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Artykuły w czasopismach na temat „Hebrew Parables”

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Autor: Grafiati

Data publikacji: 25 lipca 2024

Data aktualizacji: 26 lipca 2024

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1

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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9

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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11

Грилихес, Леонид. "Grilikhes, Leonid E., archpriest. «Experience of Reconstruction of Isosyllabic Poetry of the New Testament. Part 3. The Parable of the Rich Man and Lazarus (Lk. 16, 19-31)»". Библия и христианская древность, nr 2(10) (10.07.2021): 17–27. http://dx.doi.org/10.31802/bca.2021.10.2.001.

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Настоящая статья продолжает публикации изосиллабических реконструкций на иврит текстов Нового Завета (журнал «Библия и христианская древность», № 4 (8), № 1 (9)) и предлагает реконструкцию притчи о богаче и Лазаре (Лк. 16, 19-31). This article continues the publication of isosyllabic reconstructions in Hebrew of the texts of the New Testament (the journal «Bible and Christian Antiquity», № 4 (8), № 1 (9)) and offers a reconstruction of the Parable of the Rich Man and Lazarus (Luke 16, 19-31).

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Margulies, Zachary. "Aesop and Jotham’s Parable of the Trees (Judges 9:8-15)". Vetus Testamentum 69, nr 1 (21.01.2019): 81–94. http://dx.doi.org/10.1163/15685330-12341350.

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AbstractRecent scholarship has entertained the possibility that Jotham’s Parable of the Trees (Judg 9:8-15) is derived from the Greek text of one of Aesop’s Fables (Perry 262). This article refutes this notion, tracing the dependence of Aesop’s fable on one Septuagint tradition, which itself is a translation of the Hebrew. The article goes on to propose a pre-exilic setting for the biblical fable, based not on its foregrounded opinion of monarchy, but on its background assumptions of deity.

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13

Stanley, Steve. "Hebrews 9:6-10: The “Parable” of the Tabernacle". Novum Testamentum 37, nr 4 (1995): 385–99. http://dx.doi.org/10.1163/1568536952663140.

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Dormandy, Richard. "Hebrews 1:1-2 and the Parable of the Wicked Husbandmen". Expository Times 100, nr 10 (lipiec 1989): 371–75. http://dx.doi.org/10.1177/001452468910001004.

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García Ballester, Luis, i Eduard Feliu. "Las relaciones intelectuales entre médicos judíos y cristianos: La traducción hebrea de las Medicationis Parabole de Arnau de Vilanova, por Abraham Abigdor (ca. 1384)". Asclepio 45, nr 1 (30.06.1993): 55. http://dx.doi.org/10.3989/asclepio.1993.v45.1.494.

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Los historiadores de la medicina apenas han tenido en cuenta el estudio de las relaciones intelectuales entre los médicos pertenecientes a los tres grupos religiosos (cristianos, judíos, musulmanes), que durante los siglos bajomedievales convivieron en el sur de la Europa cristiana occidental. Nos referimos a los médicos que hicieron de la medicina, no sólo una práctica más o menos empírica, sino que la consideraron, además, una actividad fundada en la filosofía natural. Una de las vías utilizadas para dicha relación, fue la de las traducciones (latín-hebreo, o con el intermedio de una lengua romance) de obras médicas escritas por médicos universitarios cristianos. El presente artículo aborda dicho problema a través del estudio del caso concreto de la actividad traductora del médico racionalista judío Abraham Abigdor {ca. 1351-1402), concretamente de su traducción (latín-hebreo) de las Medicationis parabole de Arnau de Vilanova, realizada en los años ochenta del siglo XIV en el sur de la actual Francia.

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16

Kimelman, Reuven. "The Seduction of Eve and the Exegetical Politics of Gender". Biblical Interpretation 4, nr 1 (1996): 1–39. http://dx.doi.org/10.1163/156851596x00095.

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AbstractThis reading of the Eve and Adam story focuses on the consequential role of the woman and her linkage to the serpent. Her rapid switch from defender to transgressor of the divine command shows that the idea of disobeying God was not instigated exclusively by the serpent. Since the serpent does not get her to act out of character, he does not function outside of her, but provides a rationale for her to extend previous inklings. This function of the serpent is based on the differences between the original divine command and her rendering. It is supported by the reader's awareness that her Hebrew name Havva sounds like its cognates hivyah and hivvah which mean serpent and speech, respectively. The talking serpent becomes the inner Eve. Thus, the story is not one of humanity coming of age but a parable of the human condition. Our heroine is nothing less than Every(wo)man. Her representative status explains why the story features both woman and serpent, why the serpent talks specifically to woman, why of all the ancient epics of origins Genesis alone gives the creation of woman separate billing, and why Genesis underscores the commonality between man and woman. By highlighting the significance of the woman, this reading makes for the remarkable combination of authoritarian theology and egalitarian anthropology.

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Reinstorf, D. "Luke’s parables and the purpose of Luke’s Gospel". HTS Teologiese Studies / Theological Studies 58, nr 3 (3.11.2002). http://dx.doi.org/10.4102/hts.v58i3.599.

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Do the parables of Luke hold the key to an understanding of the overall purpose of Luke’s Gospel? This question is pursued by Greg W Forbes (2000) in a book entitled The God of Old: The role of the Lukan parables in the purpose of Luke’s Gospel. Although the Lukan parables address a variety of subjects of a diverse nature, there is one unifying factor that runs like a golden thread through all the parables: a new vision of God. This vision seems new in-so-far as it presents a challenge to conventional Israelite perceptions regarding God at the time when the parables were written, but in fact, it is not new at all. It is a vision of the God of Old as witnessed in the Hebrew Scriptures. This article presents an overview of Forbes’ book.

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Jørstad, Mari. "Review of Parables and Conflict in the Hebrew Bible (Cambridge: Cambridge University Press, 2012)." Journal of Hebrew Scriptures 13 (grudzień 2013). http://dx.doi.org/10.5508/jhs.2013.v13.r60.

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Berglund, Carl Johan, John-Christian Eurell, Magnus Evertsson, Josef Forsling, Stefan Green, Lukas Hagel, Per-Olof Hermansson i in. "Recensioner". Svensk Exegetisk Årsbok 83, nr 1 (5.08.2023). http://dx.doi.org/10.58546/se.v83i1.15331.

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Följande böcker recenseras: Aasgaard, Reidar, Ona Maria Cojocaru och Cornelia B. Horn (red), Childhood in History: Perceptions of Children in the Ancient Medieval Worlds (Mikael Larsson) Ben Zvi, Ehud and Diana Vikander Edemann, Imagining the Other and Constructing Israelite Identity in the Early Second Temple Period (Karin Tillberg) Biblica, nuBibeln (Per-Olof Hermansson) Brodersen, Alma, The End of the Psalter: Psalms 146–150 in the Masoretic Text, the Dead Sea Scrolls, and the Septuagint (David Willgren) Dodson Joseph R. and David E. Briones (eds.), Paul and Seneca in Dialogue (Adam Sabir) Dodson, Joseph R. and Andrew W. Pitts (eds.), Paul and the Greco-Roman Philosophical Tradition (Adam Sabir) Eidsvåg, Gunnar Magnus, The Old Greek Translation of Zechariah (Lena-Sofia Tiemeyer) Fredriksen, Paula, Paul: The Pagan’s Apostle (Lukas Hagel) Frevel, Christian, Gottesbilder und Menschenbilder: Studien zu Anthropologie und Theologie im Alten Testament, samt Wagner, Andreas, Menschenverständnis und Gottesverständnis im Alten Testament: Gesammelte Aufsätze 2 (Richard Pleijel) Gertz, Jan C., Bernhard M. Levinson, Dalit Rom-Shiloni och Konrad Schmid (red.), The Formation of the Pentateuch: Bridging the Academic Cultures of Europe, Israel, and North America (Josef Forsling) Graybill, Rhiannon, Are We Not Men? Unstable Masculinity in the Hebrew Prophets (Mikael Larsson) Gundry, Robert H., Peter – False Disciple and Apostate according to Saint Matthew (John-Christian Eurell) Hays, Richard B., Echoes of Scripture in the Gospels (James Starr) Heilig, Christoph, Paul’s Triumph: Reassessing 2 Corinthians 2:14 in Its Literary and Historical Context (Ludvig Svensson) Himmelfarb, Martha, Between Temple and Torah: Essays on Priests, Scribes, and Visionaries in the Second Temple Period and Beyond (Stefan Green) Hurtado, Larry W., Destroyer of the Gods: Early Christian Distinctiveness in the Roman World (Mikael Tellbe) Keener, Craig S., Spirit Hermeneutics: Reading Scripture in Light of Pentecost (Bo Krister Ljungberg) Keener, Craig S. and John H. Walton (gen. eds.), NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture (Bo Krister Ljungberg) Kok, Michael J., The Gospel on the Margins: The Reception of Mark in the Second Century (Joel Kuhlin) Licona, Michael R., Why Are There Differences in the Gospels? What We Can Learn from Ancient Biography (Tobias Ålöw) Lin, Yii-Jan, The Erotic Life of Manuscripts: New Testament Criticism and the Biological Sciences (Joel Kuhlin) Lied, Liv Ingeborg och Hugo Lundhaug (red.), Snapshots of Evolving Traditions: Jewish and Christian Manuscript Culture, Textual Fluidity and New Philology (Kamilla Skarström Hinojosa) Mermelstein, Ari and Shalom E. Holtz (eds.), The Divine Courtroom in Comparative Perspective (Lena-Sofia Tiemeyer) Miller, Stuart S., At the Intersection of Texts and Material Finds: Stepped Pools, Stone Vessels, and Ritual Purity Among Jews of Roman Galilee (Cecilia Wassén) Moxon, John R. L., Peter’s Halakhic Nightmare: The “Animal” Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (Carl Johan Berglund) Neudecker, Reinhard, Moses Interpreted by the Pharisees and Jesus: Matthew’s Antitheses in the Light of Early Rabbinic Literature (Tobias Ålöw) Penner, Todd and Davina C. Lopez, De-Introducing the New Testament: Texts, Worlds, Methods, Stories (Martin Wessbrandt) Schellenberg, Ryan S., Rethinking Paul’s Rhetorical Education: Comparative Rhetoric and 2 Corinthians 10–13 (Johannes Leckström) Schreiner, Patrick, The Body of Jesus: A Spatial Analysis of the Kingdom in Matthew (Tobias Ålöw) Sprinkle, Preston (red.), Two Views on Homosexuality, the Bible, and the Church (Bo Krister Ljungberg) Stökl, Jonathan and Caroline Waerzeggers (eds.), Exile and Return: The Babylonian Context (Karin Tillberg) Thurén, Lauri, Parables Unplugged: Reading the Lukan Parables in Their Rhetorical Context (Lennart Thörn) Thörn, Lennart, Ordets tillblivelse. Lukasevangeliet (Magnus Evertsson) Weima, Jeffrey A. D., Paul the Ancient Letter Writer: An Introduction to Epistolary Analysis (Adam Sabir) Winninge, Mikael (red.), Dödahavsrullarna – i svensk översättning (Søren Holst)

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"Book Review: From Sheffield, Defining the Sacred Songs: Genre, Tradition and the Post-Critical Interpretation of the Psalms, Those Elusive Deuteronomists: The Phenomenon of Pan-Deuteronomism, the Emergence of Yehud in the Persian Period: A Social and Demographic Study, Topic, Focus and Foreground in Ancient Hebrew Narratives, Baptism, the New Testament and the Church, the Rhetorical Interpretation of Scripture, Paul and His Story: (Re)Interpreting the Exodus Tradition, Conflict at Thessalonica: A Pauline Church and its Neighbours, Prodigality, Liberality and Meanness in the Parable of the Prodigal Son: A Greco-Roman Perspective on Luke 15.ll-32, History and Ideology, Pauline Images in Fiction and Film: On Reversing the Hermeneutical Flow, Paul and the Discourse of Power, Asian Biblical Hermeneutics and Postcolonialism: Contesting the Interpretations, Vernacular Hermeneutics, the New Testament as True Fiction". Expository Times 111, nr 6 (marzec 2000): 207–9. http://dx.doi.org/10.1177/001452460011100610.

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