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Specland, Jeremy. "Competing Prose Psalters and Their Elizabethan Readers". Renaissance Quarterly 74, n.º 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.
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Smith, Michael A. L. "Translating Feeling: The Bible, Affections and Protestantism in England c.1660–c.1750". Studies in Church History 53 (26 de maio de 2017): 311–23. http://dx.doi.org/10.1017/stc.2016.18.
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This article examines the way in which English Protestants of the post-Restoration period translated the affective precepts of the Bible into their own devotional practice. In so doing, it challenges persistent narratives that have understood late seventeenth- and early eighteenth-century religion as languishing under an apparent ‘reaction against enthusiasm’. By examining the language used in the life-writings of English Protestants in the north-west of England c.1660–c.1750, it demonstrates how biblical discourses on feeling were translated into lay and clerical accounts of their devotional practice. Drawing upon the work of Thomas Dixon and Barbara Rosenwein, the article shows the centrality of biblical injunctions to feeling within sermons and personal devotional practice. Moreover, it exhibits the manner in which affective discourses in the Book of Psalms in particular were used and translated into everyday religious experience. The Bible is shown as a text of affective instruction for the individuals discussed here.
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Cloete, T. T. "Teologiekroniek - Totius se vertaling van die Psalms in die Bybel en sy beryming daavan". Verbum et Ecclesia 21, n.º 1 (6 de agosto de 2000): 194–200. http://dx.doi.org/10.4102/ve.v21i1.1190.
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The Psalms in the first Bible translation and its versification by Totius The versification of the Psalms in Afrikaans by Totius is regarded as a part of Afrikaans literature. Its publication and the first edition of the Bible in Afrikaans in the thirties both coincided with a renewal in Afrikaans literature. In this article the relation between the versification of the Psalms and the Biblical Psalms is investigated.
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Hong, Xiaochun. "The Bible between Literary Traditions: John C. H. Wu’s Chinese Translation of the Psalms". Religions 13, n.º 10 (9 de outubro de 2022): 937. http://dx.doi.org/10.3390/rel13100937.
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In the history of Chinese Bible translation, the Psalms have been a privileged site for the encounter between biblical thinking, poetics, and Chinese classical literature. This encounter was initiated by the translators of the Delegates’ Version, followed by John Chalmers, and outstandingly represented in particular by John C. H. Wu吳經熊. In his version of the Psalms, underpinned by his cultural stance of “beyond East and West”, Wu borrows numerous Chinese idioms and popular verses and transposes Chinese traditions from Confucianism, Buddhism, and Daoism. Specifically, Wu’s rendition inaugurates an intertextual dialogue between the Psalms and Shijing, involving the disciplines of both comparative literature and comparative scripture at the same time. By adapting various Chinese classical poetry styles for his version of the Psalms, Wu transforms their spiritual traditions and broadens their representation spaces by injecting a Judeo-Christian spirit. Relocating the biblical texts among multifarious Chinese literary traditions, Wu’s translation of the Psalms achieves a deep interaction between the Bible and Chinese culture, provokes questions, and provides insights regarding the relation between biblical theology and intercultural poetics.
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Mumford, David B. "Emotional Distress in the Hebrew Bible". British Journal of Psychiatry 160, n.º 1 (janeiro de 1992): 92–97. http://dx.doi.org/10.1192/bjp.160.1.92.
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A systematic search was made in the Hebrew Bible for expressions of emotional distress. A wide range of somatic and psychological vocabulary was found, especially in the Psalms and other poetic literature. Somatic expressions most frequently involved the heart, bowels, belly, bones, and eyes. Head symptoms were rare. Metaphors referring to the heart were common; other somatic expressions appeared to be descriptions of actual physical sensations. Usually somatic and psychological expressions were paired together, utilising the ‘parallelism’ of Hebrew verse form. Biblical Hebrew thus incorporated a powerful and sophisticated language of emotional expression.
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Boase, Elizabeth. "Engaging Westermann and the Assumptive World". Journal for the Study of the Old Testament 46, n.º 2 (dezembro de 2021): 177–92. http://dx.doi.org/10.1177/03090892211032252.
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The work of Claus Westermann was foundational for the modern study of lament literature in the Hebrew Bible. Westermann’s work on the Psalms arose from his experiences in the Second World War, where he learned to value both the praise and the lament elements of the Psalms. This article reconsiders Westermann’s contribution to the theology of lament in light of contemporary theory on the impact of trauma on individuals, focussing on the understanding of the impact of traumatic experience on the assumptive world of those who suffer. There are significant points of correspondence between the two, demonstrating anew the insights of Westermann’s work.
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Grohmann, Marianne. "Metaphors of Miscarriage in the Psalms". Vetus Testamentum 69, n.º 2 (17 de abril de 2019): 219–31. http://dx.doi.org/10.1163/15685330-12341361.
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Abstract The article applies the conceptual blending theory of metaphor to a specific imagery in the Psalms: metaphors of miscarriage or stillbirth. It asks whether miscarriage is considered a real threat or a “mere” metaphor in these texts, and situates the texts within the conceptual systems about miscarriage and stillbirth in the Hebrew Bible and the ancient Near East. In the Psalms, miscarriage and stillbirth are described by three terms with different connotations: שכל (bereavement) in Ps 35:12, נפל (falling down) in Ps 58:9, and יצא (going forth/coming out) in Ps 144:14. Conceptual blending offers a framework to integrate both “literal” and “metaphoric” references to miscarriage in the Psalms.
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Asratyan, Dmitry K. "The Book of Psalms (1848) — the first experience of Bible translation into Ossetic". Vestnik of North-Ossetian State University, n.º 4(2020) (25 de dezembro de 2020): 21–30. http://dx.doi.org/10.29025/1994-7720-2020-4-21-30.
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The history of translations of the Holy Scripture and liturgical texts into the Ossetic language has not yet become a subject of systematic study, although the formation of the national intelligentsia is closely connected with this process, as well as the development of standards of the literary language. The aim of this paper is to study the historical context in which the Book of Psalms was translated and published in 1848, becoming the first complete Bible book in Ossetic, as well as to determine its significance in the history of Ossetian literature. Analysis of documentary materials (such as letters of the translator Grigory Mzhedlov, reviews written by Academician Anders Sjögren) and comparison of the published translation with the Hebrew original and other versions give a clue to the principles of translator’s work. An attempt is made to analyze advantages and drawbacks of the translation, as well as the level of its reception and its influence on the further activities of Ossetian national intelligentsia. The translation of the Books of Psalms is considered to be an important step as the first experience in the practical implementation of language norms recorded in the classical grammar of Anders Sjögren, which laid the foundation for the scientific study and teaching of Ossetic language; but the Book of Psalms became obsolete very quickly — due to the appearance of the first generation of the Ossetian intelligentsia and the beginning of systematic collective work on creating the corpus of Church books in Ossetic. Nevertheless, the influence of the 1848 translation can be clearly seen in further Ossetic church translations and should not be underestimated. The study of the development of the literary Ossetic language, the formation of religious terminology is impossible without a serious study of translations of the 19th century, including the earliest of them — the Book of Psalms translated by Grigory Mzhedlov.
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Asratyan, Dmitry K. "The Book of Psalms (1848) — the first experience of Bible translation into Ossetic". Vestnik of North-Ossetian State University, n.º 4(2020) (25 de dezembro de 2020): 21–30. http://dx.doi.org/10.29025/1994-7720-2020-4-21-30.
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The history of translations of the Holy Scripture and liturgical texts into the Ossetic language has not yet become a subject of systematic study, although the formation of the national intelligentsia is closely connected with this process, as well as the development of standards of the literary language. The aim of this paper is to study the historical context in which the Book of Psalms was translated and published in 1848, becoming the first complete Bible book in Ossetic, as well as to determine its significance in the history of Ossetian literature. Analysis of documentary materials (such as letters of the translator Grigory Mzhedlov, reviews written by Academician Anders Sjögren) and comparison of the published translation with the Hebrew original and other versions give a clue to the principles of translator’s work. An attempt is made to analyze advantages and drawbacks of the translation, as well as the level of its reception and its influence on the further activities of Ossetian national intelligentsia. The translation of the Books of Psalms is considered to be an important step as the first experience in the practical implementation of language norms recorded in the classical grammar of Anders Sjögren, which laid the foundation for the scientific study and teaching of Ossetic language; but the Book of Psalms became obsolete very quickly — due to the appearance of the first generation of the Ossetian intelligentsia and the beginning of systematic collective work on creating the corpus of Church books in Ossetic. Nevertheless, the influence of the 1848 translation can be clearly seen in further Ossetic church translations and should not be underestimated. The study of the development of the literary Ossetic language, the formation of religious terminology is impossible without a serious study of translations of the 19th century, including the earliest of them — the Book of Psalms translated by Grigory Mzhedlov.
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Mroczek, Eva. "The Hegemony of the Biblical in the Study of Second Temple Literature". Journal of Ancient Judaism 6, n.º 1 (14 de maio de 2015): 2–35. http://dx.doi.org/10.30965/21967954-00601002.
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Despite growing recognition that early Jewish culture was far broader than the Bible, the biblical retains its hegemony in the study of early Jewish literature. Often, non-biblical materials are read either as proto-biblical, para-biblical, or biblical interpretation, assimilated into an evolutionary narrative with Bible as the telos. But ancient Jewish literature and culture are far more than proto-biblical. Through a case study of psalmic texts and Davidic traditions, this article illustrates how removing biblical lenses reveals a more vibrant picture of the resources and interests of early Jews. First, it discusses evidence showing that despite a common perception about its popularity, the “Book of Psalms” was not a concrete entity or well-defined concept in Second Temple times. Instead, we find different genres of psalm collection with widely varied purposes and contents, and a cultural consciousness of psalms as an amorphous tradition. Second, it demonstrates how David was remembered as an instructor and founder of temple and liturgy, rather than a biblical author, a notion that, despite common assumptions, is not actually attested in Hellenistic and early Roman sources. Third, it reconsiders two Hellenistic texts, 4QMMT and 2 Maccabees, key sources in the study of the canonical process that both mention writings linked with David. While their value to the study of the canon has been challenged, the assumption that they use “David” to mean “the Psalms” has remained largely unquestioned. But when we read without assuming a biblical reference, we see a new David, and the possibility that the ancient writers were alluding to other discourses associated with him – namely, his exemplary, liturgical, and calendrical legacy – that better fit their purposes. Early Jews were not marching toward the biblical finish line, but lived in a culture with diverse other traditions and concerns that cannot always be assimilated into the story of scripture. Recognizing this fact allow us to see Second Temple literature more clearly on its own terms.
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Razovsky, Helaine. "Remaking the Bible: English Reformation Spiritual Conduct Books". Renaissance and Reformation 34, n.º 4 (1 de outubro de 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.
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Portier-Young, Anathea E. "Linking Emotion, Cognition, and Action within a Social Frame: Old Testament Perspectives on Preaching the Fear of the LORD". International Journal of Homiletics, Supplementum Duke Conference (25 de novembro de 2019): 42–62. http://dx.doi.org/10.21827/ijh.2019.39483.
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Modern accounts of the meaning of “fear of the LORD” in the Hebrew Bible have tended to distance this important concept from the emotion of fear, offering alternative understandings as worship, obedience, or wisdom. This essay examines phrases such as “fear of the LORD,” “fear of God,” and “God-fearer,” across four sets of texts in the Hebrew Bible: 1) narratives in Genesis and Exodus; 2) Deuteronomy and other Deuteronomistic literature; 3) wisdom literature; and 4) Psalms. I argue that fear of the LORD/God in the Hebrew Bible typically does connote an emotional fear response that has in view divine power over life and death. The links between such fear and worship, and obedience, and wisdom that are attested in numerous biblical texts are not evidence of synonymy but a recognition of the fundamental link between emotion, cognition, and action. Recent developments in the study of emotion illuminate their interrelationship and the ways in which fear of the LORD/God is also socially shaped and shaping.
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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, n.º 1 (1 de janeiro de 2020): 93–95. http://dx.doi.org/10.1080/13660691.2020.1815442.
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Brînzea, Nicolae. "Literary aspects in the Holy Scriptures". Technium Social Sciences Journal 37 (9 de novembro de 2022): 511–18. http://dx.doi.org/10.47577/tssj.v37i1.7715.
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The Bible, this impressive collection of scrolls or books, establishes a well-determined hierarchical relationship, from the literary perspective of the sacred text, which raises many interesting but also difficult questions, at least from the perspective of pertaining to a certain literary genre. Hermeneutically, it highlights valuable notions related to the aesthetics of the biblical text. The Bible is a written text, hence it is literature and belongs to literature, at the same time. From a literary point of view, the Scriptures are the inevitable book that enjoys an astonishing immanence. As a sacred text, the Scriptures have produced multiple forms of literature over time. The biblical text provides a set of suggestive and significant elements that require several ways of reading, but will never fully correspond to a given historical reality. The Bible has been and continues to be an inexhaustible source of inspiration for art creators of all times. The Scriptures can be considered a reference point in the conception process of the literary text, and the starting point of biblically inspired literature is represented by lyrical works such as the Song of Songs, Psalms, etc.
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D, Jeyaseeli. "Social Emancipation in Christian Literatures". International Research Journal of Tamil 4, S-8 (21 de julho de 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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Haake, Gregory P. "A Holy Exchange: The Dedicatory Epistle of Clément Marot’s Translation of the Psalms". Renaissance and Reformation 42, n.º 2 (24 de outubro de 2019): 81–104. http://dx.doi.org/10.7202/1065126ar.
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Clément Marot, poet and evangelical sympathizer, published his own translation of thirty psalms in 1541, which in itself was not remarkable at the time. However, what distinguishes this collection is the dedicatory epistle that precedes it. Marot does more than flatter the king, to whom he dedicates his work, or introduce the text that follows. In this article, I argue that Marot composes a dedicatory epistle that, while following contemporary conventions of the genre, takes advantage of those conventions to accomplish a specific evangelical goal in a complex and sensitive religious and political environment. The text creates a typical exchange between patron and poet—the patron’s protection in return for the poet’s gift of the text—but Marot ultimately intends to bypass his patron and bestow a more profound gift upon the French people by way of this exchange, namely, to further a more evangelical scriptural approach and devotional practice.
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Haake, Gregory P. "A Holy Exchange: The Dedicatory Epistle of Clément Marot’s Translation of the Psalms". Renaissance and Reformation 42, n.º 2 (22 de agosto de 2019): 81–104. http://dx.doi.org/10.33137/rr.v42i2.32981.
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Clément Marot, poet and evangelical sympathizer, published his own translation of thirty psalms in 1541, which in itself was not remarkable at the time. However, what distinguishes this collection is the dedicatory epistle that precedes it. Marot does more than flatter the king, to whom he dedicates his work, or introduce the text that follows. In this article, I argue that Marot composes a dedicatory epistle that, while following contemporary conventions of the genre, takes advantage of those conventions to accomplish a specific evangelical goal in a complex and sensitive religious and political environment. The text creates a typical exchange between patron and poet—the patron’s protection in return for the poet’s gift of the text—but Marot ultimately intends to bypass his patron and bestow a more profound gift upon the French people by way of this exchange, namely, to further a more evangelical scriptural approach and devotional practice.
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Hutahaean, Hasahatan, Elirani Gea e Adarsan Simarmata. "Membaca Dan Memaknai Mazmur Ratapan 12 Dengan Metode Baca Gali Alkitab". Manna Rafflesia 7, n.º 1 (31 de outubro de 2020): 135–57. http://dx.doi.org/10.38091/man_raf.v7i1.132.
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One type of psalm is Lament. Psalms of Lament sung with weeping, weeping driven by the psalmist's sorrow. David wrote many psalms where one of them is lamentation in Psalm 12. In this article the psalmist experienced a change of mood (feeling) from lamenting, joyful hope then again lamenting. The research in this paper used a qualitative approach to library research methods. Literature research requires a study of related literature to guide researchers to achieve the research objectives of the data taken based on selected books. While the interpretation to find the meaning of the text of the Research Team uses the method of Reading the Bible (BGA). The methods of BGA are simple but practice interpretation that was designed initially for Christian quiet times. After Psalm 12 interpreted, the Research Team founded that the psalmist was still lamenting over the situation around him. Even though the psalmist experienced joy because God will save, but the wicked are still there and rottenness still arises among the sons of men. Because God works not based on the presence or absence of the wicked and rottenness among the children of men.
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Swann, Joel. "“In the hands and hearts of all true Christians”". Journal of Medieval and Early Modern Studies 50, n.º 1 (1 de janeiro de 2020): 115–37. http://dx.doi.org/10.1215/10829636-7986625.
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The lively contemporary reception of George Herbert’s book of poems The Temple has been clearly demonstrated by a substantial body of modern scholarship. This article shows how that body of work can be complemented through material evidence of readership drawn from from specific copies of The Temple. By investigating readers’ marks in over 120 copies of the book published between 1633 and 1709, it confirms that The Temple was received with enthusiasm and active readership. While marks in the book often suggest that it was sometimes used for the “commonplacing” of sententious phrases and religious maxims, this article demonstrates how Herbert’s poems also attracted more nuanced literary engagements. The sale and acquisition of the book in private and public libraries in the late seventeenth century likewise suggest that The Temple held a dual role, sometimes positioned in relation to other devotional texts (like the Book of Psalms), and sometimes in a relation to the emerging category of secular literature.
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Human, Dirk J., Alphonso Groenewald, Esias E. Meyer, Ananda Geyser-Fouch, Sampson S. Ndoga e Gerda E. De Villiers. "Old Testament Studies at the University of Pretoria: Glimpses of the past and future". Verbum et Ecclesia 38, n.º 4 (20 de dezembro de 2017): 37. http://dx.doi.org/10.4102/ve.v38i4.1789.
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In a short historical overview of the academic and social contributions of the Department of OTS at the UP over the past century (1917–2017), this chapter provides a limited picture of how the department has contributed to academia, church and society. In this year of the Faculty of Theology’s centenary celebrations, this chapter contemplates selected highlights of the past and intends to discover the avenues of future vistas through current academic strengths, research foci of personnel and the actualisation of the OT in the African context(s).From the inception of the UP in 1908, the Faculty of Humanities has been involved in OT related studies, namely the study of the Hebrew language. OTS has become known over many years through individual scholars’ expertise regarding Bible translation and the foci on specific parts of the OT, namely the Pentateuch, Psalms, Prophets or Second Temple literature. World renowned projects started since 1990 to involve several international scholars. These include inter alia Pro Pent, Pro Psalms, Pro Prof and Qumran projects.Because the department is located at a FT in Africa, it has continuously strived to become theologically relevant for local and African contexts. The department continually envisions excellence and relevant
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Pantin, Isabelle. "Le Miroir de Jésus Christ crucifié dans le champ des textes dévotionnels". French Forum 47, n.º 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, n.º 2 (março de 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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Wykes, David L. "From David’s Psalms to Watts’s Hymns: the Development of Hymnody among Dissenters following the Toleration Act". Studies in Church History 35 (1999): 227–39. http://dx.doi.org/10.1017/s0424208400014054.
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The introduction of hymns and hymn-singing has been described as one of the greatest contributions made by dissent to English worship. Yet, with the exception of specialist studies by hymnologists, church historians have largely ignored eighteenth-century hymns and hymn-singing, though it is clear they represented a powerful and popular source of contemporary religious expression. Hymns, that is compositions which depart too far from Scripture to be called paraphrases, have been one of the most effective mediums of religious thought and feeling, second only to the Bible in terms of their influence. The only recent academic studies have been in English Literature, where hymns have been examined as literary texts for their poetic value. As a consequence neither the historical context of the development of the hymn in the decades following the 1689 Toleration Act, nor the liturgical significance of their introduction to public worship, has been addressed.
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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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ABDULLAH, Doaa Abdulkareem, e Nesaif Jassim Mohammed AL-KHAFAJ. "HEAVEN NAMES IN QURAN". International Journal of Humanities and Educational Research 03, n.º 06 (1 de dezembro de 2021): 439–50. http://dx.doi.org/10.47832/2757-5403.6-3.32.
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During these Study, I realized that the Qur'an is not a book that can be passed over by reading a translation when viewed from the outside. Because it is a book that scholars can't get enough of, that doesn't get old from repetition, and that never ends with admiration. The Quran is a divine and universal institution that teaches people to live with Allah. There cannot be a life that doesn´t take God into account; because there is no space or moment without God. In this study, the approach of hermeneutics acquis to the heaven will be examined. According to the meaning of heaven, in the Torah, Psalms, Bible and especially in the Quran, the study will be limited to tafsiri journals. Literature of hermeneutics being tremendous, the impossibility of handling each interpretation yields another limitation. The purpose of writing the study reflects how the names of heaven, which are pictured in the minds with a unique insight in the verses, are handled by Islam.
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YAHYA, Eman Fathi. "THE COMIC MODE IN KINGSLEY AMIS'S NOVEL"LUCKY JIM"". International Journal of Humanities and Educational Research 03, n.º 06 (1 de dezembro de 2021): 518–24. http://dx.doi.org/10.47832/2757-5403.6-3.39.
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During these Study, I realized that the Qur'an is not a book that can be passed over by reading a translation when viewed from the outside. Because it is a book that scholars can't get enough of, that doesn't get old from repetition, and that never ends with admiration. The Quran is a divine and universal institution that teaches people to live with Allah. There cannot be a life that doesn´t take God into account; because there is no space or moment without God. In this study, the approach of hermeneutics acquis to the heaven will be examined. According to the meaning of heaven, in the Torah, Psalms, Bible and especially in the Quran, the study will be limited to tafsiri journals. Literature of hermeneutics being tremendous, the impossibility of handling each interpretation yields another limitation. The purpose of writing the study reflects how the names of heaven, which are pictured in the minds with a unique insight in the verses, are handled by Islam.
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HANINI, Wessal Tayeh, e Raed Osama AWADA. "CONTRIBUTIONS OF THE DISCRETIONARY BUDGET TO MONITORING AND EVALUATION IN PUBLIC SCHOOLS FROM THE POINT OF VIEW OF THE PRINCIPALS OF NABLUS DIRECTORATE". International Journal of Humanities and Educational Research 03, n.º 06 (1 de dezembro de 2021): 540–49. http://dx.doi.org/10.47832/2757-5403.6-3.41.
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During these Study, I realized that the Qur'an is not a book that can be passed over by reading a translation when viewed from the outside. Because it is a book that scholars can't get enough of, that doesn't get old from repetition, and that never ends with admiration. The Quran is a divine and universal institution that teaches people to live with Allah. There cannot be a life that doesn´t take God into account; because there is no space or moment without God. In this study, the approach of hermeneutics acquis to the heaven will be examined. According to the meaning of heaven, in the Torah, Psalms, Bible and especially in the Quran, the study will be limited to tafsiri journals. Literature of hermeneutics being tremendous, the impossibility of handling each interpretation yields another limitation. The purpose of writing the study reflects how the names of heaven, which are pictured in the minds with a unique insight in the verses, are handled by Islam.
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Trompelt, Kevin. "Die masoretische Akzentuation in den poetischen Büchern (ספרי אמ״ת)". Vetus Testamentum 73, n.º 3 (16 de junho de 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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Cherednуk, L. A. "“DAVID PSALMS” BY TARAS SHEVCHENKO AND LINA KOSTENKO IN THE ASPECT OF INTERTEXTUALITY". PRECARPATHIAN BULLETIN OF THE SHEVCHENKO SCIENTIFIC SOCIETY Word, n.º 3(55) (12 de abril de 2019): 37–44. http://dx.doi.org/10.31471/2304-7402-2019-3(55)-37-44.
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The article discusses intertextuality as a specific feature of fiction of the XIX-XXI centuries, is a peculiar communication code of the author with the reader, helps him to understand not only himself, but also the world in which he lives. Intertext appears in works of literature in the form of citations, allusions, reminiscences, parodies and imitations of other people's stylistic properties. Scientific intelligence analyzes the features of the structure of the Book of Psalms, which is one of the books of the Old Testament of the Bible, addresses the problem of authorship of a monument to world culture. The article analyzes separate poems from the cycle David of Psalms, which both artists have. Of course, each of the poets can trace the interpretation of the biblical text of an outstanding literary and cultural attraction. In the process of analysis, it was found that T. Shevchenko’s works are characterized by deep connections with ancient culture, Slavic mythology, and many European literatures. The “David Psalms” cycle of modern Ukrainian poetess Lina Kostenko is full of modern realities, acute social conflicts, which is a feature of the poetess’s creative manner. It is defined as the original features of the biblical text copying by each writer, and the presence of common features. It is established that in the works of both poets, despite the difference in time, metaphysical ideas take place, reflecting universal moral and ethical principles, opposing the concepts of “good – evil”, “truth – untruth”, “glory – hula”, are widely used Church Slavonic dictionary, there are elements of introspection. The works of Taras Shevchenko and Lina Kostenko are full of deep feelings about contemporary being, creating a unique image of a literary hero, which is a reflection of the author's position. Entering into the main text the motives of intertextuality allows you to create a unique idiostyle of both artists at different levels of literary reception.
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Perry, Ryan. "A Manual of the Wyclif Bible, Including the Psalms. Dedicated to the Memory of Sven L. Fristedt (Stockholm Studies in English CII)". English Studies 90, n.º 5 (outubro de 2009): 624–25. http://dx.doi.org/10.1080/00138380902990267.
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Beach, Lee. "A Spirituality of Exile: Responding to God's Absence". Journal of Spiritual Formation and Soul Care 10, n.º 1 (maio de 2017): 33–50. http://dx.doi.org/10.1177/193979091701000104.
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In the journey of faith almost everyone experiences times of spiritual desolation when our sense of God's presence is stripped away and our certainty about his faithfulness is deeply eroded. Times like this are intensely disorienting as they leave us grasping for answers, but even more importantly searching for a way forward. The literature of the Bible provides us with both experiential companionship and language to guide our journey through the desolate places of spiritual experience. The prayer language of exile offers us a paradigm for engaging with God in the midst of our experience of his absence. In particular the biblical book of Lamentations and a number of Psalms (44, 74, 79, 89, 102, 106 and 137) provide language that helped Israel express the depths of their suffering in the face of their exilic experience. The prayer language of exile is the language of God's absence. Through the language of exilic prayer we encounter the bold movements of lament, remembrance, reorientation, and hope. These acts of prayerful speech form the core of a spirituality of exile that sustained the ancient community and can offer nourishment to contemporary journeys of desolation as well.
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Gaines, Jason M. H. "Davida H. Charney. Persuading God: Rhetorical Studies of First-Person Psalms. Hebrew Bible Monographs 73. Sheffield: Sheffield Phoenix Press, 2017. xii + 156 pp." AJS Review 43, n.º 2 (novembro de 2019): 441–43. http://dx.doi.org/10.1017/s0364009419000564.
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Певцова, Александра. "The First Publisher, Deacon Ivan Fedorov’s Books in the Collection of the Moscow Theological Academy". Вестник церковного искусства и археологии, n.º 2(3) (15 de agosto de 2020): 146–68. http://dx.doi.org/10.31802/bcaa.2020.3.2.009.
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Средневековая культура Древней Руси сохранилась до нашего времени в немногих предметах церковного искусства, которые, как драгоценные жемчужины, рассеяны по всему миру, напоминая современным людям о том, что когда-то этот многоценный бисер пронизывал не только богослужебную жизнь, но и быт, и все сферы жизни человека. Такая «воцерковленная» культура непрестанно напоминала средневековым людям о предназначении жизни человека, о спасительном пути духовной жизни, ограждала от ошибок и в каком-то смысле направляла к святости. Рукописная книга, а затем и печатная, в большинстве своем религиозная, была неотъемлемой частью этой культуры. Немного таких книг дошло до наших дней. В наше время они являются не только благочестивым чтением, дающим возможность прикоснуться к Божественным истинам и к православной культуре Святой Руси, но прежде всего являются предметом исследования. В статье представлено научное описание трех книг: Псалтири с Новым Заветом 1580 г. и двух экземпляров Библии 1581 г., напечатанных в Остроге первопечатником диаконом Иваном Федоровым, из собрания библиотеки Московской Духовной Академии. Библия (инв. № 4026) и Псалтирь с Новым Заветом (инв. № 188177), не являясь изначально предназначенными для литургического применения, имеют читательские заметки богослужебного характера, свидетельствующие об использовании этих книг во времена гонений ХХ в. из-за недостатка богослужебных изданий. При сравнении двух экземпляров Острожской Библии (инв. № 4026 и № 209563) с 29 вариантами набора данного издания, выявленных А. С. Зерновой, было установлено, что они не соответствуют ни одному из этих типов и могут быть рассмотрены как еще два варианта набора. Все три книги имеют записи или читательские заметки. The medieval culture of Ancient Rus has survived up to these days only in a few grains such as church art objects which like precious pearls are scattered across the globe reminding us, modern people, that once these spiritual beads ran not only though the liturgical life but also through an everyday life and area of human life. Such clirical culture incessantly reminded medieval people of the purpose of a human life, salvific way of spiritual life and protected them from making mistakes, so called led them to holiness. Handwritten books and later printed ones, being mostly religious, were an integral part of that culture. Few of these books have survived. Nowadays they are not just objects for pious reading, which give readers an opportunity to gat an accsess to the divine truths and the Orthodox culture. First of all, they became a subject of research. The article presents a scientific description of three books of Psalms and New Testament (1580) as wells as two Bible copies (1581) printed in Ostrog by a pioneer publisher, Deacon Ivan Fedorov, from the collection of the Moscow Theological Academy Library. The Bible (the inventory number 4026) and the book of New Testament and Psalms (the inventory number 188177) were not originally ment for the liturgical use, howerer, some readers’ liturgical notes testify that these books were used in churches during the 20th century repressions due to a lack of liturgical literature. While comparing two copies of the Ostrog Bible (the inventory number 4026 and the inventory number 209563) with 29 typing variants of the same edition identified by Zernova it was concluded that they do not correspond to any of these types and could be identified as two extra typing variants. All three books have readers’ notes.
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Balla, Ibolya. "The Role of God’s Mighty Acts in Joel : The Book of Joel as an Example of Trauma Literature". Biblical Annals 11, n.º 1 (28 de janeiro de 2021): 63–78. http://dx.doi.org/10.31743/biban.9700.
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The Book of Joel abounds in the descriptions of God’s mighty acts, including his interventions in the workings of nature and the unfolding historical events in the life of Israel and the so-called heathen nations. It has long been recognized that these acts are important in structuring the book as a whole. They can be labelled as negative or positive for the life of Israel, depending on which part of the book we interpret. In the final form of the work there is a centreline between its two major parts (1:1–2:17; 2:19–4:21), separating the descriptions of divine punishment and lament from the accounts of restoration and joy when it comes to the relationship of the covenant community with God: “Then the Lord became jealous for his land, and had pity on his people” (Joel 2:18). This verse also serves as an introduction to 2:19–4:21. What has not yet been examined in detail, however, is that the descriptions of God’s working in the nations’ history and in nature can help read the book from the viewpoint of trauma/crisis and tenacity. In the midst of crises Israel’s only hope is to repent and turn to the Lord to have mercy. In repentance, the prophet’s resilience and compassion is also significant; his words are handed down to us in a form that resembles the terminology, mood and theological teaching of certain lament psalms of the Hebrew Bible, yet representing the tradition of the day of the Lord especially important in prophetic literature. This paper aims at investigating the Book of Joel from the perspective of trauma and tenacity with a view to the scriptural allusions the author employs.
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(Пиковский), Ириней. "Old and New Discussions Regarding Authorship and Dating Psalm 118". Библейские схолии, n.º 1(1) (15 de junho de 2020): 186–208. http://dx.doi.org/10.31802/bsch.2020.1.1.011.
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В данной статье поднимается вопрос авторства и датировки псалма 118 (119 по еврейской традиции). Несмотря на то, что некоторые экзегеты Древней Церкви относили данный псалом к царю Давиду, большинство исследователей настоящего времени придерживаются более поздней датировки. Основанием для этого, как правило, служит близость данного псалма к литературе мудрости периода Второго Храма. При исследовании литургических особенностей 118 псалма в статье выдвигается гипотеза, что псалом исполнялся за богослужением в Иерусалимском храме и был не «учебником для Соломона», а поэтическим восхвалением Бога через созерцание мудрости в Его законе, словах, делах, путях, уставах и откровениях. Особенности древнееврейской лексики позволяют исследователю сделать вывод, что текст 118 псалма является вторичным по отношению к более ранним псалмам эпохи Давида. В то же время он написан в духе Давида и появился раньше основного корпуса литературы мудрости периода Второго Храма. This article raises the issue of authorship and dating of Psalm 119 (118 by Septuagint). Despite the fact that some exegetes of the Ancient Church attributed this psalm to King David, most scholars of the present time adhere to a later date. Quite often this assumption based on the proximity of this psalm to the wisdom literature of the Second Temple period. In the study of the liturgical features of 119 psalm, the author of this article hypothesizes that the psalm was performed during worship in the Jerusalem Temple and was not a «textbook for Solomon», but a poetic praise of God through contemplation of wisdom in His law, words, deeds, ways, charters and revelations. The peculiarities of the Hebrew vocabulary allow the researcher to conclude that the text of psalm 119 is secondary to the earlier psalms of the David era. At the same time, it was written in the David's style and spirit and came into existance before the main part of the wisdom literature of the Bible.
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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, n.º 4 (17 de dezembro de 2020): 691–94. http://dx.doi.org/10.1556/062.2020.00037.
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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, n.º 2 (1 de abril de 2022): 548–50. http://dx.doi.org/10.1086/719170.
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Akram, Noor. "https://habibiaislamicus.com/index.php/hirj/article/view/287". Habibia Islamicus 7, n.º 3 (30 de setembro de 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, n.º 2 (1 de abril de 2015): 130–33. http://dx.doi.org/10.35632/ajis.v32i2.2982.
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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, n.º 2 (1 de abril de 2015): 130–33. http://dx.doi.org/10.35632/ajis.v32i2.981.
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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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Skrypnyk, T. "Linguo-poetics of the English version of Anna’s prayer from Ramataim-Zuthite, from the Ephraim Mountains". Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu Serìâ Fìlologìâ 16, n.º 29 (2023): 58–65. http://dx.doi.org/10.34079/2226-3055-2023-16-29-58-65.
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The article presents the presupposition of creating a prayer by a poetess whose name and work are recorded in the Bible. The image of the poetess, the high level of her spiritual world, the uniqueness of world perception, the richness and poetics of speech, the peculiarities of religious ideas have been revealed in the paper. Attention is paid to the gender problem of recognizing the primacy of the poetess in the literature of the ancient people and the problem that forced the poetess to create the prayer. In literary studies, it is believed that the first poet whose name is recorded in the Torah was King David (reigned 1012-972 BC). 150 of his psalms are recorded in the Torah (the Old Testament). However, the analysis of the texts of the Old Testament showed that the first poetess of the ancient Jewish people was Anna, the wife of Elkan from Ramathaim-Zuthite, from the Ephraim mountains. She was the mother of the prophet Samuel, and her prayer of thanks to God for the birth of her son was recorded in the Old Testament. The prayer is a testimony of the impact of gender issues on the fate of women in the ancient world. The probable time of the creation of Anna's prayer – 1143 BC – corresponds to the years of the life of prophet Samuel. It is believed that he was born in 1146 BC. Anna gave him to the temple of Elijah in the town of Shiloh after weaning when he turned 3, as was customary in those days. He became a Nazarene, that is, dedicated to God, and he became a prophet. But comparing the years of Samuel's life with the years of King Saul's life raises many questions about the accuracy of his birth date. The article examines the peculiarities of linguopoetics of the English version of Anna's prayer: semantic antonyms, the use of substantivation, tautology of poetic syntagms, antitheses of metaphors, anepiphora as a special type of rhyme, alliteration, etc. Anepiphora “in the Lord – in the Lord” emphasizes the importance of the image of God and the power of the poetess's religious ideas. The technique of poetic tautology of syntagms is applied: “Those who were – those who were”. Examples of alliteration: there is no one, those who were, she who was, full of food. Examples of substantivation (transition of one part of speech into another one) are studied in the words hungry – hunger. Hunger – is noun, hungry – is adjective. Semantic antonyms: barren – has borne (literally: barren – has given birth). She who was barren has borne seven children. Antitheses of metaphors: He will guard the feet of his saints, But the wicked will be silenced in darkness. The lyrical content of the work reveals the poetess' state of mind, her religious perception of God, the high level of her spiritual world, and is characterized by emotionality. The text of the work shows the uniqueness of the worldview, spiritual and linguistic richness of the poetess. In verse 10 of the prayer, Anna prophesied the coming of the next Lord’s Anointed and expressed her prediction of the Last Judgment in a metaphorical form. In Christianity, Anna of Ramataim- Zuthite is considered a prophetess, her name is mentioned on December 9. Key words: presupposition, gender issues, alliteration, substantivation, metaphor.
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Sinilo, Galina. "RECEPTION OF THE BOOK OF PSALMS IN M. OPITZ’S POETRY (THE PROBLEM OF BIBLICAL ARCHETEXTUALITY)". Известия Смоленского государственного университета, 10 de setembro de 2019, 52–70. http://dx.doi.org/10.35785/2072-9464-2019-47-52-70.
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The problem of relationship between fiction and «axial» archetext of Christian culture and European literature, the Bible, is an important problem of contemporary literature. The Bible is not only a religious text, but also a literaty one. It includes outstanding examples of poetry and The Book of Psalms that is an anthology of ancient Hebrew religious and philosophical poetry clearly representing a dialogue between I and the Eternal Thou (in M. Buber’s terminology). The significance of the Bible has an especially high level for the development of German religious and philosophical poetry. In the article the author studies an archetextual role of The Book of Psalms in Martin Opitz’s (1597–1639) poetry using cultural and historical, comparative, hermeneutic methods and a method of textual holistic analysis. M. Opitz is the first of German poets, who turns to the genres of paraphrase of Psalm and spiritual song. M. Opitz starts with penitential Psalms for paraphrasing. He makes the concept of guilt and confession deeper and considers it a means of withdrawal from the spiritual crisis and prevention of a national tragedy. Following the logic and structure of Psalms, which also play the role of architexts, the German poet explains and complements them, correlates them with his time, going after the moral and didactical purpose above all. Futhermore, he is the first to use consistent accentualsyllabic verse introduced by him and song structures so that his paraphrases are remembered by people. Spiritual songs which contain numerous allusions on Psalms are characterized by shorter metre and simpler syntax. While the poetics of baroque prevails in the paraphrases of Psalms, the tendencies of classicism are more expressive in the spiritual songs. Paraphrases of Psalms and spiritual songs by M. Opitz connect personal and national ground, expression of suffering and hope for transformation of life during hard times for Germany viz. the epoch of Thirty Years’ Wars.
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Sela, Yael. "Sacred Poetry, Eternal Felicity, and the Redemption of Israel: Obadiah Sforno’s Commentary on Psalms in the Berlin Haskalah". European Journal of Jewish Studies, 10 de junho de 2022, 1–20. http://dx.doi.org/10.1163/1872471x-bja10044.
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Abstract The article explores the philosophical exegesis in Obadiah Sforno’s sixteenth-century Psalms commentary and its reception in Berlin of the late eighteenth century, where it was reprinted in the Haskalah’s biggest bestseller—an edition of Moses Mendelssohn’s Psalms translation with Hebrew commentary. While the inclusion of entire commentaries by earlier exegetes was unique among all Haskalah Bible editions, I argue that the choice to include Sforno’s commentary alongside Mendelssohn’s translation of Psalms, itself an expression of Mendelssohn’s political-theological defense of Judaism, was intended to buttress shared philosophical doctrines and concepts located by the two scholars in Psalms, notwithstanding temporal and cultural divergences: imitatio Dei, the salvation of the individual soul, and Israel’s eternity.
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Brogi Bercoff, Giovanna, e Marcello Garzaniti. "A Precious Heritage. The Contribution of Hans Rothe to Slavic Studies". Studi Slavistici, 2 de fevereiro de 2022, 291–301. http://dx.doi.org/10.36253/studi_slavis-12459.
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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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"S.E. GILLINGHAM, The Poems and Psalms of the Hebrew Bible. The Oxford Bible Series, xiv + 311 pp. Oxford University Press, Oxford, 1994." Vetus Testamentum 47, n.º 3 (1997): 419–21. http://dx.doi.org/10.1163/1568533972651315.
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Wendland, Ernst. "From the Perspective of Bible Translation: An Invitation to Biblical Poetry by Elaine T. James". Journal for Semitics 31, n.º 2 (17 de fevereiro de 2023). http://dx.doi.org/10.25159/2663-6573/12369.
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Elaine James (PhD, Princeton Theological Seminary) is Associate Professor of Old Testament at Princeton Theological Seminary in Princeton, New Jersey. According to the book’s description, the author “studies the ancient literature of the Bible with particular attention to its aesthetic and ecological dimensions.” The stated aim of this series of studies is as follows: “Essentials of Biblical Studies comprises freestanding, relatively brief, accessibly written books that provide orientation to the Bible’s contents, its ancient contexts, its interpretive methods and history, and its themes and figures” (p. xiv). The author further adds: “This book is an invitation to biblical poetry, with students and general readers in mind” (p. 1). While the book does indeed offer a valuable introduction to biblical Hebrew poetry, especially the psalms, it is written more at the level of intermediate Bible students, not general readers. Its table of contents is rather too sparse (and should be expanded to include the major internal chapter divisions): Introduction—An Art of Words, 1 Voices, 2 Lines, 3 Forms, 4 Figures, 5 Contexts, Conclusion—Giving Poetry Life. The notes and references for each chapter are provided at the end of the book, which is not the most convenient for ready access, but the final index of subjects is quite complete and includes all the Scripture texts discussed in the book for which the author provides her own translation into English. The present review has been written from the specific perspective of Bible translation and for advanced translators or trainers who could benefit from this helpful overview of the subject at hand.
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Berglund, Carl Johan, Bim Berglund O'Reilly, Göran Eidevall, LarsOlov Eriksson, Magnus Evertsson, Tord Fornberg, Stefan Green et al. "Book Reviews". Svensk Exegetisk Årsbok 79, n.º 1 (6 de agosto de 2023). http://dx.doi.org/10.58546/se.v79i1.15463.
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The following books are reviewed:
Gunnel André, Det står skrivet – med inblickar mellan raderna: Kommentar till Den svenska evangeliebokens gammaltestamentliga texter (LarsOlov Eriksson)
William Baird, History of New Testament Research: Volume 3: From C. H. Dodd to Hans Dieter Betz (Jan H. Nylund)
Jennie Barbour, The Story of Israel in the Book of Qohelet: Ecclesiastes as Cultural Memory (Lena-Sofia Tiemeyer)
Michael F. Bird och Jason Maston (red.), Earliest Christian History: History, Literature, and Theology: Essays from the Tyndale Fellowship in Honor of Martin Hengel (Tord Fornberg)
Wally V. Cirafesi, Verbal Aspect in Synoptic Parallels: On the Method and Meaning of Divergent Tense-Form Usage in the Synoptic Passion Narratives (Jan H. Nylund)
John J. Collins och Daniel C. Harlow (red.), The Eerdmans Dictionary of Early Judaism (Cecilia Wassén)
Göran Eidevall, Sacrificial Rhetoric in the Prophetic Literature of the Hebrew Bible (Blaženka Scheuer)
Mark W. Elliott, The Heart of Biblical Theology: Providence Experienced (LarsOlov Eriksson) .
Steven Fine (red.), The Temple of Jerusalem: From Moses to the Messiah: In Honor of Professor Louis H. Feldman (Stefan Green)
Martin Goodman, George H. van Kooten and Jacques T. A. G. M. van Ruiten (ed.), Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship with Abraham (Lena-Sofia Tiemeyer)
Deryn Guest, Beyond Feminist Biblical Studies (Mikael Larsson)
Claudia Camp, Ben Sira and the Men Who Handle Books: Gender and the Rise of Canon-Consciousness (Mikael Larsson)
Kirsten Marie Hartvigsen, Prepare the Way of the Lord: Towards a Cognitive Poetic Analysis of Audience Involvement with Characters and Events in the Markan World (Bim Berglund O’Reilly)
Tom Holmén (red.), Jesus in Continuum (Tobias Hägerland)
Friedrich W. Horn (red.), Paulus Handbuch (Walter Übelacker)
Jaeyoung Jeon, The Call of Moses and the Exodus Story: A Redactional-Critical Study in Exodus 3–4 and 5–13 (Jan Retsö)
Paul M. Joyce and Diana Lipton, Lamentations Through the Centuries (Lena-Sofia Tiemeyer)
Thomas Kazen, Emotions in Biblical Law: A Cognitive Science Approach (Colleen Shantz)
Hans-Josef Klauck m.fl. (red.), Encyclopedia of the Bible and Its Reception. Vol. 4: Birsha – Chariot of Fire (Göran Eidevall)
Lee Martin McDonald, Formation of the Bible: The Story of the Church’ s Canon (Magnus Evertsson)
vanThanh Nguyen, Peter and Cornelius: A Story of Conversion and Mission (Carl Johan Berglund)
Tiberius Rata, The Covenant Motif in Jeremiah’ s Book of Comfort: Textual and Intertextual Studies of Jeremiah 30–33 (Göran Eidevall)
Andrew J. Schmutzer and David M. Howard Jr (ed.), The Psalms: Language for All Seasons of the Soul (David Willgren)
Jens Schröter, From Jesus to the New Testament: Early Christian Theology and the Origin of the New Testament Canon (Rikard Roitto)
Jens Schröter och Jürgen K. Zangenberg (red.), Texte zur Umwelt des Neuen Testaments (Walter Übelacker)
Naomi Steinberg, The World of the Child in the Hebrew Bible (Mikael Larsson)
Camilla Hélena von Heijne, The Messenger of the Lord in Early Jewish Interpretations of Genesis (Blaženka Scheuer)
Klaus Wachtel and Michael W. Holmes (ed.), The Textual History of the Greek New Testament: Changing Views in Contemporary Research (Jan H. Nylund)
J. Ross Wagner, Reading the Sealed Book: Old Greek Isaiah and the Problem of Septuagint Hermeneutics (Staffan Olofsson)
Cecilia Wassén (red.) Dödahavsrullarna. Innehåll, bakgrund och betydelse (Tord Fornberg)
Magnus Zetterholm and Samuel Byrskog (ed.), The Making of Christianity: Conflicts, Contacts, and Constructions: Essays in Honor of Bengt Holmberg (Donald A. Hagner)
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Berglund, Carl Johan, John-Christian Eurell, Magnus Evertsson, Josef Forsling, Stefan Green, Lukas Hagel, Per-Olof Hermansson et al. "Recensioner". Svensk Exegetisk Årsbok 83, n.º 1 (5 de agosto de 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)