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Journal articles on the topic 'Baal'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Rashid, Assist prof Dr Qusay Abdulhadi. "The Word "Baal" in the old Testament (A Comparative Semitic Linguistic Study)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 223, no. 1 (December 1, 2017): 195–216. http://dx.doi.org/10.36473/ujhss.v223i1.325.

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The word "baal" means "husband", and the plural form is "baoola". The wife is likewise called "baal" or "baala". "Baal" is a Semitic noun for a Canaanite god or a god's son and husband to goddess "baala" or "Asheera" or "Ishtaroot". He was known as the god Hood who was a god of fields and cattle fertility. In sum, worshipping "baal" was common among the peoples of the East in the old time; that is why, we find he had different names. The reason was that each nation used a name that was known among its people. Any of his names would often start with "baal" and end with the name of that land or city. Alternatively, it would start with something attached to it, such as "baalfaghoor" or "Beelzebub". "Baal" had many priests who used to cheat people with their magic and sorcery which they relate to their god.

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2

Fantar, M. H. "Baal." Encyclopédie berbère, no. 9 (April 1, 1991): 1289–91. http://dx.doi.org/10.4000/encyclopedieberbere.1237.

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3

Irmer, Thomas. "Apocalypse Baal." Maska 30, no. 175 (November 1, 2015): 104–13. http://dx.doi.org/10.1386/maska.30.175-176.104_1.

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Due to it being a subject of a judicial copyright dispute, Frank Castorf’s staging of Brecht’s Baal raises the question about what needs to be protected: copyright or theatre practice. Castorf’s stagings are known for their text montages and various shifts in space and time, which is what he did again in his latest performance, where he combined Brecht’s Baal with Francis Ford Coppola’s Apocalypse Now, concentrating a number of female figures into one and moving the action to theVietnam War. After the premiere, Brecht’s heiress, Barbara Brecht-Schall, procured an injunctionprohibiting the piece. This was her last public act: she died a few months later.

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OhSeongKyun. "Zur ‘Baal-Bearbeitung’ - Unter Berücksichtigung der frühen Baal-Fassungen." Koreanische Zeitschrift für Germanistik 52, no. 3 (September 2011): 97–115. http://dx.doi.org/10.31064/kogerm.2011.52.3.97.

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Caplan, Jennifer. "Baal Sham Tov." Bulletin for the Study of Religion 42, no. 3 (September 27, 2013): 11–19. http://dx.doi.org/10.1558/bsor.v42i3.11.

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Woody Allen has long been seen as a definitive voice in American Jewish humor because of his films, but his short fiction has been largely ignored. An analysis of his fiction can, however, yield strong indications that while Allen himself may be an atheist, his prose owes a great debt to his religious upbringing and his ongoing religious literacy. This essay take a closer look at one particular story to note the ways in which Allen encounters religion in his fiction and uses his knowledge of Jewish scriptural forms to enhance the reader's experience of his satire. In this story, consisting of his parodies of the Hassidic tales of Eastern Europe, is he the Baal Sham Tov; the Master of the Good Fake.

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6

Oexle, Otto Gerhard. "„Zusammenarbeit mit Baal“." Historische Anthropologie 8, no. 1 (April 2000): 1–27. http://dx.doi.org/10.7788/ha.2000.8.1.1.

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7

Dennis Lunt. "World Spirit as Baal:." Journal of Speculative Philosophy 26, no. 2 (2012): 485. http://dx.doi.org/10.5325/jspecphil.26.2.0485.

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8

Lewis, Theodore J., and Mark S. Smith. "The Ugaritic Baal Cycle." Journal of Biblical Literature 118, no. 1 (1999): 169. http://dx.doi.org/10.2307/3268251.

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9

Rea-Dickins, Pauline, Katie Scott, and Guoxing Yu. "BAAL/CUP seminars 2007." Language Teaching 41, no. 4 (October 2008): 575–80. http://dx.doi.org/10.1017/s0261444808005259.

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The rationale for the seminar was primarily that there are links between language testing and assessment on one hand and applied linguistics on the other which could be mutually beneficial, but are not necessarily perceived as such. Secondly, it was suggested that research in language assessment and applied linguistics have been perceived as distinct, with the roles of language testing and assessment in applied linguistics relatively unexplored, an artificial divide that Bachman & Cohen (1998), for example, argue should be bridged (see also Bachman & Palmer 1996; Shohamy 2001). An additional motivation for proposing this conference was to build on the growing presence of assessment and testing concerns within applied linguistics, not merely to address issues of visibility but, importantly, to contribute to a research agenda between different research communities within our (wider) applied linguistics community. To this end, we asked our keynote speakers and those who submitted abstracts to focus explicitly on reciprocity between the fields.

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Seedhouse, Paul. "BAAL/CUP seminars 2008." Language Teaching 42, no. 2 (April 2009): 256–71. http://dx.doi.org/10.1017/s026144480800565x.

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11

Cutting, Joan, and Bróna Murphy. "BAAL/CUP seminars 2009." Language Teaching 43, no. 2 (March 3, 2010): 228–30. http://dx.doi.org/10.1017/s0261444809990371.

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The Moray House School of Education, The University of Edinburgh, UK; 7–8 May 2009The seminar, organised by Joan Cutting and Bróna Murphy, aimed •to bring together researchers involved in both emergent and established academic corpora (written and spoken) as well as linguists, lecturers and teachers researching in education, be it language teaching, language-teacher training or continuing professional development in language awareness, all of whom may be new to corpora and its applications;•to explore the possibilities of working together with researchers in speech recognition and synthesis, and other specialists in technological innovation;•to provide an opportunity to disseminate the latest developments in academic language corpora. The seminar strengthened links between institutions and created networks for researchers to explore ways that corpora can help to study general classroom practice and be used as part of language classroom teaching. It attracted 30 participants from universities in the Czech Republic, the Republic of Ireland, Italy, Japan, Switzerland and the UK; there were two plenary papers and 14 individual papers.

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Donohue, James. "BAAL/CUP Seminars 2010." Language Teaching 45, no. 1 (November 24, 2011): 131–33. http://dx.doi.org/10.1017/s0261444811000401.

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The Open University, Milton Keynes, 21 April 2010This seminar, organised by Caroline Coffin and Jim Donohue (both from the Open University, UK), took the form of a day of dialogue between invited experts and other interested parties, including academic writing practitioners, researchers and postgraduate students. The invited speakers were asked to form panels representing either Academic Literacies or Systemic Functional Linguistics.

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Sealey, Alison. "BAAL/CUP Seminars 2010." Language Teaching 45, no. 1 (November 24, 2011): 133–35. http://dx.doi.org/10.1017/s0261444811000413.

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University of Birmingham, 24–25 June 2010The event (co-ordinated by Alison Sealey and Paul Thompson, University of Birmingham) was divided so that the first day focused mainly on the use of corpus-informed teaching with L1 learners and the second on additional language teaching contexts.

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Budach, Gabriele, and Julia Hüttner. "BAAL/CUP Seminar 2011." Language Teaching 46, no. 1 (November 28, 2012): 124–27. http://dx.doi.org/10.1017/s0261444812000432.

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The aim of this seminar was to promote dialogue between two research areas addressing educational multilingualism: Content and Language Integrated Learning (CLIL) and community languages. In bringing together these two strands of research, the seminar explored and fostered potential methodological and theoretical synergies. As organisers we invited abstracts which addressed innovative research in areas related to the conference theme, especially contributions which explored ways of linking school and community-based language learning. We aimed to create an atmosphere of stimulating discussion and debate in a convivial, intellectual environment. The programme included a variety of formats that would encourage discussion.

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Simpson, James. "BAAL/CUP seminars 2012." Language Teaching 47, no. 1 (December 6, 2013): 111–13. http://dx.doi.org/10.1017/s0261444813000463.

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Page, Ruth. "BAAL/CUP seminars 2012." Language Teaching 47, no. 1 (December 6, 2013): 113–17. http://dx.doi.org/10.1017/s0261444813000475.

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17

Fuad, Chelcent. "El, Baal, and Allah." International Review of Mission 108, no. 1 (June 2019): 178–93. http://dx.doi.org/10.1111/irom.12271.

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18

Block, Richard. "Baal Dancing: The Unsettling Position of Baal in Brecht's Theater of the New." German Quarterly 68, no. 2 (1995): 117. http://dx.doi.org/10.2307/408285.

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19

Tugendhaft, Aaron. "Politics and Time in the Baal Cycle." Journal of Ancient Near Eastern Religions 12, no. 2 (2012): 145–57. http://dx.doi.org/10.1163/15692124-12341235.

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Abstract This essay considers the Ugaritic Baal Cycle in light of Mircea Eliade’s ideas about history and primordial archetypes. Unlike the Babylonian poem Enuma elish with which it is so often compared, the Baal Cycle does not depict a primordial combat and so does not root the political rule of today in the overcoming of a prior chaos. The Ugaritic poem adopts an attitude towards politics that is at odds with the one taken by the Babylonian creation narrative and championed by Eliade in his celebration of what he called “archaic ontology.” Instead of providing a means to overcome the contingency of historical becoming, the Baal Cycle embraces the historical aspect of political rule.

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Arndt, Henriette L., and Christina Lyrigkou. "BAAL/CUP 2017–2018 Seminar." Language Teaching 52, no. 3 (July 2019): 415–17. http://dx.doi.org/10.1017/s026144481900017x.

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21

Poeze, Harry A. "Bibliografie van J. van Baal." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 150, no. 1 (1994): 13–26. http://dx.doi.org/10.1163/22134379-90003100.

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22

Wildsmith-Cromarty, Rosemary. "Report on BAAL ‘Language in Africa’ SIG meetings Reading in African languages: Developing literacies and reading methodologies." Language Teaching 48, no. 2 (March 13, 2015): 297–301. http://dx.doi.org/10.1017/s0261444814000457.

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This report describes ongoing research on reading in African languages. It draws mainly on contributions from two British Association for Applied Linguistics (BAAL) ‘Language in Africa’ (LiA) Special Interest Group (SIG) meetings: the LiA SIG strand at BAAL 2013 and the seminar on Reading Methodologies in African Languages held at The School of Oriental and African Studies (SOAS), University of London in January 2014. This report will only cover contributions that focused on reading research and practice.

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23

Monteiro de Matos, Sue'Hellen. "Os inimigos de Baal e Anat." Teocomunicação 50, no. 2 (December 23, 2020): e39486. http://dx.doi.org/10.15448/0103-314x.2020.2.39486.

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Certas culturas da Antiguidade possuem, na base da sua cosmogonia, o conceito de ‘caos’: a desordem primordial, que a divindade organiza, dando origem ao ‘cosmos’, a ordem. Os textos da Bíblica Hebraica apresentam a ordenação do caos por YHWH, os quais partilham do imaginário cosmogônico de outras culturas, tais como mesopotâmica e ugarítica. Isto posto, o presente artigo objetiva discutir sobre o caos na mitologia ugarítica, especificamente no Ciclo de Baal e Anat, bem como analisar as ressonâncias deste imaginário nos textos da Bíblia Hebraica, agora, atribuindo a YHWH os feitos de Baal.

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24

Al-Jallad, Ahmad. "Echoes of the Baal Cycle in a Safaito-Hismaic Inscription." Journal of Ancient Near Eastern Religions 15, no. 1 (September 17, 2015): 5–19. http://dx.doi.org/10.1163/15692124-12341267.

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This article provides a new reading and interpretation of the undeciphered Ancient North Arabian inscription krs 2453. It is argued that the text is composed in a mixed Safaito-Hismaic script, and contains a three-line poem recounting the conflict between the Canaanite deities Baal and Mōt as known from the Ugaritic Baal Cycle. The inscription’s Ancient North Arabian context is also discussed, and its style and structure are examined in light of the ʿĒn ʿAvdat inscription, the only comparable Old Arabic text.

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25

Christiansen, Ole Wugge. "Et overmenneskeligt undermenneske." K&K - Kultur og Klasse 32, no. 98 (September 30, 2004): 145–76. http://dx.doi.org/10.7146/kok.v32i98.21571.

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26

Pettit, David P. "Expiating Apostasy: Baal Peor, Moses, and Intermarriage with a Midianite Woman." Journal for the Study of the Old Testament 42, no. 4 (June 2018): 457–68. http://dx.doi.org/10.1177/0309089216692182.

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Numbers 25.1–18 tells the story of Baal Peor, a moment lifted up as an example of apostasy and warning for life in the land in Psalm 106, Joshua 22, and Hos. 9.10. The violation central to the story of Baal Peor is intermarriage, for intermarriage is more than sexual relations or idolatry. Intermarriage affirms or forms kinship bonds. Numbers 25.1–18 joins the account of Baal Peor with the story of intermarriage with a Midianite (25.6–18). In this event Moses is confronted for his role in permitting the apostasy and his failure to oversee the people. Furthermore, he is implicated for his own marriage with a Midianite, Zipporah. This article argues that Moses too had yoked himself to the people of Midian. Moses's hybrid and intermarried past is reinterpreted in a new light where Moses's past, synecdochic of Israel's, must be confronted and atoned for, so that a sense of cultural identity can be (re)claimed.

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27

Dan Evans. "The Saint Necessity (Baal vs. Galileo)." Antioch Review 76, no. 1 (2018): 22. http://dx.doi.org/10.7723/antiochreview.76.1.0022.

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28

Williamson, H. G. M. "Monotheism and Yahweh’s Appropriation of Baal." Journal of Jewish Studies 67, no. 2 (October 1, 2016): 408–12. http://dx.doi.org/10.18647/3286/jjs-2016.

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29

Petralanda, Carlos. "De Córdoba a Turín ida y vuelta: Pasado y Presente de la intelectualidad local de Baal Delupi." Religación. Revista de Ciencias Sociales y Humanidades 6, no. 27 (March 19, 2021): 306–7. http://dx.doi.org/10.46652/rgn.v6i27.778.

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Graham, Ross, Caroline McGlynn, and Annette Islei. "Language in education in sub-Saharan Africa: Language in Africa Special Interest Group (BAAL)." Language Teaching 48, no. 3 (June 18, 2015): 426–30. http://dx.doi.org/10.1017/s0261444815000178.

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The Language in Africa Special Interest Group (LiASIG) of the British Association for Applied Linguistics (BAAL) is a forum for applied linguistic research in Africa, and invites studies with both a micro and a macro focus. Researchers are concerned with how political, social and educational contexts affect the valuation and use of languages in Africa where multilingualism is the norm. Papers are presented at the SIG annual meeting and in the LiA track at BAAL conferences. The present review covers papers presented between 2012 and 2014 that focus on the interplay of policy and practice, particularly in education.

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Gelzer, Florian. "Kunst – Leben – Mütter. Bertolt Brechts ›Baal‹ zwischen Hanns Johsts ›Der Einsame‹ und Andreas Thoms ›Ambros Maria Baal‹." Sprachkunst. Beiträge zur Literaturwissenschaft 40, no. 2 (2011): 239–60. http://dx.doi.org/10.1553/spk40_2s239.

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Zheng, Chong, and Roald Hoffmann. "An Unusual Electron Count and Electron-Deficient Multi-Center Bonding in One Class of Intermetallics: The BaAl4, CaAl2Zn2, CeMg2Si2 and FCC Al Structures." Zeitschrift für Naturforschung B 41, no. 3 (March 1, 1986): 292–320. http://dx.doi.org/10.1515/znb-1986-0304.

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The structural types discussed may be thought of as being composed of two-dimensional layers cleaved out of the FCC lattice. Each layer has a square sublattice capped by apical atoms above and below four-fold hollows. The electronic structure of such an Al layer is constructed - it has eight low-lying bands per tour AI. and two of these bands are localized in apical Al s. pointing away from the layer. On stacking, bonds are formed between apical Al′s. leading to the pushing up of one Αla-ΑΙa σ* band, and a gap after 7 bands are filled. This is BaAl4, with Al42- . An alternative picture is of delocalized five-center six-electron bonding in each hollow, closely related to the electron deficient bonding in B5H9. The bonding in CeAl2Ga2 and CeMg2Si2 can be derived similarly, by perturbing the original BaAl4 case. A rationale for switching from BaAl, to the CeMg2Si2 structural type for electron counts exceeding ∼ 16 for four atoms is given. Finally we relate these arguments to the high cohesive energy of Al metal.

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WÉNIN, A. "Le serpent, le taurillon et le baal." Revue Théologique de Louvain 34, no. 1 (January 1, 2003): 27–42. http://dx.doi.org/10.2143/rtl.34.1.2017474.

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Gallazzi, Sandro. "O Poder de Baal: Patriarcalismo e Idolatria." Ribla 83, no. 1 (May 21, 2021): 55–78. http://dx.doi.org/10.15603/1676-3394/ribla.v83n1p55-78.

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Nas montanhas de Canaã diversos grupos, clãs e tribos ensaiaram uma maneirade viver, alternativa à das “cidades”, evitando a concentração do podereconômico, político e social. Não abandonaram, porém, o poder do homemsobre a mulher, do baal/marido sobre a sua ishá/mulher. A dimensão sagradae, por isso, intocável, desta relação, garantia da fertilidade da mulher eda terra, provocou e justificou a progressiva concentração do poder sagradomasculino que chegou a dominar e violentar o corpo da mulher. Esta foi umadas principais causas que levou à opção pelo templo e, posteriormente, pelamonarquia.

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Gori, Maja, Alessandro Pintucci, and Martina Revello Lami. "Who Owns the Past?" Ex Novo: Journal of Archaeology 2 (December 31, 2017): 1–4. http://dx.doi.org/10.32028/exnovo.v2i0.386.

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On the 23rd of August 2015 Daesh blew up the 2,000-year-old Baal-Shamin temple in the world-famous Greco-Roman site of Palmyra. This event triggered a profound emotional reaction in society at large, and the ruins soon became an iconic symbol of world heritage in danger. The appalling images of the ruins of Baal Shamin reinforced the perception, especially among western observers, that protecting cultural and natural heritage is yet another duty in the fight against terrorism. A similar international outcry occurred in 2001, when the Buddhas of Bamiyan fell to Taliban dynamite in Afghanistan, and when Iraqi museums and sites were ransacked and looted providing two of the most recent and vivid examples of destroyed heritage in the so-called War on Terror which was launched by the U.S. government after 9/11. Following the destruction at Baal-Shamin, UNESCO declared that the deliberate destruction of Syria's cultural heritage was a war crime, and put into motion several projects and actions aimed at preserving endangered Syrian archaeological heritage. At the same time, alongside income gained from the sale of drug and weapons, the trafficking of antiquities from Syria and Iraq worldwide provided a major source of revenue for Daesh.

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Lumingkewas, Marthin Steven. "The Early History of God: Yahweh and the Other Deities in Ancient Israel." Fidei: Jurnal Teologi Sistematika dan Praktika 3, no. 2 (December 18, 2020): 302–17. http://dx.doi.org/10.34081/fidei.v3i2.174.

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Mark S. Smith merupakan satu di antara peneliti Kitab Ibrani; khususnya teks-teks ANET (Ancient Near Eastern Text) bersama dengan beberap ahli bahasa Semit barat seperti Frank Moore Cross, Michael D. Morgan dan Brevard S. Child. Akan tetapi, Smith lebih dikenal dengan model interpretasi Israel sebagai satu entitas dengan bangsa sekitarnya – dalam hal ini Kanaan. Pendekatan ini menghasilkan metodologi penting untuk melihat Israel dengan cara berbeda – yaitu Israel sebagai bangsa yang identik dengan bangsa-bangsa Kanaan – berlawanan dengan pemahaman yang selama ini melihat kedua bangsa sebagai vis-a-vis berdasarkan informasi Kitab Ibrani. Buku ini berupaya menggambarkan upaya memahami Israel tidak dapat diperoleh melalui sejarah semata. Berbicara mengenai Israel sebagai umat dengan beberapa mishpat, kemudian berlanjut menjadi sebuah bangsa dalam koridor monarki, sampai mereka masuk dan kembali dari pembuangan; termasuk di dalamnya sistem agama mereka, hanya dapat dilakukan melalui memori. Memori yang dimaksud Smith dalam hal ini adalah melalui proses convergence dan differentiation. Pada masa awal Israel, bangsa ini tidak berbeda dengan bangsa-bangsa sekitarnya; termasuk di dalamnya sistem keagaman yang mereka anut. El, Baal, Anat dan Asherah menjadi allah utama Israel. El menjadi sesembahan utama Israel bersamaan dengan Yahweh. Baal menjadi sesembahan Daud ketika ia berseru Baal Perazim (allah memberikan terobosan) dalam 2 Samuel 5:20 dan 1 Tawarik 14:11 (hal.74-76).

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Lumingkewas, Marthin Steven. "The Early History of God: Yahweh and the Other Deities in Ancient Israel." Fidei: Jurnal Teologi Sistematika dan Praktika 3, no. 2 (December 18, 2020): 302–17. http://dx.doi.org/10.34081/fidei.v3i2.174.

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Mark S. Smith merupakan satu di antara peneliti Kitab Ibrani; khususnya teks-teks ANET (Ancient Near Eastern Text) bersama dengan beberap ahli bahasa Semit barat seperti Frank Moore Cross, Michael D. Morgan dan Brevard S. Child. Akan tetapi, Smith lebih dikenal dengan model interpretasi Israel sebagai satu entitas dengan bangsa sekitarnya – dalam hal ini Kanaan. Pendekatan ini menghasilkan metodologi penting untuk melihat Israel dengan cara berbeda – yaitu Israel sebagai bangsa yang identik dengan bangsa-bangsa Kanaan – berlawanan dengan pemahaman yang selama ini melihat kedua bangsa sebagai vis-a-vis berdasarkan informasi Kitab Ibrani. Buku ini berupaya menggambarkan upaya memahami Israel tidak dapat diperoleh melalui sejarah semata. Berbicara mengenai Israel sebagai umat dengan beberapa mishpat, kemudian berlanjut menjadi sebuah bangsa dalam koridor monarki, sampai mereka masuk dan kembali dari pembuangan; termasuk di dalamnya sistem agama mereka, hanya dapat dilakukan melalui memori. Memori yang dimaksud Smith dalam hal ini adalah melalui proses convergence dan differentiation. Pada masa awal Israel, bangsa ini tidak berbeda dengan bangsa-bangsa sekitarnya; termasuk di dalamnya sistem keagaman yang mereka anut. El, Baal, Anat dan Asherah menjadi allah utama Israel. El menjadi sesembahan utama Israel bersamaan dengan Yahweh. Baal menjadi sesembahan Daud ketika ia berseru Baal Perazim (allah memberikan terobosan) dalam 2 Samuel 5:20 dan 1 Tawarik 14:11 (hal.74-76).

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38

Shaviv, Samuel. "THE POLYTHEISTIC ORIGINS OF THE BIBLICAL FLOOD NARRATIVE." Vetus Testamentum 54, no. 4 (2004): 527–48. http://dx.doi.org/10.1163/1568533042650831.

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AbstractA new and unprejudiced reading may reveal that two divinities, one called Yahweh, the other called Elohim, seem to act in the story: Yahweh is more involved in bringing the flood, and Elohim in saving Noah. The source of this narrative may have been a polytheistic story in which two gods quarrelled: Yahweh decided to blot out mankind, whereas Elohim wanted to save it. This story was remoulded in monotheistic spirit and the moral motive as the cause of the flood was added by generations of redactors. The ultimate source seems to have been a Canaaniteflood story: Baal the god of rain and benevolent El quarrelled because of the human marriages of Sons of El that were regarded by Baal as threat.

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Li, Jie, Xue-Kai Lan, Xiao-Qiang Song, Wen-Zhong Lu, Xiao-Hong Wang, Feng Shi, and Wen Lei. "Crystal structures, dielectric properties and ferroelectricity in stuffed tridymite-type BaAl(2−2x)(Zn0.5Si0.5)2xO4 solid solutions." Dalton Transactions 48, no. 11 (2019): 3625–34. http://dx.doi.org/10.1039/c8dt05098h.

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40

Ji, Haipeng, Le Wang, Yujin Cho, Naoto Hirosaki, Maxim S. Molokeev, Zhiguo Xia, Zhaohui Huang, and Rong-Jun Xie. "New Y2BaAl4SiO12:Ce3+ yellow microcrystal-glass powder phosphor with high thermal emission stability." Journal of Materials Chemistry C 4, no. 41 (2016): 9872–78. http://dx.doi.org/10.1039/c6tc03422e.

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Rezende, Marcos V. dos S., Paulo J. R. Montes, Adriano B. Andrade, Zelia S. Macedo, and Mário E. G. Valerio. "Mechanism of X-ray excited optical luminescence (XEOL) in europium doped BaAl2O4 phosphor." Physical Chemistry Chemical Physics 18, no. 26 (2016): 17646–54. http://dx.doi.org/10.1039/c6cp01183g.

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This paper reports a luminescence mechanism in Eu-doped BaAl₂O₄ excited with monochromatic X-rays (also known as X-ray excited optical luminescence – XEOL) from synchrotron radiation.

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42

Allon, Niv. "Seth is Baal - Evidence from the Egyptian script." Ägypten und Levante 17 (2008): 15–22. http://dx.doi.org/10.1553/aeundl17s15.

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OLGUN, HAKAN. "Ugarit Metinleri Çerçevesinde Baal Tapıcılığı ve İsrailoğulları’na Etkisi." MİLEL VE NİHAL inanç, kültür ve mitoloji araştırmaları dergisi 11, no. 2 (April 12, 2016): 7. http://dx.doi.org/10.17131/milelnihal.42574.

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Aounallah, Samir, Véronique Brouquier-Reddé, Haythem Abidi, Hamden Ben Romdhane, Michel Bonifay, Fatma Hadded, Sonia Hafiane Nouri, et al. "L’aire sacrée de Baal Hammon – Saturne à Dougga." Antiquités africaines, no. 56 (December 31, 2020): 245–73. http://dx.doi.org/10.4000/antafr.2973.

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Lewis, Theodore J. "The Identity and Function of El/Baal Berith." Journal of Biblical Literature 115, no. 3 (1996): 401. http://dx.doi.org/10.2307/3266894.

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Alvarenga, L. G. "Fut-Baal – A Relação entre Futebol e Religião." Correlatio 6, no. 12 (December 31, 2007): 98–105. http://dx.doi.org/10.15603/1677-2644/correlatio.v6n12p98-105.

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Feraro, Shai. "The Return of Baal to the Holy Land." Nova Religio 20, no. 2 (November 1, 2016): 59–81. http://dx.doi.org/10.1525/nr.2016.20.2.59.

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This article focuses on the recent emergence of Canaanite Reconstructionism in Israel—a miniature movement within the country’s small, but growing, Pagan community. The discourse of Israeli adherents of Canaanite Reconstructionism regarding its links to ancient Canaanite culture and the land—indeed the very soil—of modern-day Israel is highlighted. The development of Israeli Canaanite Reconstructionism is examined in relation to the unique nature of Israeli society and identity politics, as well as to Canaanism, a cultural and ideological movement that climaxed during the 1940s in British Mandate Palestine but declined after the founding of the State of Israel in 1948.

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Ellington, John. "Translating the Word “Baal” in the Old Testament." Bible Translator 44, no. 4 (October 1993): 425–30. http://dx.doi.org/10.1177/026009439304400405.

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Levy, Eythan. "A Fresh Look at the Baal-Zaphon Stele*." Journal of Egyptian Archaeology 100, no. 1 (January 2014): 293–310. http://dx.doi.org/10.1177/030751331410000116.

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Dauber, Jonathan. "The Baal Shem Tov and the Messiah: A Reappraisal of the Baal Shem Tov's Letter to R. Gershon of Kutov." Jewish Studies Quarterly 16, no. 2 (2009): 210. http://dx.doi.org/10.1628/094457009788847479.

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