Journal articles: 'Bible Judges'

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Shapira, Haim. "“For the Judgment is God's”: Human Judgment and Divine Justice in The Hebrew Bible and in Jewish Tradition." Journal of Law and Religion 27, no. 2 (January 2012): 273–328. http://dx.doi.org/10.1017/s0748081400000400.

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One of the most striking images of God, both in the Bible and in Jewish tradition generally, is that of judge: “The judge of all the earth.” In this sense, one may describe God as He who holds in His hands all legal authority: He is the legislator, He is the judge, and He is the one who executes judgment. Alongside God's judgment, the Bible recognizes the existence of a human system of judgment, in which human beings act as judges; indeed, it even commands it: “You shall appoint judges and officers in all your gates.” What is the relation between God, the judge of all the earth, and those human beings who fulfill the function of judges? The majority of classical Jewish sources in the Bible and in Rabbinic literature that deal with law and the legal system reflect a certain relationship between human judgment and divine justice. Thus, we find in the Bible the notion that God emanates His authority to the judges who perform this function. In this spirit, Moses commands the judges whom he has appointed: “judge righteously… for the judgment is God's.” The relation assumed here between God and human judgment finds expression in different ways, extending over a considerable spectrum. At one end, one might describe God as the transcendent source of authority of the legal system, whose practical significance is limited. On the other end, one might describe it as a Divine Presence that inspires the judges and even allows them to appeal to God and to involve Him in the legal decision.

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Hill, Robert C. "Judges and Ruth (The New Cambridge Bible Commentary). By Victor H. Matthews and Judges (Blackwell Bible Commentaries). By David M. Gunn." Heythrop Journal 48, no. 3 (May 2007): 460–61. http://dx.doi.org/10.1111/j.1468-2265.2007.00325_2.x.

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Strawn, Brent. "kěpîr ' ărāyôt in Judges 14:5." Vetus Testamentum 59, no. 1 (2009): 150–58. http://dx.doi.org/10.1163/156853308x372946.

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AbstractData culled from the Hebrew Bible (e.g., Ezek 19:19-9) and, especially, zoology casts light on the odd construct phrase in Judg 14:5, kěpîr ' ărāyôt. The phrase, which may even be a compound word, is best understood as designating a nomadic subadult lion. This makes good sense of a number of details in the narrative, including the lion's location in the vineyards of Timnah and its agressive behavior. It also underscores still further the astonishing nature of Samson's victory over precisely this kind of lion.

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Begg, Christopher T. "Israel’s First Judge according to Josephus." NTT Journal for Theology and the Study of Religion 60, no. 4 (November 18, 2006): 329–36. http://dx.doi.org/10.5117/ntt2006.60.329.begg.

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Inspired by the contemporary interest in the ‘rewritten Bible’ phenomenon, this article offers a detailed comparative study of the account of Israel’s first judge (‘Othniel’) in Judges 3:7-11 and its Josephan version in Ant. 5.179-184, where the figure is called ‘Keniaz’. Josephus, the study finds, significantly amplifies the Bible’s presentation, likewise redirecting attention from the theological to the political sphere when describing the nature of Israel’s offense that sets events in motion. Josephus’ version further evidences a number of similarities and differences with Pseudo-Philo’s rewriting of the biblical Othniel story in his Liber Antiquitatum Biblicarum 25-28. At the same time, Pseudo-Philo has much more to tell about the personage than either the Bible or Josephus.

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Pressler, Carolyn. "Book Review: Judges and Ruth (New Cambridge Bible Commentary)." Interpretation: A Journal of Bible and Theology 60, no. 1 (January 2006): 96–97. http://dx.doi.org/10.1177/002096430606000115.

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Briggs, Will. "‘A Man's Gotta Do What a Man's Gotta Do?’: The Criticism of Hegemonic Masculinity in Judges 19.1–20.7." Journal for the Study of the Old Testament 42, no. 1 (September 2017): 51–71. http://dx.doi.org/10.1177/0309089216670550.

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This article contributes to the growing conversation surrounding masculinity in the Hebrew Bible by examining the Levite's performance of masculinity in Judg. 19.1–20.7. It critiques the dominant conception of ideal, or hegemonic, masculinity within the Hebrew Bible in two stages. First, it portrays the Levite's attempts to navigate the competing demands for the behavior of a hegemonic male as ultimately leading to the tragic, outrageous death of the pilegesh. Second, it depicts the Levite's subsequent successful performance of hegemonic masculinity as causing the tragic, outrageous events following the Levite's departure from the narrative. Thus, Judg. 19.1–20.7 joins other biblical texts in attempting to renegotiate the conception of hegemonic masculinity in the Hebrew Bible.

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Sutskover, Talia. "The Frame of Sacrificing in Judges." Vetus Testamentum 64, no. 2 (April 16, 2014): 266–78. http://dx.doi.org/10.1163/15685330-12341155.

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Abstract Elements of the semantic frame of Sacrificing recurrently appear at key positions throughout the narratives of Judges. Humans in Judges are violently treated as animals, and many times treated as victims brought to sacrifice. This is the case of Ehud Ben Gera killing Eglon, the cutting of Adoni-Bezekʼs fingers by the tribe of Judah, and the Philistines slaughtered by Shamgar’s oxgoad, thus suggesting images of cattle violently handled by the Israelite judges. In addition, Jephthahʼs daughter is sacrificed, and an Israelite concubine is slaughtered by a Levite. Other elements present in the narratives also evoke the semantic frame of Sacrificing; Abimelech kills his brothers on a single stone, which may represent an altar. He scatters salt over the city of Shechem, a procedure connected to the preparation of sacrifices in the Bible, and Ehud Ben Gerahʼs right thigh symbolizes the thigh of the altar (Lev 1:11). These actual and symbolic acts of violence and sacrificing point at a deterioration of moral standards in the period of the Judges, and perhaps implicitly criticize the priestly way of life, in which sacrificing is a significant procedure.

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Martin, Lee Roy. "Hearing the Book of Judges: A Dialogue with Reviewers." Journal of Pentecostal Theology 18, no. 1 (2009): 30–50. http://dx.doi.org/10.1163/174552509x442147.

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AbstractThis response to the reviews of Rickie D. Moore, Walter Brueggemann, and Robert Pope seeks to answer their questions regarding Pentecostal hermeneutics and to expand the conclusions of my book, The Unheard Voice of God. I gratefully acknowledge both the positive reception of my book and the collegial tone of the reviews. The response to Pope revolves around the role of Scripture in the lives of Pentecostals and elements of the Pentecostal approach to the Bible. I address Brueggemann's suggestion that I extend the results of my study to include the entire Deuteronomic History. Finally, a dialogue with Rickie Moore considers more closely the nature of 'hearing' the voice of God through the biblical text.

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Baker, Robin. "A Mother’s Refrain: Judges 5:28-30 in Cultural Context." Vetus Testamentum 67, no. 4 (October 13, 2017): 505–18. http://dx.doi.org/10.1163/15685330-12341301.

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Abstract The Song of Deborah’s unusual language and style, and the potency of its imagery combine to make it one of the most analysed and debated texts in the Hebrew Bible. Although many aspects of the Song have remained opaque, there is scholarly consensus that it was composed in approximately the form we have it in the period of the Judges. This consensus is largely founded on linguistic analysis of the text. This article approaches the Song from a different direction. It considers the cultural markers found in Judges 5:28-30 and analyses what they reveal about the Sitz im Leben of these verses.

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Tryl, Fabian. "Od Otniela do Saula. Początki państwowości izraelskiej." Ruch Biblijny i Liturgiczny 58, no. 1 (March 31, 2005): 5. http://dx.doi.org/10.21906/rbl.569.

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Period after Joshua’s death was very important in history of Israel. Unorganised tribes were been under influences of better-developed Canaanites and only begun to create more monolith society. Additional factors have been dangerous from outside and numerous invasions of enemies so sometimes Israel was a subordinate foreigner ruler.Overcoming particularisms and trying to set against this situations Israelites inducted kind of rulers governing of federations of few tribes, who Bible call “the Judges”. Etymology of this term and similar examples from another regions of ancient Near East sign its sacro-political character. Has been trust that appointed they God alone in answer of petitions of Israelites. Book of Judges mentions row of names but not much we know about these persons. However seem that much of they it’s possible to relate with priestly tribe of Levites.Situation becomes especially dangerous when Israelites have begun war with better-organised and armed Philistines. It was time of last and greatest judge, Samuel, who appointed first king of united state Israelites, Saul. He didn’t rule long and post successfully fights with Philistines was killed in battle. However earlier was happened something what caused Saul with Samuel and Yahweh “rejected” king. As his successor is induct David, who however got power just after Saul’s death.On time of first king of Israel is date beginning of Yahwism as a state-religion. It didn’t mean Israelites were become monotheists but it was first step of this process where faith of Yahweh been one of most important factors keeping the sense unity among the Israelites.Negative image of Saul in the Bible most probably created writers connected with later kings from David’s dynasty.

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Gvaryahu, Amit. "Asking for Trouble: Two Reading Traditions of פללים (Exodus 21:22) in Antiquity." Journal of Biblical Literature 141, no. 3 (September 15, 2022): 403–25. http://dx.doi.org/10.15699/jbl.1413.2022.1.

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Abstract The Biblical Hebrew word פללים is rare and cryptic. Various readings have been offered for it in its long reception history. Ancient readers of Scripture read פללים in Exod 21:22 in two distinct ways. Some read it as “judges,” whereas others associated פללים with requests, pleas, petitions, and prayers. This latter understanding of the word is found at Qumran, in the Samaritan Targum, and in several late-ancient translations of the Greek Bible. It is reflected in the Mishnah, perhaps in the Gospels of Matthew and Luke, and in the writing of the sixth-century Christian scholar John Philoponus. Academic scholars of the Hebrew Bible, however, were not aware of the reading of פללים as “request” or “petition.” Scholars of later interpretive traditions often attempted to impose the “correct” reading of the word, “judges,” on ancient readers who read it to mean “request.” These different interpretations offer diverging understandings of the verse and the legal remedy it prescribes. The history of this reading tradition is a case study in moving beyond the important questions of Vorlage and historical linguistics to the long and usually unsung history of how biblical words were read by the many diverse communities that made them their own. Finally, these two readings offer different visions for how the Covenant Code was meant to function: Is it meant to be applied by judges, or are individual adherents meant to use it to solve disputes themselves?

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Frolov, Serge. "The Rings of the Lord." Vetus Testamentum 66, no. 1 (January 21, 2016): 15–44. http://dx.doi.org/10.1163/15685330-12301223.

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Examining the ring compositions that recent studies claim to have discovered in Numbers and Judges, the article argues that in both cases the reconstructions involve questionable treatment of the text’s literary divisions and especially of the alleged and actual parallels between them. This, in turn, places a question mark over the entire quest for book-scale symmetric literary structures in the Hebrew Bible.

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13

Miller, Geoffrey P. "Verbal Feud in the Hebrew Bible: Judges 3:12-30 and 19-21." Journal of Near Eastern Studies 55, no. 2 (April 1996): 105–17. http://dx.doi.org/10.1086/373801.

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14

Zakovitch, Yair. "The strange biography of Samson." Nordisk Judaistik/Scandinavian Jewish Studies 24, no. 1-2 (September 1, 2003): 19–36. http://dx.doi.org/10.30752/nj.69597.

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The biblical story of the life of Samson hides much from the reader&&the Book of Judges has deleted from the story elements that were deemed improper for the book’s placement among the Holy Scriptures. In this article, the author shows how the Bible transforms Samson from a mythological hero, the son of a god, to a mere mortal whose extraordinary strength came through the spirit of God that rested with him so long as he kept his Nazirite vows. The biblical storyteller could not prevent the story of Samson from entering into the biblical corpus since it was a tale of tremendous popularity. He thus told it in such a way as to bring it closer to his monotheistic beliefs and world-view. In its ‘biblical’ form the story does not bring honor to the figure of Samson, and so his placement as the last of the judges in the Book of Judges prepares the reader for the establishment of the institution of kingship, in the Book of Samuel.

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15

Foster, Paul. "Book Review: New Anchor Yale Bible Commentary on Judges: Jack M. Sasson, Judges 1–12: A New Translation with Introduction and Commentary." Expository Times 127, no. 5 (February 2016): 256–57. http://dx.doi.org/10.1177/0014524615615453p.

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16

Brown, Michelle P. "A new fragment of a ninth-century English bible." Anglo-Saxon England 18 (December 1989): 33–43. http://dx.doi.org/10.1017/s0263675100001435.

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The fragment in question consists of the remains of a bifolium, now a complete single leaf with an irregular stub carrying the ends of three lines of script at its head. The text is Judges v.5–6, vi.6 and x.7 to xi.26. It is undecorated, but written in a highly accomplished Insular cursive minuscule of Phase ii. The fragment, hitherto unpublished, is of importance as the relict of what may have been a bible written in Southumbria during the first half of the ninth century and which on stylistic grounds evidently belongs to the so-called ‘Canterbury’ or ‘Tiberius’ group of manuscripts. This group has played a prominent and often controversial role in the evaluation of the ninth century and its contribution to the history of Anglo-Saxon manuscript production.

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17

Jones, K. L. "Three Blind Vices?" Biblical Interpretation 28, no. 2 (April 28, 2020): 175–201. http://dx.doi.org/10.1163/15685152-00282p03.

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Abstract Frequently Samson’s blindness is linked with newfound spiritual insight, with physical humiliation, and occasionally with instrumental talion. Few question the role of blindness in the text through other lenses or with knowledge of ancient theories of vision. Balancing this, I investigate Samson’s sight and blindness in the context of Judges 13-16, asking what his sensation and sensory impairment signified in the broader context of the Hebrew Bible (HB) and wider Ancient Near East (ANE).

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18

Trimm, Charlie. "Judges 1–12: A New Translation with Introduction and Commentary. Anchor Yale Bible 6D." Bulletin for Biblical Research 24, no. 4 (January 1, 2014): 557–59. http://dx.doi.org/10.2307/26371328.

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19

Benz, Brendon C. "The destruction of Hazor: Israelite history and the construction of history in Israel." Journal for the Study of the Old Testament 44, no. 2 (December 2019): 262–78. http://dx.doi.org/10.1177/0309089217702886.

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The present study presents an alternative model of pre-monarchic Israel’s political organization in tandem with an investigation into the role of place in the preservation of memory that explains how and why the tradition of Hazor’s demise was included in the Bible. Corresponding to the type of decentralized political organization attested in the Amarna letters, the core narratives in Judges depict Israel as a confederation of independent entities whose concerns revolved around local affairs. As the identity of Israel evolved over time, the memories of the most significant of these affairs were retained, often with the aid of material remains in the familiar landscape. The apparent injunction against building over Hazor’s 13th century palace ruins during Israel’s subsequent occupation and the inclusion of Hazor’s destruction from competing perspectives in the Bible suggest that it was an important event in Israel’s history, even if the entirety of Israel was not involved.

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Carman, Jon-Michael. "Abimelech the manly man? Judges 9.1-57 and the performance of hegemonic masculinity." Journal for the Study of the Old Testament 43, no. 3 (March 2019): 301–16. http://dx.doi.org/10.1177/0309089217720620.

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Feminist readings have long noted the gender anxiety present in the closing portion of Judges 9.1-57 where, in his last moments, Abimelech implores his armor bearer to cut him down lest he be remembered as a man killed by a woman. Utilizing Abimelech’s dying, gendered fear as a point of departure, the present study undertakes a ‘masculinist’ reading of Judges 9.1-57, exploring the ways in which Abimelech’s anxiety regarding his status as a ‘true man’ are present in the narrative. Adopting a model of idealized Hebrew masculinity derived from David Clines’ seminal work on David and augmented by recent scholarship on masculinity readings and the Hebrew Bible, the analysis demonstrates that Abimelech is a ‘subordinate’ male desperately seeking to act as a ‘hegemonic’ male. Ultimately, however, Abimelech’s performance of idealized masculinity falls short as he fails in the categories of martial prowess, wise and persuasive speech, and peer to peer bonding.

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Amissah, Patrick Kofi. "Amos and ‘Ghana in the Eyes of God’: a Public Theological Response to Bribery and Corruption." International Journal of Public Theology 13, no. 3 (October 7, 2019): 282–300. http://dx.doi.org/10.1163/15697320-12341579.

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AbstractThe purpose of this article is to draw upon the condemnation of bribery, corruption and miscarriage of justice to be found in the book of Amos for the sake of a public theology. The occasion for such is a bribery scandal that hit the Ghanaian judiciary. An investigative journalist presented evidence to substantiate the hitherto unsubstantiated perception that some judges in Ghana take bribes to skew judgement. The scandal is deepened through many of the judges being Christian. They attracted widespread criticism from religious leaders, both Christian and others, as well as from the wider society. The public sphere of a fair and independent judiciary was thus compromised. The argument draws upon an assessment of Amos 5:7; 10, 12 and 6:12. These texts are examined in the light of this judicial bribery and corruption scandal and thus provide an example of how the Bible can play a part in a public theology and nurture of social justice.

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Schones, David A. "Texts of Terror: The Bible and Bathroom Bill in Texas." Biblical Interpretation 30, no. 4 (September 22, 2021): 415–36. http://dx.doi.org/10.1163/15685152-20211633.

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Abstract This paper discusses how faith-based advocacy organizations, such as the Texas Pastors Council, have used Genesis 1:27 to argue against the existence of a transgender identity and to defend the proposed (sb6) Texas Bathroom Bill. Highlighting the contemporary reception of this biblical text, the paper explores how Genesis 1–2 operates as a queer “text of terror.” This analysis proceeds in three parts. The first part examines how queer biblical scholars have interpreted this Genesis creation story. The second part builds on Deryn Guest’s argument, that Judges 3 is a “text of terror,” arguing that Genesis 1–2 may also lead to violence against the transgender community. The third section proposes a reading of Gen. 1:27 that contests the heteronormative gender identity endorsed in the narrative. This way of “reading forward” combats the normalizing discourse around human sexuality and reproduction often articulated in political and social arguments that use this text.

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Cohen, Richard. "Judges 19-21: The Disasters of the Community of Virtue." Religions 11, no. 10 (October 17, 2020): 531. http://dx.doi.org/10.3390/rel11100531.

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This paper is an ethical exegesis of the biblical story of Gibeah, which concludes the Book of Judges (19–21), to show the catastrophic failure of the anti-political politics of the “community of virtue”, i.e., the rejection of power for the sake of moral society, such as proposed by libertarians, neo-liberals, anarchists and utopians. I consider Kant’s statement of the political problem: given humanity’s unsocial sociality, where each person is tempted to act as an exception to universal law, humans need rulers, but how to obtain rulers who are not themselves ruled by power, and become tyrannical, rather than being ruled by justice? The solution proposed by “the community of virtue” would reject power altogether and replace it with society regulated exclusively according to the moral virtue of its members. The Bible’s story of Gibeah shows graphically and conclusively the failure of any such attempt. Instead, as with normative political philosophy, the Bible endorses the rule of a king, i.e., the rule of the state, and a politics whereby power is disciplined to serve justice because it is rooted in Torah, i.e., a fundamental covenant, charter or constitution, aware and vigilant regarding the ambiguities and temptations of sovereignty, and therefore, ideally, always open to critique. As exemplified by biblical prophets, political protest against injustices perpetrated by the powerful against the least—widow, orphan, stranger—is at once religious obligation and true patriotism.

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Smelik, Willem. "Trouble in the Trees! Variant Selection and Tree Construction Illustrated by the Texts of Targum Judges." Aramaic Studies 1, no. 2 (2003): 247–87. http://dx.doi.org/10.1163/000000003780492656.

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Abstract The genealogy of textual witnesses of the Jewish Aramaic Bible translations is fraught with difficulties because our copies reveal traces of non-linear influences. This article explores some criteria for the selection of variant readings in order to achieve a meaningful picture of the relationships between the witnesses, while focusing on the results of two editions and two manuscripts whose relationship to one another is known. The second part of this article provides an evaluation of the results in the form of shock waves and initial trees. A case is made for the preservation of all variant readings, while using our images of text relations as a heuristic device to help understand the course of variant readings.

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Yafeh-Deigh, Alice. "Children, Motherhood, and the Social Death of Childless Women: The Social and Theological Construction of Infertility in the Hebrew Bible and in Cameroon." Biblical Interpretation 28, no. 5 (November 30, 2020): 608–34. http://dx.doi.org/10.1163/15685152-2805a005.

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Abstract This paper reviews the biblical mandate to have children in tension with the claim that God holds the exclusive power to open and close wombs. What are the social and cultural implications of this theological assertion for procreative disadvantaged women in the Hebrew Bible (Sarah [Gen.16], Rebecca [Gen. 25], Rachel [Gen. 29–30], Samson’s mother [Judges 13], and Hannah [1 Sam 1])? Focusing on children’s value, I will examine the implications of procreative sexual ethics for Cameroonian women with permanent infertility. The conclusion further proposes a reconceptualized and subversive motherhood model using the Naomi-Ruth narrative, constructing family beyond biology or genetics.

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Washington, Harold C. "Violence and the Construction of Gender in the Hebrew Bible: a New Historicist Approach 1." Biblical Interpretation 5, no. 4 (1997): 324–63. http://dx.doi.org/10.1163/156851597x00120.

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AbstractThis programmatic essay examines the discursive connections between violence and gender in the Hebrew Bible, as well as the methodological problem of the perpetuation of these biblical gender constructions in scholarly interpretation. Adopting a New Historicist perspective on the mutually productive relation of text and culture, the essay asserts that the institutions of warfare and rape are fundamental to the discursive production of the gendered subject in biblical texts: violence against a feminine object is central to consolidation of masculine identity. The article examines Hebrew sacral war motifs, the Deuteronomic laws of warfare and rape, biblical narratives of sexual assault, the prophetic metaphor of divine judgment as rape, and the motif of women who kill in the book of Judges.

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Mandolfo, Carleen. "Women, Violence, and the Bible: The Story of Jael and Sisera as a Case Study." Biblical Interpretation 27, no. 3 (August 20, 2019): 340–53. http://dx.doi.org/10.1163/15685152-00273p02.

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Abstract Biblical scholars need to pay more attention to violent women as feminist subjects, and violence as a means of enabling women, rather than the disabling that has occurred through a politically and conceptually strategic commitment to their victimization. This paper explores the feminist erasure of Jael’s violence in Judges 4, and asks whether this violence might be appreciated as a vehicle of feminist empowerment. This erasure does biblical women a disservice by not taking their violence seriously as a signifier of their identity as women. How might violent biblical women model a kind of radical agency that feminists have typically shied away from? Dismissing these female characters as patriarchal patsies robs them of what might be their last recourse to self-expression. Rather than requiring justification, their violence might better be heralded as a fundamental qualifier of their femininity.

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Tantlevskij, Igor. "On the “theology” of the inhabitants of Khirbet Qeiyafa." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 706–30. http://dx.doi.org/10.25205/1995-4328-2022-16-2-706-730.

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The excavations at the site of Khirbet Qeiyafa, the results of which have been published in recent years, shed new light on the formation of Judah’s state structure and the united Kingdom of Israel under David (or perhaps even a miniempire) as a whole. The artifacts found here testify to a powerful and well-organized state structure formed during the time of King David, with all the basic attributes inherent in it, as the Bible tells us. The author of the article pays special attention to the interpretation of the name ’Išba‘al (literally “man of Ba‘al”; alternative vocalization and interpretation: ’Ašba‘al, i.e., “Ba‘al gave”), attested in one inscription written from right to left in Canaanite script on a ceramic shard from a vessel from Khirbet Qeiyafa (the turn of the 11–10th centuries BCE), in a broad theological context. The author admits that in theophoric Judahite and Israelite names attested both in the Bible and in epigraphy — including the inscription from Khirbet Qeiyafa — of the period of Judges and the united Kingdom of Israel (at least under Saul and David) the component Ba‘al, literally “Lord,” was used to refer to the God of Israel, not to a Semitic pagan deity. It also implicitly suggests that already at the dawn of Jewish history, pious people sought to avoid pronouncing the Name of God, the Tetragrammaton, “in vain”.

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Shullenberger, William. "Samson's Bondage." Milton Studies 61, no. 2 (September 2019): 261–85. http://dx.doi.org/10.5325/miltonstudies.61.2.0261.

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ABSTRACT The riddler of the Book of Judges, Samson, is a riddle himself, in the Bible and in Samson Agonistes. Samson's career can be mapped out in three stages, distinguished by Samson's different experiences of bondage. In his boisterous heyday, Samson liked to get tied up, burst free of constraints, and erupt into violence. In the time frame of Milton's drama, Samson finds himself literally blinded, and physically, psychologically, and politically reduced to bondage, to the bestial repetition of slave labor, publicly humiliated by the gazes and taunts of passersby. Søren Kierkegaard's analysis of the existential dilemma that Abraham faces provides by narrative analogy an interpretive key to the riddle of Samson's various types of bondage. The final phase of bondage for Milton's Samson is the appalling yet liberatory one in which he becomes, and acts, like Kierkegaard's Abraham, a blindly free agent because of his belief in the absurd.

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Putra, D. I. Ansusa. "QURAN-BIBLE VALIDATION IN CONTEMPORARY INDONESIA: SOCIAL MEDIA, RELIGIOUS CONVERSION, AND THEOLOGICAL DEBATE." Khazanah: Jurnal Studi Islam dan Humaniora 20, no. 1 (July 29, 2022): 111. http://dx.doi.org/10.18592/khazanah.v20i1.5541.

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Religious theological views alter continuously with the context and dynamics of social change. The emergence of digital media and the flow of information has caused a change in the theological views on religious truths and their validation ways. Therefore, this research aimed to explore the theological views and practices of converts in Indonesia who are committed to disseminating validated the Qur'an-Bible relationship in social media as a consequence of their Islamic beliefs. The influence of context and social dynamics on religious theological views was explored by obtaining data through media observations and in-depth interviews with three popular converts on social media, namely Ahmad Kainama, drg. Carissa Grani, and Teressia Pardede. Subsequently, this research concluded that converts to religious theology in Indonesia focus on three basic views, 1) Converts considered Islam as a universal religion and the faith of all prophets and apostles, as Jesus, Moses, and all the bearers of religion in the world are Muslims, 2) Convert judges a historical distortion about Islam and Christianity, 3) Convert claims there is a misinterpretation in understanding Islam and Christianity. This also provided an overview of the impacts that arise due to theological validation in social-religious life by Indonesian converts on social media. This information is expected to contribute to future research as a theoretical-empirical-phenomenological basis about converts and their theological views on social media for the development of relevant investigations.

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Bembry, Jason. "The Levite’s Concubine (Judg 19:2) and the Tradition of Sexual Slander in the Hebrew Bible: How the Nature of Her Departure Illustrates a Tradition’s Tendency." Vetus Testamentum 68, no. 4 (September 14, 2018): 519–39. http://dx.doi.org/10.1163/15685330-12341336.

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Abstract In explaining a text-critical problem in Judges 19:2 this paper demonstrates that MT attempts to ameliorate the horrific rape and murder of an innocent person by sexual slander, a feature also seen in Balaam and Jezebel. Although Balaam and Jezebel are condemned in the biblical traditions, it is clear that negative portrayals of each have been augmented by later tradents. Although initially good, Balaam is blamed by late biblical tradents (Num 31:16) for the sin at Baal Peor (Numbers 25), where “the people begin to play the harlot with the daughters of Moab.” Jezebel is condemned for sorcery and harlotry in 2 Kgs 9:22, although no other text depicts her harlotry. The concubine, like Balaam and Jezebel, dies at the hands of Israelites, demonstrating a clear pattern among the late tradents of the Hebrew Bible who seek to justify the deaths of these characters at the hands of fellow Israelites.

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Barker-Benfield, B. C. "The Werden ‘Heptateuch’." Anglo-Saxon England 20 (December 1991): 43–64. http://dx.doi.org/10.1017/s0263675100001745.

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A Vulgate fragment from the Book of Judges was published by Michelle P. Brown in 1989 under the title ‘A New Fragment of a Ninth-Century English Bible’. The depleted bifolium – one trimmed leaf with its ragged, conjoint stub – had been sold at Christie's of London on 2 December 1987 (lot 137) for a hammer-price of £24,000 through Quaritch's to Prof. T. Takamiya of Tokyo. But the manuscript from which it derives is already recorded: the remains of thirty-two further leaves are preserved in Düsseldorf, Universitätsbibliothek, A. 19, and were published in the 1971 Supplement ofCodices Latini Antiquiores. Thirty-one of the leaves are more or less complete (some are conjoint), while the thirty-second consists of a top half only. Like the Tokyo fragment, they show all the signs of having been rescued from bindings; the trimming of many edges has created further minor losses of text throughout. They preserve text from each of the first seven books of the Old Testament.

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Hobbs, Tony. "Judges David M. Gunn Blackwell Bible Commentaries. Oxford: Blackwell, 2004. xiii+ 329 pp. hb. £60. ISBN 9780631222514; pb. £17.99. ISBN 9780631222521." Evangelical Quarterly 79, no. 4 (April 30, 2007): 352–53. http://dx.doi.org/10.1163/27725472-07904005.

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Teslyuk, Halyna. "Portrayal of Female Violence in the Bible: the Stories of Jael and Judith." NaUKMA Research Papers in Philosophy and Religious Studies 8 (November 23, 2021): 80–87. http://dx.doi.org/10.18523/2617-1678.2021.8.80-87.

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This article offers an analysis of the biblical stories about two heroines: Jael and Judith who save their people by killing the foreign generals. Both stories narrate critical historical situations, namely Jael’s story in Judges 4–5 dates to the XII–X cc. B.C.E. and reflects the ongoing conflict between the twelve tribes of Israel with their neighbors in the land of Canaan, Judith’s story dates to the II c. B.C.E. and reflects the conflict between the Jews and the Seleucid rulers who oppressed the Jewish populace, forced them to practice Hellenistic rituals and abandon the Jewish law and religious practices. Jael invites Sisera, a commander of the Canaanite army of king Jabin, to her tent, gives him milk to drink, and when the man falls asleep, she kills him with a hammer and а tent peg. Judith, a widow from the town of Bethulia, uses her beauty and charm to kill Holofernes, an Assyrian general. First, she gains his trust. Then, when Holofernes drunken falls asleep, she decapitates him in his tent. These texts explicitly show the collapse of the male power and demonstrate the ability of women to step in to save the people. Both heroines are praised by the narrators for their heroism. It is also demonstrated that Jael’s and Judith’s stories have an aim to teach how one may think out of the box. Due to the lack of male capability to solve the problem or, in other words, to protect the people as it is expected according to the patriarchal norms, social roles are shifted, and perception of masculinity and femininity is reеvaluated. The heroic stories of Jael and Judith represent the idea that women can be subjects of history, violence as а means to protect people is not limited to the male domain, and women can save people in critical situations. The violence performed by the women is perceived as an extraordinary act yet necessary and not deviant in the situation.

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Cigman, G. "The Middle English Bible: The Book of Judges, by Conrad Lindberg, Oslo: Norwegian University Press, 1989; distr. Clarendon Press, Oxford. 505 PP. 40.00." Literature and Theology 6, no. 1 (March 1, 1992): 97. http://dx.doi.org/10.1093/litthe/6.1.97.

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Mayfield, Tyler. "Judges 1-12. By Jack M. Sasson. The Anchor Yale Bible, 6D. New Haven, CT: Yale University Press, 2014. Pp. xx + 593. $100.00." Religious Studies Review 41, no. 4 (December 2015): 191. http://dx.doi.org/10.1111/rsr.12256_10.

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Kravchuk, O., and I. Ostashchuk. "Philosophy and genesis of the judicial oath and the oath of office." National Technical University of Ukraine Journal. Political science. Sociology. Law, no. 3(47) (January 29, 2021): 71–79. http://dx.doi.org/10.20535/2308-5053.2020.3(47).229421.

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The main features of the philosophy and genesis of the judicial and the oath of office are considered in the article. An oath is a conventional conditional-symbolic act based on an appeal to a person’s conscience in his conscious intention to identify and adhere to certain accepted values, as well as to a certain institution, a defined community or a specific representative of power. Judicial oath and oaths of office have both religious and legal origins, as they belong to the universal foundations of the formation of social institutions. The deep-rooted perception of the need to take and keep the oath in the performance of functional duties and the rule of law is traced in the article on selected examples from the history of Europe. There is a common feature of religious and modern judicial oaths and oaths of office. All of them are based on the inner moral imperative of man, on the awareness of one’s own responsibility and human dignity. The modern acceptance of some oaths with respect to a certain subject (Bible, crucifix, constitution, code, flag) has prehistoric roots, which indicates the precedence of symbolic gestures and movements of verbal texts in primitive rituals. In the Middle Ages, judicial oaths and oaths of office already used references to elements inherent in modern European tradition, in particular, justice and impartiality. The obligation to strictly reproduce the formula when taking a certain judicial oath or oath of office has an ancient Roman basis. In Rome to swear (iurare) meant to proclaim the formula “ius iurandum” (“oath”, literally – “the formula that must be formulated”). The oath of judicial lawyers (judges, prosecutors, lawyers) is a mandatory element of the beginning of the professional activity in the area of Justice. It appears as a ceremonial act, which publicly certifies a person’s readiness to perform the important duties assigned to him. In modern Ukraine, the oath is taken by judges and other officials at the beginning of their professional activity.

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Miglietta, Massimo. "UWAGI O PROCESIE CHRYSTUSA." Zeszyty Prawnicze 5, no. 1 (June 10, 2017): 5. http://dx.doi.org/10.21697/zp.2005.5.1.01.

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Remarks on Christ’s ProsecutionSummary The subject of the analysis is the prosecution of Jesus of Nazareth, considered by some scholars as the biggest felony committed w ithin the limits of law, by others - as the proceedings conducted w ithout a breach of the charged person’s rights. The author, making use of the sources of law and the Bible researchers allowing to reconstruct the original course of the events, tries to answer a question whether and to what extent the Jews together with the Romans participated in Christ’s sentencing for capital punishm ent and what their responsibility is. The author does not share the view that the proceedings were divided into two separate ones: Jewish and Roman, viz., that the hearing before Sanhedrin was of a religious character and before Pontius Pilat - political.He is certain however that the proceedings had two stages: the investigation during which Jesus was heard by sanhedrin and the court one when Pontius Pilat issued a verdict. The author does not ponder over the fairness of Christ’s prosecution, he only tries to explain whether it was in accordance with the contemporary law. in his opinion the law was not breached, nevertheless, he leaves the question of the judges’ individual liability open.

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Juliani, Anita, and Radea Yuli Hambali. "Teologi Pembebasan Perempuan Perspektif Asghar Ali Engineer." Jurnal Riset Agama 2, no. 2 (May 19, 2022): 22–34. http://dx.doi.org/10.15575/jra.v2i2.17551.

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Gender inequality experienced by women is still rampant to this day. Orthodox societies often use religious teachings to perpetuate patriarchal systems. This study has the aim of discussing and knowing the challenges and rights of women in Islam. This research is very important for the current condition of women in Indonesia, because many Indonesian ulama figures have misogynistic interpretations of the Qur'anic verse. Therefore, this research is important in solving problems regarding women who are oppressed as a result of these problems. This study uses an approach that is descriptive-analytical method. The technique in this research is library study. As for the results and discussion in this study, that Asghar Ali Engineer regarding theological theology, Islam is present with a liberation mission. Therefore, and the function of women who have experts has the same opportunities and opportunities as men who have been in the Shari'a not only determined on the basis of the text of the Qur'an, but in addition to the Sunnah of the Prophet and the opinions of the fiqh (judges). . The Bible is not only normative but also pragmatic. In another sense, the Qur'an is not always normative but relevant to its era. Likewise with his teachings. Because basically, Islam brings people to justice.

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Millar, Gary. "The Message of Judges: Grace Abounding by Michael Wilcock (The Bible Speaks Today, Leicester: IVP, 1992. 175 pp. hb. £6.95. ISBN 0–85110–97–1)." Evangelical Quarterly: An International Review of Bible and Theology 66, no. 2 (September 6, 1994): 165–66. http://dx.doi.org/10.1163/27725472-06602008.

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Di Rosa, Geneviève. "Comment le rapport au texte biblique transforme le rapport au texte littéraire au XVIIIe siècle : le cas Rousseau." Quêtes littéraires, no. 3 (December 30, 2013): 40–47. http://dx.doi.org/10.31743/ql.4603.

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In the 18th century, the Bible felt the full force of criticism by radical Enlightenment thinkers who read it piece by piece and denounced the process of its creation as an imposture – thus extending the break initiated by moral and historical critiques of the previous century. In doing so, they nevertheless failed to grant it the literary status of a “profane work”. Yet, Rousseau, who produced a literary rewriting of the Book of Judges with his Levite of Ephraim, pondered over the violence inflicted on biblical intertextuality during his exile in Môtiers: in his Letters Written from the Mountain, he compared it to the violence caused to his own literary works. By draw-ing this parallel, he opened a reflection on the different manners of reading a text, as well as the possibility of regulating the reader’s violence through proposing an ethics of literary reception. Analogy might not work as a substitute; however, it enabled Rousseau to go beyond the mistreatment which anti-philosophers or philosophers inflicted on his works, by giving, among other things, an autobiographical orienta-tion to his writing: one in which the author is ready to take responsibility for giving himself to the reader. The ambivalence of the sacred and the profane, the perception of a common essence of religion – defined either by sacrifice or gift – were thus what helped Rousseau invent the autobiographical pact.

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Hawting, Gerald. "An Ascetic Vow and an Unseemly Oath?:īlā՚ andẓihārin Muslim law." Bulletin of the School of Oriental and African Studies 57, no. 1 (February 1994): 113–25. http://dx.doi.org/10.1017/s0041977x00028160.

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In societies where oaths and vows are taken seriously the problem inevitably arises of how to escape from them when necessary. The story of Jephthah and his daughter in Judges 11.3Off. illustrates what might happen if no escape mechanism is sought. In both the Bible (Num. 30:3) and the Qur՚ān (5:89) we are told that we must fulfil our oaths and vows, but both scriptures also set out acceptable ways of atonement for certain occasions when fulfilment proves impossible (cf. Lev. 5:1 ff. and Qur՚ān loc. cit.). The atonement might then serve as an escape route for someone who is bound by an oath or vow which he can no longer keep. Other ways out were also provided by the law and its interpreters (sometimes known in Islam as theahl al-ḥall wa՚l-՚aqd, ‘those who loose and bind’): the words used might be held to be invalid; recourse might be had to the principle that we cannot be held to vows which are beyond our capacity or are contrary to God's law; our state of mind at the time we made the vow (whether in anger, jest, or mental distraction) might be taken into consideration, etc. The tension thus generated between the desire to stress the seriousness of oaths and vows on the one hand, and the need to be realistic in recognizing human weakness on the other, could be considerable.

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Guest, Deryn. "Judges. By David M. Gunn. Pp. xiv + 329. (Blackwell Bible Commentaries.) Oxford: Blackwell, 2005. isbn 0 631 22251 0 and 0 631 22252 9. Hardback £60; paper £17.99." Journal of Theological Studies 57, no. 1 (April 1, 2006): 180–83. http://dx.doi.org/10.1093/jts/fli112.

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Baldwin, Joyce. "Joshua, Judges and Ruth by A. Graham Auld/Isaiah Vol. 1 by John F. A. Sawyer (The Daily Study Bible, Edinburgh: St. Andrew Press, 1984. 282 pp., 267 pp. £3.50 each)." Evangelical Quarterly: An International Review of Bible and Theology 58, no. 4 (August 29, 1986): 358–59. http://dx.doi.org/10.1163/27725472-05804008.

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Bachmann, Mercedes Laura García. "UNA ¿INNECESARIA? REFLEXIÓN SOBRE LA IMPORTANCIA DE LA LECTURA DE GÉNERO PARA UNA IGLESIA MÁS INCLUSIVA Y UN MUNDO MÁS JUSTO." Perspectiva Teológica 49, no. 3 (December 29, 2017): 681. http://dx.doi.org/10.20911/21768757v49n3p681/2017.

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RESUMEN: La primera parte incluye voces planteando la necesidad de una eclesiología más inclusiva, sobre la igualdad de dignidad de todo ser humano (Gn 1,27; Gal 3,28). La segunda parte ofrece tres ejemplos bíblicos: Rahab (Josué 2 y 6), Jael (Jueces 4-5) y dos códigos de deberes domésticos (Col 3,18-4,1; Ef 5,21-6,9). La evaluación de estos textos desde el género muestra diferencias en cuanto a cómo los evalúa la academia, pero similitud en intentar oscurecer su potencial feminista. Rahab, ubicada en los últimos escalones de su sociedad, se convierte en modelo al justificar el saqueo de su propia tierra por parte de Israel. Jael es a menudo considerada por la crítica patriarcal una traidora, a pesar de que la Biblia solamente la alaba; y los códigos domésticos son aplicados por lo general acríticamente al presente sin considerar ni las diferencias culturales entre el s. I y el XXI, ni su potencial liberador en el imperio romano.ABSTRACT: The first part brings in diverse voices asking for a more inclusive ecclesiology, based on equal dignity of each human being (Gn 1,27; Gal 3,28). The second part offers three biblical examples: Rahab (Joshua 2, 6), Jael (Judges 4-5) and two household codes (Col 3,18-4,1; Eph 5,21-6,9). Evaluation of these texts from a gender perspective shows differences as to how does the academy evaluate them; but also similarity in the attempt to lower their feminist potential. Rahab, coming from the lowest social echelons, becomes a model by justifying her own land’s exploitation by Israel. Jael is often considered by patriarchy a betrayer, even though the Bible only praises her; and the household codes are uncritically applied to present-day situations without due consideration of cultural differences between the first and the twenty-first centuries, nor of their liberating strength in the face of the Roman Empire.

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Birzache, Alina. "You Cannot Be in Love with a Word: Theologies of Embodiment in Dreyer's "The Passion of Joan of Arc", Axel's "Babette's Feast" and von Trier's "Breaking the Waves"." Journal of Religion, Media and Digital Culture 3, no. 1 (December 6, 2014): 8–30. http://dx.doi.org/10.1163/21659214-90000039.

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My article investigates the representation and significance of the suffering female body in three films by Danish male directors operating in a religious framework: Dreyer’s The Passion of Joan of Arc (1928), Axel’s Babette’s Feast (1987) and von Trier’s Breaking the Waves (1996). In these films the visual level complements the narrative level in order to accentuate the heroines’ physical suffering, often in a manner which is particularly poignant. More specifically, my analysis will point out the ways in which the body is brought into the foreground in each film and valorised against the backdrop of a confrontation between the body as pathos and the word as logos. Dreyer’s images and close-ups use the potentialities of the body to suggest the spiritual chasm between Joan of Arc and her judges. Moreover, the opposition between Joan and the theologians is also rendered in terms of the opposition between the oral and the written word, from which she is excluded. Hers is the embodied word and the passion; the subjective experience of embodied suffering becomes a test for her truth. With Babette’s Feast we move into a Lutheran pietistic background but the action is still played out in terms of Protestant – Catholic worldviews. Here the suffering of the body is toned down in a symbolic representation. Babette’s feast is actually an act of self-giving, her own body being offered to the others, symbolized by the cailles en sarcophages she prepares for the consumption of the community. Bess in Breaking the Waves challenges directly the theological foundations of the Calvinist faith of the community, opposing their veneration of the word as the letter of the Bible with an existential dedication to the embodied Word and the immediate consequences this has for human relationships. Like Joan, Bess lays bare the mechanics of power which becomes violently inscribed on her body.

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Reiter, Geoffrey. "Malcolm Malcolmson's Bible: Rival Epistemologies in Bram Stoker's “The Judge's House”." Christianity & Literature 66, no. 2 (March 2017): 230–43. http://dx.doi.org/10.1177/0148333116636985.

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“The Judge's House,” one of Dracula author Bram Stoker's best-known works of short fiction, is a horror tale in which Malcolm Malcolmson, a young college student, rents a haunted house to study for his mathematical tripos exams. He finds himself unable to combat the spirit of a dead, malevolent judge, embodied in the form of a rat. Stoker uses this story as a way of dramatizing the inefficacy of pure reason—symbolized in Malcolmson's mathematical studies—as a foundation for epistemology. Instead, the Christian faith—represented by Malcolmson's ancestral Bible—provides him the resources to ward off a distinctly supernatural evil, though he tragically fails to avail himself of this resource.

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Parker, David. "The Triumph of Irony in the Book of Judges. By Lillian R. Klein. (Journal for the Study of the Old Testament Supplement Series, 68; Bible and Literature Series, 14.) Sheffield, Almond Press, 1988. Pp. 264. £25.00." Scottish Journal of Theology 43, no. 3 (August 1990): 412. http://dx.doi.org/10.1017/s0036930600032841.

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Ziaud Din and Javed Khan. "The Concept of the Hell in the Leading Twentieth-Century Bibles: An Analytical and Descriptive Study." Journal of Islamic and Religious Studies 1, no. 2 (July 1, 2016): 23–42. http://dx.doi.org/10.36476/jirs.1:2.12.2016.17.

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Since Eschatological Sciences are playing a vital role in shaping theologoy and philosophy of the major world religions. The concept of Hell is conceived as a place where human actions are judged and then rewarded accordingly on the Day of Judgment. Aim of the paper is to find out how the terminlolgy of Hell and its concept is evolved in several versions of the English Bibles of the twenthith century. The paper highlighted that due to numerous English translations of the Bible in ninthenth and twentheith century, not only caused amalgamation in supplementary concepts but also caused change in the concept of Hell as well. This resulted confusion in other eschatological dogmas evolved around the subject. Keeping in view its evolved concept over the history the research shows how it affected other related concepts to it.

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Cadili, Alberto. "Gli hussiti come (mancata) minoranza conciliare al Concilio di Basilea (1431–1433)." Annuarium Historiae Conciliorum 49, no. 2 (August 17, 2020): 322–51. http://dx.doi.org/10.30965/25890433-04902005.

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Abstract In 1433 the hussite delegation in Basle wanted to discuss the Four Articles according to the pacts of Eger (the “judge of Eger”), i.e. primarily according to the Bible. The delegates insisted on persuading the other party or on being persuaded by it; they weren’t willing to become a conciliar minority because the decision-making processes were based on the majority-principle. Furthermore, the Council offered a different “judge”: It was the Council itself, because the infallible Church beheld the “monopoly” of the Bible exegesis and transmitted this monopoly to the Synod. In this way it became less relevant to discuss the specific topics of the Four Articles. The Hussites, however, remained outside this doctrine, which was fundamental for the legitimacy of the conciliar decision-making process: they didn’t recognize this new judge and didn’t subdue to him.

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Journal articles on the topic 'Bible Judges'

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