Journal articles on the topic 'Biblical metaphors'
To see the other types of publications on this topic, follow the link: Biblical metaphors.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Biblical metaphors.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Chau, Kevin. "Interpreting Biblical Metaphors: Introducing the Invariance Principle." Vetus Testamentum 65, no. 3 (August 3, 2015): 377–89. http://dx.doi.org/10.1163/15685330-12301205.
Full textAbstract:
The scholarship concerning biblical metaphor has profited widely from the conceptual (cognitive) approach to metaphor, but a key principle from this approach, the Invariance Principle, has been widely overlooked as a valuable tool for the interpretation of biblical metaphors. The Invariance Principle allows biblical scholars to evaluate logically and with consistency the many varied interpretations that are often generated from exegetically difficult metaphors. This principle stipulates that the logical relationships of a metaphor’s source domain (the metaphorical elements) must correspond to the structure of logical relationships in the target domain (the literal elements). An extended analysis of the partridge metaphor in the riddle-based proverb of Jer 17:11 demonstrates how the Invariance Principle can be used to evaluate previous interpretations and to provide logical structure for generating a fresh interpretation to this proverb.
2
Kuo, Yun-Hsuan, and Fu-Chu Chou. "Interpretation as a factor influencing translation: the case of a biblical metaphor." International Journal of Language, Translation and Intercultural Communication 3 (January 29, 2015): 1. http://dx.doi.org/10.12681/ijltic.38.
Full textAbstract:
This paper identifies interpretation as a crucial factor influencing translation of biblical metaphors. Data are drawn from five Chinese Bible translations. Qualitative analysis is conducted. The results show that it is highly likely for translators’ interpretation of biblical metaphors to affect the metaphor translation. More researches probing into translation variations of biblical metaphors in Chinese Bible translations are called for.
3
Naser, Hayder Sadeq, and Ali Badeen Mohammed. "The Persuasive Power of Religious Metaphor in Selected Qur’anic and Biblical Verses." Al-Adab Journal 2, no. 135 (December 15, 2020): 11–32. http://dx.doi.org/10.31973/aj.v2i135.816.
Full textAbstract:
The issue of identifying metaphors is not clear-cut in most religious texts (Charteris-Black, 2005). For metaphors that are dealt with by religious texts such as human life as a journey or as a game, a prayer as a flowing river, the living martyrs (the living dead), a taste of death, the journey of the dead and “die, yet shall he live” are mostly spiritual matters for which academic appraisal is essential (Lakoff & Johnson, 1980; Gibbs, 2008). That is, the quality of the explanations that are presented by such metaphors need an intensive investigation, because these are the key function of metaphor in religious texts. Moreover, metaphors in sacred texts may be misjudged due to: the absence of the image in the target language and the different symbolic meanings of metaphor in the source text. Therefore, we aim to tackle such a problem via analysing the different forms and functions of metaphors in selected Qur’anic and Biblical verses. To operate such metaphorical analysis, a two-dimensional model is adapted from two different discourse analysts: aI-Sakaaki (2000) and Lakoff & Johnson (1980). The study reveals how the persuasive power of metaphor in the Qur’anic and Biblical verses related are regulated around the diversity of ontological, structural and orientational forms, and how every correlation between two domains of metaphors can shape its functions.
4
Samet, Nili. "On Agricultural Imagery in Biblical Descriptions of Catastrophes." Journal of Ancient Judaism 3, no. 1 (May 6, 2012): 2–14. http://dx.doi.org/10.30965/21967954-00301002.
Full textAbstract:
This article examines the use of agricultural imagery in biblical literature to embody the destructive force of war and other mass catastrophes. Activities such as vintage, harvest, threshing, and wine-pressing serve as metaphors for the actions of slaughtering, demolition and mass killing. The paper discusses the Ancient Near Eastern origins of the imagery under discussion, and presents the relevant examples from the Hebrew Bible, tracing the development of this absorbing metaphor, and analyzing the different meanings attached to it in different contexts. It shows that the use of destructive agricultural imagery first emerges in ancient Israel as an instance of popular phraseology. In turn, the imagery is employed as a common prophetic motif. The prophetic books examined demonstrate how each prophet appropriates earlier uses of the imagery in prophetic discourse and adapts the agricultural metaphors to suit specific rhetorical needs.
5
Forti, Tova. "Bee's honey—from realia to metaphor in biblical wisdom literature." Vetus Testamentum 56, no. 3 (2006): 327–41. http://dx.doi.org/10.1163/156853306778149674.
Full textAbstract:
AbstractThe word děbāš in the Bible denotes various types of fruit syrup as well as the honey produced by bees. An overview of the literary adaptation of honey in biblical narrative and poetry leads us to an impressive assemblage of honey metaphors in the wisdom books of Proverbs and Job. This study identifies four rhetorical categories which encompass both didactic and reflective frameworks of honey imagery: A. 'Honey' as a metaphor of internalization wisdom and attaining good reputation; B. 'Honey' as a symbol of restraint and moderation against overindulgence; C. 'Honey' as a metaphor for temptation and ensnarement; D. 'Honey' in the context of the two antithetical idiomatic expressions; "Honey under the tongue" and "venom under the tongue". These expressions serve to draw an ideational contrast between the pleasant words of the Wise and the evil stratagems of the Wicked. My investigation will provide insight into the way that particular qualities of raw bee honey inspired the composers of the various metaphors.
6
Jindo, Job. "Toward a Poetics of the Biblical Mind: Language, Culture, and Cognition." Vetus Testamentum 59, no. 2 (2009): 222–43. http://dx.doi.org/10.1163/156853309x406659.
Full textAbstract:
AbstractThis article shows how cognitive investigation of biblical metaphors enables us to fathom the basic categories through which biblical writers conceived of God, humans, and the world. This investigation is part of a work-in-progress that employs recent studies in cognitive linguistics to explore the Weltanschauung of ancient Israel as reflected in the use of language in biblical literature. The article first explains the cognitive linguistic account of metaphor; it next illustrates how this discipline can be applied to the study of the complex relationships between language, culture, and cognition; and it then exemplifies how this cognitive approach can enhance our understanding of such relationships in biblical literature.
7
Vereza, Solange Coelho, and Raquel Luz Puente. "Embodied cognition in 'black metaphors': the BAD IS DARK metaphor in biblical texts." Signo 42, no. 75 (September 11, 2017): 02. http://dx.doi.org/10.17058/signo.v42i75.9962.
Full textAbstract:
Recent trends in metaphor studies have focussed on the cultural and ideological dimensions of the conceptualization of experience and its linguistic realization in discourse. Within this perspective, racism has been approached as the driving ideological force underlying the conceptual metaphor BAD IS DARKNESS, and more specific ones, such as DIFFICULT IS DARKNESS and IGNORANCE IS DARKNESS. These metaphors would, in turn, licence what has been referred to, in the literature, as ‘black metaphors’, i.e., metaphorical linguistic expressions which would evoke and, at the same time, perpetuate racism. The aim of this paper is to investigate an alternative hypothesis - without rejecting the ideologically-based one - to approach black metaphors, from the perspective of the sensorimotor experience with the physical phenomenon of darkness. This hypothesis is explored through an investigation of ‘black metaphors’ found in biblical texts. The choice of such corpus is justified, mostly, by the fact that racial discrimination, though clearly present in biblical times, did not seem to be so directly associated with skin colour as it has been more recently. The analysis looks firstly into the passages where the literal linguistic markers of the source domain are found, in order to investigate how the physical experiences with darkness are evaluated in the narratives. Secondly, the metaphorical uses of the same expressions are identified, and the target domains specified. The results of the analysis have confirmed the possibility of the conceptual projection from the sensorimotor experience with darkness onto negatively evaluated abstract notions. This seems to evidence the role of embodied cognition in metaphor, not just in its epistemic, but also in its evaluative function.
8
Warren, E. Janet. "‘Spiritual Warfare’: A Dead Metaphor?" Journal of Pentecostal Theology 21, no. 2 (2012): 278–97. http://dx.doi.org/10.1163/17455251-02102007.
Full textAbstract:
The term ‘spiritual warfare’, referring to the Christian’s battle with evil spirits, was popularized by the Pentecostal/Charismatic movement and is the predominant language used in contemporary Christianity to describe encounters with evil spirits. This paper reviews the prevalence of military metaphors in popular and scholarly writings, and examines the problems associated with warfare language from linguistic, biblical, theological and psycho-social perspectives. I suggest that ‘spiritual warfare’ has become a dead metaphor: its metaphorical insights have been lost and other metaphors are neglected. Therefore renewed attention to metaphor theory is needed along with alternative language with which to discuss demonology and deliverance. I conclude with suggestions for supplementary metaphors/models, including cleansing, setting boundaries on evil, appropriating divine authority, and using light/dark imagery.
9
Elvey, Anne. "Homogenizing Violence, Isa 40:4 (and Luke 3:5) and MTR (Mountaintop Removal Mining)." Worldviews 19, no. 3 (2015): 226–44. http://dx.doi.org/10.1163/15685357-01903002.
Full textAbstract:
With the metaphor of leveling hills and filling valleys, Isa 40:4 presents an image of homogenizing violence toward Earth. This biblical text has been adopted by proponents of Mountaintop Removal Mining (hereafter, MTR). Justification of MTR by explicit reference to Isa 40:4 has occurred principally in response to Christian protests against MTR. The same text has been used by those resisting MTR. This article begins with ecophilosopher Val Plumwood’s critique of homogenization and draws on Paul Ricoeur’s reading of Aristotle on metaphor, to ask if, other than as a crass use as a proof-text for MTR, the application of Isa 40:4 to this destructive practice points to a deeper problem with homogenizing metaphors whose content is other-than-human. While the Isaian metaphor is problematic, it is grounded in the underlying liveliness of its subject. Attention to the liveliness of these biblical mountains and valleys allows that the text, and its metaphors, can also empower resistance to MTR. The liveliness underlying the mountains and hills of the Isaian metaphor can prompt a renewed focus on, and solidarity with, the Appalachian mountains and their communities.
10
Huang, Wen-Yi, and Wen-yu Chiang. "The kaleidoscope of divine images." Cognitive Linguistic Studies 5, no. 1 (August 30, 2018): 155–87. http://dx.doi.org/10.1075/cogls.00017.hua.
Full textAbstract:
Abstract Compared to metaphors about God in the Bible, those in other Christian contexts seem to receive little academic attention. To bridge this gap, this study examines metaphors gathered from gospel songs on Billboard and iTunes to analyze the abstract concept of God from a cognitive linguistic viewpoint through extending the framework of Conceptual Metaphor Theory. Our findings indicate that while diverse kinds of metaphors focus on the multi-dimensionality of God such as his characteristics (e.g., GOD IS A MAGICIAN and GOD IS A LOVER), outline (e.g., GOD IS A CONTAINER and GOD IS LIQUID), and supreme status (e.g., GOD IS HIGH), structural metaphors tend to represent the overwhelming majority and thus form the basis for the structural-metaphor-dominant phenomenon. In addition, the flawless figure of God is suggested to result from the PERFECTION image schema which is responsible for hidden aspects in related metaphorical structures. Furthermore, metaphors about divine images, having their mapping details enriched by biblical context, are suggested to possess recessive metaphor inheritance. Finally, the rhythm of ‘chain of metaphors’ is proposed to interpret how the spirit of the songs about the divine being are brought out. This study sheds light on our overall understanding of the concepts of God in Christian culture, and contributes to the development of interdisciplinary studies concerning metaphor, religion, cognition, and culture.
11
Kirkwood, Rachel. "“Stand Still in The Light”: What Conceptual Metaphor Research Can Tell Us about Quaker Theology." Religions 10, no. 1 (January 10, 2019): 41. http://dx.doi.org/10.3390/rel10010041.
Full textAbstract:
The purpose of this study is to explore how an interdisciplinary approach can benefit Quaker Studies. The paper applies conceptual Metaphor Theory to help explicate aspects of theology in 17th century Quaker writings. It uses a combination of close reading supported by a corpus of related texts to analyse the writing of 4 key figures from the first decade of the movement. Metaphor analysis finds that orientational schemas of UP-DOWN and IN-OUT are essential structural elements in the theological thought of all 4 writers, along with more complex metaphors of BUILDINGS. Quaker writers make novel extensions to and recombinations of Biblical metaphors around Light and Stones, as well as using aspects of the theory of Elements. Such analysis can help explicate nuances of theological meaning-making. The evaluation of DOWN IS GOOD and UP IS BAD—except in specific circumstances—is distinctively Quaker, and embodied metaphors of divine immanence in humans indicate a ‘flipped’ soteriology which is distanced from the Christ event.
12
Kovaliv, Petro. "Rediscovering a Biblical and Early Patristic View of Atonement through Orthodox–Evangelical Dialogue." Religions 12, no. 7 (July 16, 2021): 543. http://dx.doi.org/10.3390/rel12070543.
Full textAbstract:
One of the most effective ways to discover (or rediscover) truth is through dialogue. I believe that both Orthodox and Evangelicals have something important to offer for a reconstruction of a holistic biblical concept of atonement. Orthodox theology has an important perspective to offer, which is not well-known in Western theology—an ontological perspective on atonement. However, Orthodox theologians have lacked assertiveness, clarity, and comprehensiveness in their presentation of this view, especially in connection with biblical texts. In Protestant theology, we can find many critiques of inadequate existing views as well as in-depth biblical study of separate atonement ideas, but what is lacking is a holistic concept of atonement that would be able to harmoniously integrate various biblical atonement metaphors and also faithfully reflect the early patristic view. I believe that an ontological perspective on atonement combined with the integration of key biblical atonement ideas and metaphors can bring us back to the heart of the apostolic and early church gospel message. Several issues have hindered accomplishing such a project in the past. I will point to these problems and show some possible solutions. Finally, I will present the ontological perspective and show how it can integrate various biblical atonement metaphors.
13
Weiss, Sonja. "Cloud and Clothe : Hildegard of Bingen's metaphors of the fall of the human soul." Acta Neophilologica 49, no. 1-2 (December 15, 2016): 5–18. http://dx.doi.org/10.4312/an.49.1-2.5-18.
Full textAbstract:
The paper examines Hildegard's use of metaphors in her visions of the human fall, and the way she combined the biblical motif of Original Sin with the philosophical question of a soul's embodiment, particularly in her moral play, Ordo virtutum, but also in her medical and visionary writings. The metaphor of the cloud sometimes blends with the metaphor of clothing (as in, "to clothe"), since the corporeal vestment of the soul before the Fall is said to resemble a cloud of light. Both metaphors are present in Hildegard's other works, particularly the image of the cloud, which is frequently used to illustrate cosmological implications of Original Sin. The metaphor of clothing, on the other hand, reveals parallels with certain Christian Gnostic revelations, blended with the Neo-Platonic doctrine of the soul as enslaved to the body.
14
Greggo, Stephen P. "Biblical Metaphors for Corrective Emotional Relationships in Group Work." Journal of Psychology and Theology 35, no. 2 (June 2007): 153–62. http://dx.doi.org/10.1177/009164710703500206.
Full textAbstract:
Groups offer multiple opportunities for corrective emotional relationships that promote growth, healing and spiritual formation. The benefits of mutual exchange and emotional nurturance found in interpersonal support reflect human beings as imago dei with intentional fulfillment being found in the community of Jesus Christ. The construct of a corrective emotional relationship will be introduced in terms of the value and dynamics for healing as well as for spiritual refreshment and formation. Drawing on biblical metaphors from the Gospel of John, therelational benefits of interpersonal support are placed within a Christian framework. Group approaches offer specific advantages as a helping modality in Christian settings.
15
Smith, Helen. "Metaphor, Cure, and Conversion in Early Modern England*." Renaissance Quarterly 67, no. 2 (2014): 473–502. http://dx.doi.org/10.1086/677408.
Full textAbstract:
AbstractOne of the most prevalent metaphors for conversion in early modern England was the cure of a diseased soul. This article draws together religious controversy, medical manuals, and individual accounts of conversion to chart the variety of sources that inform this metaphor, from the practical experience of the sickbed to the typological traditions of biblical interpretation. It explores the varied language of spiritual sickness in order to reevaluate both the operations of religious feeling and recent accounts of metaphor as embodied, and suggests instead that conversionary cures open up the category of imagined sensation and the complex connections between bodily and spiritual feeling in this period.
16
Jacobsen, Anders-Christian. "The nature, function, and destiny of the human body—Origen’s interpretation of 1 Cor 15." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (April 1, 2019): 36–52. http://dx.doi.org/10.1515/zac-2019-0003.
Full textAbstract:
Abstract In this article, I will investigate Origen’s use of two metaphors: The seed metaphor and the clothing metaphor. Both metaphors are found in Paul’s first letter to the Corinthians, which Origen uses as his biblical foundation in the passage from On First Principles that will be analyzed in this article. My focus will be on how Origen understands the nature, the function, and the destiny of human beings and especially of human bodies. According to Origen, the nature of the human body is changeable and unstable. This is because the bodily matter has merely been added to the rational beings at a certain time and will disappear again when its function is fulfilled. The function of the human body is to clothe the rational being on its way through fall and spiritual progress towards perfection. Thus, the body allows the rational being to be punished and educated. The destiny of the human body is eventually to disappear, but this will only happen when the body has gone through many stages of fall and progress in its service of the rational being.
17
Clifford, Richard, and Khaled Anatolios. "Christian Salvation: Biblical and Theological Perspectives." Theological Studies 66, no. 4 (December 2005): 739–69. http://dx.doi.org/10.1177/004056390506600401.
Full textAbstract:
[To provide order to the welter of metaphors employed in Christian soteriology, the authors study them within their underlying systems or “models.” The “prophetic” model, in which salvation is effected within history through human instruments, appears in Isaiah and Luke as well as in Irenaeus. In the “liturgical” model, the divine presence is safeguarded by sacrifices; it is found in Leviticus, the Letter to the Hebrews, and also in Athanasius. In the “sapiential” model, sin is willful ignorance and salvation illumination; it is found in Proverbs and John, and echoed in Augustine's soteriology.]
18
Soler, Fernando. "The Theological Use of Eating and Drinking Metaphors in Origen’s De Principiis." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (April 1, 2019): 4–20. http://dx.doi.org/10.1515/zac-2019-0001.
Full textAbstract:
Abstract This article focuses on the theological use of the eating and drinking metaphors in Origen’s De principiis. The work is organized in three parts: 1. Physiological convictions regarding eating and drinking, where it is briefly shown how Origen understands this process in a biological approach; this is important because these convictions operate as assumptions within which the Alexandrian constructs his theology. 2. Methodological remarks about the semantic field of eating or drinking, at a level both biblical and cultural; this is important in order to justify the use of these metaphors in theological contexts. Finally, 3. Theological uses of the metaphors, which demonstrate how Origen uses these metaphors to explain and/or clarify important theological issues.
19
Clark, David. "Exploring Metaphors for the Reception History of the Lord’s Prayer." Journal of the Bible and its Reception 6, no. 1 (April 24, 2019): 39–65. http://dx.doi.org/10.1515/jbr-2019-1001.
Full textAbstract:
AbstractIn his work Nomadic Text: A Theory of Biblical Reception History, Brennan Breed argues that texts are nomads which – existing without original form and without original context – have no homeland to claim as their own. Their entire history has been marked by unpredictable movement and variation. He therefore proposes that the study of reception history should primarily be an exploration of the potentiality of textual meanings. The suggestion that meaning progresses without relationship to hermeneutical antecedents, however, runs contrary to Gadamer’s assertion that the contemporary effect (Wirkung) of a text always exists in unity with its historical effects. Following Gadamer, the reception historian may still explore hermeneutical potentiality – but does so with a sense of historical consciousness. In this light, the nature of a biblical text may be more suitably characterized by the metaphor of an emigrant rather than that of a nomad. The purpose of this paper is to evaluate the usefulness of these divergent metaphors in our attempt to define both the nature of biblical texts and the task of the reception historian. Our test case will be the early interpretation history of the Lord’s Prayer. Given that the original form and context of this prayer are irretrievable, Breed’s theory is applicable in many respects. Yet it will also be seen that in the early reception history of the Lord’s Prayer there are also patterns of synchronic continuity. Amidst diverse agendas of theology and praxis, we find that interpretations of the Lord’s Prayer were consistently rooted in an inherited conceptualization of Jesus Christ – what we will call a canonical remembrance of his life and proclamation.
20
Paczkowski, Mieczysław Celestyn. "Metafora soli w Biblii i literaturze wczesnochrześcijańskiej." Vox Patrum 60 (December 16, 2013): 221–43. http://dx.doi.org/10.31743/vp.3989.
Full textAbstract:
The article presents the complex symbolism of salt that was strongly influenced by the rites and beliefs of the pagan and the biblical world as well as early Christian literature. The salt is an element present in every aspect of human life (food, medicine and religious cults). It played an important role in sacrifices and offerings of Old Testament. For this reason, Jesus’ use of this metaphor was extremely familiar to His followers. On the biblical bases the various allegorical motifs of salt were present in Christian authors. Metaphors associated with the salt became precise and rich. Salt was a symbolic figure of wisdom, moral cleanness and incorruptibility. God’s salt enabled one to triumph over the spiritual enemy. The Fathers taught to point others to the way of life, to show how they might be preserved from death and destruction. They pointed out how the purpose of Christian life depended on their spiritual saltiness.
21
Loughlin, Marie H. "“Fast ti'd unto them in a golden Chaine”: Typology, Apocalypse, and Woman's Genealogy in Aemilia Lanyer's Salve Deus Rex Judaeorum." Renaissance Quarterly 53, no. 1 (2000): 133–79. http://dx.doi.org/10.2307/2901535.
Full textAbstract:
Aemilia Lanyer uses the genealogical model of promise, fulfillment, and supersedure implied by biblical typology and the vindication of the godly implied in scriptural apocalypse to accomplish several related aims: to represent her dedicatees as biblical types; to fashion Margaret, Countess of Cumberland, as the apotheosized Christian woman; to write women's literary history. Her fluid metaphors and biblical allusions, which require reading equally for their material and spiritual significance, acknowledge Margaret and her daughter's desire for the spiritual inheritance of the Kingdom and the worldly aristocratic inheritance willed away from their female line in favor of a male heir.
22
Levchenko, Nataliia, Olena Liamprekht, Maryna Povar, and Olena Chukhno. "Adoption of Western Four-Sense Biblical Hermeneutics by Ukrainian Baroque Literature." Revista Amazonia Investiga 9, no. 31 (August 7, 2020): 178–84. http://dx.doi.org/10.34069/ai/2020.31.07.16.
Full textAbstract:
The study outlines general principles of biblical hermeneutics influence on the poetics of Ukrainian baroque prose. The Bible perceived by ancient writers as a collection of sacred books written by the Holy Spirit through the mediation of hagiographers is full of metaphors, comparisons, allegories and parables that needed clarification. Biblical hermeneutics developed rules for the Bible exegesis in order to avoid false variants of interpreting the Scripture. The four-sense method of biblical hermeneutics borrowed from Western Catholic tradition helped to avoid controversial interpretation of the Holy Scripture. The immersion of Ukrainian baroque literature into the biblical domain caused its paraphrasing nature and created conditions for the development of the four-sense hermeneutics as the structure of the poetics of Ukrainian baroque prose. Principles of biblical hermeneutics, having become a monolithic core of the form and content of authors’ texts, eventually began to go beyond the actual theological literature into the field of secular arts.
23
Du Toit, A. B. "Lewensgemeenskap met God as essensie van Bybelse spiritualiteit." Verbum et Ecclesia 14, no. 1 (September 9, 1993): 28–46. http://dx.doi.org/10.4102/ve.v14i1.1274.
Full textAbstract:
Living communion with God as essence of biblical spiritualityOur age experiences an urgent need for real spirituality. This article is intended as a further contribution to the local discussion on this topic. Life-long communion with God is highlighted as the essence of biblical spirituality, although the Bible contains different traditions and types in this regard. The most important aspects of this living fellowship with God is the praesentia Dei, the relational framework within which it takes place, metaphors reflecting its existence, specific moments of meeting with God, and its ethical and eschatological edges.
24
Poelstra, Paul L. "Making Life Connections in Experimental Psychology." Journal of Psychology and Theology 23, no. 4 (December 1995): 303–10. http://dx.doi.org/10.1177/009164719502300411.
Full textAbstract:
One of the concerns or goals of a Christian college is character formation. Instructors in the experimental areas of psychology with an interest in nurturing the spiritual life of their students will find unique opportunities to integrate their material with biblical truth. Courses in experimental psychology offer another language and new metaphors that can bring fresh insights and perspectives for a biblical understanding of life. Specific illustrations taken from subject matter in statistics, learning, and experimental psychology courses are discussed and applied. Students’ responses to this type of integration are also presented.
25
Taber, Charles R. "The New Testament Language of Quantity and Growth in Relation to the Church." Missiology: An International Review 14, no. 4 (October 1986): 387–99. http://dx.doi.org/10.1177/009182968601400401.
Full textAbstract:
In this presidential address given at the 1986 ASM annual meeting, the author seeks in a preliminary way to develop a more responsible view of church growth from a biblical perspective. Contending that some current understandings of church growth are probably illegitimate from a biblical standpoint. Taber examines the scriptural evidence in three areas: God's desire that all be saved, what the New Testament anticipates in terms of concrete results, and various metaphors for growth employed in the Bible. Six hypotheses illustrate the main conclusion: that numerical increase of believers is not the primary understanding of growth in the New Testament.
26
Ott, Craig. "The Power of Biblical Metaphors for the Contextualized Communication of the Gospel." Missiology: An International Review 42, no. 4 (June 3, 2013): 357–74. http://dx.doi.org/10.1177/0091829613486732.
Full text
27
Schmitt, John J. "Gender Correctness and Biblical Metaphors: The Case of God's Relation to Israel." Biblical Theology Bulletin: Journal of Bible and Culture 26, no. 3 (August 1996): 96–106. http://dx.doi.org/10.1177/014610799602600302.
Full text
28
McElhanon, Kenneth A. "Cognitive Linguistics, Biblical Truth and Ethical Conduct." Journal of Interdisciplinary Studies 19, no. 1 (2007): 119–38. http://dx.doi.org/10.5840/jis2007191/27.
Full textAbstract:
In America's pluralistic society, the judiciary allows the legal defense tactic known as the cultural defense, by which aliens invoke the laws of their homeland to reduce a sentence or obtain a plea bargain. This tactic rests on public acceptarxe of several related relativisms-linguistic, conceptual, moral, and ethical. This essay claims that top-down approaches, whether in philosophical natural law or theological axioms, are irujdequate to counter relativism. In addressing relativism and truth, the Biblical notion of knowing Christ and the Father is shown to be grounded in knowledge as experience. Biblical truth is shown to be lived experientially, and expressed metaphorically in Greek, as how Christians walk on the journey of faith. English translations, however, substitute English metaphors that express truth as a manipulated object. Experiential truth serves as a unitary principle that accounts for conduct in recognized Biblical case studies of ethical dilemmas, and obviates ad hoc solutions.
29
Saragih, Erikson, Syahron Lubis, Amrin Saragih, and Roswita Silalahi, M.Hum. "Ideational Grammatical Metaphors in Doctrinal Verses of The Bible in Indonesian Version." Theory and Practice in Language Studies 7, no. 10 (October 1, 2017): 847. http://dx.doi.org/10.17507/tpls.0710.04.
Full textAbstract:
Grammatical Metaphor (GM) has become an interesting linguistic issue nowadays especially in the texts of science of technology. Even, the discussion of Grammatical Metaphors has touched other fields’ texts; politics, economics, and even religion. The study aims at: 1) describing deployment of experiential GMs in doctrinal verses of the Bible in Indonesian version, 2) describing deployment of logical GMs in doctrinal verses of the Bible in Indonesian version. To reach up the objectives of the research, the writer employs a qualitative study with content analysis design. The source of data is 50 doctrinal verses Alkitab Terjemahan Baru 1974 in 2014 edition. The theory underlying this research is Systemic Functional Linguistics. To identify and categorize grammatical metaphors from the data source, the researcher employs the Stratal Model proposed by Halliday and Martin (2015), while the data were analyzed by Content Analysis with Conceptual design proposed by Carley and Dale (2012). The findings show that 1) 69 experiential GMs from 8 types are well deployed in doctrinal verses while 5 types are not identified in Indonesian language. 2) 51 logical GMs from 3 types are well deployed in biblical doctrinal verses in Indonesian language. Due to the high frequency of ideational GMs the texts have the features of objectivity, impersonality, technicality and practicality.
30
Volkova, Anna G. "THE RECEPTION OF FRANCISCAN MYSTICS IN EUROPEAN POETRY OF THE 17TH CENTURY." Vestnik of Kostroma State University, no. 3 (2020): 117–21. http://dx.doi.org/10.34216/1998-0817-2020-26-3-117-121.
Full textAbstract:
European poetry of the 17th century has its own complicated metaphoric language the interpretation of which depends on understanding of different contexts. It is especially true about religious poetry that does not only use metaphors, motifs and stories from the Bible but also perceive the biblical text through some confessions and often through some directions within a confession. Such cultural and historical code is important and necessary for reception and interpretation of poetical text. Franciscans as a special direction in Roman Catholic spirituality influenced very much on European literature and especially on religious poetry of Middle ages, Renaissance and Baroque i.e. the late 16th – 17th centuries. The main point of the article is studying of key images and motifs of Franciscan spirituality that were expressed in German mystical poetry (on texts by Johannes Scheffler familiarly known as Angelus Silesius). Except traditional motifs of poverty, God’s love, one can find out thoughts about relationships between the Creator and its creature popular in theology and religious experience of Franciscans in his poetry. In poetry such ideas as an experience of communication with God are transmitted through poetical language, metaphors and also through special mean of concordia discors or connecting unconnectable.
31
de Hulster, Izaak J. "The Challenge of Hebrew Bible Love Poetry: A Pleonastic Approach to the Translation of Metaphor—Part 2." Bible Translator 71, no. 2 (August 2020): 209–20. http://dx.doi.org/10.1177/2051677020910343.
Full textAbstract:
Part 1 of this article made a case for “pleonastic” translation, i.e., adding pleonasms (synonymous adjectives) to metaphorical nouns to bridge the cultural distance between the ancient Israelite text and the present-day reader. Part 2 exemplifies this approach with a translation of some of the body-description verses from the Song of Songs (esp. 7.2-6 [English 7.1-5]). Introductory considerations concerning this biblical book are offered, addressing, e.g., life-setting, register, and hermeneutical key. Rooted in translation theory and metaphor theory, this article draws attention to the various aspects of the Song of Songs and proposes a “dynamic equivalent” way (following Nida and Taber’s call for clarity) to provide present-day readers with a comprehensible translation of its ancient metaphors. This results in a respectful translation with additional pleonasms and other types of elucidations.
32
Németh, Áron. "Az arcszín elváltozásának filológiai és antropológiai kérdései az Ószövetségben." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 1 (June 30, 2021): 7–30. http://dx.doi.org/10.24193/subbtref.66.1.01.
Full textAbstract:
"Changes in the Face Colour in the Old Testament: Philological and Anthropological Observations. One of the most obvious somatic signs of emotional reactions is a change in complexion (mainly paleness or redness), which can also be found in the Hebrew texts of the Old Testament. Their exact translation and interpretation, however, are debated. We start with the analysis of Nah. 2:11, in which the meaning and etymology of the term פָּארוּר (11bβ) are unclear, and the interpretations are controversial. In my view, the question of meaning can be answered not by an etymological approach but rather by the closer examination of the structure of the text and the identification of the conceptual metonyms and metaphors in it. The philological question relates to the possible translation of these physiological phenomena, and the anthropological question concerns the possible cultural differences in the conceptualization of certain emotions (particularly fear and shame). The topic of the change in facial colour concerns other biblical and extra-biblical texts. Some passages from the books of Isaiah, Jeremiah, and Daniel are important, while from the ANE context the Ugaritic Baal myth and the Vassal Treaties of Esarhaddon seem to be relevant. Keywords: Old Testament anthropology, emotions, face colour/complexion, conceptual metonyms/metaphors "
33
Kuśmirek, Anna. "“Jacob’s Blessing” (Gen 49:1–28) in Targumic Interpretation." Collectanea Theologica 90, no. 5 (March 29, 2021): 95–122. http://dx.doi.org/10.21697/ct.2020.90.5.06.
Full textAbstract:
Genesis 49 shows the scene that takes place at the deathbed of the patriarch Jacob. In the face of his upcoming death, Jacob calls on all of his sons that they may listen to and accept his words of valediction. The patriarch addresses each of them individually. This piece of text serves an example of the biblical poetry in which metaphors play an important role. In the Hebrew text there are words and phrases that raise many doubts and questions. Not only contemporary translators and biblical scholars contend with these difficulties, but ancient and medieval commentators did as well. The Aramaic Targums testify to the early Jewish exegesis and interpretation of Gen 49. This article presents the paraphrase and discusses a few selected verses of the Aramaic version of Torah (Tg. Onq., Tg. Neof., Frg. Tg(s)., Tg. Ps.-J.). Based on the above examples, the development of principal Jewish views on eschatology (49:1-2) and of Messianic expectations in context of Jacob’s blessing of the tribe of Judah (49:8-12) is portrayed. The last part of this article comprises the rendering and the meaning of the Targumic animal metaphors based on the examples of Issachar (49:14-15) and of Benjamin (49:27) that significantly differ from the Hebrew text.
34
Galieva, M. "Conceptual Essence of the Concept Word/Слово in Biblical Texts." Bulletin of Science and Practice 6, no. 6 (June 15, 2020): 334–40. http://dx.doi.org/10.33619/2414-2948/55/45.
Full textAbstract:
The article considers the verbalization of image-bearing and evaluative constituents of the concept Word in the text of Bible. Being one of the universal concepts peculiar to all existing cultures, concept Word is also considered to be one of the central and key concepts for the religious mentality. It is conditioned by the fact that the Word has always had a sacral status in all cultures. The image-bearing component of the concept Word is represented by metaphors Word — Jesus, Word — Faith, Word — Commandment, Word — Scripture, Word — Christianity. The evaluative component includes positive and negative axiological conceptual features that form opposite in nature conceptual models: the Word of God and the word of human.
35
Stone, Ken. "Animal Difference, Sexual Difference, and the Daughter of Jephthah." biblical interpretation 24, no. 1 (January 12, 2016): 1–16. http://dx.doi.org/10.1163/15685152-00241p01.
Full textAbstract:
As many commentators note, the daughter of Jephthah is given as a burnt offering while Isaac is spared by divine intervention and animal substitution. Thus the sacrifice of Jephthah’s daughter raises questions about the relationships among sexual difference, animal difference, and human sacrifice in the Bible. This article explores such questions in dialogue with the interdisciplinary “animal turn” in the humanities and social sciences. The daughter of Jephthah is one of several women in biblical literature whose fate involves an association with domesticated animals. Attention to both the gendered structure of biblical households and the domestication of “companion species” (Donna Haraway) is crucial for understanding their stories. In addition, Jonathan Klawans’ symbolic theory of sacrifice proposes analogical relations between Israelites and the domesticated animals they cared for, and God and the Israelites who desired God’s care. Perhaps against Klawans’ intentions, his theory helps us understand child sacrifice as a problematic but logical consequence of metaphors that structure biblical symbolism and biblical sacrifice. By virtue of their continued existence in the realm of the domesticated after marriage, daughters/women remain more vulnerable than sons to a potentially animalized fate.
36
Gilhus, Ingvild Sælid. "The Construction of Heresy and the Creation of Identity: Epiphanius of Salamis and His Medicine-Chest against Heretics." Numen 62, no. 2-3 (March 16, 2015): 152–68. http://dx.doi.org/10.1163/15685276-12341361.
Full textAbstract:
The article is about Epiphanius’ use of metaphors in thePanarionto create boundaries between acceptable and non-acceptable religion. The stress is on how the various inventors of so-called heresies were made similar to different species of harmful animals, and how a comparative system of serpents and other animals was applied metaphorically. This explanatory model has multiple references to biblical texts. The article shows the persuasive power and emotional impact of the use of animals to describe heresies.
37
Grohmann, Marianne. "Ambivalent images of birth in Psalm vii 15." Vetus Testamentum 55, no. 4 (2005): 439–49. http://dx.doi.org/10.1163/156853305774652049.
Full textAbstract:
AbstractIn this article Psalm vii 15 is analysed by means of close reading, interaction theories of metaphor and a reader-oriented approach, including Jewish medieval commentaries. The very fabric of Psalm vii 15 is made up of the tension between the constructive image of birth and the destructive aspects of the wicked. The verse does not correspond to the expectations of the reader: e.g. the sequence of stages in the birth process is unusual: labour—pregnancy—birth; the birth process is described with masculine verbs, and it is not clear who the subject is. Ps. vii 15 is an example of the fact that concrete and abstract features often go together in biblical metaphors. The presentation of the enemies' negative features in personified images of birth makes them more drastic. It reduces the possible connotations of birth to its negative aspects. Using birth as a negative image, the text shows something of the ambivalence of birth.
38
Breier, Idan. "Humans and Wild Animals in Biblical and Ancient Near Eastern Texts: Interactions and Metaphors." Anthrozoös 31, no. 6 (November 2, 2018): 657–72. http://dx.doi.org/10.1080/08927936.2018.1529348.
Full text
39
Sherman, Phillip. "The Hebrew Bible and the ‘Animal Turn’." Currents in Biblical Research 19, no. 1 (October 2020): 36–63. http://dx.doi.org/10.1177/1476993x20923271.
Full textAbstract:
Animal Studies refers to a set of questions which take seriously the reality of animal lives, past and present, and the ways in which human societies have conceived of those lives, related to them, and utilized them in the production of human cultures. Scholars of the Hebrew Bible are increasingly engaging animals in their interpretive work. Such engagement is often implicit or partial, but increasingly drawing directly on the more critical aspects of Animal Studies. This article proceeds as a tour through the menagerie of the biblical canon by exploring key texts in order to describe and analyze what Animal Studies has brought to the field of Biblical Studies. Biblical texts are grouped into the following categories: animals in the narrative accounts of the Torah, legal and ritual texts concerning animals, animal metaphors in the prophets, and wisdom literature and animal life. The emergence and application of zooarchaeological research and a number of studies focusing on specific animal species will be discussed. Sustained attention will be given to two recent works which have brought Animal Studies into the fractured fold of biblical scholarship more directly. Finally, I will suggest some future directions for the study of the Hebrew Bible in light of Animal Studies.
40
Ziegert, Carsten. "Beyond Barr – Biblical Hebrew Semantics at its Crossroads." European Journal of Theology 30, no. 1 (March 1, 2021): 19–36. http://dx.doi.org/10.5117/ejt2021.1.003.zieg.
Full textAbstract:
Summary This survey article comments on the history of biblical semantics from the beginning of the nineteenth century to the present time. This period of 200 years is divided into three phases, each of which is governed by a predominant paradigm: 1) The era of biblical philology was heavily influenced by the ideas of Wilhelm von Humboldt. 2) Linguistic structuralism was promulgated to biblical scholars by James Barr since the 1960s. 3) The present time, still dominated by structuralism, has nevertheless seen the rise of a new paradigm, namely, cognitive linguistics. Within this domain, particularly frame semantics and the theory of conceptual metaphors have the potential to bring fresh insights to biblical semantics, exegesis and theology. This development is illustrated by means of some examples from the field of biblical Hebrew. Zusammenfassung In diesem Überblicksartikel wird die Geschichte der biblischen Semantik vom Anfang des 19. Jahrhunderts bis in die Gegenwart nachgezeichnet. Dieser Zeitraum von 200 Jahren lässt sich in drei Phasen einteilen, in denen jeweils ein Paradigma maßgeblich ist: 1) Die Epoche der biblischen Philologie war stark von den Ideen Wilhelm von Humboldts geprägt. 2) Der linguistische Strukturalismus wurde in den Bibelwissenschaften seit den 1960er Jahren durch James Barr vorherrschend. 3) In der Gegenwart, die immer noch vom Strukturalismus beherrscht wird, zeichnet sich die kognitive Linguistik als ein neues Paradigma ab. Vor allem die Frame-Semantik und die Theorie der konzeptuellen Metaphern haben das Potential, die biblische Semantik, Exegese und Theologie durch neue Erkenntnisse zu bereichern. Das wird durch einige Beispiele aus dem Bereich des biblischen Hebräisch veranschaulicht. Résumé Ce survol examine l’histoire de la sémantique biblique du début du XIXe siècle à nos jours. Cette période de 200 ans comporte trois phases, chacune dominée par un paradigme différent: 1) L’époque de la philologie biblique est fortement marquée par les idées de Wilhelm von Humboldt. 2) Dans les années soixante, c’est le structuralisme linguistique de James Barr qui se répand parmi les exégètes. 3) Aujourd’hui, bien que le structuralisme ait encore l’avantage, un nouveau paradigme est né et se développe, savoir la linguistique cognitive. Dans ce domaine, la sémantique des schémas et la théorie des métaphores conceptuelles en particulier peuvent offrir tant à la sémantique biblique, qu’à l’exégèse et à la théologie des perspectives nouvelles. La preuve en est donnée par des exemples tirés du domaine de l’hébreu biblique.
41
Buell, Denise Kimber. "Producing Descent/Dissent: Clement of Alexandria's Use of Filial Metaphors as Intra-Christian Polemic." Harvard Theological Review 90, no. 1 (January 1997): 89–104. http://dx.doi.org/10.1017/s0017816000006192.
Full textAbstract:
In the second century, Christians vied with each other to produce an authoritative discourse on Christian identity. Some early Christians deployed historically- and culturally-specific notions of procreation and kinship in their struggles with each other over claims to represent the truth of Christian biblical interpretation, practices, and doctrine. The extant writings of the late second-century Christian author Clement of Alexandria offer a generous range of contexts for exploring the nuances of this practice. This study comprises one facet of a larger investigation into early Christian use of procreative and kinship imagery in discourses about Christian identity in the second century CE.
42
Mumford, David B. "Emotional Distress in the Hebrew Bible." British Journal of Psychiatry 160, no. 1 (January 1992): 92–97. http://dx.doi.org/10.1192/bjp.160.1.92.
Full textAbstract:
A systematic search was made in the Hebrew Bible for expressions of emotional distress. A wide range of somatic and psychological vocabulary was found, especially in the Psalms and other poetic literature. Somatic expressions most frequently involved the heart, bowels, belly, bones, and eyes. Head symptoms were rare. Metaphors referring to the heart were common; other somatic expressions appeared to be descriptions of actual physical sensations. Usually somatic and psychological expressions were paired together, utilising the ‘parallelism’ of Hebrew verse form. Biblical Hebrew thus incorporated a powerful and sophisticated language of emotional expression.
43
Beardslee, William A. "Book Review: The Centrality of Metaphors to Biblical Thought: A Method for Interpreting the Bible." Interpretation: A Journal of Bible and Theology 46, no. 4 (October 1992): 416. http://dx.doi.org/10.1177/002096439204600421.
Full text
44
Burlein, Ann. "2 Twisted." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 3, no. 1 (September 23, 2008): 31–56. http://dx.doi.org/10.1558/post.v3i1.31.
Full textAbstract:
Why do we speak so insistently of the genome in terms of the Book—even going so far as to literalize this language? Drawing on Bakthin’s insight that our thought begins when we double-voice the words of others, using and re-accenting, this article argues that double-voicing religion is how the scientific secular is made. The insistence on treating scriptural metaphors as somehow real (even though we have long known better) arises from the need to use and thereby re-accent “internally persuasive words” in order to create new ways for words to mean. This article investigates two kinds of dialogue between the science of the gene and the book. Internally, invoking scriptural metaphors enables medical genetics to represent itself as having at long last sutured the gap between thought and being that Foucault deemed central to Western modernity. Externally, invoking the biblical signifier enables medical science to stabilize its popular reception by using “the family” to colonize affect.
45
Cambraia Franco, Gustavo. "O ‘Espelho dos Santos’: analogias da Virgem Maria nos sermões de São Vicente Ferrer (1350-1419)." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 10 (December 6, 2017): 26. http://dx.doi.org/10.7203/scripta.10.11073.
Full textAbstract:
Resumo: Este artigo tem por objetivo apresentar um estudo sobre a exegese bíblica e doutrinária que o frei valenciano tardo-medieval São Vicente Ferrer faz sobre o tema da mariologia. Baseado no caudal da multissecular tradição teológica e literária patrístico-escolástica, na vertente do pensamento analógico e em uma cosmovisão especular e simbólica, o pregador apresenta em seus sermões uma extensa série de analogias, metáforas, alegorias e tipologias bíblicas mediante as quais enaltece a figura da Virgem Maria, e define seu significado como a personagem sagrada universal de devoção na Idade Média. Palavras-chave: São Vicente Ferrer, mariologia, pensamento analógico, exegese bíblica medieval Abstract: This article aims to present a study on the biblical and doctrinal exegesis that late medieval Valencian Dominican friar Saint Vincent Ferrer does on the subject of mariology. Based on the flow of the multisecular theological and literary patristic-scholastic tradition, on the strand of analogical thought and on a specular and symbolic worldview, the preacher presents in his sermons an extensive series of analogies, metaphors, allegories and biblical typologies by which he exalts the figure of the Virgin Mary, and defines its meaning as icon and universal hagiographic model of the Middle Ages. Keywords: Saint Vincent Ferrer, mariology, analogical thinking, medieval biblical exegesis
46
Ford, Stephen H. "Coleridge as Philosopher of Missions." Harvard Theological Review 111, no. 2 (April 2018): 216–41. http://dx.doi.org/10.1017/s0017816018000068.
Full textAbstract:
AbstractColeridge directed hisAids to Reflection(1825, 1831) to young men preparing for Christian vocations, missionaries in particular, and planned, but did not write, a seventh supplementary essay, which may be reconstructed from Coleridge's œuvres, to correct what he thought was inadequate preparation. Missionaries are educators whose preparation must include scientific biblical criticism: Christianity evolves with culture generally. Anthropography is required in order to foster inter-cultural exchange, including insight into a tradition's metaphors. Missionaries engage in proselytism, insists Coleridge, in the strictly limited sense of conversion through the exemplary conduct of the missionary as a fully realized human being.
47
Paas, Stefan. "Missional Christian Communities in Conditions of Marginality: On Finding a ‘Missional Existence’ in the Post-Christian West." Mission Studies 38, no. 1 (May 20, 2021): 142–60. http://dx.doi.org/10.1163/15733831-12341778.
Full textAbstract:
Abstract There is a particular vulnerability to mission in the secularized societies of Western Europe. Much of this has to do with a loss of confidence, which hinders participation in the mission of God. This article presents an analysis of this vulnerability that comes from a loss of heart, and it offers possible solutions for a bold minority mission as participation in the missio Dei. This includes the de-instrumentalization of mission and rooting it in a doxological approach. Furthermore, the biblical metaphors of exile and priesthood are explored to redefine what it means to do mission from a position of joyful weakness.
48
MacGregor, A. "The Garden, the Ark, the Tower, the Temple. Biblical metaphors of knowledge in early modern Europe." Journal of the History of Collections 11, no. 1 (January 1, 1999): 120. http://dx.doi.org/10.1093/jhc/11.1.120.
Full text
49
Lam, Joseph. "Sensing World, Sensing Wisdom: The Cognitive Foundation of Biblical Metaphors, written by Nicole L. Tilford, 2017." Biblical Interpretation 27, no. 4-5 (November 13, 2019): 586–88. http://dx.doi.org/10.1163/15685152-02745p11.
Full text
50
Beemon, F. E. "Poisonous Honey or Pure Manna: The Eucharist and the Word in the “Beehive” of Marnix of Saint Aldegonde." Church History 61, no. 4 (December 1992): 382–93. http://dx.doi.org/10.2307/3167792.
Full textAbstract:
With the publication of his Den Byencorf der H. Roomische Kercke (The Beehive of the Holy Roman Church) in 1569, the Netherlandic Calvinist Marnix of Saint Aldegonde launched a satirical attack onthe clergy, polity, and sacramental practice of Catholicism. Though the fame of the book and its author have been eclipsed, they were both well known during the sixteenth and seventeenth centuriesas shown by the frequency of publication. Marnix's task, in common with other sixteenth-century religious propagandists, was to communicate a theological message to a popular audience. The success of this effort depended on reaching across the separation between systematic theology and folk religiosity. The object was not original theology, nor even doctrinal subtleties, but the creativeuse of common terms to explain divergent schemes of basic dogma. Because the subject was more religious than theological, the separation between Latin and the vernacular cultures could be bridged by the use of metaphors common to both high and popular culture. In this, Marnix's work is distinguished by his use of the metaphors of beehive, honey, and manna to explain the differences between the Catholic Eucharist and the Calvinist Lord's Supper. The use of manna is not surprising as one would expect it to be a common image; however, the metaphors of hive and honey are less expected. While the former is clearly biblical in origin, the apiary metaphors are not. Thus, Marnix relies on the common sociocultural context of the beehive to instruct a popular Dutch audience in a fundamental difference between Calvinism and Catholicism. By identifying the Catholic host with polluted honey, Marnix defends the necessary presence of the Word for the Calvinist Lord's Supper, which he portrays as pure manna. Rather than feeding on the body of Christ, Marnix argues, the true Church feeds on the Word of God, which is present in the Calvinist wafer.