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Journal articles on the topic 'Bible, Jonah'
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1
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.
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Friedman, John B. "Bald Jonah and the Exegesis of 4 Kings 2.23." Traditio 44 (1988): 125–44. http://dx.doi.org/10.1017/s0362152900007030.
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In recent years, a good deal of attention has been paid to the place of typology in late medieval art. This way of thought so characteristic of the Middle Ages, in which Old Testament persons and events are seen to have a prefigurative relationship to those of the New, was a popular teaching device. It is nowhere better seen than in the Biblia pauperum or picture Bible, which originated in a mid-thirteenth-century Dominican milieu and was probably inspired by the altar piece of Nicholas of Verdun, made in 1181. The pages of these books contain drawings that show the typological relationship between Old and New Testament events by means of a center roundel depicting some episode of Christ's life, known as the anti-type, flanked by two Old Testament scenes, the types, which were thought to prefigure it. Appropriate Bible prophecies in banners heightened the visual impact of the drawings for the literate. From its inception, the Biblia pauperum was of enormous importance for northern European art, and its influence can be seen well into the Reformation.
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Scalise, Charles J. "Canonical Hermeneutics: Childs and Barth." Scottish Journal of Theology 47, no. 1 (February 1994): 61–88. http://dx.doi.org/10.1017/s0036930600045646.
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‘The Bible is not concerned with transmitting general truths about God, but is the Word of God calling forth a response.’ This declaration, which sounds as if it might be found in the first volume of theChurch Dogmaticsin one of the other early writings of Karl Barth, is actually a quotation from an early article by Brevard Childs entitled, ‘Jonah: A Study in Old Testament Hermeneutics’.
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Orlova, Nadejda Mikhailovna. "Bible Text as a Generator of Precedence: The Book of Jonah." Izvestiya of Saratov University. New Series. Series: Philology. Journalism 14, no. 3 (2014): 5–9. http://dx.doi.org/10.18500/1817-7115-2014-14-3-5-9.
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Kaplan, Kalman J. "Suicide and Suicide Prevention: Greek versus Biblical Perspectives." OMEGA - Journal of Death and Dying 24, no. 3 (May 1992): 227–39. http://dx.doi.org/10.2190/fp9h-x9fh-wdt6-jycg.
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This article compares suicide in Greek tragedy and the Hebrew Bible. It concentrates not simply on expressed attitudes but on the actual life situations portrayed in the two sets of narratives promoting or preventing suicide. Perhaps the most striking comparison is the sheer frequency of suicides in Greek tragedy and the infrequency of them in the Hebrew Bible. Most of the suicides in Greek tragedy may be classified as egoistic or altruistic with a number falling in the anomic category. The excused suicides in the Hebrew Bible can be described as covenantal with the most criticized ones falling into egoistic or altruistic categories. The stories of Narcissus and Jonah are compared in an attempt to pinpoint what is suicide-promoting in Greek narratives and what is suicide-preventing in Biblical ones. Covenantal regression is suggested as the factor allowing potentially suicidogenic anomic confusion to be worked out.
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Ackerman, James S. "Uriel Simon. The JPS Bible Commentary: Jonah. Philadelphia: JPS, 1999. xliii, 52 pp." AJS Review 26, no. 01 (April 2002): 117–20. http://dx.doi.org/10.1017/s0364009402230044.
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van de Beek, A. "Wonderen in de Bijbel." Theologia Reformata 63, no. 4 (December 1, 2020): 347–62. http://dx.doi.org/10.21827/tr.63.4.347-362.
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Miracles in the Bible are not unnatural. Rather, they are singular events or stories about singular events which make people wonder or evoke reactions. Some of these events are historical such as the exodus of Israel from Egypt. Others, such as Gods descent on Mount Sinai remain beyond normal history, or they relate a divine act which initiates history, or put it into a new perspective, such as the narrative about creation and the birth and resurrection of Jesus. These do not represent normal historical discourse. Still others, the parables and Jonah, correct human thoughts and attitudes. When reflecting on miracles in the Bible, therefore, it is important to take into account the literary genre and the character of events which are told. It is not sufficient or often not even possible to answer the question: ‘Did it really happen or not?’ The biblical miracle stories tell us about God and Jesus in whom He manifested himself, both of which are beyond human comprehension and rationality, as is the Resurrection.
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Kynes, Will. "Beat Your Parodies into Swords, and Your Parodied Books into Spears: A New Paradigm for Parody in the Hebrew Bible." Biblical Interpretation 19, no. 3 (2011): 276–310. http://dx.doi.org/10.1163/156851511x576900.
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AbstractWhile previous works on parody in the Hebrew Bible have addressed the literary technique ad hoc in the service of the interpretation of specific texts, this article approaches the topic more broadly, attempting to understand the nature of the technique itself. Drawing on literary criticism, particularly the work of Linda Hutcheon, the commonly accepted definition of parody as a text which "ridicules" its "target" is questioned, and a broader definition of parody as "antithetical allusion," in which the earlier text may act as a "weapon" instead of a "target," and subversion and humor are only secondary features, is presented. This redefinition of the term grounds a new paradigm for parody that divides parody into four types: ridiculing, rejecting, respecting, and reaffirming. This paradigm is then applied to a series of exemplary parodies in the Hebrew Bible (Song 7:1-10, Psalm 29, Jonah, Job 7:17-18, Joel 4:10) that demonstrate the versatility of parody and the necessity of reading parodies in their wider context to determine their meaning.
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Fuller, R. E. "PHILIP PETER JENSON, Obadiah, Jonah, Micah: A Theological Commentary (Library of Hebrew Bible/Old Testament Studies 496)." Journal of Semitic Studies 57, no. 1 (March 20, 2012): 180–82. http://dx.doi.org/10.1093/jss/fgr045.
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Konrad Sikorski, Dariusz. "„Rzymski” Żyd – nieznana twórczość Romana Brandstaettera." Ruch Literacki 53, no. 1 (November 8, 2012): 47–61. http://dx.doi.org/10.2478/v10273-012-0003-5.
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Summary After 1946, ie. after embracing Christianity, Roman Brandstaetter would often point to the Biblical Jonah as a role model for both his life and his artistic endeavour. In the interwar period, when he was a columnist of Nowy Głos, a New York Polish-Jewish periodical, he used the penname Romanus. The ‘Roman’ Jew appears to have treated his columns as a form of an artistic and civic ‘investigation’ into scandalous cases of breaking the law, destruction of cultural values and violation of social norms. Although it his was hardly ‘a new voice’ with the potential to change the course of history, he did become an intransigent defender of free speech. Brought up on the Bible and the best traditions of Polish literature and culture, Brandstaetter, the self-appointed disciple of Adam Mickiewicz, could not but stand up to the challenge of anti-Semitic aggression.
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Dalton, Russell W. "Perfect Prophets, Helpful Hippos, and Happy Endings: Noah and Jonah in Children's Bible Storybooks in the United States." Religious Education 102, no. 3 (August 16, 2007): 298–313. http://dx.doi.org/10.1080/00344080701496272.
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Marcus, David. "Jack M. Sasson. Jonah: A New Translation with Introduction, Commentary, and Interpretations. Anchor Bible 24B. New York: Doubleday1990. xvi, 368 pp." AJS Review 18, no. 2 (November 1993): 283–85. http://dx.doi.org/10.1017/s0364009400004967.
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O.O., Zhykharieva, and Izotova N.P. "THE FEEDBACK LOOP AS A NARRATIVE TECHNIQUE IN ENGLISH BIBLICAL DISCOURSE: AN ECOPOETIC PERSPECTIVE." South archive (philological sciences), no. 86 (June 29, 2021): 58–64. http://dx.doi.org/10.32999/ksu2663-2691/2021-86-9.
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Purpose of the research. This research paper focuses on the models of creating a feedback loop as a narrative technique implemented in the following biblical narrations: the story of king David in 2 Samuel, king Manasseh in 2 Chronicles, prophet Jonah in Jonah from the Old Testament. The paper aims at identifying narrative mechanisms and linguistic means of creating a feedback loop in English biblical discourse. Methods. The methodology of the feedback loop reconstruction integrates: narrative analysis and contextual-interpretive analysis to show axiological meanings of the ecologically charged biblical narrations; elements of syntactic analysis in order to determine cause and effect relations between events and actions, or axiological changes in the participants’ behavior; structural analysis and semantic analysis – to distinguish the models of creating a feedback loop according to the criterion of their complexity. Results. The feedback loop as a narrative technique in English biblical discourse reflects the didactic stages of teaching man by God and man’s responsibility for his environment. Explicitly marked causal relations outlining ecological imbalance in ecologically charged biblical narrations are manifested by means of gradation, syntactic parallelism, polysyndeton, and repetition. The narrative technique of creating a feedback loop in English biblical discourse is represented by three models. With regard to the number of the participants involved in the information transmission, three models of feedback loop can be singled out: the model of a simple feedback loop, the model of extended feedback loop (there is an additional turn), and the model of complex feedback loop (there is a mediator). Conclusions. This narrative technique entails the modification of the whole model of relations (presented in the stories of king David in 2 Samuel, king Manasseh in 2 Chronicles, and prophet Jonah in Jonah from the Old Testament), as it depends on the participants’ values and behavior alterations, as well as spiritual changes in worldview and lifestyle of a man or the whole society. Key words: Bible, biblical narrations, discourse, ecological values, feedback loop. Мета. У статті розглядаються моделі формування петлі зворотного зв’язку як наративного прийому, реалізованого у біблійних нараціях Старого Завіту про царя Давида з Другої книги Самуїла, про царя Манасію з Другої книги хронік, про пророка Йону з однойменної книги. Мета дослідження полягає у з’ясуванні наративних механізмів та лінгвальних засобів формування петлі зворотного зв’язку в англомовному біблійному дискурсі. Методи. Під час реконструювання етапів формування петлі зворотного зв’язку залучалися: наративний і контекстуально-інтерпретаційний аналіз для виведення ціннісних смислів оповіді; елементи синтаксичного аналізу з метою з’ясування причинно-наслідкових або умовно-наслідкових зв’язків між подіями, вчинками, ціннісними змінами у поведінці учасників подій та структурно-змістовий аналіз для розмежування моделей петлі зворотного зв’язку за критерієм їх складності. Результати. Петля зворотного зв’язку як наративний прийом, властивий англомовному біблійному дискурсу, відобра-жає проходження людиною етапів повчання від Господа і, відповідно, усвідомлення відповідальності щодо свого існування у навколишньому світі. Експліцитно марковані причинно-наслідкові відношення, що актуалізують причини або наслідки порушення екологічної рівноваги, реалізуються за допомогою стилістичних прийомів градації, синтаксичного паралелізму, полісиндетону, повтору. З огляду на кількість задіяних учасників у передачі інформації наративна техніка формування петлі зворотного зв’язку в англомовному біблійному дискурсі представлена трьома моделями: простої петлі зворотного зв’язку, розширеної петлі зворотного зв’язку (з’являється додатковий її виток) або складної петлі зворотного зв’язку (залучається додатковий посередник, що маркується появою нового витка-відгалуження). Висновки дослідження. Зазначена наративна техніка передбачає модифікацію всієї моделі відносин, оскільки залежить від того, як змінюються цінності і поведінка залучених до неї учасників, як відбуваються духовні зміни у світосприйнятті і способі життя людини або усього суспільства. Ключові слова: Біблія, біблійні нарації, дискурс, екологічні цінності, петля зворотного зв’язку.
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Saragih, Rim G. "Yunus, Labu, dan Kisah Pelariannya!: Melihat Yunus dalam Alkitab dan Surah Yunus dalam Al-Qur’an (Kitab Yunus, QS Yunus: 1-109, QS As-Saffat: 139-148, QS Al-Anbiyaa’: 87-88)." Aradha: Journal of Divinity, Peace and Conflict Studies 1, no. 3 (December 31, 2021): 295. http://dx.doi.org/10.21460/aradha.2021.13.733.
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AbstractJonah in the Bible and in the Qur’an is the same character, namely a prophet who was sent by Allah to remind and rebuke the Nineveh people to turn and praise Allah. However, through comparative reading of these texts we will find different narratives about Yunus. But this paper will read both texts in the Bible and the Qur’an so that we can see the richness of the two texts by reading communitarian cross-text over the holy books. There are many things that give us these two texts either from who the Nineveh were in the Qur’an or also Allah’s rebuke to Jonah when he was swallowed by the big fish and how Allah taught through the Pumpkin tree.This article is of course not to prove right or wrong, the main idea of this artile is looking at the appreciative differences in each text and then the main idea is to find broader and deeper meanings related to Yunus and his story. The interpretations of Christian theologians as well as Muslim commentators will offer further explanations about the figure of Yunus in the Bible and in the Qur’an.
AbstrakYunus dalam Alkitab dan dalam Al-Qur’an adalah tokoh yang sama yaitu seorang nabi yang diutus Allah untuk mengingatkan dan menegur orang-orang Niniwe supaya berpaling dan kembali kepada Allah dan memuji Allah. Namun di beberapa bagian ada poin-poin yang berbeda yang disampaikan Alkitab dan juga Al-Qur’an. Tulisan ini akan memperlihatkan dan menyandingkan kedua teks tersebut baik dalam Alkitab dan Al-Qur’an sehingga kita bisa melihat kekayaan dari kedua teks tersebut dengan pembacaan komunitarian lintas teks atas Kitab-kitab suci. Ada hal yang memperkaya kita melalui dua teks ini baik dari siapa itu bangsa Niniwe dalam Al-Qur’an atau juga proses teguran Allah kepada Yunus ketika di telan ikan besar dan bagaimana Allah memberi pengajaran kepadanya melalui pohon Labu. Tulisan ini tentunya bukan bicara benar salah tapi lebih melihat kepada perbedaan apresiatif dalam masing-masing teks dan kemudian penulis menemukan makna yang lebih luas dan lebih mendalam lagi terkait Yunus dan kisahnya. Adapun tafsiran dari teolog Kristen dan juga dari para mufasir Islam akan lebih menjelaskan sosok Yunus dalam Alkitab dan dalam Al-Qur’an.
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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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Sweeney, Marvin A. "David Marcus. From Balaam to Jonah: Anti-Prophetic Satire in the Hebrew Bible. Brown Judaic Studies 301. Atlanta: Scholars Press, 1995. xii, 214 pp." AJS Review 24, no. 1 (April 1999): 121–23. http://dx.doi.org/10.1017/s0364009400011028.
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Milán, Fernando. "Lena-Sofia TIEMEYER, Jonah Through the Centuries, Hoboken (NJ): John Wiley & Sons («Wiley Blackwell Bible Commentaries», X), 2022, 294 pp., 15,5 x 23, ISBN 978-1-118-97334-9." Scripta Theologica 54, no. 3 (October 10, 2022): 797–801. http://dx.doi.org/10.15581/006.54.3.801.
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Kelle, Brad E. "The Book of the Twelve: Hosea-Jonah and the Book of the Twelve: Micah-Malachi. By James D. Nogalski. Smyth and Helwys Bible Commentary. Macon, GA: Smyth and Helwys, 2011. 2 volumes. Volume 1: Pp. xxiv + 488. $60.00; Volume 2: Pp. xxiv + 489-1112. $65.00." Religious Studies Review 39, no. 3 (September 2013): 170–71. http://dx.doi.org/10.1111/rsr.12056_13.
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Du, James Xianxing. "Bilingual Biblical Etymology - Origin of Language." International Journal of Linguistics 12, no. 5 (September 20, 2020): 30. http://dx.doi.org/10.5296/ijl.v12i5.17716.
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Multilingual mutual match in biblical etymology is a secret of civilization and definitive evidence for creation, presented for the first time in history. 恐terror is error to carry ark by two poles工to battlefield, 謬mistake is to take ark marked by cherubim to shed blood , 奉 dedication has two dactyl hands to offer cattle as tithe, 祝blessing is sibling兄, 嬰Infant is financial貝to fiancé and fiancée, 音Sound has Son童, sonic is in prison , 辨to distinguish digital hands is related to Jonah’s debate辯, 諒to forgive is related to whale鲸and capital京, and黥criminal label has capital after殳killing Abel from穀grain offering. Biblical books such as Genesis, Exodus, Leviticus and Jonah are astonishingly validated by bilingual mutual match in biblical etymology. Bilingual mutual match links退quit to quite很, 骄pride to bridge桥, 宴banquet to bank堰, 霉mould to plum blossom梅, 園garden to garment衣, 悛repent to paternal公Adam, 悔remorse to maternal母Eve, 濁opacity to optic目, 稠dense to seeds禾on altar口, 脯sausage to use用, 恿urge to courage勇, religion to grill and logged legal book, 忿anger and rage to revenge in segregation分, and朝morning to mourn悼. Many affixes are presented, such as nat+vowel of native, innate and nation as tone, wh as human near water, 乍restricted motion in炸explosion, migration to circumvent giant巨, a motion affix , 夭human to flee, 匽to hide Moses in basket near Nile bank堰, 兆water and fire, co-carriage of ark and altar, 用/甬/甫as altar’s service, and as star. Known affixes such as com, tech, 巴, , 貝and曼curtain also match biblical etymology. 爸father is to thaw fat肥in faith at thermal altar, 疤scar has sacred worshiper巴, and relative is related to altar. Creatures have biblical etymology. Clove is created to resemble cloud, tendril resembles spilled blood lines on tent’s curtain, 藤vine has vineyard , vessel舟, fire and Noah’s hands , dolphin has phonic ultrasound, and elephant has elevated sound. The systematic bilingual match in biblical etymology spans all categories. Wednesday is water condensation and seed day, 奥/謎 mystery has star , 樂music, smile and laugh have semi and halves, 球sphere/globe is ephod/robe裘’s pomegranate, textile has to exit in exile, filament has flame, fiber has fire, desperation is to tear apart dress, inheritance and heritage繼are to tear attire and fragment斷garment, 亵blasphemy is to take执divided clothes for military to humiliate Son, satire has attire, mock is blocked sunlight, Corpse is sacred Sarco on cross, 讽sarcasm is Sarco and crazy疯to validate Jesus, oath is to heat theological offering cut with hatchet, family has flame for kin to kindle, meal in flame is alumni, to incite is to incinerate, to instigate is to ignite, to stimulate is meal at flame of altar, health is to heat wheat at altar, tomb is mobility, and town is own tone and own tower, solving the etymology of numerous words. In conclusion, the entire languages of English and China and also words in additional ancient languages must have been divinely created in etymology to predestinedly and mutually match each other, and equally astonishingly, match bible, as the origin of language.
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Frey Rébeillé-Borgella, Marie. "La diffusion de la révision hiéronymienne des traductions bibliques dans les livres liturgiques latins (Ve–XIIe siècle) : l’exemple des Douze Prophètes." Clotho 3, no. 2 (December 24, 2021): 167–89. http://dx.doi.org/10.4312/clotho.3.2.167-189.
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La diffusion des révisions hiéronymiennes des Bibles latines s’est faite notamment à travers les textes liturgiques latins. La présente communication s’intéresse à l’utilisation de l’oeuvre du moine de Bethléem dans les prières des livres liturgiques (missels, sacramentaires et bénédictions pontificales). Elle est centrée sur les citations des livres dits “des petits prophètes”. Si l’oeuvre de Jérôme s’impose progressivement dans la vie liturgique occidentale à partir de la deuxième moitié du VIIe et du VIIIe siècle, plusieurs missels et sacramentaires comportent aussi bien des citations de la révision de Jérôme que de versions des Vieilles latines. C’est notamment le cas de sacramentaires irlandais de la fin du VIIe siècle et du missel gallican dit Missale Gothicum, datant des années 700. À cette époque, l’oeuvre de Jérôme n’est donc pas encore utilisée par la liturgie comme un ensemble unifié. La citation et l’allusion aux anciennes traductions latines persiste même dans la péninsule ibérique et la liturgie mozarabe jusqu’au XIIe siècle. Une étude détaillée des allusions au livre II de Jonas montre que des morceaux de versets issus des Vieilles latines se sont maintenus pendant tout le Moyen-Âge dans des livres ayant recours à la Vulgate, peut-être parce qu’ils étaient passés dans la culture biblique collective. Cet article souligne donc la nécessité d’une analyse détaillée, livre liturgique par livre liturgique, pour étudier les citations de la Bible dans la liturgie latine, car une même pièce liturgique peut emprunter à plusieurs traductions différentes.
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Peters, Melvin K. H., Marguerite Harl, Cecile Dogniez, Laurence Brottier, Michel Casevitz, and Pierre Sandevoir. "La bible d'Alexandrie: Les douze prophetes 4-9, Joel, Abdiou, Jonas, Naoum, Ambakoum, Sophonie." Journal of Biblical Literature 120, no. 4 (2001): 756. http://dx.doi.org/10.2307/3268277.
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Nahon-Serfaty, Isaac. "Destination Babel." Journal of Jewish Ethics 8, no. 1 (January 1, 2022): 111–35. http://dx.doi.org/10.5325/jjewiethi.8.1.0111.
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ABSTRACT This article proposes a contemporary reading of the Tower of Babel story. The objective is to set the foundations of an ethic of communication that considers the notion of a global community formed by those who “speak the same language.” Our analysis is a trilateral hermeneutic exercise that places the story of the Tower of Babel in the contemporary context: the narrative of the Bible, according to Chouraqui’s very literal translation from the Hebrew text, the rabbinical exegesis of the Midrash, the Talmud of Babylon and the Zohar, and the imperative of responsibility according to Hans Jonas. Alongside to Jonas’s heuristic of fear, based on futuristic projections of catastrophic scenarios, we propose a heuristic of memory that sheds light to the ethics of exile as a key notion to accept imperfect and disruptive communication in a more compassionate and collaborative way.
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Kuliešienė, Agnė. "Use of posture verbs in old Lithuanian writings: A case study of the verb gulėti ‘lieʼ." Valoda: nozīme un forma / Language: Meaning and Form 13 (December 2022): 139–58. http://dx.doi.org/10.22364/vnf.13.10.
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This paper reports on constructions with the posture verb gulėti ʻlieʼ in religious Lithuanian writings of the 16th–19th centuries. The aim of the current study is to offer an overview of the use of these constructions and their grammaticalization potential in the old Lithuanian language. 662 samples were selected from “Evangelijos bei Epistolos” by Bartholomäus Willent, “Ewangelie Polskie y Litewskie” by Jonas Jaknavičius, “Naujos maldų knygelės” and “Naujos giesmių knygos” by Daniel Klein, Johann Jakob Quandt’s Bible and “Naujas įstatymas” by Juozapas Arnulfas Giedraitis. The website “Senieji raštai” (“The old Lithuanian writings”) of the Research Centre of Written Heritage, the Institute of the Lithuanian Language, was utilised to explore the old writings; the constructions were extracted using the search engine of the website. To analyse the semantics of these constructions, the FrameNet system was used. First, the theoretical approach of this study is discussed, and the sources and methods applied are indicated, then, the semantic analysis of the posture verb gulėti ʻlieʼ is presented and finally, its grammaticalization potential is examined, followed by conclusions.
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Fraïsse, Anne. "Comment traduire la Bible ? Un échange entre Augustin et Jérôme au sujet de la « citrouille » de Jonas 4, 6." Études théologiques et religieuses 85, no. 2 (2010): 145. http://dx.doi.org/10.3917/etr.0852.0145.
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Barakauskienė, Aušrinė, Arvydas Laurinavičius, Kęstutis Strupas, Arida Buivydienė, Vitalijus Sokolovas, Marius Paškonis, Jonas Valantinas, and Jonas Jurgaitis. "Ūminio kepenų transplantato atmetimo diferencinė diagnostika iš bioptato." Lietuvos chirurgija 5, no. 4 (January 1, 2007): 0. http://dx.doi.org/10.15388/lietchirur.2007.4.2171.
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Aušrinė Barakauskienė1, Arvydas Laurinavičius1, Kęstutis Strupas2, Arida Buivydienė2, Vitalijus Sokolovas2, Marius Paškonis2, Jonas Valantinas2, Jonas Jurgaitis21 Valstybinis patologijos centras, P. Baublio g. 5, LT-08406 Vilnius2 Vilniaus universiteto Santariškių klinikų Gastroenterologijos,urologijos ir abdominalinės chirurgijos klinika,Santariškių g. 2, LT-08661 VilniusEl paštas: ausrine.barakauskiene@vpc.lt; jonas.jurgaitis@santa.lt Įvadas / tikslas Atmetimo reakcijos morfologinių parametrų pokyčių tikslus vertinimas gali užtikrinti ligonio gyvenimo kokybę po kepenų transplantacijos. Straipsnio tikslas yra pateikti ūminio kepenų transplantato atmetimo diferencinės diagnostikos iš bioptato literatūros apžvalgą ir pasidalyti savo praktine patirtimi vertinant nulinę kepenų biopsiją bei ūminę (ląstelinę) atmetimo reakciją bioptate. Metodai Straipsnyje apibendrinamos teorinės žinios, įgytos Heidelbergo universiteto Patologijos institute, dalyvaujant Leonardo da Vinčio projekto mokymo programoje „Kepenų transplantacijos įgūdžių tobulinimas“ 2006 m. balandį – birželį. Šios žinios susijusios su kepenų biopsijos taikymo ortotopinėje kepenų transplantacijoje prognozine verte. Straipsnyje pateikiami morfologiniai vaistų sukelti pokyčiai ir apibendrinamas vaistų atsakas į gydymą. Rezultatai Remiantis asmenine patirtimi nurodoma nulinės biopsijos praktinė reikšmė, pateikiama ūminio (ląstelinio) atmetimo morfologinė diagnostika. Aprašomi ir šešiuose paveiksluose pavaizduojami šios reakcijos pagrindiniai komponentai, jų diferencinė diagnostika, nurodomi praktiški laipsniavimo sistemos principai. Išvados Atmetimo reakcija turi būti vertinama kompleksiškai – tai gastroenterologų, chirurgų, imunologų ir patologų komandos darbas. Gebėjimas kompleksiškai įvertinti ir interpretuoti tiek klinikinius, tiek morfologinius pokyčių parametrus gali užtikrinti ligonio gyvenimo kokybę po kepenų transplantacijos. Pagrindiniai žodžiai: ortotopinė kepenų transplantacija, ūminė (ląstelinė) atmetimo reakcija, Banff schema, nulinė biopsija, atmetimo aktyvumo indeksas The differential diagnosis of acute liver allograft rejection in the biopsy Aušrinė Barakauskienė1, Arvydas Laurinavičius1, Kęstutis Strupas2, Arida Buivydienė2, Vitalijus Sokolovas2, Marius Paškonis2, Jonas Valantinas2, Jonas Jurgaitis21 National Centre of Pathology, P. Baublio g. 5, LT-08406 Vilnius, Lithuania2 Kaunas University of Medicine,Insitute for Biomedical Research,Eivenių g. 4, LT-50009 Kaunas, LithuaniaE-mail: ausrine.barakauskiene@vpc.lt; jonas.jurgaitis@santa.lt Background / objective Histological assessment of liver biopsies provides important information for the management of patients undergoing liver transplantation and for the differential diagnosis of other diseases. The aim of the article is to summarize the theoretical knowledge obtained from the University of Heidelberg at the Institute of Pathology participating in the Leonardo da Vinci project “Competence improvement in liver transplantation” in April–Juny 2006, and our own experience to determine acute (cellular) rejection, “time-zero” biopsy. Results There are three main morphological criteria of the rejection activity index to be evaluated: portal tract inflammation, bile duct damage and venous endothelial inflammation. The main histological features of acute (cellular) rejection are described and assessed in six pictures, and a practical approach to the scoring system (Banff scheme) is presented. In addition, there are described morphological changes caused by drugs as a response to treatment. Conclusions The assessment of acute (cellular) rejection should be carried out together with clinicians, surgeons, immunologists and pathologists working in team. The capability to evaluate all the clinical and morphological data in complex ensures the quality of life of the patient after liver transplantation. Key words: liver allograft rejection, acute (cellular) rejection, Banff scheme, “time-zero” biopsy, rejection activity index
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Margolin, Ron. "The Imperfect God." European Journal for Philosophy of Religion 12, no. 2 (June 30, 2020): 65. http://dx.doi.org/10.24204/ejpr.v12i2.3329.
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This paper focuses on the Hasidic view, namely, that human flaws do not function as a barrier between a fallen humanity and a perfect deity, since the whole of creation stems from a divine act of self-contraction. Thus, we need not be discouraged by our own shortcomings, nor by those of our loved ones. Rather, seeing our flaws in the face of another should remind us that imperfection is an aspect of the God who created us. Such a positive approach to human fallibility arouses forgiveness, mutual acceptance, and a hope for repair, and, therefore, has much to recommend itself. In the first part of the paper, I argue that the notion of a perfect God derives from the Greeks rather than the Hebrew Bible. A review of classical philosophies and the idea of God’s imperfection is followed by a consideration of several Jewish attempts to resolve the dichotomy between Divine perfection and an imperfect creation. I focus on Lurianic Kabbalah, Hans Jonas, and on the Hasidic concept of "Ayin" or “nothingness” as the very source of redemption. This Hasidic idea, which was further expanded upon by the Baal Shem Tov’s students, appears in a tale recounted by his great-grandson R. Nachman of Bratslav called “The Hanging Lamp.” I focus on the tale, which illustrates the idea that knowledge of human imperfection is itself a means of perfection and redemption.
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Bourgeois, Suzanne. "Charlotte DeCroes Jacobs. Jonas Salk: A Life. x + 559 pp., illus., bibl., index. Oxford: Oxford University Press. $34.95 (cloth)." Isis 107, no. 3 (September 20, 2016): 683–84. http://dx.doi.org/10.1086/688247.
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Šinkūnas, Mindaugas. "Korektūriniai spaudos skirtumai kai kuriose lietuviškose XVI –XVII a. knygose." Archivum Lithuanicum, no. 23 (December 31, 2021): 41–58. http://dx.doi.org/10.33918/26692449-23002.
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Proofing Differences in some Lithuanian Books of the 16th – 17 th century S u m m a r y The differences in the print of the old books confirm that proof-reading was a common practice when printing Lithuanian books in the 16th century already. The differences can be classified into technical and proofing-related. The former occurred due to typographical actions or materials, the latter were caused by corrective proofing. They allow reconstructing the course of the printing processes and suggest that the presswork would not be ceased after the press proof was taken. While corrector was at work, certain copies of sheets would be printed and the unrevised sheets would later be bound rather than destroyed. They would end up in different copies, resulting in slight differences of print between some of them. Later on, any mistakes that were noticed would be included and printed in a list of errata. There were no lists of errata in the very first Lithuanian books. The oldest 16th century issue with clear evidence of revision was Evangelijos bei Epistolos (1579) by Baltramiejus Vilentas, with corrections made by pasting bits of paper on top of printed words with errors. The first Lithuanian book that had the list of errata was Postilė (1591) by Jonas Bretkūnas, which was printed at the same printing house of Georg Osterberger. Bretkūnas’s Postilė possesses a number of proofing differences in the print that show, with an almost absolute degree of accuracy, whether the printer’s sheet was printed before, or after proofing. A comparison of some of the differences present in the copies (accounting for a fraction of all copies known to exist) allows making a cautious statement that the unrevised sheets had been printed in a smaller number. Some major differences between copies might have been caused by the printer’s decisions or could have occurred as a result of changing a part of the run to fit the target audience. The last half-sheet signature of the Lithuanian grammar in German (1654) by Daniel Klein was composed twice, allowing a more efficient use of the press and cutting of the printing time by half. The forewords to Klein’s hymnal were removed from some of the copies by the printer (1667). The forewords to the 1701 New Testament were removed to accommodate the target audience. To distribute the remaining run of Konstantinas Sirvydas’s postil (1629), the forewords of the first part were reprinted when publishing the second part of the book in 1664. The proofing differences in the print of the books by Bretkūnas, Sirvydas, Klein, and others were discovered by accident. After the second copy of the first issue of Suma Evangelijų, a postil from Knyga Nobažnystės was identified in Krakow, it was carefully compared to the copy that had been known to exist in Uppsala. Computer algorithms aided to discover four proofing differences, all of them in the headings of chapters. The Krakow copy contained printing errors (mixed-up order of words, mistakes in references to the Bible), which had been corrected in the Uppsala copy; still several headings had errors in both copies. One thing that the proofing revisions have in common is that they have to do with references to the Gospel of John. The postil was prepared by two translators. The distribution of variance of the references in the other parts of Knyga Nobažnystės and the proofing revisions thereof suggest that the translator of the middle part of the postil made the corrections of the part he had translated or that it was revised by the printing house’s proof-reader based on the translator’s manuscript.
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VAITKEVIČIŪTĖ, VIKTORIJA. "LIETUVOS NACIONALINĖS MARTYNO MAŽVYDO BIBLIOTEKOS RETŲ KNYGŲ IR RANKRAŠČIŲ SKYRIAUS PALEOTIPŲ RINKINYS." Knygotyra 56 (January 1, 2011): 135–48. http://dx.doi.org/10.15388/kn.v56i0.1507.
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Lietuvos nacionalinė Martyno Mažvydo bibliotekaGedimino pr. 51, LT-01504 Vilnius, LietuvaEl. paštas: viktorija.vait@gmail.comStraipsnyje nagrinėjami Lietuvos nacionalinės Martyno Mažvydo bibliotekos Retų knygų ir rankraščių skyriaus paleotipai: jų leidimo vieta, spaustuvininkai, tematika bei proveniencijos, dėmesį telkiant į retesnius, Lietuvos knygos kultūrai svarbesnius leidinius. Iš šiame skyriuje saugomų daugiau kaip 800 paleotipų analizuojama tik dalis jų, nes daugiau negu 200 knygų teturi kortelinį bibliografinį aprašą ir išsamiai juos ištirti šiuo metu neįmanoma. Dalies šių paleotipų analizė papildo jau esamus tyrimus, praplečia senosios knygos kultūros vaizdą.Reikšminiai žodžiai: knygotyra, paleotipai, retos knygos, spaustuvininkai, proveniencijos.THE COLLECTION OF POST-INCUNABULA IN THE MARTYNAS MAŽVYDAS NATIONAL LIBRARY OF LITHUANIAViktorija VAITKEVIČIŪTĖ AbstractPost-incunabula or the books printed in the first half of the 16th century (from January 1, 1501 to January 1, 1551), along with incunabula, are considered to be the oldest and most valuable publications in the world. Due to their likeness to incunabula and publishing specifics, post-incunabula are considered to be historical treasures and monuments of culture. The Rare Book and Manuscript Department of the National Library of Lithuania has in its holdings more than 800 post-incunabula, not including the ones kept at the Department of the National Archival Fund of Published Documents. The exact number is still unknown, since not all the books have been included into the electronic catalogue: more than 200 of them have only a card catalogue description and are awaiting a more detailed study. This article analyses specific features of part of the post-incunabula collection in the NLL Rare Book and Manuscript Department: their place of publication, publishers, thematics and provenances. Principal attention is accorded to the books that are rarer, more interesting and more important for Lithuania’s culture and book culture in general.The most of the post-incunabula kept in the Rare Book and Manuscript Department were published in Germany, many in Switzerland, France and Italy. There also is a small number of post-incunabula published in Poland (Cracow). Of the publications produced by Cracow’s printers, the article discusses those by Jan Haller (ca. 1467–1525), Hieronim Wietor (ca. 1480–1546) and Florian Ungler (d. 1536). It is necessary to mention Aldines – the publications by one of themost famous European printers, Aldo Manuzio (Lat. Aldus Manutius; ca. 1450–1515) and by his descendants. The article also touches upon the work of such acclaimed French publishers as Henri Estienne (lat. Henricus Stephanus, ca. 1460–1520), founder of the famous dinasty of printers, and the Lyonese printer Sébastien Gryphius (ca. 1493–1556). The Rare Book and Manuscript Department also keeps quite a few post-incunabula published by Johannes Frobenof Basel (1460–1537).As to the content aspect, the collection of post-incunabula in the department is versatile. For the most part, it is made up by religious literature: sermons, bibles, theological treatises, Church Fathers’ writings. There are many works by and commentaries on classical authors, of whom Cicero, at the time of the Renaissance viewed as the greatest authority on rhetoric, is the most famous one. The post-incunabula collection illuminates the emergence of the Reformations and the related spread of new ideas in the first half of the XVIth century. The Rare Book and Manuscript Department boasts a number of works by the founder of Protestantism, Martin Luther (1483–1546) and by the most acclaimed humanist of the times, Desiderius Erasmus (1469–1536).The provenances in the post-incunabula (manuscript inscriptions, stamps, bookplates) provide much interesting information. Most often found are ownership marks of the establishments that since the olden times had been preserving books: various monasteries, churches and priest seminaries,. The notable representative of the post-incunabulum culture is the Bernardine Order. According to the electronic catalogue, the Rare Book and Manuscript Departmenthas in its holdings 21 post-incunabula formerly kept by the library of the Tytuvėnai Bernardine Monastery. Most provenance inscriptions are from Kaunas Priest Seminary, the library of the Samogitian Priest Seminary, the library of the Vilnius Seminary and Kražiai College. Of the XIXth century personal libraries,particularly noteworthy are the collections of Jonas Krizostomas Gintila (1788–1857), XIXth-century bibliophile, hebraist and administrator of the Samogitian Diocese, and of Friedrich August Gotthold (1778–1858), educator and music theorist. A separate, rather abundant group of provenance inscriptions consists of the books that formerly belonged to Königsberg University. An in-depth study of all the post-incunabula kept in the NLL would significantly add to the existing research and broaden the understanding of old book culture.
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Dyssel, Allan. "Jonah’s dag gadol, a Sea-Monster Associated with the Primeval Sea?" Journal for Semitics 28, no. 2 (December 2, 2019). http://dx.doi.org/10.25159/2663-6573/4572.
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The quest for the identity of the fish in the story of Jonah has been extraordinary. Many attempts have been made to identify known sea animals, with bodies and mouths large enough to swallow and harbour a human being. The whale seems to have been crowned the general best-fit solution. A few interpretations have veered to the mythological, with the fish being associated with creatures such as sea-monsters. None of these viewpoints convincingly identified the Jonah fish as a sea-monster associated with the primeval waters. The probability that dag gadol was a primeval sea-monster is investigated. How mythical creatures thrived in the milieu of the Jonah narrative and why these mythological creatures are absent from modern Bible translations is explored, as well as the dissonance of translators and interpreters not to endorse a foreign creature in the Old Testament. This article hopes to shed new light on the probable identity of Jonah’s fish.
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Spangenberg, Izak J. J. "Reading the Old Testament in the 21st century using the Book of Jonah as reference." Verbum et Ecclesia 34, no. 2 (September 5, 2013). http://dx.doi.org/10.4102/ve.v34i2.759.
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Some Old Testament scholars identify three main types of approaches to the Bible, namely, (1) theological (2) historical and (3) literary. Others would rather refer to different methods of studying the Bible, which can be linked to different worlds. Some methods focus more on the world behind the text, others on the world of the text itself, whilst yet a third group focuses more on the world in front of the text. One reads the text according to which of the three worlds one regards as the most important. Although there is truth in all of these classifications of approaches to studying the Bible and methods of doing so, the audience for whom the reading is done plays an even more important role. The different audiences often cherish different views of Scripture which can be linked to a specific paradigm and which dominates the outcome of the reading process. The fact is illustrated by investigating how the book of Jonah has been read and studied in recent years.
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Geyser-Fouche, Ananda, and Carli Fourie. "Inclusivity in the Old Testament." HTS Teologiese Studies / Theological Studies 73, no. 4 (April 21, 2017). http://dx.doi.org/10.4102/hts.v73i4.4761.
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In this article, the concept of inclusivity in the Old Testament is investigated and the theology of ‘Otherness’ is discussed broadly. Various authors discuss the ‘Otherness’ in biblical Israel. These views are critiqued and a conclusion is reached that an inclusive reading in the Old Testament, specifically of the known exclusive texts in the Hebrew Bible, is a possibility. To argue for inclusivity in the Old Testament, a view of hospitality is considered and a literary review of inclusive texts is conducted, namely the Books of Ruth, Jonah, Ecclesiastes, Esther and some Deuterocanonical texts.
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Spangenberg, I. J. J. "The Book of Jonah and the Hermeneutics of Ferdinand E. Deist." Journal for Semitics 30, no. 1 (June 24, 2021). http://dx.doi.org/10.25159/2663-6573/9046.
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Ferdinand E. Deist (1944–1997) was a critical scholar and a prolific author, and had an immeasurable influence on Old Testament and ancient Near Eastern scholarship in South Africa during the last quarter of the previous century. Although he never claimed to be working within the new paradigm which dawned in Old Testament studies towards the end of the nineteenth century, it is evident that he was fully at home within this paradigm. The article does not discuss all Deist’s publications in order to vindicate the claim. It only discusses his earliest publications. His treatment of Jonah opened the doors for many of his students to follow in his wake and to acquaint themselves with historical-critical methods of studying the Bible. Willie van Heerden, who is honoured with this essay, is but one of many postgraduate students who benefitted from Deist’s expertise, courage, and wisdom.
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Redelinghuys, C. J. (Neels). "Negotiating an Eco-conscious Translation of the Hebrew Bible: Jonah 3:1-10 as Test Case." Old Testament Essays 32, no. 3 (2019). http://dx.doi.org/10.17159/2312-3621/2019/v32n3a4.
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Nel, Philip J. "Die Bybel: Teks en ondermyning." HTS Teologiese Studies / Theological Studies 59, no. 3 (November 2, 2003). http://dx.doi.org/10.4102/hts.v59i3.678.
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The Bible: Text and subversionThis article explores both the subversive dimension of the biblical text, in particular the Old Testament, as the ramifications thereof for the concept of a religious text. It argues that interpretation has been historically and fundamentally part and parcel of the genesis and reception history of the biblical text. The texts of Job and Jonah have been chosen for their explicit subversive strategies. The article shows that if the biblical text exploits strategies of subversion, it also contravenes the traditional opinion subscribing to a referential meaning of texts. A subversive text cannot simultaneously deny and confirm a constant (fixed) and an immutable reality. The article argues that biblical scholars should reconsider other perceptions of the religious text to avoid the destructive criticism of referential meaning in postmodern studies. One option to be considered is the view of a text as performative communication.
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Venter, Pieter M. "Inklusivisme en eksklusivisme: ‘n Studie van twee tendense." HTS Teologiese Studies / Theological Studies 65, no. 1 (November 5, 2009). http://dx.doi.org/10.4102/hts.v65i1.314.
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Inclusivism and exclusivism: A study of two trendsThe identity of the church can be either inclusivist or exclusivist. Van Ruler’s theocratic theology views the church as being an inclusive community in service of God’s kingdom. It is the vehicle God uses to introduce his kingdom into the world. According to Van Ruler, however, the church also shows a unique character based on its relationship with Jesus Christ. Although the church can take many forms, Van Ruler’s opinion is that the Christian Church could be advised by Old Testament Israel in this regard. This study shows that both inclusivist and exclusivist trends are present in the Old as well as the New Testament. The New Testament inherited the debate between these two opposing stances from the time of the Second Temple. Returning from exile, Sadocitic priests propagated an exclusivist identity for the Judaeans. Their viewpoint was based on the programme of Ezekiel 40–48, as is illustrated in the literature of Ezra–Nehemiah, the Priestly Writing, Chronicles and Jubilees. On the other hand, indeed there was an inclusivist approach as well, as is depicted in the books of Jonah, Ruth, Trito-Isaiah and even Numbers and Joshua. The conclusion drawn from the study is that both exclusivist and inclusivist trends are present in the Bible. Although the church does not have any other option in the present postmodern world but to be primarily an inclusive community, it should also show some form of exclusivism.