walter de Gruyter GmbH & Co KG. ISBN 9783110485554 . Retrieved 11 April 2018. Prudentius [348– c. 410] ... intends to demonstrate the superiority of Christianity and was likely aware that at this time the Bible has not replaced other books as much as he wants to think. This passage also presents a possible hint that old Latin translations were replaced with a new canonical version, perhaps alluding to the Vulgate, written by Jerome at the end of the fourth century. By implication, this suggests that uncanonical texts were unlikely to be transcribed—an ideologically and authoritatively endorsed selection process that comes close to modern understandings of censorship. The book of Sirach is usually preceded by a non-canonical prologue written by the author's grandson.The canon followed by the Masoretic Text is adhered to by modern Jews and is known as the Protocanon among Christians, but "it is now recognized that only 2 Maccabees, and additions to Esther (13,1) were written in Greek. And the notion of Greek: diaspora/Hebrew: Palestine in matters of canon has been controverted by clear evidence of the circulation of the Septuagint in Palestine..." see: Sundberg Jr, Albert C. "The" Old Testament": A Christian Canon." The Catholic Biblical Quarterly (1968): 143-155, p.145. Marcionism rejects the Old Testament entirely; Marcion considered the Old Testament and New Testament gods to be different entities. Ware, Timothy (1993). The Orthodox Church: New Edition. Penguin Books. p.368. ISBN 978-0-14-014656-1.

A national harvest Thanksgiving Day was set for Sunday October 1, 1854. Abundant harvests followed in 1855, 1856, 1857, 1858 and 1859. Although there was a bad harvest in 1860, by then the idea of annual Harvest Thanksgiving service had set in as a popular event in the church calendar. Annual Harvest Thanksgiving services became common across Anglican churches in the 1860s, and started to be common in Non-conformist churches in the 1870s. St Paul’s Cathedral in London started to hold them annually from 1874. a b c d e These five writings attributed to the Apostolic Fathers are not currently considered canonical in any Biblical tradition, though they are more highly regarded by some more than others. Nonetheless, their early authorship and inclusion in ancient Biblical codices, as well as their acceptance to varying degrees by various early authorities, requires them to be treated as foundational literature for Christianity as a whole.

Taussig, Hal (2013). A New New Testament: A Bible for the 21st Century Combining Traditional and Newly Discovered Texts. Houghton Mifflin Harcourt. These gifts are things God allows us to do to serve and encourage one another by his power, and they signify that a believer has the Holy Spirit in their lives. They are exercised through faith. Isaiah 41:10 ~ Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.

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