Academic literature on the topic 'Bible, Jonah'
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Journal articles on the topic "Bible, Jonah"
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Sasson, Jack M., Uriel Simon, and Lenn J. Schramm. "The JPS Bible Commentary: Jonah." Jewish Quarterly Review 92, no. 3/4 (January 2002): 644. http://dx.doi.org/10.2307/1455476.
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Cooper, Howard. "Jonah Unbound." European Judaism 54, no. 2 (September 1, 2021): 84–93. http://dx.doi.org/10.3167/ej.2021.540210.
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The Hebrew Bible is a compilation of literary ‘fictions’ and poetry that evoke ‘the truth of the human condition’ (Elena Ferrante). This article retells the story of the Book of Jonah from the first-person perspective of ‘Jonah’. The fictional narrative is rooted in the language and themes of the original biblical text. Jonah is still angry with God’s forgiveness of the Ninevites, and readers’ complicity in the always-recurring flight from taking responsibility to act against evil in the world. As Jonah tells his story, he regresses into a manic state that parallels chapter 2 of the biblical book. The narrative moves into reflections about humanity’s lack of compassion for the natural world, and Jonah’s fears about the forthcoming ‘ecocide’ of the planet.
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Sherwood, Yvonne. "Rocking the Boat: Jonah and the New Historicism." Biblical Interpretation 5, no. 4 (1997): 364–402. http://dx.doi.org/10.1163/156851597x00139.
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AbstractThis reading is about critical versions of texts and how they survive (or over-live) in the critical imagination. It looks at three readings of the book of Jonah, from 1550, 1781-2 and 1860, the first freezing the moment where Jonah is catapulted from the boat as the narrative's single defining moment, the second abstracting the image of Jonah looking out over Nineveh and snarling over God's change of mind, and the third zooming in on the body of the whale, its species, jawsize and body weight. In each case it is clear that the book of Jonah (and thus the Bible) is not hermetically sealed off from culture nor merely read against a cultural background, but that the "Bible" and "Society," text and context, are held in complex and reciprocal lines of force. The story of Jonah, the whale, God and the Ninevites is a stage where the transformed fears and anxieties of cultures are acted out, and gives back to society a transformed, idealised, picture of itself.
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Schreiner, David B. "Jonah. Brazos Theological Commentary on the Bible." Bulletin for Biblical Research 21, no. 3 (January 1, 2011): 405–6. http://dx.doi.org/10.2307/26424387.
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Vanderstein, Noémi. "A Jónás-komplexus elmélet." Jelenkori Társadalmi és Gazdasági Folyamatok 7, no. 1-2 (January 1, 2012): 114–17. http://dx.doi.org/10.14232/jtgf.2012.1-2.114-117.
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This paper introduces one of the aspects concerning the Book of Jonah in the Bible. The book can be interpreted in a number of ways. My aim is to show how Dr. Abraham Maslow makes an analysis on the main character of the story. Jonah's personality changes in the story. He faces some adventures which result in losses and profits at the same time. My aim is to present a new wave in the field of psychology. It is called the Jonah Complex. This trend originates from the 1960s, and the basis of the theory is the subject of Jonah. Everybody in the world has a part of Jonah in himself or herself but probably we do not recognize the symptoms in ourselves.
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McDermott, Ryan. "The Ordinary Gloss on Jonah." PMLA/Publications of the Modern Language Association of America 128, no. 2 (March 2013): 424–38. http://dx.doi.org/10.1632/pmla.2013.128.2.424.
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THE ORDINARY GLOSS WAS THE MOST WIDELY USED EDITION OF THE BIBLE IN THE LATER MIDDLE AGES AND WELL INTO THE SIXTEENTH century. Medievalists know the commentary element as the Gloss to which theologians as diverse as Thomas Aquinas, Bonaventure, John Wyclif, and Martin Luther habitually referred. As the foremost vehicle for medieval exegesis, the Gloss framed biblical narratives for a wide range of vernacular religious literature, from Dante's Divine Comedy to French drama to a Middle English retelling of the Jonah story, Patience.
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Sasson, Jack M. "The JPS Bible Commentary: Jonah (review)." Jewish Quarterly Review 92, no. 3-4 (2002): 644–46. http://dx.doi.org/10.1353/jqr.2002.0042.
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Staffell, Simon. "The Mappe and the Bible: Nation, Empire and the Collective Memory of Jonah." Biblical Interpretation 16, no. 5 (2008): 476–500. http://dx.doi.org/10.1163/156851508x341238.
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AbstractThis article uses the work of the English cartographer John Speed as a way to explore the role of the collective memory of Jonah in social and political discourses during the sixteenth and seventeenth centuries. The paper engages with debates concerning nationalism during the early modern period. Collective memory theory is also used to consider how Jonah became a reified site of memory. By placing Speed's writing alongside the works of his forebears and examining the function of the Jonah text within three sermons, the evolving collective memory of the biblical text, and its imagined attachment to national identity, is traced. It is suggested that Speed's cartographic selectivity in depicting biblical narratives can be seen in relation to the nascent nationalist and imperialist worldviews and ideologies of sixteenth and seventeenth century England.
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Kurdybaylo, Dmitry, and Inga Kurdybaylo. "“Jonah’s gourd” and its early Byzantine interpretations." European Journal of Humour Research 9, no. 2 (July 20, 2021): 36–51. http://dx.doi.org/10.7592/ejhr2021.9.2.455.
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Many modern scholars consider the Old Testament book of Jonah being written in a boldly parodic manner. The narrative engages many details that sound humorous for a modern reader. However, from the standpoint of late Antique and early Medieval patristic exegesis, it is often unclear whether Byzantine interpreters perceived such passages laughable or at least inappropriate for a prophetic writing. This study presents a few examples of early Byzantine commentaries to the episode with Jonah and a gourd (Jonah 4:6–11). None of the commentaries expresses any explicit amusement caused by the discussed text. However, the style, method, or context of each commentary appears to be passing the traditional bounds of Bible interpretation. The earlier interpreters adhere to the most expected moral reading of Jonah 4, but they use epithets, metaphors, or omissions, which produce the effect of paradox comparable to the biblical wording itself. The later commentaries tend to involve unexpected and even provocative senses. In such interpretations, God can be thought of as being able to play with a human or even to fool and deceive. What seems us humorous in the Bible, Byzantine commentators take primarily as a paradox, which they did not explain or remove but elaborate further paradoxically. The later an interpreter is, the bolder his paradoxical approach appears. The results of the study provide some clues to understanding how the interpretation of humorous, parodic, or ironical passages were developing in the history of Byzantine intellectual culture.
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Feldman, Louis H. "Josephus' Interpretation of Jonah." AJS Review 17, no. 1 (1992): 1–29. http://dx.doi.org/10.1017/s0364009400011934.
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Josephus has transformed what Bickerman has called a morality play, which, in the Bible, focuses upon the sinful people of Nineveh, their genuine repentance, and their forgiveness by God, into a historical episode centering upon the historical figure of Jonah, who, as a prophet, is closely akin to the historian, and upon his political mission. All the reasons why the book was chosen for the haftarah of the afternoon service of the most sacred day of the Jewish calendar, the Day of Atonement, namely, to emphasize that God is the God of all mankind, that it is impossible to flee from His presence, and that He pities His creatures and forgives those who turn to Him in truth—all these are conspicuously absent from Josephus' account. The biblical version is more an unfulfilled prophecy than a book about a prophet, whereas Josephus' is about a prophet and, via Nahum, of a fulfilled prophecy. In an effort to appeal to his non-Jewish audience, he has emphasized the qualities of character of Jonah and muted the role of God. He has avoided taking responsibility for the central miracle of the book, the episode of Jonah in the big fish. Above all, in order not to offend his Roman hosts, who were very sensitive about proselytizing by Jews, he avoids subscribing to the biblical indications that the inhabitants of Nineveh had repented and had turned to Judaism, in whole or, at any rate, in part.
Dissertations / Theses on the topic "Bible, Jonah"
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Jardine, Graham Walter. "Authority and interpretation in the book of Jonah." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51630.
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Thesis (MTh)--Stellenbosch University, 2000ENGLISH ABSTRACT: The issue addressed in this study and its hypothesis are outlined in chapter one, and concern the general problem of variety in theological interpretation of the Bible. Specifically, the research problem is identified with the existence of different readings of Jonah as Scripture, and the need for these readings to be authoritative. A secondary issue has to do with the role of author's intention in theological interpretation. The hypothesis of this study states that the existence of various models of Scriptural authority can account in part for the different ways that interpreters produce meaning in the text of Jonah, by appealing to the one aspect of the text which is thought to be authoritative. In chapter two the concept of scriptural authority is defined. The writings of theologians who have expressed authority in terms of models is compared and contrasted. A synthesis is attempted which aims at providing a definition of each model of authority with which to analyse the theological interpretations of select authors. In this chapter, the main focus is on the different ways that the Bible is regarded as authoritative in the church. Chapter three provides an analysis of three Jonah commentaries each written from the perspective of one of the models of authority. The specific way in which each author understands the meaning of Jonah is identified through a consideration of the exegetical arguments. The single aspect of the text which is taken to be decisive in the articulation of the understanding of the theological message is traced in the author's argument. The interpretation is then compared with the definition of the particular model assumed to be underlying the exegesis. The final chapter consists of an evaluation of the validity of the central hypothesis; some concluding remarks concerning the role of author's intention in authoritative interpretation; and an identification of areas for further research.
AFRIKAANSE OPSOMMING: OUTORITEIT EN INTERPRETASIE IN DIE BOEK JONA Die probleemstelling en hipotese van hierdie studie kry in hoofstuk een aandag. Die probleem het te doen met die verskeidenheid teologiese interpretasies van die Bybel. Die spesifieke navorsingsprobleem word met die bestaan van verskillende verklarings in die boek Jona wat gelees is as die Heilige Skrif, geidentifiseer. 'n Sekondere saak het met die rol van die outeur se bedoeling in 'n teologiese interpretasie te doen. Die hipotese wat die studie rig, se dat die verskillende maniere hoe vertolkers die bedoeling uit die boek Jona kry, teruggevoer kan word na die bestaan van verskeie modelle van skriftuurlike outoriteit. Dit gebeur omdat 'n enkele aspek van die teks as outoriter behandel word. Die bepaling van skriftuurlike outoriteit word in hoofstuk twee behandel. Die resultate van teoloe wat outoriteit as modelle beskrywe het word vergelyk en teenoorgestel. Die modelle is saamgestel tot 'n definisie van elke model van outoriteit om die teologiese interpretasies van sekere outeurs te ontleed. Die hoofbrandpunt van hierdie hoofstuk is die verskillende maniere waarop die Bybel as outoriter in die Kerk verskyn. Hoofstuk drie bestaan uit 'n ontleding van drie kommentare van die boek Jona wat vanuit die perspektief van 'n spesifieke model beskou kan word. Die manier waarop elke outeur Jona verstaan word geidentifiseer deur 'n oorweging van die eksegetiese argumente. Die enkele aspek van die teks wat bepaal hoe die teologiese boodskap verstaan is, word vervolg in die argument van die outeur. Die definisie van die spesifieke model wat die outeur blykbaar aanvaar, word daarna vergelyk met die interpretasie. In die slothoofstuk word 'n evaluering van die geldigheid van die sentrale hipotese opgeneem; verskeie slotopmerkings betreffende die rol van die outeur se voornemens in gesaghebbende verklaring; en die identifisering van velde vir verdere ondersoek.
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Muldoon, Catherine Lane. "'îr hayyônâ: Jonah, Nineveh, and the Problem of Divine Justice." Thesis, Boston College, 2009. http://hdl.handle.net/2345/3406.
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Thesis advisor: David S. VanderhooftConventional interpretations of Jonah hold that the book's purpose is to endorse the power of repentance in averting divine wrath, or to promote a greater appreciation among readers for divine mercy rather than justice, or to dispute "exclusivist" attitudes that would confine divine grace to the people of Israel/Judah. This dissertation argues, in contrast to these interpretations, that the book of Jonah should best be understood as an exploration of the problem of a perceived lack of divine justice. In light of the Jonah's composition well after the historical destruction of Nineveh, the use of Nineveh in Jonah as an object of divine mercy would have struck a discordant note among the book's earliest readers. Elsewhere in the prophetic corpus, Nineveh is known specifically and exclusively for its international crimes and its ultimate punishment at the hands of Yhwh, an historical event (612 B.C.E.) that prophets took as a sign of Yhwh's just administration of the cosmos. The use of Nineveh in Jonah, therefore, is not intended to serve as a hypothetical example of the extent of Yhwh's mercy to even the worst sinners. Rather, readers of Jonah would have known that the reprieve granted Nineveh in Jonah 3 did not constitute "the end of the story" for Nineveh. To the contrary, the extension of divine mercy to Nineveh in Jonah, which is set in the eighth century B.C.E., would have been seen as only the first of Yhwh's moves in regard to that "city of blood." The central conflict of the book resides in Jonah's doubt in the reliability of divine justice. In the aftermath of Nineveh's reprieve in Jonah 3, the prophet complains that the merciful outcome was inevitable, and had nothing to do with the Ninevites' penitence. The episode of the growth and death of the qiqayon plant in Jonah 4:6-8, and its explanation in 4:10-11 comprise Yhwh's response to Jonah's accusation. The images employed in the growth and death of the plant, and in the events that follow its demise, connote destruction in the prophetic corpus. When Yhwh explains the meaning of the qiqayon to Jonah in 4:10-11, the deity makes no mention of either penitence or mercy. Rather, having established that the qiqayon represents Nineveh, Yhwh asserts that, although he has spared Nineveh at present, he will not regret its eventual destruction in the future
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Wall, Orlando. "Narrative analysis in the Book of Jonah a study of literary techniques in Hebrew narrative /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Au, Siu-ming Stefan. "Jonah's Prayer: a Composition for Solo Tenor, Mixed Chorus and Two Pianos." Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc277770/.
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Jonah's Prayer is a choral work for solo tenor, a mixed choir of not fewer than 30 members, two pianos and a few percussion instruments to be played by choir members. The piece lasts about 13 minutes; it is a work intended for church choir use but could be performed in other venues as well.
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Chemorion, Diphus Chosefu. "Translating Jonah’s narration and poetry into Sabaot : towards a participatory approach to Bible translation (PABT)." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/1094.
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Thesis (DTh (Old and New Testament))--Stellenbosch University, 2008.Recent developments in the field of translation studies have shown that a single translation of the Bible cannot be used for all the functions for which people may need a translation of the Bible. Unlike the case in the past when new versions of the Bible were viewed with suspicion, it is now increasingly acknowledged that different types of the Bible are necessary for different communicative functions. While many African communities have only a pioneer mother tongue translation of the Bible, Scripture use reports indicate that in some situations, the mother tongue translations have not been used as it was intended. The writer of this dissertation supports the view that some of the Christians in their respective target language communities do not use available mother tongue translations because they find them to be inappropriate for their needs. In the light of functionalist theories of translation, it is held in this dissertation that people who find existing translations to be unsuitable for their needs may need special alternative translations that are precisely designed to address their needs. The challenge, however, is how to identify the specific type of the alternative translation. Although the need for alternative versions of the Bible has been widely acknowledged, very few studies have been carried out on strategies for designing and producing functional and acceptable alternative translations that are also directly based on the biblical source texts. This study represents part of the necessary effort to identify theoretical strategies for designing and producing alternative translations with special functions.
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Scialabba, Daniela. "Creation and Salvation : models of relationship between the God of Israel and the Nations in the book of Jonah, in Psalm 33 (MT and LXX) and the novel Joseph and Aseneth." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK012.
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Cette thèse s’inscrit dans le débat actuel relatif au monothéisme biblique et au pluralisme religieux. Ces dernières décennies, ce débat a été influencé par des auteurs comme Jan Assmann pour lequel le monothéisme vétérotestamentaire constitue une racine importante de l’intolérance dont les trois religions monothéistes se seraient rendues coupables. Le but de notre thèse n’est pas d’entrer dans ce débat mais d’approfondir un sujet négligé par la recherche : qu’en est-il des tendances inclusives du monothéisme vétérotestamentaire ? Cette thèse ne se veut pas une contribution historique mais son but est d’étudier les principes théologiques permettant de concevoir des rapports positifs entre le Dieu d’Israël et des individus ou des peuples étrangers. En particulier, nous cherchons à analyser trois textes, le Livre de Jonas, le Psaume 33 (TM et LXX) et le roman Joseph et Aséneth. Bien qu’il s’agisse de trois textes différents en ce qui concerne le genre littéraire, l’origine et la datation, ils ont en commun d’aborder le problème du rapport entre le Dieu d’Israël et les non-Israélites. Plus concrètement, chacun de ces trois textes présente le Dieu d’Israël comme un créateur universel qui, en tant créateur, a pitié de toutes ses créaturesThe starting point of this study is the current debate on monotheism and religious pluralism. In recent decades, this debate has been strongly influenced by some authors such as Jan Assmann for whom the monotheism originating in the Old Testament is the root of the intolerance and violence of the three monotheistic religions. Rather than participating at this debate, the intention of this study is to answer the following questions: what about inclusive tendencies in Old Testament monotheism? Thus, this thesis is aimed at looking into the theological principles motivating and supporting the possibility of an approach by individuals and peoples to the God of Israel. With this aim, our objective is to analyse three texts where the relationship between YHWH, Israel and the non-Israelites is examined: the book of Jonah, Psalm 33 (MT and LXX), and the novel, Joseph and Aseneth. Although these three texts are different concerning their genre, period and provenance, they have the following ideas in common: the relationship between the God of Israel and non-Israelites as well as the concept of God as an universal creator who has pity of all his creatures
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Hornicar, Daniel. "La figure de Jonas de la Bible hébraïque au Nouveau Testament : étude intertextuelle et narrative." Université Marc Bloch (Strasbourg) (1971-2008), 2007. http://www.theses.fr/2007STR20041.
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Notre recherche porte sur la figure de Jonas dans les sources anciennes : la Bible hébraïque, la Septante, les pseudépigraphes, les écrits du désert du Juda, ceux de Flavius Josèphe, les Targoums, la littérature rabbinique et le Nouveau Testament. Nous constatons une valorisation constante de la figure de Jonas. L’ambiguïté du comportement du personnage dans le texte source (le livre de Jonas dans la Bible hébraïque) est uniformément réorientée dans une perspective favorable à Jonas. En termes de statistiques, l’utilisation de la figure de Jonas comme exemple de personne sauvée de la détresse est la plus fréquente. Les auteurs du Nouveau Testament mettent la figure de Jonas au service de la réflexion christologique. Nous montrons comment l’expression « le signe de Jonas », réinsérée dans un environnement textuel nouveau, acquiert une signification nouvelle. Chez Mathieu, le signe de Jonas évoque la résurrection du Christ, pour Luc, l’appel à la repentanceOur research concerns the figure of Jonas, as it appears in the ancient sources: the Hebraic Bible, the Septuagint, the pseudepigraphical literature, the documents from the Judaean Desert, the works of Flavius Josephe, the targumim, the rabbinic literature and the New Testament. A continuous increase of the prestige of the figure of Jonas can be observed. The ambiguousness of Jonas’s behavior in the source text (the book of Jonas in the Hebraic Bible) is always favorably redirected. In terms of statistics, the figure of Jonas is mostly used as an example of a person rescued from distress. The writers of the New Testament make use of the figure of Jonas in their expression of the christology. We show how the phrase “the sign if Jonas”, inserted into its new context, conveys a new meaning. The issue, which the sign of Jonas expresses, is in Matthew, the resurrection of Christ, and in Luke, the call for repentance
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Morrissette, Anne. "Avènement symbolique du sujet croyant par la Parole. Une lecture du Livre de Jonas." Thesis, Université Laval, 2006. http://www.theses.ulaval.ca/2006/23943/23943.pdf.
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Medjiko, Tchougboui. "Vers un renouvellement des pratiques de l'hospitalité en milieu évangélique : étude herméneutique du livre de Jonas à la lumière de la philoxénie d'Abraham en Genèse 18." Master's thesis, Université Laval, 2019. http://hdl.handle.net/20.500.11794/36014.
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Ce mémoire porte sur l’hospitalité qui est un des défis de l’immigrant. Il répond à la question suivante : Comment le récit du livre de Jonas à la lumière de la philoxenie d’Abraham en Genèse 18 peut-il informer les pratiques de l’hospitalité en milieu évangélique ? Pour répondre à cette question, la recherche a mis en évidence les actions et attitudes qui construisent la grille d’évaluation de la dynamique de l’hospitalité en Genèse 18. Par la suite cette grille a été utilisée pour analyser la dynamique de l’hospitalité dans le livre de Jonas. Yahvé envoie Jonas, membre du peuple élu, apporter un message aux Ninivites, un peuple méchant et ennemi d’Israël. Dans une perspective de théologie exclusive dans laquelle Jonas perçoit Yahvé comme appartenant uniquement aux israélites, il manifestera son inhospitalité à l’égard de la mission et mettra tout en oeuvre pour faire obstacle à la l’hospitalité que Yahvé offre aux Ninivites. Yahvé restera constant dans un dialogue avec Jonas en utilisant entre autres les éléments de la nature et l’accueil qu’il fait à la repentance des Ninivites pour se faire connaitre à Jonas. L’Église, qui est constituée des personnes étrangères à Dieu et qui ont été accueillies en Jésus-Christ, est appelée à vivre une constante hospitalité en interne pour être capable d’exprimer l’hospitalité aux non-croyants. L’immigration fournit aux églises locales au Québec, et à Montréal en particulier une vague de croyants. La plupart de ces croyants considèrent le processus de leur migration comme un élément de leur expérience de foi. Cette considération les conduit à être dans une attente de l’hospitalité dans les églises locales. Dans ce schéma, ils sont en retour appellés à accueillir la différence des accueillants pour une vie communautaire équilibrée. Cet accueil se veut bidirectionnel pour une mission globale de l’Église.
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Monge-Strauss, Marie-France. "Traduire le Livre de Jonas : de Lefèvre d’Étaples à la version révisée des pasteurs et professeurs de Genève (1530-1588)." Paris 10, 2014. http://www.theses.fr/2014PA100030.
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Nous confrontons treize traductions du Livre de Jonas dans les Bibles imprimées en français entre 1530, première édition complète de la Bible de Lefèvre d’Étaples et 1588, la version révisée de Genève, qui nous ont paru significatives par leur influence, leur diffusion, ou leur originalité. Après un bref rappel des enjeux de la traduction biblique au XVIe siècle et de l’importance et de la signification du Livre de Jonas, suivi de la présentation du corpus, nous faisons l’analyse comparée de ces différentes versions selon une double voie : la comparaison des éditions entre elles (texte et paratexte), et leur confrontation au texte hébreu de référence – en effet, malgré la présence de deux éditions traduites de la Vulgate, nous avons estimé notre corpus suffisamment homogène, Jérôme ayant été lui-même à la recherche de l’hebraïca veritas. Nous avons cependant complété notre commentaire dans les cas problématiques en prenant en compte la Vulgate et cinq versions latines dues aux auteurs du corpus ou à leurs contemporains. L’analyse s’articule 1) autour des items : pertinence, fidélité et qualité littéraire des traductions ; 2) autour des auteurs : influence réciproque, singularité, « famille » catholique ou réformée. L’aboutissement de cette recherche s’ouvre sur la question du rapport entre le monde humaniste et la culture juiveThirteen translations of the Book of Jonah in Bibles printed in the french language between 1530 (first complete edition of Lefevre d’Etaples) and 1588 (revised version from Geneva), are chosen on the basis of their influence, widespread or originality, and then are compared to each others. In first, we briefly summarize the challenge and issue of the bible translation during the XVIth century, together with the significance of the Book of Jonah. Second, translations are compared in a double manner: between them (text and paratext), and against the Hebrew original version (despite two Vulgate translations, we think our author’s corpus is homogeneous enough, since Hieronimus himself looked for the hebraïca veritas). However, in some cases, the Vulgate was use to enrich our commentary, together with five Latin versions written by some authors of the corpus or contemporaneous editors. The analysis is based on 1) items: relevance, reliability and proper quality of translation, and 2) the authors and their reciprocal influence, peculiarity, or belonging to Catholic or Reformed families. Finally, the work opens the debate on the relationship between the humanist world and the jewish culture
Books on the topic "Bible, Jonah"
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1952-, Walton John, ed. Obadiah, Jonah. Grand Rapids, Mich: Zondervan Pub. House, 1988.
Find full textBook chapters on the topic "Bible, Jonah"
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Maman, Aharon. "2. Jonah ibn Janāḥ." In Hebrew Bible / Old Testament. I: From the Beginnings to the Middle Ages (Until 1300). Part 2: The Middle Ages, 267–75. Göttingen: Vandenhoeck & Ruprecht, 2000. http://dx.doi.org/10.13109/9783666535079.267.
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Bridgeman, Valerie. "JONAH." In The Africana Bible, 183–88. Fortress Press, 2009. http://dx.doi.org/10.2307/j.ctv19cwbj9.34.
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"Jonah:." In The Bible as Theatre, 161–72. Liverpool University Press, 2001. http://dx.doi.org/10.2307/j.ctv3029s7v.14.
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BROCKINGTON, L. H. "JONAH." In Peake's Commentary on the Bible, 627–29. Routledge, 2003. http://dx.doi.org/10.4324/9780203198391-57.
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"Jonah." In Studies in Josephus' Rewritten Bible, 393–415. BRILL, 1998. http://dx.doi.org/10.1163/9789004494466_028.
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"Jonah/Yūnus." In The Bible and the Qur’an. Bloomsbury T&T Clark, 2017. http://dx.doi.org/10.5040/9780567666048.ch-028.
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McKenzie, Steven L. "Introduction Jonah and Genre." In How to Read the Bible, 1–22. Oxford University Press, 2005. http://dx.doi.org/10.1093/acprof:oso/9780195161496.003.0001.
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"10. Yūnus, Jonah." In The Qur'an and the Bible, 326–42. Yale University Press, 2019. http://dx.doi.org/10.12987/9780300182224-014.
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"Conclusion: Living and Dying in the Hebrew Bible." In JONAH AND THE HUMAN CONDITION. T&T CLARK, 2020. http://dx.doi.org/10.5040/9780567683250.0015.
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"Developing a Multi-Level Analysis of Jonah Using HTML." In Bible and Computer, 653–62. BRILL, 2002. http://dx.doi.org/10.1163/9789004493339_040.
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