Journal articles: 'Balaam'

1

Thomson, Peter. "Gestus revisited: Balaam and Balaak in Chester." European Medieval Drama 2 (January 1998): 229–36. http://dx.doi.org/10.1484/j.emd.2.300914.

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2

Kuśmirek, Anna. "„Cóż ci uczyniłam, żeś mnie zbił już trzy razy?” (Lb 22,28). O tym jak oślica przemówiła do pogańskiego proroka." Verbum Vitae 32 (December 1, 2017): 95–125. http://dx.doi.org/10.31743/vv.1832.

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Wśród osłów, które występują w tekstach biblijnych, wyjątkowe miejsce zajmuje oślica Balaama. Artykuł podejmuje próbę ukazania funkcji, jaką odgrywa ona w opowiadaniu o pogańskim proroku. Przemawia ona bowiem nie tylko ludzkim głosem, ale też widzi więcej niż sam Balaam, słynny pogański prorok. Znaczenie tego zwierzęcia w narracji o Balaamie zostało przedstawione w kontekście jego codziennej roli w Biblii, a także jako motywu literackiego zarówno w Biblii, jak i w literaturze pozabiblijnej. Zarówno z literatury porównawczej, jak i analizy fragmentu Lb 22,21-35 wynika, że ironia sytuacyjna związana z oślicą i jej zachowaniem ma charakter formy interpretacyjnej przekazu biblijnego. Jej rolą jest wzmocnienie tego przekazu. Słynny pogański widzący zostaje wyśmiany, ten, który ma widzieć, pozostaje ślepy na wolę Bożą. To zwierzę widzi anioła Pańskiego na ścieżce wróżbity, a nie on sam. To oślica trzykrotnie próbuje zatrzymać Balaama, ale ten ją bije, choć była mu zawsze posłuszna. Nie ma wątpliwości, że zachowanie swej oślicy Balaam odbiera jako przejaw jej głupoty i uporu w ścisłym tego słowa znaczeniu. Dopiero interwencja YHWH, który otwiera mu oczy, sprawia, że prorok widzi anioła (Lb 22,21-35). Zawarta w tym opowiadaniu ironia spełniła swoje zadanie. Świadczą o tym między innymi tłumaczenia targumów. Echo tej ironicznej interpretacji znajduje się w Drugim Liście św. Piotra. Autor tego pisma trafnie przypomina rolę oślicy, która „przemówiła ludzkim głosem i powstrzymała głupotę proroka” (2,16).

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3

Caulley, Thomas Scott. "ΒΑΛΑΑΚ in the 72Text of Jude 11: A Proposal." New Testament Studies 55, no. 1 (January 2009): 73–82. http://dx.doi.org/10.1017/s0028688509000046.

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This article proposes that the variant Βαλαάκ in the 72text of Jude 11 be read in light of theological tendency in the Bodmer codex, especially as evidenced in the christological variants of 72. Initially, scholarly opinion dismissed the ‘Balaak’ reading as nothing more than an inexperienced copyist's careless mistake. Though recognizing the older view to be unsatisfactory, recent explanations are also inadequate. Given neutral or positive traditions about Balaam in Judaism, and in the context of the early Christian belief that the Spirit of Christ inspired the OT Prophets (including Balaam), the article makes a case for reevaluation of the variant.

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4

Bonnard, Christophe, and Marie-Christine Donzé-Michau. "La Maqālat Balʽam, Traité sur Balaam, un traité samaritain inédit." Revue d'histoire et de philosophie religieuses 89, no. 3 (2009): 289–311. http://dx.doi.org/10.3406/rhpr.2009.1416.

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5

Thompson, Tom. "Balaam in Winter." Colorado Review 42, no. 3 (2015): 202. http://dx.doi.org/10.1353/col.2015.0118.

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6

Safren, Jonathan D. "Balaam and Abraham." Vetus Testamentum 38, no. 1 (1988): 105–13. http://dx.doi.org/10.1163/156853388x00526.

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7

이윤경. "The Otherized Moabite Balaam." Korean Journal of Old Testament Studies 20, no. 1 (March 2014): 122–49. http://dx.doi.org/10.24333/jkots.2014.20.1.122.

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8

Hiebert, Theodore, and Michael S. Moore. "Moore, "The Balaam Traditions"." Jewish Quarterly Review 84, no. 4 (April 1994): 507. http://dx.doi.org/10.2307/1455091.

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9

Kaufman, Stephen A., Alexander Rofé, and Alexander Rofe. "Rofés "The Book of Balaam"." Jewish Quarterly Review 77, no. 2/3 (October 1986): 234. http://dx.doi.org/10.2307/1454486.

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10

Frankel, David. "The Deuteronomic Portrayal of Balaam." Vetus Testamentum 46, no. 1 (1996): 30–42. http://dx.doi.org/10.1163/1568533962581170.

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11

Noll, K. L. "Was Balaam also among the Prophets? How Balaam Sheds Light on the Latter Prophets." Scandinavian Journal of the Old Testament 31, no. 1 (January 2, 2017): 44–65. http://dx.doi.org/10.1080/09018328.2017.1301636.

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12

Bembry, Jason. "The Levite’s Concubine (Judg 19:2) and the Tradition of Sexual Slander in the Hebrew Bible: How the Nature of Her Departure Illustrates a Tradition’s Tendency." Vetus Testamentum 68, no. 4 (September 14, 2018): 519–39. http://dx.doi.org/10.1163/15685330-12341336.

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Abstract In explaining a text-critical problem in Judges 19:2 this paper demonstrates that MT attempts to ameliorate the horrific rape and murder of an innocent person by sexual slander, a feature also seen in Balaam and Jezebel. Although Balaam and Jezebel are condemned in the biblical traditions, it is clear that negative portrayals of each have been augmented by later tradents. Although initially good, Balaam is blamed by late biblical tradents (Num 31:16) for the sin at Baal Peor (Numbers 25), where “the people begin to play the harlot with the daughters of Moab.” Jezebel is condemned for sorcery and harlotry in 2 Kgs 9:22, although no other text depicts her harlotry. The concubine, like Balaam and Jezebel, dies at the hands of Israelites, demonstrating a clear pattern among the late tradents of the Hebrew Bible who seek to justify the deaths of these characters at the hands of fellow Israelites.

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13

Barré, Michael L. "The Portrait of Balaam in Numbers 22–24." Interpretation: A Journal of Bible and Theology 51, no. 3 (July 1997): 254–66. http://dx.doi.org/10.1177/002096439605100304.

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Balaam is not presented favorably in most biblical texts that allude to him. One notable exception is the Balaam story (Numbers 22–24) and—outside the Bible—a recently discovered Aramaic inscription. The author of Numbers goes so far as to portray this non-Israelite not only as a believer, but even as a prophet of Yahweh.

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14

Levine, Baruch A., and Jo Ann Hackett. "The Balaam Text from Deir ʿAllā." Journal of the American Oriental Society 106, no. 2 (April 1986): 364. http://dx.doi.org/10.2307/601617.

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15

Davies, G. I., and J. A. Hackett. "The Balaam Text from Deir 'Alla." Vetus Testamentum 36, no. 4 (October 1986): 507. http://dx.doi.org/10.2307/1518347.

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16

Dijkstra, Meindert. "Is Balaam Also among the Prophets?" Journal of Biblical Literature 114, no. 1 (1995): 43. http://dx.doi.org/10.2307/3266589.

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17

Russell, James R. "A Note on Balaam’s Chimaera." Iran and the Caucasus 21, no. 1 (March 15, 2017): 39–45. http://dx.doi.org/10.1163/1573384x-90000004.

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The Biblical tale of Balaam and his taking donkey was elaborated in the Babylonian Talmud: Balaam commits bestiality with the animal and this is accounted one of his failings as a pagan prophet, which accumulate as he tries and fails to curse the Children of Israel. This aspect of testing, probably transmitted by Jews of Iran and Sasanian Mesopotamia, probably becomes the source of an Iranian folk myth about a demonic ass called "mantrier". The myth enters Armenia from there and becomes a legend about the trial that a Christian holy man successfully overcomes.

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18

Schipper, Jeremy. "Is Balaam Also among the Non-Disabled?" Interpretation: A Journal of Bible and Theology 73, no. 4 (September 3, 2019): 367–76. http://dx.doi.org/10.1177/0020964319857606.

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There have been few, if any, exegetically based arguments for why we should interpret biblical characters as non-disabled if the text mentions their involvement in an accident or states that they sustained an injury but does not mention a recovery. Instead, we arrive at such interpretations based on an assumption of non-disability as normative rather than arguments from the text. Using Balaam’s accident in Numbers 22:25 as a test case, this article analyzes the strength of the often unstated reasons for interpreting characters as nondisabled or unimpaired after they experience an accident or injury. We find that these reasons depend more on reading non-disability into the narrative rather on making a textual argument for why we should interpret these characters as unimpaired or nondisabled.

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19

Hamilton, Gordon J., and Michael S. Moore. "The Balaam Traditions: Their Character and Development." Journal of Biblical Literature 110, no. 4 (1991): 703. http://dx.doi.org/10.2307/3267670.

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20

Moffitt, John F. "Balaam or Isaiah in the catacomb of Priscilla?" Konsthistorisk Tidskrift/Journal of Art History 66, no. 1 (January 1997): 77–87. http://dx.doi.org/10.1080/00233609708604424.

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21

Sals, Ulrike. "The Hybrid Story of Balaam (Numbers 22–24): Theology for the Diaspora in the Torah." Biblical Interpretation 16, no. 4 (2008): 315–35. http://dx.doi.org/10.1163/156851508x328170.

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AbstractThe strange character of Numbers 22–24 as a story about foreigners and their attempts to rule YHWH can successfully be read with Homi Bhabha's concept of hybridity and Gayatri Spivak's subaltern. Focusing on the characters' relationships in this text, Balak is the hegemon and Balaam the subaltern, and this constitutes much of their communicational failures. The donkey's episode serves as a lesson for the reader as well as for Balaam who is the hegemon in this case: he learns—as Balak does not—that God is the real worldly and 'wordly' hegemon. This monotheistic message is explained to the Judaean readers/listeners through non-Judean protagonists. Many details point to an origin of the final text in a reception of the deuteronomistic YHWH/Assur/Israel constellation and theology in Persian times.

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22

Hackett, Jo Ann. "Some Observations on the Balaam Tradition at Deir cAllā." Biblical Archaeologist 49, no. 4 (December 1986): 216–22. http://dx.doi.org/10.2307/3210015.

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23

Pardee, Dennis. "The Balaam Text from Deir ʿAllā. Jo Ann Hackett." Journal of Near Eastern Studies 50, no. 2 (April 1991): 139–42. http://dx.doi.org/10.1086/373487.

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24

Herzog, Annabel. "Levinas and the Unnamed Balaam on Ontology and Idolatry." Journal of Jewish Thought and Philosophy 19, no. 2 (2011): 131–45. http://dx.doi.org/10.1163/147728511x606192.

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25

Rogers, P. "Sir Balaam and an Ass: Pope, Atterbury, and Coningsby." Review of English Studies 55, no. 222 (November 1, 2004): 709–17. http://dx.doi.org/10.1093/res/55.222.709.

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26

Chung, Hee Kyung. "Messianic Horizon of ‘Star’ Oracle of Balaam(Num 24:15-19)." ACTS Theological Journal 34 (December 30, 2017): 9–39. http://dx.doi.org/10.19114/atj.34.1.

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27

Schreyer, K. "Balaam to Bottom: Artifact and Theatrical Translation in the Sixteenth Century." Journal of Medieval and Early Modern Studies 42, no. 2 (April 1, 2012): 421–59. http://dx.doi.org/10.1215/10829636-1571930.

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28

Bowman, Sheridan. "Using radiocarbon: an update." Antiquity 68, no. 261 (December 1994): 838–43. http://dx.doi.org/10.1017/s0003598x00047542.

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A note in the 1990 ANTIQUITY volume dealt with four issues crucial to the successful use of radiocarbon in archaeology (Bowman & Balaam 1990): selection and characterization of material and context; determination of the radiocarbon result and error term; interpretation and publication; and strategic resourcing. Since then much has been published, particularly on quality control of radiocarbon measurements (‘determination’), and on the calibration of radiocarbon results (‘interpretation’). Here is an update.

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29

Kruger, Paul Albertus. "A World Turned on its Head in ancient Near Eastern Prophetic Literature: A Powerful Strategy to Depict Chaotic Scenarios." Vetus Testamentum 62, no. 1 (2012): 58–76. http://dx.doi.org/10.1163/156853311x613764.

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Abstract This contribution argues that the notion of inversion often functions as a key literary principle in the repertoire of some ancient Near Eastern (Mesopotamian and Syro-Palestinian) “prophetic” scenarios of chaos: the world of chaos is portrayed as the direct reverse of the ideal world. Selected examples from Mesopotamia (e.g. the Marduk Prophecy) and Syro-Palestine (the Balaam inscription and various passages from the Hebrew Bible) are offered to illustrate this idea.

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30

Levine, Baruch A., and Hedwige Rouillard. "La Péricope de Balaam (Nombres 22-24): La Prose et les "Oracles"." Journal of the American Oriental Society 109, no. 4 (October 1989): 678. http://dx.doi.org/10.2307/604106.

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31

Emerton, J. A., and Hedwige Rouillard. "La pericope de Balaam (Nombres 22-24). La prose et les "oracles"." Vetus Testamentum 37, no. 4 (October 1987): 498. http://dx.doi.org/10.2307/1517580.

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32

Malamat, A. "ʿAmm Leḇāḏāḏ Yiškōn: A Report from Mari and an Oracle of Balaam." Jewish Quarterly Review 76, no. 1 (July 1985): 47. http://dx.doi.org/10.2307/1454541.

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33

Leiter, Nechama. "Assimilation and Dissimilation Techniques in the Lxx of the Book of Balaam." Textus 12, no. 1 (August 19, 1985): 79–95. http://dx.doi.org/10.1163/2589255x-01201003.

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34

Azanza López, José Javier. "Conectando testamentos: Números como tipo en Biblia Pauperum y Speculum Humanae Salvationis." IMAGO. Revista de Emblemática y Cultura Visual, no. 11 (January 28, 2020): 41. http://dx.doi.org/10.7203/imago.11.16064.

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ABSTRACT: In the close typological relationship established in the Middle Ages between the Old and New Testaments, the Book of Numbers becomes an exemplary Christological and Mariological prefigurative example. The episodes of the Murmuring of Miriam and Aaron, the Spies from Canaan, the Rebellion of Korah, Dathan, and Abiram, the Brazen Serpent, the Budding of Aaron’s Rod and the Prophecy of Balaam, constitute types of New Testament passages collected in the Biblia Pauperum and the Speculum Humanae Salvationis, whose repercussion will be felt in Medieval and Modern Art as a theological visual synthesis present in stained glass windows, sculptures of portals, tapestries, goldsmith works and altarpieces. KEYWORDS Book of Numbers; Typological Method; Biblia Pauperum; Speculum Humanae Salvationis; Medieval and Modern Art. RESUMEN: En la estrecha relación tipológica establecida en la Edad Media entre Antiguo y Nuevo Testamento, el libro de los Números se convierte en exepcional ejemplo prefigurativo cristológico y mariológico. Los episodios de la murmuración de Miriam y Aarón, los exploradores de Canaán, la rebelión de Coré, Datán y Abirón, Moisés y la serpiente de bronce, la vara florida de Aarón y la profecía de Balaam, constituyen otros tantos tipos anunciadores de pasajes neotestamentarios recogidos en Biblia Pauperum y Speculum Humanae Salvationis, cuyo eco se dejará sentir en el arte medieval y moderno como síntesis visual teológica plasmada en vidrieras, portadas, tapices, piezas de plata y retablos.

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35

Rösel, Martin. "The Prestige of the Pagan Prophet Balaam in Judaism, Early Christianity and Islam." Journal for the Study of Judaism 40, no. 3 (2009): 425–27. http://dx.doi.org/10.1163/157006309x443792.

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36

Pressler, Carolyn. "The Prestige of the Pagan Prophet Balaam in Judaism, Early Christianity and Islam." Biblical Interpretation: A Journal of Contemporary Approaches 18, no. 3 (May 1, 2010): 286–88. http://dx.doi.org/10.1163/092725610x12603562257036.

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37

Notarius, Tania. "Poetic Discourse and the Problem of Verbal Tenses in the Oracles of Balaam." Hebrew Studies 49, no. 1 (2008): 55–86. http://dx.doi.org/10.1353/hbr.2008.0036.

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38

Di Palma, Enrico Maria. "Intercultural Dialogue and Humanities from Late Antiquity to the Middle Ages." ETHICS IN PROGRESS 10, no. 1 (May 30, 2019): 12–22. http://dx.doi.org/10.14746/eip.2019.1.2.

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The aim of this articole is to discover traces of humanitas in late antique and mediaval literature. Starting from the classic meaning of this notion, the paper finds three meaningful episodes: the controversy between Ambrosius and Symmachus about the Altar of Victory, the Dialogue of a Philosopher with a Jew and a Christian by Peter Abelard and the spread of the Life of Balaam and Josaphat. Through these examples, the article builds a new idea of humanitas, free from historical restricion, a blend of literary passion, acceptance of diversity and multiculturalism.

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39

Greene, John T. "The Balaam Figure and Type Before, During, and After the Period of the Pseudepigrapha." Journal for the Study of the Pseudepigrapha 4, no. 8 (April 1991): 67–110. http://dx.doi.org/10.1177/095182079100000806.

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40

Benin, Stephen D. "Pharaoh's Counsellors: Job, Jethro, and Balaam in Robbinic and Patristic Tradition. Judith R. Baskin." Speculum 60, no. 2 (April 1985): 380–83. http://dx.doi.org/10.2307/2846481.

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41

Levison, John R. "The Debut of the Divine Spirit in Josephus'sAntiquities." Harvard Theological Review 87, no. 2 (April 1994): 123–38. http://dx.doi.org/10.1017/s0017816000032740.

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Josephus's version of Numbers 22–24 is a significant source for ascertaining his understanding of the divine spirit. On the one hand, this story contains the highest concentration of references to the divine spirit in theAntiquities. Josephus regularly omitted references to the divine spirit, leaving, apart from this passage, a mere five. In marked contrast to this tendency, his version of Numbers 22–24 has three references to the divine spirit (Ant.4.108, 118, 119), while the biblical version has but one (Num 24:2). The result is that one third of Josephus's references to the divine spirit are concentrated in the tale of Balaam and the ass.

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42

Alputra S, Faturachman, and Syastri Wulandari. "Understanding The Canadian Foreign Policy Ratified Comprehensive and Progressive Agreement for Trans-Pacific Partnership (CPTPP) in 2018." Journal Publicuho 2, no. 4 (December 27, 2019): 99. http://dx.doi.org/10.35817/jpu.v2i4.10094.

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In 2018, Canada decided to ratify one of the Free Trade Agreement in AsiaPacific Region, it was the Comprehensive and Progressive Agreement for Trans-PacificPartnership (CPTPP). This study aims to analyse Canadian policy to join in the CPTPP useNeoliberalism approach by Balaam & Veseth (2005) to see the benefits gained from the freetrade agreement. As well as the national interest concept from Nuechterlein (1976) toanalyse the interests of Canada in ratified CPTPP in 2018. This research method usesqualitative descriptive, where data was collected through interviews and documentation.The results of this study conclude that the policy to ratified the agreement based oneconomic interests where Canada can diversify export markets, achieve tariff eliminationand market expansion.

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43

윤동녕. "The Study on the Religious Roles of Balaam described in the Book of Numbers 22-24." Korean Journal of Old Testament Studies 19, no. 4 (December 2013): 205–29. http://dx.doi.org/10.24333/jkots.2013.19.4.205.

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44

Grbic, Milka. "Balaam, D.N. & Veseth, M. (Eds.): Introduction to international political economy, Pearson Education, Inc., New Jersey, 2008." Ekonomski horizonti 14, no. 2 (2012): 133–35. http://dx.doi.org/10.5937/ekonhor1202133g.

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45

Lucken, Christopher. "Eloge de l'Ane." Reinardus / Yearbook of the International Reynard Society 11 (November 15, 1998): 95–116. http://dx.doi.org/10.1075/rein.11.08luc.

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Résumé L'éloge de l'âne apparaît, dans le Phèdre de Platon, comme le propre de l'orateur qui, sous l'ombre d'un discours qui l'apparente à un cheval, masque la nature vile de l'âne. Tandis que le philosophe dénonce l'âne caché sous le vêtement de son double pour ne réserver son éloge qu'à un cheval authentique. Mais on peut encore envisager un troisième type d'éloge: qui serait décerné à un âne qui n'aurait pas peur d'apparaître comme tel. A partir du mythe platonicien du char de l'âme tiré par deux chevaux, l'un bon, l'autre mauvais, et des Métamorphoses d'Apulée, nous nous sommes intéressés à la fonction de ce "mauvais cheval" auquel l'âne peut être identifié, dont la figure et le braiment caractéristique sont revendiqués par plusieurs auteurs d'une manière différente du topos de l'ânesse de Balaam. Nous nous appuyons principalement sur le De Nugis curialium de Gautier Map, l'Asino de Machiavel, de Ragionamente sovra del asino de G.B. Pino et Rabelais.

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46

Lahav. "Zivotofsky v. Kerry: The Supreme Court of the United States, the Politics of American Jewry and the Biblical Balaam." Israel Studies 21, no. 3 (2016): 1. http://dx.doi.org/10.2979/israelstudies.21.3.01.

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47

Moyer, Clinton J. "Who Is the Prophet, and Who the Ass? Role-Reversing Interludes and the Unity of the Balaam Narrative (Numbers 22–24)." Journal for the Study of the Old Testament 37, no. 2 (November 22, 2012): 167–83. http://dx.doi.org/10.1177/0309089212455568.

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48

김진명. "A Proposal of the resetting paragraph for the Story of Balaam(Num 22-24) - A Study for the Canonical Unfolding of Num 22-25." Korean Journal of Old Testament Studies 18, no. 4 (December 2012): 12–37. http://dx.doi.org/10.24333/jkots.2012.18.4.12.

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49

CORNELL, ELIZABETH. "Peter Balaam, Misery's Mathematics: Mourning, Compensation, and Reality in Antebellum American Literature (New York: Routledge, 2009, $95.00). Pp. 186. isbn978 0 415 96807 2." Journal of American Studies 44, no. 1 (February 2010): 225–26. http://dx.doi.org/10.1017/s0021875810000162.

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50

Noegel, Scott B. "David Marcus. From Balaam to Jonah: Anti-Prophetic Satire in the Hebrew Bible. Brown Judaic Studies 301. Atlanta: Scholars Press, 1995. xiii, 214 pp." AJS Review 22, no. 1 (April 1997): 103–5. http://dx.doi.org/10.1017/s0364009400009259.

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Journal articles on the topic 'Balaam'

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