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Journal articles on the topic 'Ark of the Covenant – Miscellanea'

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Published: 4 June 2021

Last updated: 28 July 2025

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1

Adamczewski, Bartosz. "Noah’s Ark and the Ark of the Covenant." Collectanea Theologica 91, no. 2 (2021): 5–19. http://dx.doi.org/10.21697/ct.2021.91.2.01.

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The similarities between Noah’s ark and the saving boat in Mesopotamian flood accounts are widely known. Likewise known are the links between Noah’s ark and the chest of Moses (Exod 2:3). However, the connections between the “chest” of Noah and the “chest” of the testimony have not hitherto drawn adequate scholarly attention. The article explores these connections on both the linguistic and the conceptual level. Moreover, it investigates their function in hypertextual links of the Genesis flood account to earlier Israelite literary works, especially the book of Deuteronomy and the book of Josh

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2

Tvedtnes, John A. "Ark of the Covenant … Again." FARMS Review 20 (2008), no. 2 (2008): 131–39. http://dx.doi.org/10.5406/farmsreview.20.2.0131.

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3

Kozaryn, Dorota. "Arka Przymierza w Kronice, to jest historyi świata Marcina Bielskiego." Poznańskie Studia Polonistyczne. Seria Językoznawcza 28, no. 2 (2021): 75–85. http://dx.doi.org/10.14746/pspsj.2021.28.2.4.

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This article discusses the ways in which the biblical Ark of the Covenant is presented in Marcin Bielski’s Kronika, to jest historyja świata (Chronicle, that is the history of the world). The analyses point to Bielski’s use of a loanword in the form of arka or archa, the word’s translations into skrzynia (chest), and a sequence of both these terms. Bielski’s ignoring of the biblical translations of this term is also emphasised by his choice of determiners for the Ark. A search for the sources that Bielski drew from for the names he used for the Ark of the Covenant in the Vulgate, P. Comestor’s

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4

Salvador-González, José María. "Foederis Arca—The Ark of the Covenant, a Biblical Symbol of the Virgin Mary." Religions 16, no. 1 (2024): 17. https://doi.org/10.3390/rel16010017.

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This article attempts to document why the Virgin Mary is symbolically designated by the biblical figure “Ark of the Covenant” (Foederis Arca), as reflected in one of the invocations of the Litany of Loreto (Litaniae Lauretanae). To justify such a designation, the author refers to the systematic analysis of the patristic, theological, and hymnic sources of the Eastern and Western Churches, in which the Virgin Mary is labeled as the “Ark of the Covenant” for her virginal divine motherhood, her supreme holiness, and her supernatural privileges. The perfect coincidence, with which for more than a

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5

Bodner, Keith. "Ark-Eology: Shifting Emphases in ‘Ark Narrative’ Scholarship." Currents in Biblical Research 4, no. 2 (2006): 169–97. http://dx.doi.org/10.1177/1476993x06059008.

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A central character in 1 Samuel 4-6 is the Ark of the Covenant. The Ark is captured in battle, and subsequently wreaks havoc throughout the land of the Philistines until its subsequent return to the borders of Israel. Commonly referred to as the ‘Ark Narrative’ in scholarly literature, 1 Samuel 4-6 has often been viewed as a separate unit within the larger Deuteronomistic History. Although the Ark Narrative has been the subject of considerable scholarly interest, the methodological foci of such studies appear to have undergone a shift in more recent times. While earlier studies espoused a host

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6

van Dyk, P. J., and P. L. Enstrom. "What happened to the ark?" Religion and Theology 4, no. 1-3 (1997): 50–60. http://dx.doi.org/10.1163/157430197x00049.

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AbstractThe disappearance of the Ark of the Covenant has captured the imagination of many eager scholars of the Old Testament. Because no definite mention of the Ark's destruction has been recorded, it is only natural that man would wish to solve the mystery. Various documented attempts have been made by people such as Parker and Crotser to find the Ark. The Mount Nebo saga, Irish tradition and Ethiopian legend all deal with the possible survival of the Ark. On the whole these stories each played a role to legitimise the nation in which they occurred. However, at this stage it is not clear if

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Adelman, Rachel. "The Elusive Ark: Locus of Longing in Exile." Journal of Jewish Thought and Philosophy 27, no. 2 (2019): 137–67. http://dx.doi.org/10.1163/1477285x-12341300.

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AbstractThis paper compares the Babylonian and Palestinian talmudic traditions on the fate of the ark of the covenant—either lost before or during the Babylonian conquest, or buried in the Temple precincts (b. Yom’a 53b–54a; y. Sheqalim 6:1–2, 49c). In the Babylonian Talmud, the ark and the cherubim are described in highly erotic, feminized terms, blurring traditional gender categories of Israel and God. The feminization of the ark serves as a “survival strategy” to counter the defiling gaze of the gentile conqueror, but also preserves the sacred center as a locus of longing for Jews in diaspo

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8

Cassella, Antonio. "The Meaning of the Ark of the Covenant through the Logos Heuristics." International Journal of Social Science Studies 7, no. 2 (2019): 53. http://dx.doi.org/10.11114/ijsss.v7i2.4080.

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By placing the Ark of the Covenant in the first Jewish Temple in the 10th century before the Common Era (BCE), King Solomon relieved Levite priests from carrying the Ark. Three centuries later, King Josiah of Judah asked the Levites to return that container to the Temple, implying that it was no longer there. The gold-plated Ark enclosed more than an unvarying law in the Decalogue and in the ‘obedience-classical-computing’ of the crystal Thummim sewed into the Ephod worn by Aaron, the first high priest. Aaron’s vest also contained the crystal Urim, or flexible variations between obedience and

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9

Brown, John Pairman. "The Ark of the Covenant and the Temple of Janus." Biblische Zeitschrift 30, no. 1 (1986): 20–35. http://dx.doi.org/10.30965/25890468-03001003.

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10

Yosua Altiel Siburian and Tia Devita Manik. "Ketaatan dan Konsekuensi : Pelajaran dari Pemindahan Tabut Perjanjian (Tafsiran 1 Tawarikh 13:1-14)." Sukacita : Jurnal Pendidikan Iman Kristen 2, no. 1 (2024): 109–20. https://doi.org/10.61132/sukacita.v2i1.481.

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This study aims to examine the theological significance of King David's removal of the Ark of the Covenant in 1 Chronicles 13:1-14, highlighting the critical nature of keeping God's commandments during worship. The research involved an examination of the text and its context, along with a comparison with the related narrative found in 2 Samuel. the research revealed that the failure of David and the people of Israel to follow God's instructions in moving the Ark according to God's instructions resulted in the death of Uzzah, which illustrates the consequences of ignoring God's holiness. The th

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11

Lemański, Janusz. "„Świadectwo” (‘ēdût) w kapłańskiej koncepcji sanktuarium i przymierza." Verbum Vitae 27 (October 25, 2015): 47–76. http://dx.doi.org/10.31743/vv.1604.

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The theological meaning of the word ‘ēdût, which is used in the priestly narrative about the construction of the Tent of Meeting, has long been a topic of debate. A synchronic analysis allows us to see in it “two stone tablets”, a kind of artifact which Moses puts into the Ark and which is not to be seen again. It symbolizes and brings to mind all the words of God passed on by Moses at Sinai. On other hand, diachronic analysis allows us to think that the idea of the Ark did not belong to the priestly strata of PG but rather was added later (PS). It has also been suggested that in P originally

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12

Wang, Tai-il. "The Quest for the Lost Ark - Theological Exegesis on the Disappearance of the Ark of the Covenant." Theology and the World 95 (March 31, 2019): 9–39. http://dx.doi.org/10.21130/tw.2019.3.95.9.

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Posèq, Avigdor W. G. "THE SECULAR MEANING OF THE ARK OF THE COVENANT AT RIPOLL." Source: Notes in the History of Art 24, no. 1 (2004): 1–10. http://dx.doi.org/10.1086/sou.24.1.23207889.

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Du, James Xianxing. "Bilingual Match to Biblical Flood." International Journal of Linguistics 11, no. 1 (2019): 196. http://dx.doi.org/10.5296/ijl.v11i1.14434.

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In this testimony, vowel next to two l letters is proposed as a novel affix that represents dissected offering at burnt altar. In turn, biblical etymology of flood is presented to be double hands in offering flock to worship, and the etymology of boat is both male and female in pair. All the words for ships are linguistically related to either Noah’s ark or worship. 牙 tooth is originated from two people in mating to match Noah’s covenant about food and multiplication after the flood. An affix for burning, c+vowel+n, is also verified. For the first time in human history, a large variety of word

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Stuart, Streeter S. "The Exodus Tradition in Psalm 105 and the Wisdom of Solomon: Notable Similarities." Evangelical Quarterly 90, no. 2 (2019): 132–41. http://dx.doi.org/10.1163/27725472-09002003.

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The hymn found in 1 Chronicles 16:8–36 contains portions of Psalms 105:1–15; 96:1–13; and 106:47–48. Since the hymn occurs in a context which focuses upon placing the Ark of the Covenant on Mt. Zion, it is noteworthy that the verses from Pss. 105 and 106 say nothing about the Exodus, since the other verses of these two Pss. are heavy in the Exodus tradition, the primary location of the Ark narrative in the Pentateuch. Is it possible that these Pss. were known only in part or that portions were known to other writers? This article focuses on the similarities that exist between Ps. 105:16–45 and

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Gane, Roy. "Failure of a ritual procession (2 Samuel 6; 1 Chronicles 13) and its implications regarding the nature of God." Journal of Asia Adventist Seminary 22, no. 1-2 (2021): 3–17. https://doi.org/10.63201/tpqz1072.

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The present article investigates the cause(s) and implications of a biblical instance of ritual failure: the failure of the first ritual procession by which King David attempted to bring the ark of the covenant to Jerusalem. Analysis of the descriptions of this procession includes comparison and contrast with accounts or instructions regarding other ancient Near Eastern ritual processions and with the biblical descriptions of David’s second successful procession. The failure of David’s first procession highlighted the awesomeness of Israel’s deity and the importance of strictly following his i

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Kozłowski, Jan M. "Mary as the Ark of the Covenant in the Scene of the Visitation (Luke 1:39-56) Reconsidered." Warszawskie Studia Teologiczne 31, no. 1 (2018): 108–16. http://dx.doi.org/10.30439/wst.2018.1.9.

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In his “Structure et théologie de Luc I-II” from 1957, René Laurentin advanced the view that the figure of Mary is to be interpreted as a new Ark of the Covenant in the scene of the Visitation (Luke 1:39-56). This interpretation is based primarily on an intertextual reference to 2 Sam 6:1-11. Still, Laurentin’s thesis did not resonate with New Testament scholars. In the present paper, it is shown that recent observations according to which the embryo in Mary’s womb is to be identified as yhwh Himself offer new evidence for Laurentin’s thesis.

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Miller, David B. "Law and Grace: The Seamless Faith of Ethiopian Orthodoxy." Russian History 44, no. 4 (2017): 505–14. http://dx.doi.org/10.1163/18763316-04404008.

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The Ethiopian Church, established in 330, is the second earliest “national” church created on the model of Emperor Constantine’s conversion of the Roman Empire. Today Christianity comes in numerous variants. But Ethiopia’s church alone privileges Mosaic tradition as the bedrock of its theology. The rational for this is “The Glory of Kings,” a book inspired by 1Kings10: 1–13. It tells how a Queen of Sheba (Ethiopia) visited King Solomon in Jerusalem, and that their son brought the Ark of the Covenant to her capital. The Ethiopian Church identifies this site as the Church of Mary of Zion in Aksu

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19

Geddes, Jane. "The earliest portrait of St Columba: Cod Sang 555, p 166." Proceedings of the Society of Antiquaries of Scotland 147 (November 21, 2018): 127–45. http://dx.doi.org/10.9750/psas.147.1245.

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The portrait of St Columba was made on the last page of a version of The Life of St Columba by Adomnán. The book, Cod Sang 555, was written at the monastery of St Gallen in the later 9th century and the drawing possibly added shortly afterwards. The image shows Columba both on a mountain and inside a church, both alive with hands raised in prayer and dead, represented by his adjacent reliquary. The shape of the reliquary is matched by an illustration of the Ark of the Covenant, made at St Gallen at about the same time. This reveals the meaning of the picture: as God spoke to his people from th

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20

Macías Prieto, Guadaira. "El Templo de Jerusalén en la pintura aragonesa de los siglos XIV-XV: del Arca de la Alianza a la custodia eucarística." Artigrama, no. 38 (June 27, 2024): 187–209. http://dx.doi.org/10.26754/ojs_artigrama/artigrama.20233810077.

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Resumen Los pintores aragoneses del último cuarto del siglo XIV, así como los activos a lo largo del siglo XV, incluyeron con frecuencia una pieza de orfebrería de carácter arquitectónico, con estructura turriforme y cubierta piramidal, al ambientar escenas marianas y cristológicas en el Templo de Jerusalén. En el presente artículo se analiza la conexión formal y simbólica de estos objetos de orfebrería con las custodias eucarísticas coetáneas y su uso como trasunto del Arca de la Alianza, explorando los referentes plásticos y textuales que pudieron motivar la adopción y difusión de este eleme

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21

강승일. "The Urim and Thummim, the Ephod, and the Ark of the Covenant: Tools for Priestly Divination." Korean Journal of Old Testament Studies 18, no. 2 (2012): 112–35. http://dx.doi.org/10.24333/jkots.2012.18.2.112.

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22

Belcher, Wendy Laura. "Quest for the Ark of the Covenant: The True History of the Tablets of Moses (review)." Research in African Literatures 37, no. 2 (2006): 199–204. http://dx.doi.org/10.1353/ral.2006.0038.

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23

Bernardo, Fernanda. "Rêver l’Europe. L’Europe – l’arche de Noé de l’avenir? Derrida, l’Europe et l’Hospitalité." Revista Portuguesa de Filosofia 78, no. 4 (2023): 1473–508. http://dx.doi.org/10.17990/rpf/2022_78_4_1473.

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At his last conference in France, on 8 June 2004, in Strasbourg, under the title “Le souverain bien – ou l’Europe en mal de souveraineté”, Jacques Derrida (1930-2004), always very concerned about Europe and about the future of Europe, dared to admit that he dreamed, without the slightest Eurocentrism or identitarianism, of “a Europe whose universal hospitality and new laws of hospitality or the right of asylum would make it the Noah’s Ark of the 21st century” – since the Bible (Gen. 6-9), Noah’s Ark [Tevat Noah] symbolizing the covenant, that is, Elohim’s alliance with Noah and “every living b

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Woldeyes, Yirga Gelaw. "Lalibela: Spiritual Genealogy beyond Epistemic Violence in Ethiopia." Genealogy 3, no. 4 (2019): 66. http://dx.doi.org/10.3390/genealogy3040066.

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The rock hewn churches of Lalibela have special significance in the formation of Ethiopia’s consciousness as a sacred land of God’s covenant. Numerous local stories express the sanctity of Lalibela as a Heavenly Jerusalem on earth and the faithful use holy soil from the churches to cure the sick. Every year, thousands of Tewahido believers travel to receive blessings. Local scholars who studied decades in the indigenous education system serve as intermediaries between the sanctity of the place and the people, and transmit their knowledge to the younger generation. This paper traces this spirit

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Rubin, Uri. "Traditions in Transformation. The Ark of the Covenant and the Golden Calf in Biblical and Islamic Historiography." Oriens 36 (2001): 196. http://dx.doi.org/10.2307/1580481.

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26

Mackie, Gillian. "Theodulf of Orléans and the Ark of the Covenant: A New Allegorical Interpretation at Germigny-des-Prés." RACAR : Revue d'art canadienne 32, no. 1-2 (2007): 45. http://dx.doi.org/10.7202/1069593ar.

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27

Ottobrini, Tiziano F. "Intorno al teologhema della שכינה e all’antiallegorismo dello ἱλαστήριον presso Filone Alessandrino". Chôra 18 (2020): 547–78. http://dx.doi.org/10.5840/chora2020/202118/1924.

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This essay analyses the use of the term/concept hilasterion (‘propitiatorium’, i.e. the cover of Ark of Covenant) in the hypomnematic corpus by Philo of Alexandria. This subject needs to be examined in relationship with the Greek translation of the Septuagint and the exegesis of the Hebrew kapporeth ; so it will be argued that here Philo deals with semitic thought more than with the categories of Greek philosophy, since the real and bodily presence of God on hilasterion differs ontologically from any allegoric interpretation : only a sound Hebrew contextualisation of the theme as šekhînâ might

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Cassella, Antonio. "Joining General Relativity to Particles Physics through Complex Numbers and Autism." International Journal of Social Science Studies 7, no. 4 (2019): 33. http://dx.doi.org/10.11114/ijsss.v7i4.4338.

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Autistics and the plane of complex numbers suggest that if the accelerating expansion of our universe and the anti-universe succeeded a coasting expansion 8.8 billion years after the Big Bang, an accelerating contraction will start in 3.8 billion years. Mirroring the expansion phase, a coasting contraction of the two universes in cosmic space will come up in 12.6 billion years. The end of the fourth section of 8.8 billion years will host two Big Crunches, two White Holes, and a new Big Bounce. The reason for that paradox solves the “cosmological constant problem” and joins general relativity t

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Nesterova, Iulianiya Andreevna. "Eschatological plots in I. F. Stravinsky’s music (by the example of the cantata “The Flood”)." Manuscript 16, no. 4 (2023): 276–81. http://dx.doi.org/10.30853/mns20230055.

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The aim of the research is to identify the rhythmic and intonational complexes, musical-rhetorical formulas, characteristics of choral texture and timbral dramaturgy in I. F. Stravinsky’s cantata “The Flood” (1962) that the composer uses to convey the eschatological biblical narrative through music. The study systematically examines the structure and content of each of the seven parts of the cantata – “Prelude”, “Melodrama”, “The Building of the Ark” (choreography), “The Catalogue of the Animals”, “The Comedy”, “The Flood” (choreography), “The Covenant of the Rainbow”. Scientific novelty lies

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Salvador-González, José María. "The Temple as a Symbol of the Virgin Mary in Medieval Liturgical Hymns and Its Reflection in Images of the Annunciation of the 14th–15th Centuries." Religions 15, no. 12 (2024): 1446. http://dx.doi.org/10.3390/rel15121446.

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The current article seeks two interrelated objectives. First, we will shed light on the Mariological and Christological meanings underlying the saying templum Dei and other similar metaphorical expressions, with which countless medieval liturgical hymns, inspired by the Bible, designate the Virgin Mary. Second, we will iconographically interpret some paintings of the Annunciation from the 14th and 15th centuries that represent Mary’s house in Nazareth as a majestic temple. In this order of ideas, we will proceed according to two complementary methodological strategies: first, we will analyze a

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Koltun-Fromm, Naomi. "Imagining the Temple in Rabbinic Stone: The Evolution of the ʾEven Shetiyah". AJS Review 43, № 2 (2019): 355–77. http://dx.doi.org/10.1017/s0364009419000539.

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The mythical ʾeven shetiyah, often translated as the “foundation stone,” marks the physical place where the Jerusalem temples once stood in the rabbinic imagination. In its earliest incarnation it identified the place where the ark of the covenant resided in Solomon's Temple. Over the centuries it absorbed cosmogonic and eventually eschatological meaning. In later post-talmudic rabbinic literature, it adopted another mythic trope—the seal on the tehom. I argue that these two separate narrative strands of a seal on the tehomunder the Temple and ʾeven shetiyahin the Temple became intertwined, bu

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Kent, Eliza F., and Izabela Orlowska. "Accidental Environmentalists." Worldviews 22, no. 2 (2018): 113–42. http://dx.doi.org/10.1163/15685357-02201101.

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Abstract In the highlands of Ethiopia, the only remaining stands of native forest are around churches of the Ethiopian Orthodox Tewahido Church. Though hailed as community-conserved areas by environmentalists, we argue that the conservation of such forest is not intentional, but rather an indirect result of the religious norms, beliefs and practices surrounding the sites. In actuality, the religiosity surrounding church forests maintains the purity of the most holy space in the center of the shrine, the tabot, a replica of the Ark of the Covenant, which ensures that the church is a legitimate

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Pasaribu, George Rudi Hartono, Steven, and Andreas Eko Nugroho. "PEMULIHAN PONDOK DAUD DALAM KISAH PARA RASUL." JURNAL TABGHA 4, no. 1 (2023): 36–45. http://dx.doi.org/10.61768/jt.v4i1.67.

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The Tabernacle of David is the name given to the tent that King David erected on Mount Zion in Jerusalem as a place to place the Ark of the Covenant. It became the center of a new order of joyful worship in stark contrast to the solemn worship at the Tabernacle of Moses. Instead of animal sacrifices, the sacrifices offered at the Tabernacle of David were sacrifices of praise, joy, and thanksgiving (Psalm 95:2,100:4, 141:2). The Tabernacle of David is a type of Church worship. Jesus fulfilled the Old Testament sacrificial system by His death on the cross (Hebrews 1:3, 7:27, 9:12, 9:24-28). The

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Fida Tronika Matang and Sugeng Surjana Adi. "Studi Teologi Pernikahan dalam Kitab Hosea: Refleksi bagi Pernikahan Kristen Saat Ini." ICHTUS: Jurnal Teologi dan Pendidikan Kristiani 3, no. 2 (2025): 97–105. https://doi.org/10.63830/70vmqf82.

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Abstract: A solid marriage is built on the foundation of mutual trust, love and fidelity; therefore,what God has joined together, man must not separate (Matthew 19:6). This means that for believers,marriage is something holy because God created marriage and binds husband and wife throughsacred promises in marriage before God and His people. The relationship between husband and wifedescribes the relationship between God and man. Hosea was a prophet sent by God to convey God'sWord to the Israelites experiencing a moral decline. God told Hosea to marry a harlot (Hosea 1:2),because Hosea's marriag

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Belcher, Wendy. "BOOK REVIEW:Stuart Munro-Hay. QUEST FOR THE ARK OF THE COVENANT: THE TRUE HISTORY OF THE TABLETS OF MOSES. London: I. B. Tauris, May 2005." Research in African Literatures 37, no. 2 (2006): 199–204. http://dx.doi.org/10.2979/ral.2006.37.2.199.

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Schenk, Kära L. "Temple, Community, and Sacred Narrative in the Dura-Europos Synagogue." AJS Review 34, no. 2 (2010): 195–229. http://dx.doi.org/10.1017/s0364009410000322.

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The painted decoration in the Dura-Europos synagogue (Syria, 244–245 CE) is the most extensive surviving example of Jewish pictorial narrative in the ancient world. In its final stage, the decoration consisted of three bands of narrative panels that surrounded all four walls of the synagogue's assembly hall and led up to the Torah shrine at the center of the west wall (Figure 1). Imagery related to the Jerusalem Temple, including a symbolic image of the Temple on the Torah shrine, made up a significant part of the decoration of the Dura synagogue. There is, however, considerable scholarly disa

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Nathaniel Wallace. "Cultural Process in the Iliad 18: 478-608, 19:373-80 ("Shield of Achilles") and Exodus 25:1-40:38 ("Ark of the Covenant")." College Literature 35, no. 4 (2008): 55–74. http://dx.doi.org/10.1353/lit.0.0019.

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Udoekpo, Michael Ufok. "Obiajulu’s Children and the Wicked Sons of Eli (1 Sam 2:11–17)." European Journal of Theology and Philosophy 4, no. 4 (2024): 10–18. http://dx.doi.org/10.24018/theology.2024.4.4.140.

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The two sons of Eli, Hophni and Phinehas (1 Sam 2:11-36), served along with their father as priests at Shiloh in the tabernacle, where the ark of the covenant was housed (11am 1:3). While in service, Eli’s children became sons of worthlessness (bənȇ-bəliyyaʿal), dishonest, wicked and corrupt, as well as refused to know the Lord (lō’ yāḏə‘û ՚eṯ-ʾădōnāi) and his teachings. They were unrighteous, greedy, intimidating, immoral, and abusive to women at the entrance of the temple (vv. 12-22). Eli did little to correct them, leading to God’s punishment. Some scholars have examined this narrative with

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Kubiś, Adam. "Znaczenie pozycji aniołów w grobie Jezusa w J 20,12." Biblical Annals 6, no. 3 (2016): 459–93. https://doi.org/10.31743/ba.2206.

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Compared with the Synoptics, the Johannine angels assume a particular and significant position inside Jesus’ tomb. The evangelist describes it precisely as one angel sitting at the place of Jesus’ head and another at the place of Jesus’ feet. Not all Johannine commentators pay attention to this detail, yet a comparison with the descriptions of the angels’ positions in the different synoptic narratives demonstrates that they all reflect original editorial work on the part of each the evangelist. Consequently, these accounts can – and indeed do – convey particular ideological or theological stan

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Lerou, Sandrine. "Eivor Andersen Oftestad, The Lateran Church in Rome and the Ark of the Covenant: Housing the Holy Relics of Jerusalem with an Edition and Translation of the." Cahiers de civilisation médiévale, no. 249 (January 1, 2020): 43–45. http://dx.doi.org/10.4000/ccm.2923.

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K.Kavitha. "The Pandian Parisu in a multifaceted perspective." PULAM : INTERNATIONAL JOURNAL OF TAMILOLOGY STUDIES 3, no. 2 (2023): 17–26. https://doi.org/10.5281/zenodo.7879858.

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The Pandian Parisu is a short epic. The epic is based on the ark of the covenant. All the people live in the era of democracy. The revolutionary poet Bharathidasan has created an epic by creating a revolution in fiction by marrying the son of a thief leader who is a member of the royal family. Therefore, the Pandyan Parisu epic is a revolutionary epic.Kathiraivelan, Arasamadevi, Annam, Narikkannan, Ponnamman, Veerappan, Athal, Velan, Seeni (Kanakkayan), Neelan and Neeli are the characters in the Pandian Prize short story.In this epic, Velan - Annam and Neelan - Neeli are the lovers. Annam is a

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Whalen, Brett Edward. "The Lateran Church in Rome and the Ark of the Covenant: Housing the Holy Relics of Jerusalem. Studies in the History of Medieval Religion. By Eivor Andersen Oftestad. Woodbridge: Boydell, 2019. xv + 257 pp. $120.00 cloth." Church History 89, no. 1 (2020): 169–71. http://dx.doi.org/10.1017/s0009640720000219.

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Setiawan, Tjutjun, and Didit Yuliantono Adi. "Bangkit dari Kegagalan: Studi Kasus Daud Memindahkan Tabut Perjanjian Tuhan dalam 1 Tawarikh 13:1-14." LOGIA: Jurnal Teologi Pentakosta 6, no. 1 (2024): 54–71. https://doi.org/10.37731/log.v6i1.228.

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A person's title and position do not always automatically make that someone successful in every plan he does, this was experienced by David, a king who had good intentions and was supported by his soldiers and the elders of the nation and all the people of Israel in moving the ark of the covenant, but experienced failure. In this study, the author uses a research method with a literature study approach and do expository method to the relevant Bible verses. This article aims to explore the events in which David faced failure and rose from failure in 1 Chronicles 13: 1-14. This research’s questi

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Horvath, Agnes, Paul O'Connor, and Marius Ion Bența. "Conversation on Virus Crisis." International Political Anthropology 13, no. 2 (2020): 149–54. https://doi.org/10.5281/zenodo.4295580.

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The following distance conversation took place in September-October 2020, thus before the current, second lockdown. The conversation partners, each associated with <em>IPA</em> since a long time, were attempting to gain some understanding into the current pandemic situation, each from a different country, even continent (Italy, so the West of Europe – but the Southern part, though originally from Hungary; Romania, so the East of Europe– and again the Southern part, though moving temporarily to Poland during the time of the conversation; and the United Arab Emirates – so Asia,

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LOURIE, Basil. "Amsalu Tefera, The Ethiopian Homily on the Ark of the Covenant; Critical Edition and Annotated Translation of D?RSAN? ??YON. Texts and Studies in Eastern Christianity (TSEC), vol. 5; Leiden - Boston: Brill, 2015, XVI, 286 pp., "Восток. Афро-Азиатские обще". Восток. Афро-Азиатские общества: история и современность, № 1 (2018): 233–37. http://dx.doi.org/10.7868/s0869190818010272.

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Kynan-Wilson, William. "Eivor Andersen Oftestad, The Lateran Church in Rome and the Ark of the Covenant: Housing the Holy Relics of Jerusalem. With an Edition and Translation of the Descriptio Lateranensis Ecclesiae (BAV Reg. Lat. 712). Woodbridge: Boydell & Brewer, 2019. Pp. 276. ISBN 978 1 78327 388 1." Crusades 21, no. 1 (2022): 178–79. http://dx.doi.org/10.1080/28327861.2022.12220032.

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Knox, Lezlie. "Eivor Andersen Oftestad, The Lateran Church in Rome and the Ark of the Covenant: Housing the Holy Relics of Jerusalem; with an Edition and Translation of the “Descriptio Lateranensis Ecclesiae” (BAV Reg. Lat. 712). (Studies in the History of Medieval Religion 48.) Woodbridge, UK: Boydell, 2019. Pp. xv, 257. $120. ISBN: 978-1-7832-7388-1." Speculum 96, no. 2 (2021): 543–44. http://dx.doi.org/10.1086/713754.

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Bruce, Scott G. "The Lateran Church in Rome and the Ark of the Covenant. Housing the holy relics of Jerusalem. With an edition and translation of the Descriptio Lateranensis Ecclesiae (Bav Reg. Lat. 712). By Eivor Andersen Oftestad. (Studies in the History of Medieval Religion, XLVIII.) Pp. xvi + 260 incl. 2 tables. Woodbridge–Rochester, NY: Boydell Press, 2019. £75. 978 1 78327 388 1." Journal of Ecclesiastical History 73, no. 1 (2022): 140–41. http://dx.doi.org/10.1017/s0022046921001913.

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Gábor, Gaylhoffer-Kovács. "Johann Ignaz Cimbal „védjegye”, a VSG-monogram." Művészettörténeti Értesítő 69, no. 1 (2020): 57–70. http://dx.doi.org/10.1556/080.2020.00004.

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Next to his signature, Viennese painter Johann Ignaz Cimbal often added a peculiar sign in his frescoes and oils. It is a combination of letters, appearing in a different form in each of the studied cases (Zalaegerszeg, Oberlaa, Zwettl, Peremarton, Tornyiszentmiklós, Nagykároly [ Carei]), which – and the poor state of the works – make the identification of the letters difficult. In most cases the sign reads VSG, so it is not the initials of the painter.In some Cimbal works the three letters also appear with iconographic meaning. On the picture of the King Saint Stephen side altar in the parish

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Gábor, Gaylhoffer-Kovács. "Johann Ignaz Cimbal „védjegye”, a VSG-monogram." Művészettörténeti Értesítő 69, no. 1 (2020): 57–70. http://dx.doi.org/10.1556/080.2020.00004.

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Next to his signature, Viennese painter Johann Ignaz Cimbal often added a peculiar sign in his frescoes and oils. It is a combination of letters, appearing in a different form in each of the studied cases (Zalaegerszeg, Oberlaa, Zwettl, Peremarton, Tornyiszentmiklós, Nagykároly [ Carei]), which – and the poor state of the works – make the identification of the letters difficult. In most cases the sign reads VSG, so it is not the initials of the painter.In some Cimbal works the three letters also appear with iconographic meaning. On the picture of the King Saint Stephen side altar in the parish

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