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Journal articles on the topic 'Bible. – O.T. – Ecclesiastes'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 January 2023

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1

Crenshaw, James L. "Book Review: Ecclesiastes: The JPS Bible Commentary." Interpretation: A Journal of Bible and Theology 59, no. 2 (April 2005): 192–94. http://dx.doi.org/10.1177/002096430505900211.

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2

Lawlor, John. "Proverbs and Ecclesiastes. Brazos Theological Commentary on the Bible." Bulletin for Biblical Research 26, no. 1 (January 1, 2016): 101–2. http://dx.doi.org/10.2307/26371375.

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3

Otomo, Satoshi. "T. Nishimura, Commentary on Ecclesiastes." THEOLOGICAL STUDIES IN JAPAN 52 (2013): 98–103. http://dx.doi.org/10.5873/nihonnoshingaku.52.98.

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4

Peetz, Melanie. "Death and Evanescence in the Book of Ecclesiastes. An Interpretation of Eccl 2:13–17 and 3:16–22." Revista de Cultura Teológica, no. 97 (December 22, 2020): 163–88. http://dx.doi.org/10.23925/rct.i97.50992.

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The Book of Ecclesiastes talks about human death and evanescence candidly and powerfully—more so than almost any other book in the Bible. Qoheleth (Greek Ecclesiastes), a wisdom teacher and the central character in this book, takes death seriously. For him, it represents the ultimate boundary to human life, although he does not claim that there is nothing after it. Still, for him, death is as unavoidable as it is final. Therefore, he argues to treat life as a one-time opportunity, accept life's goods as a gift from God, and enjoy them.

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Briggs, Richard S. "Ecclesiastes through the Centuries (Blackwell Bible Commentaries). By Eric S. Christianson." Heythrop Journal 50, no. 1 (January 2009): 141–42. http://dx.doi.org/10.1111/j.1468-2265.2009.00438_24.x.

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6

Guest, Deryn. "Ecclesiastes, an Earth Bible Commentary: Qoheleth's Eternal Earth by Marie Turner." Catholic Biblical Quarterly 80, no. 4 (2019): 717–18. http://dx.doi.org/10.1353/cbq.2019.0017.

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7

Dell, Katharine J. "Ecclesiastes: An Earth Bible Commentary. Qoheleth’s Eternal Earth. By Marie Turner." Journal of Theological Studies 70, no. 1 (January 30, 2019): 340–41. http://dx.doi.org/10.1093/jts/flz003.

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8

Shaked, Gershon. "Modern Midrash: The Biblical Canon and Modern Literature." AJS Review 28, no. 1 (April 2004): 43–62. http://dx.doi.org/10.1017/s0364009404000042.

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Canonization of the Bible resulted from a consensus of those to whom it was addressed and a ruling group of religious elites that established its sanctity. They declared that “Torah was given to Moses at Sinai” and valued it above and beyond its literary value. The process of canonization was not a simple one. Several books were included only after struggles among various pressure groups. For example: “At first, Proverbs, Song of Songs and Ecclesiastes were considered non-canonical because they consisted of parables, but later the men of the Great Assembly interpreted them.” (ءAvot dءRabbi Natan, 1). Further: “The sages wished to exclude Ecclesiastes because it contained inconsistencies, but they included it because it begins and ends with teachings of Torah” (Shabbat, 30:b).

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Drewes, Barend. "Reading the Bible in Context: an Indonesian and a Mexican Commentary on Ecclesiastes: Contextual Interpretations." Exchange 34, no. 2 (2005): 120–33. http://dx.doi.org/10.1163/1572543054068541.

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AbstractThis article discusses first of all a theological commentary on Ecclesiastes, written by the Indonesian biblical scholar E.G. Singgih. The main question thereby is: what is the role of the context in this commentary? Besides the international exegetical discourse, the relationships of power and the situation of the local churches appear to be of influence in his exegesis. God is presented as 'the boss', who rules in an incomprehensible way. All people 'live under the shadow of death' (cf. the title of the commentary). This interpretation is then compared with a commentary of the liberation theologian, Elsa Tamez. She places Ecclesiastes — and herself — in the context of the market and its oppressive capitalism, hoping that finally God shall replace this time of 'vanity' by better times. This article shows that 'context' is not an objective factor, but that, consciously or unconsciously, authors choose a certain context — and this influences their reading of texts.

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10

Ramond, Sophie. "Y a-t-il de l’ironie dans le livre de Qohélet?" Vetus Testamentum 60, no. 4 (2010): 621–40. http://dx.doi.org/10.1163/156853310x536789.

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AbstractIs the book of Ecclesiastes ironic? Although some commentators have identified the phenomenon of irony in Ecclesiastes, there is no consensus on how to define it. Using the criteria given by P. Schoentjes’ study on the poetics of irony, this article seeks to discern precise occurrences of it in the book and moves on to examine the general tone of its writing style, paying special attention to the dimension of intertextuality.

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11

Dell, Katharine J. "“A Time to Dance”: Music, the Bible and the Book of Ecclesiastes." Expository Times 126, no. 3 (March 4, 2014): 114–21. http://dx.doi.org/10.1177/0014524614525311.

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12

Cameron, Bradley S. "John Goldingay. Ecclesiastes. The Bible in God’s World Commentary Series." Bulletin for Biblical Research 32, no. 3 (November 1, 2022): 334–37. http://dx.doi.org/10.5325/bullbiblrese.32.3.0334.

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13

GÓMEZ ARANDA, Mariano. "Aristotelian Theories in Abraham ibn Ezra's Commentaries to the Bible." Mediterranea. International Journal on the Transfer of Knowledge, no. 3 (March 31, 2018): 35. http://dx.doi.org/10.21071/mijtk.v0i3.10769.

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Some of Abraham ibn Ezra’s philosophical ideas exposed in his biblical commentaries are the same as those of Aristotle. The purpose of this article is to analyse some of the Aristotelian ideas appearing in Abraham ibn Ezra’s biblical commentaries and explain how he adapts the Aristotelian concepts to the explanation of the specific biblical verses. Ibn Ezra uses these concepts in his explanation of the structure of the Universe as found in some Psalms, the creation of the world in Genesis 1, and the origin of evil according to the book of Ecclesiastes. This paper also attempts to provide a hypothesis on how Ibn Ezra was able to apprehend Aristotelian philosophy.

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14

Levicheva, Larisa. "Interpreting Ecclesiastes: Readers Old and New. Critical Studies in the Hebrew Bible 3." Bulletin for Biblical Research 26, no. 1 (January 1, 2016): 102–4. http://dx.doi.org/10.2307/26371376.

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15

Sikora, Adam Ryszard. "Five Centuries of Bible Translations into Kashubian." Verbum Vitae 39, no. 4 (December 17, 2021): 1175–92. http://dx.doi.org/10.31743/vv.12659.

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This paper discusses translations of biblical passages into Kashubian, which originated in the Lutheran circles between the 16th and the 19th centuries, followed by translations made in the Catholic circles in the 20th and the 21st centuries. The history of these translations has been divided into two periods: “old translations” and “contemporary translations.” The former comprise various bibli[1]cal texts preserved in manuscripts and printed monuments, which came into being between 1586 and the second half of the 19th century. The fundamental texts of this period include the works by Szymon Krofey (1586), Michał Pontanus (1643), and Perykopy smołdzińskie (1699–1701). The old translations were done from German in the Protestant circles in West Pomerania. In turn, the “contemporary trans[1]lations” of biblical texts into Kashubian embrace translations from the second half of the 20th century, which were produced in the Catholic environment of Gdańsk Pomerania: from Latin (Mk 4:3-20) by Alojzy Nagel (1973), from Latin (four Gospels) by Rev. Franciszek Grucza (1992), from Polish (the New Testament and the Psalms) by Eugeniusz Gołąbek (1993–2007) and my own translations from Hebrew and Greek (the Four Gospels, the Pentateuch, Ecclesiastes) prepared in 2001–2020.

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Zambon, Marco. "Natural Sciences and Anthropology in Didymus the Blind’s Commentaries on the Bible: a Possible Aristotelian Influence." Journal of Ancient Philosophy 15, no. 2 (October 14, 2021): 190–209. http://dx.doi.org/10.11606/issn.1981-9471.v15i2p190-209.

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This paper gathers from Didymus’ exegetical works (in particular from the lessons on the book of Psalms and on the Ecclesiastes) all significant testimonies concerning his knowledge of natural sciences and his anthropological doctrine. Based on these materials I will briefly discuss their possible sources, trying to answer following questions: a) What kind of Aristotelian doctrines can we recognise in Didymus’ statements concerning cosmology, biology and anthropology? b) Is there sufficient evidence to conclude that he had, beside the Organon, also a direct knowledge of other Aristotelian works? c) How important are methods and doctrines coming from Aristotle for Didymus’ exegetical practice?

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17

Tsolin, Dmytro. "The Book of Psalms in a New Ukrainian Translation, Psalms 41-71." Theological Reflections: Eastern European Journal of Theology 19, no. 2 (November 16, 2021): 149–84. http://dx.doi.org/10.29357/2789-1577.2021.19.2.149-184.

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The new translation of the Book of Psalms is part of a large project to translate the Holy Scriptures into Ukrainian, which has been underway since 2018. The project has already translated the New Testament (the edition is being prepared in 2022), poetic books of the Bible (in addition to the Psalms, the Book of Job, Proverbs, the Book of Ecclesiastes and the Song of Songs), translation of the Pentateuch and the Book of Prophet. The translation of the Psalms offered in Theological Reflections is the first publication of the above-mentioned translated books of Scripture.

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18

Robinson, Andrea L. "Book Review: Amy Plantinga Pauw. Proverbs and Ecclesiastes, Belief: A Theological Commentary on the Bible." Review & Expositor 113, no. 2 (May 2016): 249–50. http://dx.doi.org/10.1177/0034637316641233c.

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Briggs, Richard S. "Who Can Read Wisdom? The Implied Virtues of the Readers of Wisdom’s Narratives." Expository Times 131, no. 12 (March 2, 2020): 536–44. http://dx.doi.org/10.1177/0014524620909307.

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This article contributes to the attempt to reformulate hermeneutical questions about ‘how to read the Bible’ in terms of theological characterisations of the kind of reader best placed to read the Bible well. It is thus situated amidst renewed interest in the intersection of character ethics and biblical interpretation. It addresses two related issues, before pointing in the direction of a substantive third concern. First, it explores what is at stake in reading wisdom texts as narratives, finding it persuasive to construe wisdom in narrative terms. Secondly, it considers what virtues are presupposed in these narrative constructions. The reading of Job draws us to consider patience; from Proverbs we consider the virtue of perceptiveness; and from Ecclesiastes a virtue of honesty. Thirdly, the larger question of how one might begin to characterise the implied reader of these texts is considered, building on a canonically constructed portrait of the reader informed by the virtues considered.

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20

Esposito, Thomas. "Echoes of Ecclesiastes in the Poetry and Plays of T. S. Eliot." Logos: A Journal of Catholic Thought and Culture 24, no. 2 (2021): 98–123. http://dx.doi.org/10.1353/log.2021.0010.

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21

Cartledge, Tony W. "Book Review: Katharine J. Dell, Interpreting Ecclesiastes: Readers Old and New, Critical Studies in the Hebrew Bible, vol. 3." Review & Expositor 112, no. 2 (May 2015): 329–31. http://dx.doi.org/10.1177/0034637315582479d.

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Magonet, Jonathan. "Introductions." European Judaism 54, no. 2 (September 1, 2021): 1–16. http://dx.doi.org/10.3167/ej.2021.540202.

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This issue contains papers delivered over a period of five years at the annual International Jewish-Christian Bible Week held at Haus Ohrbeck, Osnabrück, Germany. Each year during the opening evening I offered a ten-minute introduction to the texts that we would be studying. This article includes the introductions to each of the five sets of texts that were studied: Kohelet (Ecclesiastes), 2015; Psalms 107–118, 2016; Mishlei (Proverbs), 2017; selected passages marking the 50th anniversary of the founding of the Week, 2018; Psalms 119–134, 2019. They include general overviews of specific passages, and sometimes questions that might be addressed in the daily study groups that are held during the Week. Each was intended, according to the nature of the texts, to provide a welcome to the more than one hundred participants attending the Week and establish something of the unique character of the programme of textual study and interfaith dialogue.

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23

Light, Laura. "The Bible in the Latin West.Margaret T. Gibson." Speculum 70, no. 3 (July 1995): 619–21. http://dx.doi.org/10.2307/2865293.

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24

Carrière, Jean-Marie. "Comment la Bible parle-t-elle des normes ?" Revue d'éthique et de théologie morale 300, no. 5 (2018): 75. http://dx.doi.org/10.3917/retm.301.0075.

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25

Cheolhee, LEE. "T. S. Eliot’s ‘The Hippopotamus’ and the Bible." Journal of the T. S. Eliot Society of Korea 30, no. 2 (August 31, 2020): 83–105. http://dx.doi.org/10.14364/t.s.eliot.2020.30.2.83-105.

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26

Piwowar, Andrzej. "Marność ludzkiego życia w Księdze Koheleta?" Verbum Vitae 24 (December 14, 2013): 39–72. http://dx.doi.org/10.31743/vv.1560.

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The noun heḇel is the most characteristic term in the whole Book of Ecclesiastes. Because of this word, many people perceive the book as the one which deals primarily with vanity and which posits that everything is futile (cf. 1:2 and 12:8). The present article aims to answer the question posed in its title: Does Qoheleth really claim human life to be futile? The first part of the article comprises the analysis of the noun heḇel in the Old Testament. Subsequently, the word’s usage and meaning in the Book of Ecclesiastes are explored. The final part of the article analyzes the texts that make use of the word heḇel to speak about human life (namely, 3:19; 6:4-12; 7:15; 9:9; 11:8-10). The interpretation of these texts and the supporting arguments resulting from the analyses conducted by other scholars (e.g. C.L. Seow, L. Mazzinghi, K. Bardski, G. Ravasi, A. Bonora, T. Krüger i L . Schwienhorst-Schönberger) lead to the conclusion that Qoheleth does not judge human life as futile. What he claims instead is that human life is brief, transient and passes quickly.

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Wayman, Benjamin D. "Ordaining WomenandThe Woman’s Bible: Reading the Bible with B. T. Roberts and Elizabeth Cady Stanton." Women's Studies 43, no. 5 (July 2014): 541–66. http://dx.doi.org/10.1080/00497878.2014.914391.

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28

GILMONT, J. Fr. "La Bible a-t-elle été un best-seller?" Revue Théologique de Louvain 35, no. 1 (January 1, 2004): 75–83. http://dx.doi.org/10.2143/rtl.35.1.2017459.

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29

Frutiger, Simone. "Y a-t-il plusieurs lectures de la Bible ?" Autres Temps. Les cahiers du christianisme social 7, no. 1 (1985): 18–32. http://dx.doi.org/10.3406/chris.1985.1027.

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30

Deacy, Chris. "Richard Walsh (ed.), T&T Clark Companion to the Bible and Film." Theology 122, no. 2 (February 23, 2019): 127–28. http://dx.doi.org/10.1177/0040571x18817441e.

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31

Novenson, Matthew V. "The Pauline Epistles in Tertullian's Bible." Scottish Journal of Theology 68, no. 4 (October 15, 2015): 471–83. http://dx.doi.org/10.1017/s0036930615000253.

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The question of the fate of Paulinism in late antiquity, a point of controversy in early Christian studies especially since Adolf von Harnack, has benefited from fresh attention in recent research, even as, simultaneously, there is ever less agreement among New Testament scholars on the question of what Paulinism actually is. This state of affairs comes sharply into focus in Todd Still and David Wilhite's edited volume Tertullian and Paul, the first in a new series from T&T Clark on the reception of Paul in the church fathers. Reading and assessing Tertullian and Paul is a sometimes dizzying experience of intertextuality. The reader encounters, for example, Margaret MacDonald reading Elizabeth Clark reading Tertullian reading Paul. What is more, Paul himself is reading, for example, Second Isaiah, who is reading First Isaiah, who is reading parts of the Pentateuch, and so on. One thinks of Derrida's notion of différance, in which any given text refers to other texts, which refer to still other texts, which refer to still other texts, and so on, ad infinitum.

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32

Wainarisi, Yane Octavia Rismawati. "Menafsir Ulang Makna בּ֣וֹרְאֶ֔יךָ dalam Pengkotbah 12:1." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 1, no. 1 (May 30, 2021): 1–20. http://dx.doi.org/10.54170/dp.v1i1.32.

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Biblical Hebrew actually composed with the consonant letter only. To get the original sound of Hebrew Bible, the Bible Editor use Nikud. This is cause one word with the same consonant in Hebrew can have many letters, sounds, and different meaning. This causes new problems in the translation and interpretation of the Bible, especially in finding the original meaning of the author of the Bible. Even so, the process of translating and interpreting the Bible can be approached in another way, namely by looking at the original context (sitz im leben) of the first reader or recipient of the original message (milieu). This phenomenon also occurs in Qohelet's writing which is the study of this paper. The word בּ֣וֹרְאֶ֔יךָ in the text of Ecclesiastes 12: 1 has the root בר which can have a variety of meanings when it is added to Nikud. While the time span from 3-2 BC century BC to the writing of Qohelet is quite far and errors in the gift of Nikud may lead to different interpretations. For this reason, a form criticism and cultural semiotics approach needs to be done to bridge this. This article is about Qohelet with the paradigm of human development that he aimed at young Jewish people at that time. Created with the approach of Cultural Semiotics and Form Criticism in the Old Testament with various book references as research aids. Bahasa Ibrani Alkitab umumnya terdiri dari huruf-huruf konsonan saja. Untuk memperoleh bunyi yang sesuai dengan aslinya, tulisan Bahasa Ibrani dibantu dengan Nikud. Hal ini menyebabkan satu kata dengan konsonan yang sama dalam Bahasa Ibrani dapat memiliki berbagai tulisan, bunyi dan menghasilkan berbagai arti yang berbeda. Hal ini menyebabkan persoalan baru dalam proses penterjemahan dan penafsiran Alkitab terutama untuk dapat menemukan makna asli dari si pengarang Alkitab. Pun demikian, proses penterjemahan dan penafsiran Alkitab ini dapat didekati dengan cara lain yaitu dengan melihat konteks asli (sitz im leben) dari pembaca pertama atau penerima pesan aslinya (milieu). Fenomena ini juga yang terjadi dalam tulisan Qohelet yang menjadi kajian dari tulisan ini. Kata בּ֣וֹרְאֶ֔יךָ dalam teks Pengkhotbah 12:1 memiliki kata dasar בר dapat menimbulkan beragam arti jika sudah ditambahi dengan Nikud. Sementara rentang waktu dari abad ke 3-2 SM masa penulisan Qohelet cukup jauh dan kesalahan dalam pemberian Nikud bisa saja menimbulkan penafsiran yang berbeda. Untuk itu, pendekatan Kritik Bentuk dan Semiotik budaya perlu dilakukan untuk menjembatani hal ini. Artikel ini adalah tentang Qohelet dengan paradigma pembangunan manusia yang ia tujukan kepada anak-anak muda Yahudi masa itu. Dibuat dengan pendekatan Semiotik Budaya dan Kritik Bentuk dalam Perjanjian Lama dengan berbagai referensi buku sebagai alat bantu penelitian.

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33

Kim-Cragg, David. "Introducing the Women’s Hebrew Bible : Susanne Scholz New York: T&T Clark, 2007." Canon&Culture 2, no. 1 (April 30, 2008): 309–19. http://dx.doi.org/10.31280/cc.2008.04.2.1.309.

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34

Grafius, Brandon R. "T&T Clark Companion to the Bible and Film ed. by Richard Walsh." Catholic Biblical Quarterly 81, no. 3 (2019): 576–78. http://dx.doi.org/10.1353/cbq.2019.0179.

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35

Dirksen, P. B. "Song of Songs Iii 6-7." Vetus Testamentum 39, no. 2 (1989): 219–25. http://dx.doi.org/10.1163/156853389x00093.

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AbstractAB The Anchor Bible; AT An American Translation (1923, 1951 15); A TD Das Alte Testament Deutsch; BHS Biblia Hebraica Stuttgartensia (Stuttgart, 1967/77); BKAT Biblischer Kommentar Altes Testament; COT Commentaar op het Oude Testament; BJér La Bible de Jérusalem (Paris, 1973); Buber M. Buber, Die Schrift verdeutscht (Heidelberg, 1980); CBA The Holy Bible, Translated... by Members of the Catholic Biblical Association of America (Paterson, New Jersey, 1955); GB W. Gesenius and F. Buhl, Hebräisches und Aramäisches Handwörterbuch über das Alte Testament (Berlin/Göttingen/Heidelberg, 1949 17); GK W. Gesenius/E. Kautzsch, Hebräische Grammatik (Leipzig, 1896 16) ; GNB Good News Bible (London, 1976); HAT Handbuch zum A lten Testament; HkA T Handkommentar zum Alten Testament; JerB The Jerusalem Bible (London, 1966); KAT Kommentar zum Alten Testament; KB L. Koehler and W. Baumgartner, Lexicon in Veteris Testamenti Libros (Leiden, 1958, 19743); KHkAT Kurzer Handkommentar zum Alten Testament; Moff. J. Moffatt, A New Translation of the Bible (London, 1950); NBE Nueva Biblica Española (Madrid, 1975); NEB The New English Bible (Oxford, 1970); Pl La Bible, Bibliothèque de la Pléiade (1959); NV Nieuwe Vertaling (Amsterdam, 1951); RSV Revised Standard Version (New York, 1952); SB La Sainte Bible, Version Synodale (Paris, 1929 3); SBMar La Sainte Bible. Texte intégral établi par les moines de Maredsous (1977).

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Rambiert-Kwaśniewska, Anna. "Christoph Berner - Manuel Schäfer – Martin Schott – Sarah Shulz – Martina Weingärtner (eds.), Clothing and Nudity in the Hebrew Bible (T&T Clark: London – New York – Oxford 2019)." Biblical Annals 10, no. 2 (April 14, 2020): 331–37. http://dx.doi.org/10.31743/biban.8680.

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Kozlovic, Anton Karl. "Richard Walsh (ed.), T&T Clark Companion to the Bible and Film." Journal for the Academic Study of Religion 31, no. 3 (May 2, 2019): 225–26. http://dx.doi.org/10.1558/jasr.37832.

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38

Markos, Louis. "Writing in a Pre-Christian Mode: Boethius, Beowulf, Lord of the Rings, and Till We Have Faces." Perichoresis 20, no. 3 (May 19, 2022): 55–72. http://dx.doi.org/10.2478/perc-2022-0017.

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Abstract In this essay, I compare and contrast how Boethius (in Consolation of Philosophy), the author of Beowulf, J. R. R. Tolkien (in The Lord of the Rings), and C. S. Lewis (in Till We Have Faces) found ways to integrate their Christian theological and philosophical beliefs into a work that is set in a time and place that possesses the general revelation of creation, conscience, reason, and desire, but lacks the special revelation of Christ and the Bible. I begin by using Lewis’s own analysis of the Consolation in his Discarded Image to discuss what it means for a Christian author to write in a pre-Christian mode. I find a model for such writing in Ecclesiastes, and discuss how Boethius, while confining himself to the pagan wisdom of Greece and Rome, points the way from philosophical consolation to theological transformation. I then use Tolkien’s ‘Beowulf: The Monsters and the Critics’ to unpack the distinction between the author’s Christian faith and the purely pagan consolation he offers to his characters, and locate that dynamic in the epic itself. Next, I explore how Tolkien, in imitation of Beowulf, balances a deep sense of loss and fatalism with an intimation of a higher providence guiding all. Finally, I show how Lewis, in imitation of Boethius, finds in the pagan world of his novel seeds of a greater revelation to come.

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Genest, Olivette. "L’autre du corps dans la Bible." Thème 5, no. 2 (October 25, 2007): 51–70. http://dx.doi.org/10.7202/024948ar.

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RÉSUMÉ La vision de la personne humaine mise en discours dans la Bible ne pose pas un composé de corps et d'âme mais un être que le vocabulaire pertinent décrit sous différents angles de perception. Ainsi le corps désigne-t-il le sujet humain entier, sous un aspect à déterminer par les contextes et non par les définitions d'une anthropologie étrangère au texte. Une relecture en ce sens de déclarations de Paul et de l'expérience corporelle de Jésus dans les récits évangéliques révèle l'inadéquation de certaines de nos réflexions théologiques sur « les choses de la chair ». Elle pose aussi la question du statut de l'anthropologie hébraïque dans les discours que nous construisons à partir de la Bible.

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Вевюрко and I. Vevyurko. "The Bible Intussusception in Ancient Rus’." Socio-Humanitarian Research and Technology 4, no. 4 (December 20, 2015): 72–76. http://dx.doi.org/10.12737/17203.

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Translated into language of Slavs in the IX century, the Bible began to appear in Rus’ along with adoption of Christianity, not as one book, but as the whole collection of books, quite often separated materially, but owing to their authoritativeness acting as a uniform core of the spiritual culture which began its transforma - tion. For founders of written Ancient Russian culture the Bible was a source not only quotes and links, but also that isn´t less important, hints and meanings, that’s why without sufficient level of this source’s knowledge it is often impossible to understand the Russian culture’s fundamental symbols.

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Lees, David. "Reading Ecclesiastes Intertextually, KatharineDell and WillKynes (eds.), Bloomsbury T&T Clark, 2014 (ISBN 978-0-56733-125-0), xiii + 326 pp., hb £100." Reviews in Religion & Theology 24, no. 2 (April 2017): 261–63. http://dx.doi.org/10.1111/rirt.12898.

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de Québriac, Franz. "Entre la Bible et l’Homme, existe-t-il une voie médiane ?" La chaîne d'union N° 82, no. 4 (September 23, 2017): 44–47. http://dx.doi.org/10.3917/cdu.082.0044.

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Nicol, George G. "Narrative Obtrusion in the Hebrew Bible, written by Christopher T. Paris." Vetus Testamentum 69, no. 4-5 (October 14, 2019): 762–64. http://dx.doi.org/10.1163/15685330-12341413-04.

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Riches, John. "The Dissemination of Scottish Theology: T&T Clark." Expository Times 133, no. 2 (September 30, 2021): 49–60. http://dx.doi.org/10.1177/00145246211043336.

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This chapter outlines the history of the Scottish family firm of publishers T&T Clark, which for nearly 200 years made a significant contribution to the development of an historical and critical approach to theological study. This was chiefly effected through a series of publications of mostly German-speaking works of theology and biblical studies. It is suggested that these were principally of a mediating kind, seeking to achieve a complementarity between forms of confessional Protestant belief and theology on the one hand and historical and philosophical studies on the other. This reached a climax in the early twentieth century with the publication of major works by Ritschl and Schleiermacher. Thereafter the firm’s publishing programme became more influenced by confessional forms of theology, particularly through its translation of Karl Barth’s Church Dogmatics. Its legacy, however, remains not only in the form of Barth but of Schleiermacher and historical critical studies of the Bible.

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Laats, Adam. "The Quiet Crusade: Moody Bible Institute's Outreach to Public Schools and the Mainstrearning of Appalachia, 1921–66." Church History 75, no. 3 (September 2006): 565–93. http://dx.doi.org/10.1017/s0009640700098632.

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In 1921, William Norton of the Moody Bible Institute of Chicago pushed, pulled, and dragged his Model T along the back roads of the southern Appalachians. He visited churches, schools, and private homes, talking with anyone and everyone he could find. His question was always the same: “Do you have enough Bibles?” The answers he received shocked him. As far as Norton could tell, many of the “mountaineers” were nominally Christian, but they had often never seen a Bible, much less read one of their own. As the head of the Moody Bible Institute's Bible Institute Colportage Association, he immediately put together a plan. “To reach these people quickly,” he wrote in his report, “I am convinced that it can be done most efficiently … through the public schools.… A great majority of the teachers are ready to cooperate.”

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Josephy, Rebecca. "Marguerite Duras, le judaïsme et l’interdit du N/nom dans Le camion et La pluie d’été." Dalhousie French Studies, no. 120 (June 22, 2022): 119–31. http://dx.doi.org/10.7202/1089971ar.

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In the script and film, Le camion (1977) by Marguerite Duras, a single biblical name – “Abraham” – emerges from a backdrop of indistinct characters and places. During the film, the name becomes taboo. Thirteen years later, a similar phenomenon occurs in La pluie d’été (1990) when the verse “I, son of David, King of Jerusalem” from Ecclesiastes repeats regularly throughout the text and generates a feeling of discomfort and embarrassment. Furthermore, in this novel, characters are “polynymous”, shifting from one identity to another, one name to another. Here, the act of naming is entirely unique and provokes a deep sense of fear that manifests in the text through the characters’ paroxysmal reactions: cries, screams, howls, and silence. The main focus of this article will be to study the source of this malaise and to determine the prohibitions and taboos that lead to this incredible loss of speech. Thus, in the first part of the article, I examine how and why Duras populates Le camion and La pluie d’été with biblical, Jewish names and the way in which “Abraham” and the “the son of David” in these works become concentrated into a single word and identity: “Jew” or Juden”. In the second part of the article, I explore how the characters’ paroxysmal reactions relate to the difficulty and importance of assigning a name, both in terms of individual identity, but also in terms of the prohibitions and interdictions against divine representation and verbalization in the Hebrew Bible.

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Goran, V. P. "T. Hobbes and B. Spinoza on the «God-Givenness» of the Bible." Siberian Journal of Philosophy 16, no. 4 (2018): 299–310. http://dx.doi.org/10.25205/2541-7517-2018-16-4-299-310.

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Madigan, Patrick. "God's Twilight Zone: Wisdom in the Hebrew Bible. By T. A. Perry." Heythrop Journal 50, no. 1 (January 2009): 137–38. http://dx.doi.org/10.1111/j.1468-2265.2009.00438_20.x.

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Barbour, J. "God's Twilight Zone: Wisdom in the Hebrew Bible. BY T. A. PERRY." Journal of Theological Studies 62, no. 2 (October 1, 2011): 665–66. http://dx.doi.org/10.1093/jts/flr082.

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Pumphrey, Nicholaus. "GOD's Twilight Zone: Wisdom in the Hebrew Bible - By T. A. Perry." Religious Studies Review 37, no. 1 (March 2011): 47–48. http://dx.doi.org/10.1111/j.1748-0922.2010.01487_20.x.

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