Université Don Bosco de Lubumbashi
Mention de date : september 2011
Paru le : 01/09/2011
|
Dépouillements
Ajouter le résultat dans votre panier
[article]
| Titre : |
Women of God : Maternal Grief and Religious Response in 1 Kings 17 and 2 Kings 4 |
| Type de document : |
texte imprimé |
| Auteurs : |
Amy Kalmanofsky, Auteur |
| Année de publication : |
2011 |
| Article en page(s) : |
pp. 55-74. |
| Langues : |
Anglais (eng) |
| Résumé : |
1 Kings 17 and 2 Kings 4 are narratives about bereaved mothers who turn to men of God to heal their dead sons. These narratives support anthropologist Susan Starr Sered’s supposition that bereaved mothers turn to non-normative religion in response to the deaths of their children and often become innovative religious leaders. Though the patriarchal context of the Bible does not allow the women in these narratives to serve as healers, this article demonstrates that their prominence in the narratives and their interactions with the men of God supports Sered’s premise and proves that bereaved mothers in the Bible are, if not religious innovators, powerful religious seekers and activists. |
in Journal for the Study of the Old Testament > 36/1 (september 2011) . - pp. 55-74.
[article] Women of God : Maternal Grief and Religious Response in 1 Kings 17 and 2 Kings 4 [texte imprimé] / Amy Kalmanofsky, Auteur . - 2011 . - pp. 55-74. Langues : Anglais ( eng) in Journal for the Study of the Old Testament > 36/1 (september 2011) . - pp. 55-74.
| Résumé : |
1 Kings 17 and 2 Kings 4 are narratives about bereaved mothers who turn to men of God to heal their dead sons. These narratives support anthropologist Susan Starr Sered’s supposition that bereaved mothers turn to non-normative religion in response to the deaths of their children and often become innovative religious leaders. Though the patriarchal context of the Bible does not allow the women in these narratives to serve as healers, this article demonstrates that their prominence in the narratives and their interactions with the men of God supports Sered’s premise and proves that bereaved mothers in the Bible are, if not religious innovators, powerful religious seekers and activists. |
|  |
[article]
| Titre : |
‘Prayers of Petition’ in the Psalms and West Semitic Inscribed Amulets : Efficacious Words in Metal and Prayers for Protection in Biblical Literature |
| Type de document : |
texte imprimé |
| Auteurs : |
Jeremy D. Smoak, Auteur |
| Année de publication : |
2011 |
| Article en page(s) : |
pp. 75-92. |
| Langues : |
Anglais (eng) |
| Résumé : |
This article compares several Phoenician and Punic inscribed amulets to the language preserved in several psalms that petition YHWH for protection against evil or other types of danger. The fact that both the amulets and these particular psalms share a similar concern or function, namely, protection against evil, invites such a comparison. It is argued in this article that the similarities between the psalms and the amulets allow for the conclusion that both forms drew from a similar stock of words commonly employed in West Semitic apotropaic religious practices. In particular, it is argued that the protective formulae inscribed on the amulets, which bear certain similarities to the language employed in such psalms, indicate that the psalms contain more reflexes of apotropaic formulae than previously recognized. |
in Journal for the Study of the Old Testament > 36/1 (september 2011) . - pp. 75-92.
[article] ‘Prayers of Petition’ in the Psalms and West Semitic Inscribed Amulets : Efficacious Words in Metal and Prayers for Protection in Biblical Literature [texte imprimé] / Jeremy D. Smoak, Auteur . - 2011 . - pp. 75-92. Langues : Anglais ( eng) in Journal for the Study of the Old Testament > 36/1 (september 2011) . - pp. 75-92.
| Résumé : |
This article compares several Phoenician and Punic inscribed amulets to the language preserved in several psalms that petition YHWH for protection against evil or other types of danger. The fact that both the amulets and these particular psalms share a similar concern or function, namely, protection against evil, invites such a comparison. It is argued in this article that the similarities between the psalms and the amulets allow for the conclusion that both forms drew from a similar stock of words commonly employed in West Semitic apotropaic religious practices. In particular, it is argued that the protective formulae inscribed on the amulets, which bear certain similarities to the language employed in such psalms, indicate that the psalms contain more reflexes of apotropaic formulae than previously recognized. |
| |
[article]
| Titre : |
A ‘Do Not Disturb’ Sign? Reexamining the Adjuration Refrain in Song of Songs |
| Type de document : |
texte imprimé |
| Auteurs : |
Brian P. Gault, Auteur |
| Année de publication : |
2011 |
| Article en page(s) : |
pp. 93-104. |
| Langues : |
Anglais (eng) |
| Résumé : |
Reading the adjuration refrain in Song of Songs (2.7; 3.5; 8.4) as a warning against disturbing lovers indulging their passions, though advocated by a few scholars past and present, has been rejected in recent scholarship due to an inadequate defense. In this article, it is suggested that the contextual and thematic continuity, literary structure, genre parallels, and grammar of this passage support the probability of such a reading. |
in Journal for the Study of the Old Testament > 36/1 (september 2011) . - pp. 93-104.
[article] A ‘Do Not Disturb’ Sign? Reexamining the Adjuration Refrain in Song of Songs [texte imprimé] / Brian P. Gault, Auteur . - 2011 . - pp. 93-104. Langues : Anglais ( eng) in Journal for the Study of the Old Testament > 36/1 (september 2011) . - pp. 93-104.
| Résumé : |
Reading the adjuration refrain in Song of Songs (2.7; 3.5; 8.4) as a warning against disturbing lovers indulging their passions, though advocated by a few scholars past and present, has been rejected in recent scholarship due to an inadequate defense. In this article, it is suggested that the contextual and thematic continuity, literary structure, genre parallels, and grammar of this passage support the probability of such a reading. |
| |
[article]
| Titre : |
‘Whoever Gives Me Thorns and Thistles’ : Rhetorical Ambiguity and the Use of ןתי ימ in Isaiah 27.2-6 |
| Type de document : |
texte imprimé |
| Auteurs : |
Benjamin J.M. Johnson, Auteur |
| Année de publication : |
2011 |
| Article en page(s) : |
pp. 105-126. |
| Langues : |
Anglais (eng) |
| Résumé : |
Isaiah 27.2-6, sometimes known as the ‘new song of the vineyard’, is a very difficult text. It has many textual oddities and it can be variously interpreted as a promise of salvation or a warning of judgment. This study proposes to alleviate some of the difficulties of Isa. 27.2-6 by reading them as an intentional device of rhetorical ambiguity which causes readers to reassess as they read. Specifically, it is suggested that the phrase יננתי־ימ, most frequently understood as an optative idiom, ‘O that I had’, should rather be understood in this context as a simple indefinite and translated: ‘whoever gives me’. It is argued that this interpretation of the phrase ןתי ימ is both grammatically plausible and makes the most sense of this new song of the vineyard. |
in Journal for the Study of the Old Testament > 36/1 (september 2011) . - pp. 105-126.
[article] ‘Whoever Gives Me Thorns and Thistles’ : Rhetorical Ambiguity and the Use of ןתי ימ in Isaiah 27.2-6 [texte imprimé] / Benjamin J.M. Johnson, Auteur . - 2011 . - pp. 105-126. Langues : Anglais ( eng) in Journal for the Study of the Old Testament > 36/1 (september 2011) . - pp. 105-126.
| Résumé : |
Isaiah 27.2-6, sometimes known as the ‘new song of the vineyard’, is a very difficult text. It has many textual oddities and it can be variously interpreted as a promise of salvation or a warning of judgment. This study proposes to alleviate some of the difficulties of Isa. 27.2-6 by reading them as an intentional device of rhetorical ambiguity which causes readers to reassess as they read. Specifically, it is suggested that the phrase יננתי־ימ, most frequently understood as an optative idiom, ‘O that I had’, should rather be understood in this context as a simple indefinite and translated: ‘whoever gives me’. It is argued that this interpretation of the phrase ןתי ימ is both grammatically plausible and makes the most sense of this new song of the vineyard. |
| |
