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1
CHEN, Zhongxiang. « Interpretation of the Women in the Biblical Literature ». Review of Social Sciences 1, no 6 (29 juin 2016) : 09. http://dx.doi.org/10.18533/rss.v1i6.36.
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<p>Bible as literature and Bible as religion are comparative. It is without doubt that Bible, as a religious doctrine, has played a great role in Judaism and Christianity. It is meanwhile a whole literature collection of history, law, ethics, poems, proverbs, biography and legends. As the source of western literature, Bible has significant influence on the English language and culture, English writing and modeling of characters in the subsequent time. Interpreting the female characters in the Bible would affirm the value of women, view the feminist criticism in an objective way and agree the harmonious relationship between the men and the women. </p>
2
Venter, Pieter M. « A contribution from Proverbs and Daniel to reflection on Ecodomy ». Verbum et Ecclesia 38, no 3 (6 octobre 2017) : 92–104. http://dx.doi.org/10.4102/ve.v38i3.1615.
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Ecodomy studies need heuristic models to inform Christians how to cope with their world. The Bible presents different appropriate models. These models are to be read in conjunction with each other. The models presented by the sapiential literature in Proverbs and the apocalyptic literature in Daniel are studied in this chapter. The Books of Proverbs and Daniel seem to present opposite viewpoints on what life should be. Proverbs propagates a life of faith, wisdom and participation in the orderly world God created. Daniel’s advice is to wait upon God in this chaotic world. It is proposed that these seemingly opposing viewpoints are to be read in dialogue with each other. Their juxtaposition presents a lifestyle that is optimistic as well as realistic, trusting God’s superior reign.
3
De With, F. N. « Leren lezen. Godsdienstpedagogische richtingwijzers voor het lezen van de Bijbel met jongeren ». Theologia Reformata 66, no 1 (1 mars 2023) : 8–26. http://dx.doi.org/10.21827/tr.66.1.8-26.
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Empirical research in secondary education discloses that students lack interest, and even resist, learning about the Bible because they experience the Bible as dull and it does not speak to their modern selves. This article describes directions towards a biblical pedagogy which aims at a hermeneutic in which students develop a responsible relationship to Scripture in which they recognize its relevance for their world. The essence of wisdom as taught by Proverbs and Job, and research in the teaching of literature form the basis for the guidelines of a pedagogy that addresses student resistance and lack of interest in reading the Bible.
4
Razovsky, Helaine. « Remaking the Bible : English Reformation Spiritual Conduct Books ». Renaissance and Reformation 34, no 4 (1 octobre 1998) : 5–25. http://dx.doi.org/10.33137/rr.v34i4.10799.
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Among the thousands of devotional works produced in the centuries following the English Reformation are hundreds that may be called spiritual conduct books. This article defines the term "spiritual conduct book" on the basis of a text's purpose and audience. Unlike more familiar secular conduct books, such as Castiglione's Book of the Courtier, spiritual conduct books place success in the next world above success in this world. This group of books, although derived from the Bible and from biblical commentary, also reflects secular interests, including class conflicts.
5
Cotoi, Paula. « The Velislav Bible, Finest Picture-Bible of the Late Middle Ages. Biblia depicta as Devotional, Mnemonic and Study Tool ». Medieval Sermon Studies 64, no 1 (1 janvier 2020) : 93–95. http://dx.doi.org/10.1080/13660691.2020.1815442.
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D, Jeyaseeli. « Social Emancipation in Christian Literatures ». International Research Journal of Tamil 4, S-8 (21 juillet 2022) : 185–90. http://dx.doi.org/10.34256/irjt22s826.
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The contribution of Christians in the history of Tamil literature is immeasurable. The works of Christians in our country are as excellent as the works of Christian missionaries in the west. There are more than hundred christuva Citrilakiyankal collected by the researcher. Christian Literatures are considered to be liturgical, devotional, secular and social in the category of reformed literature and serve as reference points for Christian theological theological thinkers. Christuva Citrilakiyankal refer to the problems found in the Christian community has revolutionary works, but also point to the unparalled love and purity of Jesus Christ. And tell those who have seen Christ to live in purity. Jesus is the salvation, wisdom and incomparable lord. Simplicity, sweetness, speed and vivacity come together in Christian Literatures. Christian Literatures have given priority in singing about the characteristic interests of the Saints rather than high lighting their physical beauty. In the same way, many have sung the praises of the lord without singing much about the glory of which the lord dwells. In Tamil devotional literary tradition, Bridal mysticism is glorified. This tradition is also found in the Bible. Hero – Heroine is singing in imitation of God as lover and himself as lover.
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Shaked, Gershon. « Modern Midrash : The Biblical Canon and Modern Literature ». AJS Review 28, no 1 (avril 2004) : 43–62. http://dx.doi.org/10.1017/s0364009404000042.
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Canonization of the Bible resulted from a consensus of those to whom it was addressed and a ruling group of religious elites that established its sanctity. They declared that “Torah was given to Moses at Sinai” and valued it above and beyond its literary value. The process of canonization was not a simple one. Several books were included only after struggles among various pressure groups. For example: “At first, Proverbs, Song of Songs and Ecclesiastes were considered non-canonical because they consisted of parables, but later the men of the Great Assembly interpreted them.” (ءAvot dءRabbi Natan, 1). Further: “The sages wished to exclude Ecclesiastes because it contained inconsistencies, but they included it because it begins and ends with teachings of Torah” (Shabbat, 30:b).
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Hempel, Charlotte. « Wisdom and Law in the Hebrew Bible and at Qumran ». Journal for the Study of Judaism 48, no 2 (18 avril 2017) : 155–81. http://dx.doi.org/10.1163/15700631-12340144.
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This article begins by noting the paucity of engagement between scholarship on the Dead Sea Scrolls (dss) and a number of significant studies on the relationship of wisdom and law in the Hebrew Bible. A substantial case study on Proverbs 1-9 and the Community Rule from Qumran is put in conversation with the seminal work of, especially, Moshe Weinfeld on Deuteronomy and its refinement by subsequent research to trace a dynamic interaction between wisdom and law in the Second Temple period. The article ends with critical reflections on the wide-spread model of segmenting ancient Jewish literature and those responsible for it into neat categories such as wisdom and law. It is argued that such a model presupposes a degree of specialization that is not borne out by the range of literature that found its way into the Hebrew Bible or the caves in the vicinity of Khirbet Qumran.
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R, Vimala Devi. « History and Social Status of Construction Workers in the Novel "Kalmaram" ». International Research Journal of Tamil 4, S-10 (12 août 2022) : 142–47. http://dx.doi.org/10.34256/irjt22s1022.
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From Sangam literature to contemporary literature, literature has recorded in many ways that a section of working people live in poverty and the people who enjoy the fruits of labour live in prosperity from time to time. Sangam literature has recorded the lives of many of the base people, such as Panars (poets), Koothars (actors), Viraliyars (female actors), who get food and gold from their patrons, and Kallars (thieves), who dare to kill passers-by for food. In ancient times, Proverbs said, "Call that a gift to needy men" and "The giver of food is the giver of life." From the period of devotional literature, in which paddy seeds were ground into rice and cooked food, to the period of small literature genres explaining the farmer's condition, to the present day literature, literature has recorded the inequalities of human society. The history of the foundational people is also recorded in the novel, a literary form of the twentieth century. In this way, the purpose of this review article is to show the need for them to be aware of the exploitation of labour by employers through the novel Kalmaram, written by Thilakavathi.
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BEA Akoto, Dorothy. « Woman Wisdom, the Feminine Consort of the Divine and the African Theosophical Worldview ». Black Women and Religious Cultures 3, no 1 (21 novembre 2022) : 21–42. http://dx.doi.org/10.53407/bwrc3.1.2022.100.16.
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Wisdom Literature (WL), also referred to as sapiential literature, is an important component of biblical studies (particularly, studies in the Old Testament/Hebrew Bible). WL has a direct bearing on human life and addresses issues of human experience and existence. It calls on human beings to acquire deep insight to navigate their existential challenges and other vicissitudes of life. WL does not concern itself with the issues of Torah or Prophecy, which are two major parts of the tripartite Hebrew Bible. As such, though this branch of biblical studies is very important, it has been mostly pushed to the periphery. Due to the peripheral treatment of WL, it is not surprising that its protagonist, Lady/Woman Wisdom (particularly in the Book of Proverbs), has also been slighted and treated as unimportant. It could probably be said that Wisdom has become a “lost” character. This article attempts to rediscover the apparently “lost” protagonist of WL, in the person of Lady/Woman Wisdom. The article uses Proverbs 8 as a case in point to propose that the protagonist of WL (i.e., Lady/Woman Wisdom) should be considered as the feminine consort of the Divine. The article also examines the idea of the feminine consort of the Divine as an integral part of the theosophical worldview embedded in African traditional religions (ATRs) and suggests this worldview is an often untapped resource for Western theological hermeneutics/biblical interpretation.
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Specland, Jeremy. « Competing Prose Psalters and Their Elizabethan Readers ». Renaissance Quarterly 74, no 3 (2021) : 829–75. http://dx.doi.org/10.1017/rqx.2021.102.
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Layouts and paratexts of Elizabethan prose psalters advocate two competing reading methods: reading sequentially according to the church calendar or selecting psalms by occasion. Marked psalters and bibles, however, show that Elizabethan readers often disregarded printed prescription, practicing either method, or both, as they chose. To capitalize on reader independence, printers eventually produced texts that encouraged comparative reading across multiple translations, culminating in the two-text psalter of the 1578 Geneva Bible. This episode in the history of devotional reading demonstrates the tendency of Elizabethans to slip the confessional categories into which their own texts, and later historiography, would place them.
12
Dove, M. « Review : King Henry's Bible, MS Bodley 277 : The Revised Version of the Wyclif Bible, vol. III, Proverbs-II Maccabees ». Notes and Queries 51, no 4 (1 décembre 2004) : 436–37. http://dx.doi.org/10.1093/nq/51.4.436.
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Dove, Mary. « Review : King Henry's Bible, MS Bodley 277 : The Revised Version of the Wyclif Bible, vol. III , Proverbs–II Maccabees ». Notes and Queries 51, no 4 (1 décembre 2004) : 436–37. http://dx.doi.org/10.1093/nq/510436.
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Johnson, Timothy. « IMPLIED ANTECEDENTS IN JOB XL 2B AND PROVERBS III 6A ». Vetus Testamentum 52, no 2 (2002) : 278–84. http://dx.doi.org/10.1163/156853302760013901.
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AbstractThis article proposes a solution for identifying two problematic antecedents in two separate verses of the Hebrew Bible. I suggest that these antecedents are implied nouns instead of specific nouns standing in the text. The first example of this occurs in Job lx 2b where the third person singular feminine suffix refers to an implied noun that is associated with a nearby participle. The second more controversial example is found in Prov. iii 6a. Here the LXX, whose antecedent is an implied noun, serves as the necessary guide for opening the way to understanding the MT, where another implied noun is used. In each verse, clarity of interpretation is gained, with the latter analysis resulting in a more severe break from traditional views.
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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.
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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.
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Bogdanova, Elena V. « A foreign proper name in Spanish idioms and proverbs ». Izvestiya of Saratov University. Philology. Journalism 23, no 3 (22 août 2023) : 262–68. http://dx.doi.org/10.18500/1817-7115-2023-23-3-262-268.
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The article deals with Spanish set expressions that include a foreign proper name. The study overviews phraseological units, as well as proverbs and sayings included in the most important Spanish lexicographical works. Dealing with an onomastic (onymic) component requires the description of idioms, their origin, meaning and the degree of linguistic actuality. The study of the selected number of set expressions and proverbs has revealed that some proper names may be considered as international precedent onyms (anthroponyms, mythonyms, poetonyms, etc.) This type of proper names may be interpreted as part of the world cultural legacy, since they are present in the onomastic fund of many languages and are considered a sort of linguistic constant formed throughout human history. Spanish national and cultural identity may be illustrated by idioms with a foreign toponym or anthroponym. Generally, those are set expressions and idioms that allude to some historical events and reflect Spanish military and political activities in the world arena, Spanish cultural and linguistic contacts in different periods. The study of idiomatic phrases, their origin and motivation has revealed the key sources to replenish the Spanish phraseological fund, which are world literature, cinema, classical mythology, the Bible, military and political activities. Chronologically, the majority of the analyzed idioms was created in the Middle Ages and the Modern period, however, foreign proper names continue to replenish the Spanish lexis, since there are many expressions and proverbs with a foreign onym that have been created in the recent centuries.
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Pantin, Isabelle. « Le Miroir de Jésus Christ crucifié dans le champ des textes dévotionnels ». French Forum 47, no 2-3 (2022) : 33–47. http://dx.doi.org/10.1353/frf.2022.a914319.
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Abstract: The Miroir de Jesus Christ crucifié , written by Marguerite de Navarre shortly before her death (1549), is a devotional text, i.e . associated with the practice of prayer and spiritual exercises. It aims at arousing the experience of an inner transformation both in its author and in its reader. In this poem, the body of the Crucified, contemplated part by part, acts as an accusing mirror in which the worshipper sees her/his own “darkness”, and at the same time as an illuminating mirror through which the soul gradually perceives the “clarity” of divine charity until it reaches the threshold of annihilation as a prelude to mystical union. The poem is therefore a meditation on the Passion and belongs to a long and dense tradition of texts, from the Bible to contemporary spiritual literature, which work on the same motifs. This study adopts the point of view of the editor of the poem, anxious to identify its sources correctly. It shows how the devotional character of the text and its belonging to a particularly rich and uninterrupted meditative tradition modify the constraints and difficulties of this work. Getting lost in a labyrinth of motifs reflected as far as the eye can see in countless texts is an indispensable step, but the search for models allowing to clarify certain choices of composition of the poem is the means to deepen the reflection on its mode of operation, even if it does not deliver the keys for its understanding.
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Prickett, Stephen. « Memories, Dreams and Selections ». Christianity & ; Literature 66, no 2 (mars 2017) : 311–24. http://dx.doi.org/10.1177/0148333116680777.
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This essay addresses a shift in the way religion was approached in the literature of the Romantic period, when religion itself was changing its shape and meaning in quite radical ways. The religious revival of the period was so protean in its forms that it is almost impossible to list all its characteristics. But for many Romantics, this was no revival of 17th-century piety, even though it claimed similar biblical inspiration. This revival was as much aesthetic as devotional. The most potent literary model was no longer classical but biblical. In Blake’s words the Bible was now “The Great Code of Art.” Behind this, however, was a second even more significant factor: a new inwardness. Religious observance was not enough. Nor, even, was evangelical conviction of sin and forgiveness. The religion of the heart was not just one of inspiration but of creativity.
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Otto, Eckart. « Negative Theology as an Expression of God’s Freedom in the Torah of the Book of Deuteronomy and Wisdom Literature of the Hebrew Bible ». Verbum Vitae 41, no 3 (3 octobre 2023) : 483–97. http://dx.doi.org/10.31743/vv.16386.
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This paper traces the history of the negative theology of YHWH from the beginning of the integration of YHWH into the Canaanite pantheon to the post-exilic period in the Torah through the interpretation of the Shema’ Israel from its mono-Yahwistic understanding to monotheism as an expression of God’s freedom. In the second step, the development of negative theology is traced from the pre-exilic proverbs, which understand God as a limit of knowledge, to negative theology in the Book of Job and Qohelet, as well as the overcoming of negative theology in the paradise-narrative in Genesis 2–3 through the freedom of choice granted to man by God.
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Adékambi, Moïse Adéniran. « African Biblical Hermeneutics Considering Ifá Hermeneutic Principles ». Religions 14, no 11 (19 novembre 2023) : 1436. http://dx.doi.org/10.3390/rel14111436.
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African contextual biblical hermeneutics, practiced mainly among those from the southern hemisphere, is framed by conflicting academic approaches, methods, epistemologies, rationalities, etc. The general challenge put before the Bible scholars in this part of the world mostly concerns methodologies. This paper focuses on the link between a biblical text and the context of its interpretation. To avoid any specific context or interpreter gaining hermeneutical hegemony over the text, in contextual biblical hermeneutics, the coherence should be first and foremost between the text and the context of its interpretation. The interpretation method of Ifá, the sacred orature of Yoruba and some non-Yoruba people in West Africa, helps to achieve that coherence. This paper is a theoretical presentation of what a contextual biblical hermeneutic can learn from this African Sacred literature reading in context. The hermeneutical rationale of Ifá stories is one of “speaking in proverbs”, considering both the stories and their interpretations as proverbs. In line with this rationale, the ideal link between a biblical text and its hermeneutical context is like the one between a “proverb story” and the many stories (contexts) of its harmonious utterances. The epistemological and hermeneutical functions of the context of interpretation are not to interpret the biblical text but to verify the validity of proposed interpretations.
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Bebbington, David. « The Spiritual Home of W. E. Gladstone : Anne Gladstone’s Bible ». Studies in Church History 50 (2014) : 343–53. http://dx.doi.org/10.1017/s0424208400001820.
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‘Popery is the religion of Cathedrals’, wrote J.W. Cunningham, the evangelical vicar of Harrow in his novel The Velvet Cushion (1815), ‘– Protestantism of houses’. It is a commonplace in the secondary literature that the household was the citadel of the evangelical version of Protestantism in nineteenth-century England. ‘Evangelicalism’, according to a representative comment by Ian Bradley, ‘was above all else the religion of the home.’ The head of the household conducting family prayers was the embodiment of the evangelical spirit. It is not the purpose of this essay to question that received image, but it does suggest that a clearer picture of the religious atmosphere of the evangelical home can be obtained from sources other than the manuals published for the paterfamilias to read to the assembled household. The books of family prayers tell us what was prescribed; but alternative sources show us what was practised. Spiritual journals, reflective meditations and candid correspondence can often be more revealing. Nowhere, however, is the kernel of household piety more evident than in the Bibles that some zealous believers annotated for their own benefit. The study of the Bible, as Edward Bickersteth, a leading evangelical divine, put it in his book A Scripture Help (1816), was ‘a great and important duty’. When members of evangelical families retired to the privacy of their own rooms, they might spend time in devotional reading of the Scriptures and leave a record of their reflections in the margins. Such Bibles, one of which is to be examined here, are treasuries of authentic domestic spirituality. They show something of the heartbeat of evangelical religion.
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Roe, Joshua. « Kristeva : The Individual, the Symbolic and Feminist Readings of the Biblical Text ». Text Matters, no 4 (25 novembre 2014) : 132–44. http://dx.doi.org/10.2478/texmat-2014-0009.
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The aim of this study is to develop from Kristeva’s account of time and semiotics the conditions of possibility for a new approach to interpreting the Bible. This will be set against the background of feminist biblical criticism, beginning from Esther Fuchs’s assessment of deception. She bases her comparison on the concept of deceptiveness but I will argue, using Lacan, that the aporia of desire undermines this comparison. Through Kristeva’s framework of the phases of feminism it will be shown that Fuchs’s argument weakness lies in her presupposition of the determinate identities of men and women. By examining passages in Genesis it will be shown that such determined identities are also not easily found in the Hebrew Bible. Then by considering another feminist scholar, Alice Bach, it will be shown that overcoming identity requires a more nuanced approach. In the first version of “Women’s Time” Kristeva suggests that identities could be overcome through moving towards the individual but this also operates in the same structure of identity. In fact Kristeva appears to recognize this problem as when she republishes the essay she considers a different way forward. It will be instead suggested that a type of feminism that recognizes its own weakness is needed. This will be used to interpret Proverbs 31 but in doing so it will become evident that this alone lacks the potency to overcome the diffuse nature of the symbolic.
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Trompelt, Kevin. « Die masoretische Akzentuation in den poetischen Büchern (ספרי אמ״ת) ». Vetus Testamentum 73, no 3 (16 juin 2022) : 445–80. http://dx.doi.org/10.1163/15685330-00001152.
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Abstract This article describes how the Masoretic accents found in the poetic books of Psalms, Job, and Proverbs (ספרי אמ״ת) divide and structure the text. It provides a detailed description of the hierarchical structure of the Masoretic accents used in these books. It also discusses the law of continuous dichotomy, which constitutes an essential principle that underlies every division of the text by the Masoretic accents. In particular, this article highlights the specific characteristics of the Masoretic accentuation in the poetic books, compared with the other books of the Hebrew Bible (כ״א ספרים). Throughout the article, the Masoretic accents are revealed to be of great relevance for the Masoretic text, because they mark the syntactic structure of every verse. Therefore, the Masoretic accents deserve the full attention of modern scholars who seek to study the Masoretic text.
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Dell, Katharine. « D. ATKINSON, The Message of Proverbs. The Bible Speaks Today. 173 pp. Inter-Varsity Press, Leicester, 1996. £8.99. » Vetus Testamentum 47, no 3 (1997) : 413–14. http://dx.doi.org/10.1163/1568533972651441.
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Seleznev, Mikhail. « Νόμος/νόμοι in the Septuagint and the Letter to the Hebrews ». Novum Testamentum 65, no 4 (12 septembre 2023) : 498–516. http://dx.doi.org/10.1163/15685365-bja10057.
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Abstract This article explores the usage of plural νόμοι versus singular νόμος throughout the whole corpus of the Greek Bible. Obviously, the singular is predominant. If we put aside later variants and textual traditions, the rare passages where the plural νόμοι is used (in Proverbs, Jeremiah, Esther, and 2 Maccabees) mutually elucidate each other: the plural occurs where the translators wanted to stress that the law(s) in question should be distinguished from the Torah. With respect to Jer 31:31–34 (LXX 38:31–34) and the quotations from it in Hebrews, the article demonstrates that the plural νόμοι in the LXX cannot be explained by the Vorlage, as many modern researchers suggest, but was a conscious device used by the LXX translator. The aim of the translator, followed by the author of Hebrews, was to stress the distinction between the Law of Moses and the Laws of the New Covenant.
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Seran, Yanuarius. « The Role of Christian and Islamic Leaders to Strengthen Local Wisdom in Atambua ». ESENSIA : Jurnal Ilmu-Ilmu Ushuluddin 22, no 2 (9 avril 2022) : 278–98. http://dx.doi.org/10.14421/esensia.v22i2.3246.
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Local wisdom is an ancestral heritage that is closely related to the life value that is not only formed into religion but also culture and traditions. The purpose of this study is to describe the local wisdom among representative leaders of religions in Atambua which contribute to maintaining a harmonious life. Traditional leaders, government officials, and religious leaders continue to renew local wisdom to maintain and preserve local wisdom, even though it is eroding and fading due to the negative influence of globalization and modernity. This paper is qualitative research featuring data from both fieldwork investigation, hybrid interview, and literature review. The findings of this study show that; First, Atambua local wisdom contributes significantly to true harmony and brotherhood; Second, localwisdom complements and strengthens the noble values of the Bible and the Qur'an; Third, the government and the traditional religious leaders play a role in inviting all parties to preserve religious harmony and creating dialogue forums to revitalize the local wisdom in Atambua. This article is the first grounded research to introduce indigenous proverbs such as knuk ida fatik ida and nekaf mese ansaof mese in the context of interfaith dialogue to encourage true intimacy and fraternity of "thy brother, who proceeded from the same womb" in Atambua.
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Marttila, Marko, et Mika S. Pajunen. « Wisdom, Israel and Other Nations ». Journal of Ancient Judaism 4, no 1 (14 mai 2013) : 2–26. http://dx.doi.org/10.30965/21967954-00401002.
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Wisdom” is a central concept in the Hebrew Bible and Early Jewish literature. An analysis of a selection of texts from the Second Temple period reveals that the way wisdom and its possession were understood changed gradually in a more exclusive direction. Deuteronomy 4 speaks of Israel as a wise people, whose wisdom is based on the diligent observance of the Torah. Proverbs 8 introduces personified Lady Wisdom that is at first a rather universal figure, but in later sources becomes more firmly a property of Israel. Ben Sira (Sir. 24) stressed the primacy of Israel by combining wisdom with the Torah, but he still attempted to do justice to other nations’ contacts with wisdom as well. One step further was taken by Baruch, as only Israel is depicted as the recipient of wisdom (Bar. 3–4). This more particularistic understanding of wisdom was also employed by the sages who wrote the compositions 4Q185 and 4Q525. Both of them emphasize the hereditary nature of wisdom, and 4Q525 even explicitly denies foreigners’ share of wisdom. The author of Psalm 154 goes furthest along this line of development by claiming wisdom to be a sole possession of the righteous among the Israelites. The question about possessing wisdom has moved from the level of nations to a matter of debate between different groups within Judaism.
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Jékely, Zsombor. « Lenka Panušková, ed., The Velislav Bible, Finest Picture-Bible of the Late Middle Ages : “Biblia depicta” as Devotional, Mnemonic and Study Tool. (Central European Medieval Studies.) Amsterdam : Amsterdam University Press, 2018. Pp. 335 ; color and black-and-white figures. €129. ISBN : 978-9-4629-8044-0. Table of contents available online at https://www.aup.nl/en/book/9789462980440/the-velislav-bible-finest-picture-bible-of-the-late-middle-ages#toc. » Speculum 97, no 2 (1 avril 2022) : 548–50. http://dx.doi.org/10.1086/719170.
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Cwiklinski, Sebastian. « Henryk Jankowski, Gulayhan Aqtay, Dorota Cegiołka, Tülay Çulha and Michał Németh 2019. The Crimean Karaim Bible (Turcologica 119). Volume 1 : Critical Edition of the Pentateuch, Five Scrolls, Psalms, Proverbs, Jan, Daniel, Ezra and Nehemiah ». Acta Orientalia Academiae Scientiarum Hungaricae 73, no 4 (17 décembre 2020) : 691–94. http://dx.doi.org/10.1556/062.2020.00037.
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Akram, Noor. « https://habibiaislamicus.com/index.php/hirj/article/view/287 ». Habibia Islamicus 7, no 3 (30 septembre 2023) : 01–34. http://dx.doi.org/10.47720/hi.2023.0703u01.
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Judaism is one of the most mysterious religions in the world. Despite the large number of Jews in the world, people are generally unable to know about Jewish customs and traditions. There are many reasons for this mystery. One of them is that this religion only accepts people of a certain race, due to which other people are generally ignorant of their religious thought, philosophy, and practice. The other reason for their mysteriousness is their different religious calendar system. Their names of months, counting of years, and festivals are neither entirely on the solar calendar nor entirely on the lunar calendar. The books of the People of the Book have been of great importance to the people of Islam because our book, the Holy Quran repeatedly refers to them. Christian literature is easy to obtain as it is available in every language. In contrast, Jewish literature has been available only in Hebrew. And the translations in English are not available to the common man. But for the past two or three years, English translations of Jewish religious books have become available online. The Jewish religious literature is indeed divided into two main parts: the Tanakh and the Talmud. The Tanakh, also known as the Hebrew Bible, is further divided into three sections: the Torah, the Nevi'im (Prophets), and the Ketuvim (Writings). Each section contains various books and writings that are significant to the Jewish faith. The Torah, which is the first part of the Tanakh, consists of the five books of Moses: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. It contains the foundational laws, commandments, and teachings that guide Jewish religious practice. The Nevi'im, or the Prophets, includes books that contain the messages, prophecies, and narratives of the Jewish prophets throughout history. It provides insights into the moral and spiritual guidance of the Jewish people. The Ketuvim, or the Writings, consists of various books, including Psalms, Proverbs, Job, and others. It contains poetry, wisdom literature, songs, and stories that offer spiritual and practical guidance to Jewish individuals and communities. The Talmud is a compilation of Jewish teachings and discussions that expand upon the laws and principles outlined in the Tanakh. The Talmud is divided into two main parts: the Mishnah and the Gemara. The Mishnah is a collection of oral traditions and teachings of Jewish law, while the Gemara provides commentaries and discussions on the Mishnah. Together, the Tanakh and the Talmud form the foundation of Jewish religious literature, providing guidance, teachings, and insights into the faith and its practices. They are essential sources for understanding Jewish theology, ethics, and legal principles.
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Mavani, Hamid. « Domestic Violence and the Islamic Tradition ». American Journal of Islam and Society 32, no 2 (1 avril 2015) : 130–33. http://dx.doi.org/10.35632/ajis.v32i2.2982.
Texte intégralRésumé :
The polyvalent Qur’anic text lends itself to multiple interpretations, dependingupon one’s presuppositions and premises. In fact, Q. 3:7 distinguishesbetween muḥkam (explicit, categorical) and mutashābih (metaphorical, allegorical,symbolic) verses. As such, this device provides a way for reinterpretingverses that outwardly appear to be problematic – be it in the area ofgender equality, minority rights, religious freedom, or war. However, manyof the verses dealing with legal provisions in such areas as devotional matters,marriage, divorce, child custody, inheritance and bequest, and specific punishmentsappear to be unequivocal, categorical, and explicit. As such, scholarshave devised certain hermeneutical strategies to situate and contextualizethese verses in a particular socio-historical context, as well as to emphasizethat they were in conversation with the society to which the Qur’an was revealedand thereby underlining the “performative” (p.15) nature of the relationshipbetween the Qur’an and the society.No verse is more problematic, in the sense that it offends contemporarysensibilities and is quite difficult to reconcile with an egalitarian worldviewwhen dealing with gender issues, than Q. 4:34, which allows the husband todiscipline his wife if he deems her guilty of nushūz (e.g., disobedience, intransigence,sexual lewdness, aloofness, dislike or hatred of himself). AyeshaChaudhry undertakes a study of this challenging verse by engaging the corpusof literature in Arabic from the classical period to the seventeenth century; shealso includes Urdu and English sources for the post-colonial period.She starts off by relating her personal journey from a state of discomfortand puzzlement when she first came across this verse in middle school to adefensive posture in trying to convince herself by invoking the Prophet’scompassion toward his wives and in cherishing the idea that the Qur’an gavemore rights to women than either the Hebrew Bible or the New Testament.She began a more rigorous and nuanced study of this verse after equippingherself with the necessary academic tools and analytic skills during her universitystudies. Frustrated with the shallow responses and the scholars’ circumspectionas regards any creative and novel reading of the verse for fearof losing their status in the community, she decided to do so herself with thehope of discovering views that would promote an egalitarian reading. But ...
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Mavani, Hamid. « Domestic Violence and the Islamic Tradition ». American Journal of Islam and Society 32, no 2 (1 avril 2015) : 130–33. http://dx.doi.org/10.35632/ajis.v32i2.981.
Texte intégralRésumé :
The polyvalent Qur’anic text lends itself to multiple interpretations, dependingupon one’s presuppositions and premises. In fact, Q. 3:7 distinguishesbetween muḥkam (explicit, categorical) and mutashābih (metaphorical, allegorical,symbolic) verses. As such, this device provides a way for reinterpretingverses that outwardly appear to be problematic – be it in the area ofgender equality, minority rights, religious freedom, or war. However, manyof the verses dealing with legal provisions in such areas as devotional matters,marriage, divorce, child custody, inheritance and bequest, and specific punishmentsappear to be unequivocal, categorical, and explicit. As such, scholarshave devised certain hermeneutical strategies to situate and contextualizethese verses in a particular socio-historical context, as well as to emphasizethat they were in conversation with the society to which the Qur’an was revealedand thereby underlining the “performative” (p.15) nature of the relationshipbetween the Qur’an and the society.No verse is more problematic, in the sense that it offends contemporarysensibilities and is quite difficult to reconcile with an egalitarian worldviewwhen dealing with gender issues, than Q. 4:34, which allows the husband todiscipline his wife if he deems her guilty of nushūz (e.g., disobedience, intransigence,sexual lewdness, aloofness, dislike or hatred of himself). AyeshaChaudhry undertakes a study of this challenging verse by engaging the corpusof literature in Arabic from the classical period to the seventeenth century; shealso includes Urdu and English sources for the post-colonial period.She starts off by relating her personal journey from a state of discomfortand puzzlement when she first came across this verse in middle school to adefensive posture in trying to convince herself by invoking the Prophet’scompassion toward his wives and in cherishing the idea that the Qur’an gavemore rights to women than either the Hebrew Bible or the New Testament.She began a more rigorous and nuanced study of this verse after equippingherself with the necessary academic tools and analytic skills during her universitystudies. Frustrated with the shallow responses and the scholars’ circumspectionas regards any creative and novel reading of the verse for fearof losing their status in the community, she decided to do so herself with thehope of discovering views that would promote an egalitarian reading ...
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ADAMIA, Zoia, Manana SHELIA et Maia MARHANIA. « COMPARATIVE ANALYSIS OF BIBLICAL PHRASEOLOGICAL UNITS WITH BLUE AND GREEN COLOUR COMPONENTS (on the example of English, Russian and Georgian) ». Науковий вісник Ужгородського університету. Серія Філологія 2, no 44 (19 décembre 2020) : 17–27. http://dx.doi.org/10.24144/2663-6840.2020.2.(44).17-27.
Texte intégralRésumé :
Language as an important part of culture reflects our reality and interprets it, creating the reality in which we live. It expresses mentality of the nation, views of peoples in the world and is closely related to the history, culture and traditions of different countries.The study of language is provided within many different disciplinary areas and from different theoretical angles, all of which inform modern approaches to linguistics.Echoes of previous years remain today in proverbs, sayings, phraseological units, metaphors, culture symbols, etc. Lan- guage learning is a natural creative process.A study and analysis of words cannot be done without the consideration of various features and linguistic theories. Language attracts people’s attention because of the wealth literature and knowledge enshrined in it. As is known EnglishRussian and Georgian are considered as one of the most vital universal languages in the world. Nothing defines a culture as distinctly as its language, and the element of language that best encapsulates a society’s values and beliefs is its proverbs. Proverbial expressions are still very much alive in everyday languages, and the daily conversation would seem rather dull without them. Biblical proverbs and sayings are the wisdom of thought.Although English, Russian and Georgian belong to a family of different languages and systematically differs from each other, it is interesting to make comparative analysis of different lexical and phraseological units.There are countless colours in nature. Colour is a physical, psychological, and linguistic phenomenon and a subject of analysis in many sciences, a component of many arts playing a great role in the life of society. The lexical group of colour designation is significant in creation and expression of a language picture.The notion of colour is multifaceted, complex in its structure. It expresses not only visual perception but also connotative meanings. The diversity of the meanings of colors is due to the history of the development of states, religions and traditions. A colour palette has been reflected in mythology, legends, fairy tales, customs and various religious or mystical teachings.In this paper, we aimed at discussing the phenomenon of blue and green colours, which has a wide range of nominal po- tential and semantic ambiguity. They are the most conservative colours in the spectrum, perceived in both human consciousness and languages with a wide range of symbolic meanings.In linguistics, the study of colour concepts in different languages has a long tradition, presented by lots of publications. People can look at the same subject but perceive its colour differently. Colour terms differ across languages and the differences have been viewed through the prism of culture.A phraseological unit is more complex and multi-dimensional space, as far as the language reveals its possibilities most in phraseological units. As language is a meaning of expressing thoughts, any linguistic unit (a word, phrase, saying ...) should be considered in context.In our paper we have attempted to present phraseological units in three languages adapting bible words and expressions that made them own language property. Thus, it should be noted that phraseological units make the concentrated wisdom of all nations. They have certain pure linguistic features showing powerful universal and actually national culturological and lan- guage capacity. As far as we understand, phraseological units have their own connotative fields, analysing expressions with the above mentioned colours in the given languages, we can see that the connotative fields of the colours are not always integral. Life of biblical expressions in the modern European languages convincingly testifies to imperishability of spirit and a letter of the Book of books.Comparative approach allows receiving information on similarity or distinction of colour concepts in different languages, national and specific, lingvocultural peculiarities, conceptual models of vision of the world and interpretations in separate languages.
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Hausoul, Raymond R. « God’s Future for Animals : From Creation to New Creation ». Perspectives on Science and Christian Faith 74, no 3 (septembre 2022) : 183–84. http://dx.doi.org/10.56315/pscf9-22hausoul.
Texte intégralRésumé :
GOD'S FUTURE FOR ANIMALS: From Creation to New Creation by Raymond R. Hausoul. Eugene, OR: Wipf & Stock, 2021. 284 pages. Paperback; $34.00. ISBN: 9781666703405. *Raymond Hausoul's new book, God's Future for Animals, argues that the place of animals as part of God's intention for the world has not received enough attention as it pertains to how animals have fit into creation in the present time or as a part of the eschaton. It is derived from the author's doctoral dissertation and, as such, it is scholarly in tone and well sourced, at least from the standpoint of theology and church history. Hausoul takes the reader on a journey from the creation as described in Genesis and through biblical history: the consideration of animals by the early church fathers, modern society's relationship with animals, and on to how animals will be viewed during the end times. This is an ambitious task and it makes for very dense reading. The book is about animals but there are lengthy sections in which animals are hardly mentioned, primarily because the author takes considerable time to include details (outlined in a previous book) about the new heaven and new earth. Hausoul also takes a lot of time expanding on the creation story. *At this point in the review, I think that it is fair to be transparent about myself so my biases are clear. I have spent the last 42 years teaching, doing research, and assisting livestock producers in the ways that genetics can be used to improve the efficiency of producing animal products that can benefit humans. With few exceptions, my experience was with livestock producers who took impeccable care of their animals because to do otherwise would compromise the economics of their farm or ranch. I also witnessed producers who cared deeply about the welfare of the animals in their charge. I offer this background because the reader should know why I take considerable issue with the way that the author makes assertions about food that comes from animals, the production methods that are used to produce it, and the people who are involved in the production. *Unlike the detailed literature references concerning theology and church history, Hausoul makes numerous declarations about animals with little or no reference to the literature and, at times, with little or no reference to the reality I experienced and observed. His description of the foot-and-mouth outbreak of 2001 is a case in point (pp. 214-15). This is a very debilitating disease which is highly transmissible. The United States has taken extreme care to ensure that the disease does not enter the country since the last outbreak in 1929. Hausoul implies that it is not very severe and dismisses the need for dramatic measures to eradicate it. He is confused about whether horses are cloven-hoofed (they aren't) and seems puzzled by the fact that horses were not included in the eradication measures (they do not contract foot-and-mouth disease). He also suggests that the cattle producers saw the eradication measures only in economic terms because "they had no emotional bond with their animals" (p. 214). This assertion differs from nearly all of my observations of livestock producers. A simple search of the literature would reveal the considerable evidence of the mental health problems suffered by livestock producers following the outbreak. Unfortunately, there were no references to any outside literature in the paragraph describing the foot-and-mouth disease. *Hausoul's enthusiasm for a vegetarian diet is clear. The entire last chapter is devoted to the topic of vegetarianism. There are certainly ways to have a healthful diet without using animal products but the author takes that argument in directions which strain credulity. He writes extensively about efforts to assert that Jesus was a vegetarian and seems to lament the idea that the evidence does not support that conclusion (pp. 211-13). It is argued that vegetarian diets were becoming more popular in the first half of the twentieth century but the fact that Hitler was a vegan turned people against such diets (p. 210). It is asserted that "eating meat can evoke immoral lusts in a human being" (p. 209) without supporting evidence. It is implied that the extreme ages of the Patriarchs were due to their vegetarian diets and that the human life span reduced rapidly as soon as they started eating meat (p. 213). Proverbs 15:17 is quoted as support for a vegetarian diet (p. 210), although it would appear that the more important point of the verse is that any meal eaten in love is better than even an elaborate meal eaten in hate. *The author expresses views about scripture that are consistent with young-earth creationism. However, there is very limited reference to that literature and, for the most part, the writing does not resemble the young-earth literature I have read. It may be that he simply accepts all of the scripture at face value or that it is more straightforward, theologically, to describe events in the Bible exactly as written. I have already mentioned his acceptance of the extreme ages of the patriarchs (p. 213). Hausoul appears to accept as factual the six-day timeline outlined in Genesis 1 and goes to considerable detail in describing some of the busier days. There is acceptance of the idea that there was no death in the original creation and that means that some of the original animals had to go through considerable change in order to start eating meat. There is in some, though not total, sense that whether animals (including humans) are herbivores or carnivores is simply a matter of choice. The topic in which this book most resembles the literature of young-earth creationism is in its consideration of the Genesis flood. There is considerable discussion (including tables) about how the ark could accommodate all of the necessary animals (pp. 93-96). *I will move toward closing this review with a sentence from the book which, frankly, stopped me in my tracks: "After having tried sex with all animals, Adam finally found his partner and extinguished his sexual urge" (p. 41). Hausoul goes on to suggest that the originators of that idea may have been referring to "intellectual or spiritual sex" (p. 41), as if that provides clarity about the idea or why it is a necessary addition to the book. *Overall, my conclusion about the book is that it edges very close to being an agenda that is searching for a theology. The theological discussion is quite deep but it is hard to avoid the notion that many theological points are driven to agree with preconceived conclusions about animals and the products they produce. Assessing this notion is not aided by the fact that almost all of the contemporary observations about animals are made as declarations without support from pertinent literature. This is, by far, my most significant criticism, especially for a book that is obviously presented as a scholarly contribution. Nonetheless, a reader with an interest in a theology of animals could benefit considerably from an examination of the sources discussed in the book. *Reviewed by David S. Buchanan, Professor of Animal Sciences, North Dakota State University, Fargo, ND 58108.
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Brogi Bercoff, Giovanna, et Marcello Garzaniti. « A Precious Heritage. The Contribution of Hans Rothe to Slavic Studies ». Studi Slavistici, 2 février 2022, 291–301. http://dx.doi.org/10.36253/studi_slavis-12459.
Texte intégralRésumé :
The authors present some of the most important writings of the well-known professor emeritus of Bonn University, Hans Rothe (1928-2021), offering an overview of the main ideas he developed and the methods he applied in his research. Due attention is given to his indefatigable activity as an editor of important, mostly unduly forgotten medieval and early modern texts. His commentary to the first translations of the Bible for many Slavic peoples remains a milestone of Slavic studies. He was a pioneer in fostering research about Slavo-Byzantine liturgical and religious texts, devotional songs, and baroque literature in Russia and Ukraine. No less remarkable are his articles about the Enlightenment and such giants of literature as Lesja Ukrajinka, Deržavin, Puškin and Tolstoj.
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Keefer, Arthur Jan. « Proverbs 21:1 and Ancient Near Eastern Hydrology ». Vetus Testamentum, 26 novembre 2020, 1–14. http://dx.doi.org/10.1163/15685330-12341450.
Texte intégralRésumé :
Abstract Proverbs 21:1 says that “The king’s heart is a stream of water in the hand of the Lord; he turns it to all whom he will.” The reference to “stream(s) of water” (פלגי־מים) is largely assumed to have a Palestinian agricultural background, and suggestions that the phrase bears any relation to foreign irrigation practices remain undeveloped. I argue, first, that these streams are artificial irrigation waterways and, second, that they connote royal ideologies which were linked to the hydrological procedures of Egypt and Mesopotamia. Most of all, their association with kingship in Prov 21:1 bears a deliberate relation to the Exodus Narrative. Based on a fresh look at written, iconographic, geographical, and archeological evidence from the wider ancient Near Eastern world, this article brings new interpretive insights to Prov 21:1 in several areas: its geographical background, its meaning, its origin, and its connection with other portions of the Hebrew Bible.
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Sabdono, Erastus, Lonato Hedianto, Martina Novalina, Andri Andri et Philipus Sunardi. « Whom Should a Christian Vote ? Facing Identity Politics from Biblical Perspective on Presidential Election ». Millah : Journal of Religious Studies, 29 février 2024, 213–40. http://dx.doi.org/10.20885/millah.vol23.iss1.art7.
Texte intégralRésumé :
Indonesia stands firm in its democratic values and respects its presidential election in 2024. However, the scent of the history of identity politics still lingers and threatens the harmony of voting. Even though identity politics seem to be a common and acceptable method, it bears danger, especially to Christians as a minority. This can happen through the burdens and biases of Christians to vote. Through descriptive literature methods of biblical perspective with contextual interpretation alongside political reviews and literature, this paper tries to answer the question of how a Christian should vote for their future leader amidst the pressure of identity politics. The Bible can be a clear guideline to show that such political events and methods had already occurred in the Old Testament and New Testament eras. The wisdom contained in the Proverbs that was intended for future young leaders, as well as the wisdom of Jesus Christ, can help shape the answer on how a Christian should vote for their future leaders. This paper finds that Christians as minorities should try to be objective following biblical standards and the quality of a leader, such as righteousness, multiple councils, servanthood, and accountability, rather than drowning in misconceptions of defensive and subjective votes based on religion-ethnicity sameness or popular opinion.
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Gangiah, Sasi. « Pollution from cooking in rural and poor urban households of Africa : A methodological review ». HTS Teologiese Studies / Theological Studies 78, no 2 (21 décembre 2022). http://dx.doi.org/10.4102/hts.v78i2.7708.
Texte intégralRésumé :
The article examines the effect of cooking food in kitchens on the health of women, as women and children are at a greater risk to indoor air pollution (IAP). It is important to study the cooking practices and prevalent behaviours among African women to understand the magnitude of the danger they face. The study suggests that a decline in the combustion of solid fuels and the use of clean energy can improve health among women and children, as well as sustainability goals. Proverbs 17:22 says, ‘A joyful heart is the health of the body, but a depressed spirit dries up the bones’. Bible verse Numbers 35:33–34 indicates, ‘You shall not pollute the land in which you live’. The cooking fuel analysis framework among rural women in Africa will guide forward the governments’ sustainability policies for communities to ensure healthy lives and promote well-being of women and children.Contribution: The article conducts a comprehensive analysis of the literature on African cooking practices. A combined search string is made with keywords. Thematic content analysis is conducted with NVivo (produced by QSR International). The article covers two themes, namely improved well-being and suggesting policies to combat climate change and its impacts. Policies and schemes at grassroots levels and better economic conditions in African countries can help to overcome challenges and change health-damaging cooking behaviours. The new advanced sustainability analysis framework has the potential to influence modern kitchen fuels and increase the adoption of new technologies in African villages.