Gotowe bibliografie tematyczne / Hebrew Parables

Gotowa bibliografia na temat „Hebrew Parables”

Autor: Grafiati
Data publikacji: 25 lipca 2024
Data aktualizacji: 26 lipca 2024

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Artykuły w czasopismach na temat "Hebrew Parables"

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Notley, R. Steven. "Reading Gospel Parables as Jewish Literature". Journal for the Study of the New Testament 41, nr 1 (28.08.2018): 29–43. http://dx.doi.org/10.1177/0142064x18788960.

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The gospel parables are part of the broader genre of Jewish story-parables found in rabbinic literature. In the first half of this article seven preliminary characteristics of Jewish parables are presented, some of which challenge our widely accepted assumptions regarding gospel parables. For example, although there is near scholarly consensus that Jesus told his parables in Aramaic, we do not have a single Aramaic story-parable in Jewish literature in Roman antiquity. All are in Hebrew. In the second half of the study, an example is given of how twin parables are used to convey a novel idea that emerged in Judaism of the Hellenistic period – the value of the human individual because they have been created in the image of God – to demonstrate that Jesus not only embraced this innovative Jewish humanistic approach, but also how he did so with parables.
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Meyers, Carol. "Parables and Conflict in the Hebrew Bible". Biblical Interpretation 20, nr 1-2 (2012): 188–89. http://dx.doi.org/10.1163/156851510x524610.

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Oegema, Albertina. "What Are These Sons Doing? Filial Agency in New Testament and Early Rabbinic Writings". Zeitschrift für die neutestamentliche Wissenschaft 113, nr 2 (1.08.2022): 261–83. http://dx.doi.org/10.1515/znw-2022-0013.

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Abstract Scholarship on children and childhood in the New Testament and the Hebrew Bible increasingly uses the term “agency” for children’s actions. However, the use of this term remains undertheorized. This article offers a theoretically informed usage of the concept “agency” so as to analyze the dynamics in children’s actions. With a comparative study of Synoptic and early rabbinic parables, it is examined how a son’s agency interrelates with his father’s exercise of authority. It is also shown how the behaviour of these sons is implicitly or explicitly assessed from the adult male perspective of the head of the household. Finally, since the agency of sons frequently represents the human free will in relation to God, the article explains how the Synoptic and early rabbinic parables socialize their audiences in their correct attitude toward God.
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Poorthuis, Marcel. "Parable themes in Islamic transformation: an anthology with analysis". NTT Journal for Theology and the Study of Religion 71, nr 2 (18.05.2017): 185–99. http://dx.doi.org/10.5117/ntt2017.71.185.poor.

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Abstract The similes and parables in Islamic tradition are strongly influenced by their Christian or Jewish predecessors. The Arabic mathal is related to the Hebrew mashal and both words convey a broad range of meanings, from proverb to simile and parable as such. Still, slavish copying is not in order here. Older studies of the Jewish sources of Islam often made the mistake to consider the Islamic stories as merely a bad copy of a Jewish original. Hence the specific characteristics of Islamic story-telling remained in the dark. It is clear, however, that the stories, even if relying on pre-Islamic predecessors, have been modelled and transformed in order to convey a message typical of Islam. Quite often, a conscious polemic with their predecessors can be detected. In this article, I have collected some examples of such story-telling from post-Qur’anic Islamic literature. By demonstrating the (often oral) influence of Jewish and/or Christian stories upon these narratives, the Islamic idiosyncrasies come to the fore.
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Derrett, J. Duncan M. "Modes of Renewal (Mk. 2:21-22)". Evangelical Quarterly: An International Review of Bible and Theology 72, nr 1 (6.10.2000): 3–12. http://dx.doi.org/10.1163/27725472-07201002.

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Under a deceptively simple truism lie metaphors of the Word (cf. Mk. 13:31) and the Kingdom (cf. Ahijahʼs mime at 1 Ki. 11). In Hebrew idiom ʽgarmentʼ means disposition and to change it means to change roles. The human being decays like dry skins and moth-eaten garments, to which the old creation and its creatures are compared. The Messiah provides the long awaited substitute, to which pattern believers will conform. Neither is Christ to be ʽrentʼ, nor shall he ʽpatchʼ the old civilization. Concealed Christology and realized eschatology turn Mk. 2:21-22 into a proclamation, and Lk. 5:31-39 is a faithful midrash on it. The double parable has been artfully and impressively fitted onto the Fasting saying: the messianic banquet is alluded to in all. To appeal to Is. 34:4; 40:22; 53:8; 61:10; Job. 9:8; Pss. 101:26; 102: 26-28; Mk. 14:25; Eph. 6:13-17; Jas. 5:2 and perhaps Jb. 13:28 is to tender no ʽmind candyʼ, and Rom. 13:12, 14 rightly prefigures our parables.
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Janick, Jules. "Fruits of the Bibles". HortScience 42, nr 5 (sierpień 2007): 1072–76. http://dx.doi.org/10.21273/hortsci.42.5.1072.

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The sacred writings of three religions (Judaism, Christianity, and Islam) are contained in the Hebrew Bible (referred to by Christians as the Old Testament), the Christian Bible (New Testament), and the Qur'an (Koran). These writings encompass events occurring over a period of more than two millennia and taken together represent a broad picture of mideastern peoples, describing their interactions with the sweep of events of that era. The writings include the sacred and profane, prose and poetry, history and myth, legend and fable, love songs and proverbs, parables and revelations. The basic agricultural roots of desert people are infused in the texts. Plants, plant products, and agricultural technology are referred to in hundreds of verses. References to fruits are abundant so that these bibles can be read almost as a pomological text in addition to the religious and sacred meanings that still inspire billions of people.
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Madigan, Patrick. "Parables and Conflict in the Hebrew Bible. By Jeremy Schipper. Pp. xiv, 168, Cambridge University Press, 2009, $100.00." Heythrop Journal 58, nr 2 (8.02.2017): 296. http://dx.doi.org/10.1111/heyj.12419.

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Rugási, Gyula. "A mózesi Törvény értelmezése a Krisztus utáni 2. században". DÍKÉ 6, nr 1 (28.12.2022): 114–29. http://dx.doi.org/10.15170/dike.2022.06.01.08.

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The extremely heterogeneous, and in many cases even contradictory nature of the interpretation of the Law by the 2nd Century Church Fathers accurately reflects the doctrinal and dogmatic diversity of the Church of the time, a diversity that could also be called ‘polypoikilia’ elegantly in the language of the Epistle of Ephesus. However, apart from exceptional cases, this interpretive elegance is very far from the method and approach of the Christian auctors of the period. This could rather be called a kind of ‘theological furor’, which is fuelled by one common erudition: the theological anti-Judaism that can be detected even among Jewish-Christian converts. However, other common features can be found as well, the most important of which are the following: 1. The Greek equivalent of the Old Testament Torah, the term Nomos taken from the Septuagint, means radically different things even to diaspora Jews who do not know Hebrew than to the Church Fathers coming from various cultural traditions, especially to those whose mother tongue is not Greek, and this applies to their education and schooling as well. 2. Not only Jesus’ masals (parables) related to the law, but also the earliest interpretations of the most important passages of the Pauline epistles (Romans, Galatians) are permeated by the completely incorrect way of thinking, which is based on the juxtaposition of law and faith, law and gospel. 3. As a consequence of Markion and the exegetical war fought with the Alexandrian Gnostics in the 2nd century, the Nomos loses its pneumatic character, which was still emphasized by Paul, and at best sinks back to a psychic level. 4. The most essential part of the Old Testament Law (at least in Exile, the most essential part), the halachic mitzvahs and provisions, becomes completely unintelligible to the Christian world. The study traces the causes and natural history of the above contradictions in the extant works of some key authors – the Shepard of Hermas, the Epistle of Barnabas, Melito of Sardis, St. Justin and others.
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Vayntrub, Jacqueline. "‘To Take Up a Parable’: The History of Translating a Biblical Idiom". Vetus Testamentum 66, nr 4 (12.10.2016): 627–45. http://dx.doi.org/10.1163/15685330-12341252.

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The following study examines the history of the translation of a Biblical Hebrew phrase in Greek, Aramaic, and Latin—a phrase which shaped the English idiom “to take up a parable, proverb, or song.” As early as Greek and Aramaic Bible translations, the phrase NŚʾ mɔšɔl was translated word-for-word in the target language, even though the verb used in the target language did not previously attest the specific sense of “speech performance.” This same translational strategy persists in modern translations of this idiom, preventing scholars from understanding the idiom as it was used by biblical authors. The study compares the Biblical Hebrew phrase to a similar Ugaritic phrase, showing how it should be understood to express the voicing of speech rather than the initiating of speech. The study concludes by offering an English translation which more closely reflects the metaphor for voice-activation employed by the Biblical Hebrew phrase.
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Phillips, Anthony. "Difficult Texts: Romans 9.13". Theology 121, nr 1 (styczeń 2018): 25–27. http://dx.doi.org/10.1177/0040571x17736710.

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Neither Paul nor Malachi, whom he quotes, appears concerned that God should choose a trickster over his elder brother. But for the Hebrews, deception could be regarded as an act of wisdom which the parable of the unjust steward appears to confirm.
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Książki na temat "Hebrew Parables"

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Yiśraʾel Yosef ben Mosheh Eliʻezer Bronshṭain. Mashal le-mah ha-davar domeh: Otsar meshalim be-derekh ha-Torah uve-netiv ha-midot. Yerushala[y]im: Yiśraʾel Bronshṭain, 2002.

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Almalem, Ofer. ha- Emet ha-metuḳah. Kefar Tavor: Shabtai Gal-On, 2001.

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Almalem, Ofer. ha-Emet ha-metuḳah. Kefar Tavor: Shabtai Gal-On, 2001.

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Meʼir, Ayali, red. Emshol lekha mashal: Mivḥar meshalim ṿe-nimshelehem mi-sifrut ha-Talmud ṿeha-midrash, meḳorotehem u-maḳbilotehem. Tel-Aviv: Sifriyat poʻalim, 1988.

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1949-, Stern David, i Mirsky Mark, red. Rabbinic fantasies: Imaginative narratives from classical Hebrew literature. Philadelphia: Jewish Publication Society, 1990.

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Carlebach, Shlomo. Lev ha-shamayim: Pesaḥ : śiḥot ṿe-sipurim. Yerushalayim: Shemuʼel Ziṿan, 2005.

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Raḥel, Rozmarin, red. Peninim mi-bet Ima =: Perl fun mayn mame's shṭub : amarot meḥankhot u-fitgamim maḥkimim la-bayit ha-Yehudi. Yerushalayim: Feldhaim, 1997.

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Ḥanokh. Sefer Ḥashavah le-ṭovah: Ṿe-liḳuṭim : osef divre Torah u-maʼamarim ʻal ha-Torah, moʻadim ṿe-liḳuṭim. Yerushalayim: Mosad ha-Rim Leṿin, 1990.

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Shalom, Lurya, i Lurya Daṿid, red. Maʻaśiyot be-ḥaruzim. Yerushalayim: Karmel, 2004.

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Folklore and the Hebrew Bible. Minneapolis: Fortress Press, 1993.

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Części książek na temat "Hebrew Parables"

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Jørstad, Mari. "Jeremy Schipper, Parables And Conflict In The Hebrew Bible". W Perspectives on Hebrew Scriptures X, redaktorzy Christophe Nihan i Ehud Ben Zvi, 625–27. Piscataway, NJ, USA: Gorgias Press, 2017. http://dx.doi.org/10.31826/9781463237646-076.

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Berman, Joshua. "Double Meaning In The Parable Of The Poor Man's Ewe (2 Sam 12 : 1- 4 )". W Perspectives on Hebrew Scriptures X, redaktorzy Christophe Nihan i Ehud Ben Zvi, 371–88. Piscataway, NJ, USA: Gorgias Press, 2017. http://dx.doi.org/10.31826/9781463237646-016.

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Bricout, Shirley. "Biblical Aesthetics". W The Edinburgh Companion to D. H. Lawrence and the Arts, 90–102. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474456623.003.0008.

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Biblical stories, tropes and images, and also the diction and syntax of the King James Version, are manifest throughout Lawrence’s oeuvre at the levels of form, plot and character. By approaching formal and thematic borrowings through the prism of recent developments in studies of Biblical aesthetics, this chapter demonstrates how Lawrence’s textual dynamics proceed from a sustained dialogue with the Bible that both demotes conventional beliefs and articulates his vision of the world. First, Lawrence’s pervasive use of Old Testament features and Hebrew poetry is reassessed to show how he valued the Bible as an aesthetic text. The chapter then instantiates how the Parables’ rhetorical strength is embedded in Lawrence’s narratives. Lastly, it examines how Lawrence’s artistic appropriation of Hebrew poetic forms and pagan imagery from the Book of Revelation restores pre-Christian image-thought.
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"Sexual Metaphors of Field (sadeh) and Food as Keys to Interpretation in the Hebrew Bible". W A Life in Parables and Poetry: Mishael Maswari Caspi, 252–59. De Gruyter, 2014. http://dx.doi.org/10.1515/9783112209097-019.

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Cheyette, Bryan. "Israel". W The Oxford Guide to Contemporary Writing, 238–49. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198182627.003.0015.

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Abstract In a typical contribution to the Hebrew Writers’ Association conference in 1968, Hayim Hazaz (1893-1972), a doyen of Hebrew literature, voiced his dissatisfaction with contemporary Israeli writing: ‘It goes without saying that Israeli literature should be a responsible literature ... Above all, books shouldn’t be mere books, writers shouldn’t be anonymous, shouldn’t be lukewarm, comfortable people ... they should be heroes of a national struggle, of a class-war, of culture; people of conviction and responsibility.’ Hazaz’s own contrived, overly rhetorical fiction, especially his novels of ideas, often bears out this programmatic statement, and contrasts unfavourably with the enigmatic modernism of his contemporary S. Y. Agnon (1888-1970). Agnon won the Nobel Prize for literature in 1966 for an oeuvre which, in its use of parables and its pervasive if unexplained Angst, is closely akin to Kafka. Much of Agnon’s fiction was published posthumously and, because of this, has continued to influence a good deal of contemporary Israeli literature.
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Bailey, Kenneth E. "“Inverted Parallelisms” and “Encased Parables” in Isaiah and Their Significance for OT and NT Translation and Interpretation". W Literary Structure and Rhetorical Strategies in The Hebrew Bible, 14–30. BRILL, 1996. http://dx.doi.org/10.1163/9789004663244_005.

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Daube, David. "Ancient Hebrew Fables". W Fables in Jewish Culture, 66–80. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501775833.003.0006.

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This chapter focuses on Ancient Hebrew Fables, wherein animals, plants or objects, while retaining their essential characteristics, talk and act like people so as to convey a message about human affairs. The chapter emphasizes how a fable meets two needs of those living at the mercy of others: it serves as a code by means of which to propagate ideas the powers-that-be would disapprove of and it serves as coating where a somewhat daring request is to be submitted to those powers. The fable occupies a place within the wider category of parable, an account of one thing or event shedding light on another. The chapter looks at a high proportion of the fables of antiquity belonging to a specific variety of parable, such as allegory. Of the two attitudes favouring allegory, contempt for outsiders and fear of them, it is the latter which comes chiefly through in ancient fables.
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"12. The Parable in the Hebrew Bible and Rabbinic Literature". W The Historical Jesus in Context, 206–21. Princeton University Press, 2007. http://dx.doi.org/10.1515/9781400827374-016.

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"Innuendo as a Rhetorical Strategy: Davidic Traditions as a Subtext of Hebrews". W A Life in Parables and Poetry: Mishael Maswari Caspi, 292–305. De Gruyter, 2014. http://dx.doi.org/10.1515/9783112209097-022.

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Bosowski, Jerzy. "Najbardziej królewska przypowieść w Księdze Ezechiela. Ez 17 w świetle retoryki hebrajskiej". W Opolska Biblioteka Teologiczna, 147–80. Wyd. 2023. Redakcja Wydawnictw Wydziału Teologicznego UO, 2023. http://dx.doi.org/10.25167/9788367399210_10.

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The context of the study was that previous scholarly researchers only saw four kings in the parable. Most used diachronic methods, one used a holistic method (M. Greenberg). They divided the text quite unanimously into: allegory (vv. 1-10), interpretation (vv. 11-21) and the restoration of Israel (vv. 22-24). Most considered this to be a structure. Therefore, the aim of the study became to discover the structure that the ancient inspired author had included in the text under study. The method of Biblical Hebrew rhetoric was applied. As a result of its application, it was possible to discover a parallel-centric structure in mirror composition and scheme: A, B, C, B’, A’. At the centre is the betrayal of Zedekiah, who is disguised as a grapevine in the parable. Another discovery is the number systems. The most important ones are 10 and 4. The number ‘ten’, which concerns God, can be divided into 3 + 7 following the pattern of the commandments. The next number system concerns the number ‘four’. The 4 occurrences relate to the proper name ‘Babylon’ and the next three ‘four’ systems relate to Zedekiah / grapevine. The conclusions drawn are: 1) the betrayal of Zedekiah will result in his death; the number systems indicate that this is a very universal message (to the 4 sides of the world): “breaking the covenant risks death”; 2) The numerical system concerning God emphasises that He is perfect and has full authority over the other 4 kings.
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