Journal articles: 'Biblical references'

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Evans, Robert C., and Naseeb Shaheen. "Biblical References in Shakespeare's Comedies." Sixteenth Century Journal 25, no. 3 (1994): 707. http://dx.doi.org/10.2307/2542668.

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Champion, Larry S., and Naseeb Shaheen. "Biblical References in Shakespeare's Comedies." Shakespeare Quarterly 46, no. 3 (1995): 359. http://dx.doi.org/10.2307/2871124.

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Nichols, Heidi L., and Naseeb Shaheen. "Biblical References in Shakespeare's Plays." Sixteenth Century Journal 31, no. 1 (2000): 290. http://dx.doi.org/10.2307/2671374.

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Shaheen, N. "Biblical References in Julius Caesar." Notes and Queries 49, no. 2 (June 1, 2002): 226–27. http://dx.doi.org/10.1093/nq/49.2.226.

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Shaheen, Naseeb. "Biblical References in Julius Caesar." Notes and Queries 49, no. 2 (June 1, 2002): 226–27. http://dx.doi.org/10.1093/nq/490226.

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Ardolino, Frank, and Naseed Shaheen. "Biblical References in Shakespeare's Tragedies." Sixteenth Century Journal 19, no. 4 (1988): 719. http://dx.doi.org/10.2307/2541036.

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Rychter, Joanna. "„Boże… / czemu nas opuściłeś” – odwołania religijne w tomiku Z ziemi do nieba Władysława Grabana." Poznańskie Studia Polonistyczne. Seria Językoznawcza 25, no. 1 (August 28, 2018): 167–79. http://dx.doi.org/10.14746/pspsj.2018.25.1.10.

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The paper discusses religious references in poems from Z ziemi do nieba, a poetry book published by Władysław Graban in 2015. These references appear at a number of language levels: lexis, orthography, phraseology (including paraphrases of Bible verses). There are direct references to the Old Testament (lexemes, phraseological units of biblical origin) and indirect references to biblical motifs and themes.

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Curren-Aquino, Deborah T. "Biblical References in Shakespeare's Plays (review)." Shakespeare Quarterly 52, no. 1 (2001): 148–51. http://dx.doi.org/10.1353/shq.2001.0002.

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Daniel, V. S., and T. M. Daniel. "Old Testament Biblical References to Tuberculosis." Clinical Infectious Diseases 29, no. 6 (December 1, 1999): 1557–58. http://dx.doi.org/10.1086/313562.

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Byrd, E. Keith. "A Study of Biblical Depiction of Disability." Journal of Applied Rehabilitation Counseling 21, no. 4 (December 1, 1990): 52–53. http://dx.doi.org/10.1891/0047-2220.21.4.52.

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Biblical references to disability were compiled, defined and compared to depictions in film, television, and classic literature. A total of sixty-eight references were tallied. The ten most frequently cited in the Bible were blind, sick, leprosy, afflicted, drunken, issue, disease, dumb, lame, and mad.

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WIERZBINSKI, Jessica. "Biblical References in Toni Morrison'sSong of Solomon." Onoma 40 (December 31, 2005): 125–43. http://dx.doi.org/10.2143/ono.40.0.2033075.

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Lewis, Cynthia. "Naseeb Shaheen. Biblical References in Shakespeare’s Tragedies." Shakespeare Quarterly 40, no. 1 (1989): 108–11. http://dx.doi.org/10.2307/2870763.

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Zubaitienė, Vilma. "Vocabulary from 1735 Lithuanian translation of the Bibel in the dictionary of Pilypas Ruigys." Lietuvių kalba, no. 12 (December 15, 2018): 1–37. http://dx.doi.org/10.15388/lk.2018.22513.

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This article examines the use of biblical vocabulary in Pilypas Ruigys’ dictionary „Littauiſch=Deutſches und Deutſch=Littauiſches Lexicon“ (Königsberg 1747). The biblical words in this dictionary were derived from the 1735 Lithuanian translation of the Bibel. This fact is clearly stated in the title of the dictionary. Moreover, in the foreword to the dictionary the author highlights that he attempted to pick out as many Lithuanian synonyms from the Holy Script as possible. The exact chapters and verses of the Bible referenced next to the Lithuanian words help to determine which words and multi-word expressions were included in the dictionary. To this day there hasn’t been a statistical and textual analysis, which would show the nature and scale of the Bible references in Ruigys’ dictionary. The analysis has shown that Ruigys refered to the Bible mostly in search of suitable translation of German words and multi-word expressions. In addition, the Bible was a source for expanding the list of lemmata of German-Lithuanian part of the dictionary. The biblical references are in most cases placed next to the single words or two-word (in rare cases three-word) expressions that refer to some kind of Biblical terminology, i.e. name of a person, a thing or an occurence. There are very few longer citations of the Bible. Approximately 3500 words and multi-word expressions were copied from the Old Testament and about 650 – from the New Testament. Book of Genesis was referenced most times (more than 350), more than 200 examples were taken from Book of Exodus, Psalms, Book of Isaiah and Book of Job. The most cited part of the New Testament was the Book of Matthews.

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Cox, John D. "Naseeb Shaheen. Biblical References in Shakespeare’s History Plays." Shakespeare Quarterly 42, no. 4 (1991): 487–89. http://dx.doi.org/10.2307/2870467.

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Kolesnikoff, Nina. "Mythological and Biblical references in Chingiz Aitmatov'sTavro Kassandry." Central Asian Survey 17, no. 1 (March 1998): 139–45. http://dx.doi.org/10.1080/02634939808401027.

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Reynolds, Noel B. "Biblical Merismus in Book of Mormon Gospel References." Journal of Book of Mormon Studies 26, no. 2017 (May 30, 2017): 106–34. http://dx.doi.org/10.18809/jbms.2017.0104.

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Jasnos, Renata. "Nuptial Motifs in Composition: A Key to the Interpretation of the Song of Songs." Verbum Vitae 39, no. 2 (March 30, 2021): 471–94. http://dx.doi.org/10.31743/vv.12221.

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The purpose of this paper is to explore the references to nuptial customs found in the Song of Songs as well as their place in relation to the structure of the text. The first stage of analysis consists of identifying various types of these references, while the second stage involved analysing and evaluating their positioning within the composition of the Song of Songs as an expression of the editorial intent of the biblical writers. The study has used elements of form analysis and lexical analysis as well as a comparative analysis of biblical and non-biblical/sub-biblical texts. The analysis revealed that the most important places in the structure of the Song of Songs are allocated to the so-called “poetic episodes,” which have been distinguished earlier, concerning the different stages of nuptials – engagement negotiations, wedding procession, wedding feast and consummation of the marriage. Therefore, they constitute a point of reference for the interpretation of the remaining songs and at the same time the teachings of the sages in the Song of Songs.

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Ciulu, Marius-Stefan. "The Use and Importance of Biblical References in Vita Antonii." Review of Ecumenical Studies Sibiu 11, no. 1 (April 1, 2019): 90–119. http://dx.doi.org/10.2478/ress-2019-0007.

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Abstract Athanasius the Great succeeded with his Vita Antonii to create a new literary genre, the „biography of a saint“. Through his approach, shaped by his impressive theological knowledge and familiarity with the biblical text, Athanasius unlocked an immense amount of cultural knowledge. The Archbishop of Alexandria structured this hagiographic work on the father of monasticism in a way that allowed the reader to understand and perceive the peculiarities of Saint Anthony in accordance with the Orthodoxy of the Church. The present study examines how Athanasius the Great used about four hundred direct and indirect biblical references to represent a personality of his time, who corresponded to the highest Christian ideals. The main topics of our study are: the importance of the Holy Scripture, how it is highlighted in the Athanasian text; the biblical portrait of Anthony the Great; the speech of the great Anchorite, which accounts for more than a third of this hagiographic work; the representation of the last days of Antonius.

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Nadler-Akirav, Meirav. "The Literary-Historical Approach of Yefet Ben ‘Eli the Karaite in His Commentary of the Book of Amos." European Journal of Jewish Studies 10, no. 2 (August 16, 2016): 171–200. http://dx.doi.org/10.1163/1872471x-12341291.

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This article gives an overview of the exegetical approaches in Yefet’s biblical commentaries, especially his literary-historical approach as a central component of Yefet’s commentary on the Book of Amos. Yefet espouses an essentially historical approach to the biblical text; evident both by his deductions of the nature of society, and by dating the events mentioned in the book, based on biblical “evidence” taken from references to other biblical texts. He treats these events as developing narratives using both literary and historical tools. This approach guides his interpretations and helps him to determine whether metaphorical or literal interpretation is most appropriate.

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Socha, Krzysztof. "Odniesienia biblijne w twórczości polskich zespołów metalowych." Annales Universitatis Paedagogicae Cracoviensis. Studia de Cultura 3, no. 10 (2018): 127–40. http://dx.doi.org/10.24917/20837275.10.3.11.

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Biblical references in the work of Polish metal bands One of the many factors which has been creating the west culture is the Judeo-Christiantradition based on the Bible. Motives, quotations and symbols that are coming from the Biblehave been permeating to the European languages as well as they have influenced both thehigh culture and the popular culture. Moreover, the biblical inspirations can be found in metalmusic as well. The underlying paper constitutes an attempt of brief characterization when itcomes to more original biblical motives that are constantly appearing in the lyrics of metalbands, simultaneously, it emphasizes a slight current interest of this biblical aspect in thescientific researches.

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Bailey, Iain. "Beckett, Bilingualism and the Bible." Samuel Beckett Today / Aujourd'hui 24, no. 1 (December 1, 2012): 353–66. http://dx.doi.org/10.1163/18757405-024001024.

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The starting point for this article is a critical consensus that biblical references are more prevalent in Beckett's English than his French writing. Through a close reading of as well as existing critical discourses on the Bible's status for Beckett, I argue that there may be more scope for a detailed attention to biblical intertextuality in Beckett's French texts than has previously been allowed.

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Greenspahn, Frederick. "SYNCRETISM AND IDOLATRY IN THE BIBLE." Vetus Testamentum 54, no. 4 (2004): 480–94. http://dx.doi.org/10.1163/1568533042650868.

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AbstractThe terms "idolatry" and "syncretism" are widely and sometimes promiscuously used to describe ancient Israelite religious practices; however, the biblical evidence itself is not always clear. Given the Bible's central role in determining the nature of Israelite history, any study of Israelite syncretism and idolatry must begin by asking whether these terms accurately characterize the biblical account. Although images are a widespread feature of many religions, they are not always used as objects of worship. Aside from occasional descriptions of royal practice, biblical references to actual idol worship are largely confined to the prophets, whose tone is heavily polemical. As for syncretism, only 1 Kgs. xviii 21, 2 Kgs. xvi 10, and Zeph. i 5 explicitly condemn the blending of separate traditions. Other biblical authors were primarily concerned with Israel's worshipping the wrong god altogether.

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Stroganova, E. M., and D. A. Stroganov. "The Issue of Historicity of the Jewish Exodus from Egypt." Prepodavatel XXI vek, no. 3, 2020 (2020): 241–47. http://dx.doi.org/10.31862/2073-9613-2020-3-241-247.

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The article analyzes and interprets the events of the biblical book of Exodus on the resettlement of Jewish tribes from Egypt, and compares it with data from extra-biblical sources, such as the Merneptah Stele and the works of Aristobul, given the achievements of domestic and foreign historiography of this issue. The article deals with the hypothesis of the two exoduses of the Jewish tribes from Egypt, the early references to them in the sources, and the interpretation of the inscription of the Merneptah Stele as well as the historical context of its creation. The article analyzes the term “Habiru” its identification with the Jewish people and related Semitic ethnoses living in north-eastern Egypt. Its various interpretations and connotations, which shed light on the social status of the Habiru, are examined. The first references to the Israeli people in the extra-biblical sources with biblical events of the book of Exodus are also identified. The chronology of the Book of Exodus is considered separately. Various translations and descriptions of the terms used to describe the social status of the Jews in Egypt according to the Septuagint are also given, and the changes in the position of the tribes of Israel in Egypt and possible causes that led to the migration of Semitic tribes to Palestine are monitored.

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Riedel, Meredith L. D. "Biblical echoes in two Byzantine military speeches." Byzantine and Modern Greek Studies 40, no. 2 (September 22, 2016): 207–22. http://dx.doi.org/10.1017/byz.2016.4.

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This article examines the two extant military speeches attributed to Constantine VII Porphyrogennetos for their biblical references and allusions. These speeches demonstrate imperial Byzantine exegesis, establish biblical grounds for the ‘chosen’ status of Byzantine Christians, and reveal that the non-soldierly emperor Constantine VII appropriated the role of a mediating priestly figure as a way of claiming authority over his fighting forces. In this, he follows in the footsteps of his father, the emperor Leo VI (r. 886–912). Both speeches are explicitly Christian, and were used to bolster military morale and to reinforce imperial authority.

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Arum, Giovanni A. L. "IMAJI BIBLIKAL SEBAGAI PENGHAYATAN IMAN PERSONAL DALAM PUISI-PUISI MARIO F. LAWI DAN RELEVANSINYA BAGI PEWARTAAN MELALUI KARYA SASTRA." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 1 (October 1, 2020): 37–64. http://dx.doi.org/10.30822/lumenveritatis.v11i1.702.

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Mario F. Lawi is one of the most popular young poet in the Indonesian Literary. He is well-known as the “biblical poet” who constantly explores biblical theme in a large number of his poems. This research elaborates biblical imagination as a form of a personal living faith and finds its relevance to the kerygmatic-preaching by the literature. This analysis uses the combination of three theories, i.e: the theory of intertextual semiotics by Michael Riffaterre from literature perspective, the theory of theological aesthetics by Hans Urs von Balhtasar from theology perspective and the concept of the kerygmatic-preaching from “The Letter of His Holiness Pope John Paul II to the Artists” by kergygmatic-preaching perspective. The result of this qualitative research i.e: 1) All of the biblical imagination in Mario’s poems have their references or allusions from the Bible text as their hipogram, 2) By theological aesthetics perspective, biblical imagination which is used by Mario in his biblical poems could be considered as a personal living faith, 3) The biblical imagination in Mario’s poems gives an altenative relevance to the kerygmatic-preaching ad intra (to the Christian readers) and ad exrtra (to the non-christian readers).

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

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

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Buckley, Francis J. "The Catechism of the Catholic Church: An Appraisal." Horizons 20, no. 2 (1993): 301–10. http://dx.doi.org/10.1017/s0360966900027456.

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AbstractThe format is a scholastic treatment of creed, sacraments, morality, and prayer with many allusions to Scripture, church Councils, and teachings of the magisterium, particularly in the social teachings of the church. This Catechism could have been written before the Second Vatican Council with references to Council documents added later, much as the biblical references were added as “proof-texts.” The biblical, liturgical, ecumenical, and catechetical movements have not had a substantial impact on the structure or content of the Catechism. There are many excellent features of the Catechism. It avoids the question-and-answer format. It dropped the major doctrinal errors. Its expanded development of prayer is superb. The greatest weakness of the Catechism is its steadfast refusal to distinguish teachings of the magisterium which demand an assent of faith from teachings which demand some other interior assent.

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Cahill, Lisa Sowle. "The New Testament and Ethics." Interpretation: A Journal of Bible and Theology 44, no. 4 (October 1990): 383–95. http://dx.doi.org/10.1177/002096430004400405.

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There is a broad recognition that moral norms are most usefully justified not as mere transcriptions of biblical rules, or even as sophisticated references to key narrative themes, but rather as coherent social embodiments of a community formed by Scripture.

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Ginzburg, Dov. "Exploitation and Uses of Metals in Ancient Israel According to Biblical Sources and Commentaries." Earth Sciences History 8, no. 1 (January 1, 1989): 43–50. http://dx.doi.org/10.17704/eshi.8.1.yg3437370k722929.

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Many verses of the Old Testament contain references to metals, their places of origin, their manufacture, their trading and their uses, both in cult and in everyday life. These verses appear to represent what was common knowledge at those times about gold, silver, copper, tin, lead and various alloys, and the roles they played in the economy and in some rituals. A review is presented of these references and their translations, as well as of the comments by various classical and widely-studied Bible commentators.

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Punt, Jeremy. "Post-Apartheid Racism in South Africa The Bible, Social Identity and Stereotyping." Religion and Theology 16, no. 3-4 (2009): 246–72. http://dx.doi.org/10.1163/102308009x12561890523672.

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AbstractThis contribution investigates the interplay between the recent (early 2008) spate of racist-marked events in South Africa and the Bible, starting with the way biblical references featured in subsequent discussions of the events. The use of the Bible and hermeneutics employed seems to be meshed into a broader array of ways in which "new South African" identities are negotiated, together with the tensions and resistance such identity-negotiations encounter (evoke and counter). Such presence of the Bible is further considered in light of the biblical documents' own tendency towards stereotyping in a manner true to first century-convention, with social identity theory providing the contours for discussing social categorisation and stereotyping. The paper is concluded with some deliberations on the intersections of South African racist discourse and biblical stereotyping.

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Dogniez, Cécile. "'Lost in Translation': la désignation des chefs dans le Dodekapropheton." Journal for the Study of Judaism 39, no. 2 (2008): 192–210. http://dx.doi.org/10.1163/157006308x245991.

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AbstractIn this paper, an attempt is made to examine the process of deformation of the Hebrew original in the Greek version—by loss or by gain of meaning. The corpus is limited to the Twelve Prophets and the semantic field concerns the designation of chiefs or elites in the biblical world. The loss of some references to the political, military or religious authorities in the Dodekapropheton is not always due to the incompetence of the translators and may throw light on their creativity to restore a clear meaning of the biblical text to the Greek reader.

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Gomola, Aleksander. "Przekład komentarza biblijnego jako ciąg decyzyjny tłumaczenia funkcjonalnego – studium przypadku." Między Oryginałem a Przekładem 26, no. 48 (June 15, 2020): 43–66. http://dx.doi.org/10.12797/moap.26.2020.48.03.

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The Functional Translation of Biblical Commentaries as a Decision- Making Process – a Case Study The article is a case study exploring the translation of one biblical commentary representing a specific type of texts from the threefold perspective of a translator, translation theorist and translation trainer. The Author utilizes a concept of the functional translation by C. Nord, an idea of the translation as a decision-making process by J. Levý, and principles of the translation of scientific texts by Z. Kozłowska. Selected aspects of translating of a contemporary English commentary on the Gospel of Luke into Polish are investigated, including the following decision-making levels: selection of an appropriate Polish translation of the Bible, necessary adjustments of the chosen biblical translation, decisions related to intertextuality of the Bible, lexical choices. Problems concerning other functions of the source text, apart from its exegetical function, are also discussed as well as solutions concerning quotations, references and the paratext. Furthermore, information on bibliographic sources useful for translators of biblical and patristic texts was presented.

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Disler, Caroline. "Before Babel." Babel. Revue internationale de la traduction / International Journal of Translation 57, no. 1 (April 19, 2011): 1–14. http://dx.doi.org/10.1075/babel.57.1.01dis.

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The biblical story of Babel has long served as a powerful image for translators in western civilization, stimulating much productive discourse about translation history, mythology, theory and practice. It is therefore interesting to note that the biblical story itself, despite its apparent antiquity and remarkable brevity, has been strongly influenced by even earlier sources stemming from societies antedating its ancient Israelite authors. This article examines some of the most interesting examples of cross-cultural and intertextual references from ancient proverbs and writings including well-known works such as the <i>Gilgamesh</i> epic and the Babylonian creation epic, <i>Enûma Eliš</i>. The delightfully subtle translingual wordplay in the name ‘Babel’ is also clarified. The biblical Tower of Babel reveals a startling complexity resulting from the wealth of intercultural and multilingual contacts that constitute the distant foundation of western tradition.

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Innocent, Smith O. P. "Scriptural Plurality in the Writings of Thomas Aquinas: The Case of Psalm 67, 7." European Journal for the Study of Thomas Aquinas 37, no. 1 (July 1, 2019): 49–64. http://dx.doi.org/10.2478/ejsta-2019-0004.

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Abstract Thomas Aquinas makes occasional references to the coexistence of multiple versions of the Bible. In particular, Thomas was familiar with several versions of the Latin Psalter used in liturgical and scholarly contexts. This article examines Thomas’s references to Ps. 67, 7 as a test case for understanding the role of scriptural plurality in his biblical hermeneutics. Thomas associates this verse with the theme of unity within religious life, the relation of the Eucharist to ecclesial unity, and ecclesial unity in itself. Thomas’s citations of alternate versions of this verse often appear to be consciously chosen in accord with his exegetical purposes.

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Hanstein, Michael. "“TeVtonICos Mars tVrbat Vb[I]qVe Dynastas.”." Daphnis 48, no. 4 (November 7, 2020): 539–55. http://dx.doi.org/10.1163/18796583-04804007.

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Abstract The following study examines 20 chronograms addressing the Thirty Years’ War (Dreißigjaehriger Krieg, 1618–1648). Most of them were written in Latin by one of three authors, Samuel Gloner, Elias Kolb and Timotheus Polus, who aspired higher employment at Strasbourg University. References to the Thirty Years’ War ranged from general references (e.g. the biblical “vale of tears”) to the mentioning of specific places or historic figures such as King Gustaf Adolf ii of Sweden. Chronograms as part of an epithalamium expressed best wishes for bride and groom. Chronograms as part of an epicedium referred to Christian religion or neostoic philosophy.

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Sukharieva, Svitlana. ""If you knew how important the word is": the latest trends In biblical hermeneutics study in the ukrainian polish-language prose of the baroque period." Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 47, no. 2 (July 10, 2020): 345–59. http://dx.doi.org/10.36770/bp.487.

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The article deals with the main trends of modern biblical studies of ancient literature, in particular the Ukrainian Polish-language prose of the Baroque period. Attention is focused on the universal and individual factors of sacral images and motifs interpretation derived from the Scriptures and designed on the background of fiction. Accordingly, the polycultural character of Polish-language works created on the borders of Ukrainian and Polish literatures is underlined. The author analyzes the creative work of baroque writers such as Meletii Smotryckyi, Ipatii Potii, Andrii Muzhylovskyi, Lazar Baranovych, Petro Mohyla, Ioanykii Galiatovskyi, Teofil Rutka, Pahomii Woina Oranskyi, etc. In the context of their bible interpretation a special place is dedicated to the quotation of the Holy Scriptures, as well as concord series of biblical images for which numerous references have been given, biblical paraphrases and repositions of evangelical parables, liturgical symbols, and metaphorical constructions derived from the Bible mentioned by ancient authors as works possessing individual and typological characteristics.

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Stump, Sandra L., and Rosemary L. Deegan. "Open Source Opens Doors: Repurposing Library Software to Facilitate Faculty Research and Collaboration." Pennsylvania Libraries: Research & Practice 1, no. 2 (October 14, 2013): 162–67. http://dx.doi.org/10.5195/palrap.2013.39.

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Asked to convert a faculty-created Microsoft Word document of biblical references found within popular films into a searchable database for scholars, the Albright College library staff helped create a multi-access database called Bible in the Reel World. The database relied on student workers for inputting data, used MARC standard formatting for future portability, and encouraged interactive feedback, enabling scholars to submit comments and suggest additional films and references. Using the open source integrated library system Koha, MarcEdit software, and free record exporting from IMDb, library staff created a fully-searchable database for researchers and scholars to examine the use of scripture in popular film.

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Herman, Menahem. "Tithe as Gift: The Biblical Institution in Light of Mauss's Prestation Theory." AJS Review 18, no. 1 (April 1993): 51–73. http://dx.doi.org/10.1017/s0364009400004396.

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This study presents a new interpretation of tithe references in Scripture. It departs from the conventional view that the tithe is merely a tax levied on the people. Rather it sees the tithe as a partnership or compact with God in which tangible goods are exchanged for intangible ones. Taking the Pentateuch in its entirety as our contextreveals the tithe to bepart of a pattern of reciprocities in which goods are exchanged for divine acceptance, protection, and blessing.

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Gunthorpe, Jon. "A Biblical Holistic Approach to Proverty." TE DEUM (Jurnal Teologi dan Pengembangan Pelayanan) 9, no. 1 (December 20, 2019): 127–53. http://dx.doi.org/10.51828/td.v9i1.12.

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Historically, 'the poor' are those who are in need materially and so the way to care for them is to give financial or material assistance. While there has been some progress in the recent century, poverty alleviation still remains a major issue in our world. From a Biblical perspective poverty is one of the consequences of sin, but it is understood in a broader way than merely physical poverty. God works to reverse the results of sin and restore all things, which includes all forms of poverty. In the Old Testament the poor are most often discussed in economic terms, however there are also references to those in spiritual need. The primary principle was that the Israelites were to care for the poor among them, which reflected God's care for them. However, they often fail and are rebuked for exploiting the poor. In the New Testament poverty is discussed even more clearly in an holistic way: there are the materially poor, the socially poor, but all people are spiritually poor. Hence the way to care for the poor must address these different types of poverty. Of paramount importance is to help people out of spiritual poverty, for that has eternal consequences. However, it is also clear that Christians who properly understand God's grace to them, will respond by caring for others holistically. Such care was seen in the early NT church from congregations who were transformed to serve, as taught and modelled by Jesus. The ongoing challenge for Christian churches today is to continue to care for all varieties of the poor, enabling and empowering them to help themselves as Jesus' instructed.

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Cano Gómez, Guillermo J. "Hilario de Poitiers, In Mt. 7, 3-5 y la angelología." Augustinianum 57, no. 1 (2017): 57–79. http://dx.doi.org/10.5840/agstm20175714.

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Saint Hilary of Poitiers in his Commentary on Matthew explains the famous scene of the centurion and his servant (Mt. 8, 5-13). According to Hilary, the centurion represents the “prince of the nations,” but he does not explain who this “prince” is because he wants to speak about the servant. However, he gives two references in the Bible for those who want to know who this prince is. The hypothesis defended in this article maintains that the prince is an angel who looks after the Gentile nations. This hypothesis is grounded in research on Hilary’s biblical references and in the comparison with other texts in which he expounds his doctrine about this type of angel.

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Vollandt, Ronny. "Making Quires Speak: An Analysis of Arabic Multi-Block Bibles and the Quest for a Canon." Intellectual History of the Islamicate World 4, no. 1-2 (2016): 170–209. http://dx.doi.org/10.1163/2212943x-00401010.

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The present investigation aims at a reconstruction of the mise-en-livre of four Arabic manuscript Bibles, each of them containing a complete set of biblical books, and the workshop that crafted them. Collecting the relevant codicological details—as, for example, the dates given in the colophons, the names of scribes and their characteristic traits, and references to the place of production—makes it possible to distinguish the various steps in production. The combined evidence allows for a surprisingly detailed glimpse into the work methods of the scribes and especially the liberties they took with regard to some aspects of transcribing. In concluding remarks, the question is addressed as to how to explain the practice, which is uncommon in the Christian Arabic context, of binding all biblical books together into one manuscript.

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Essary, Kirk. "Jewish Antiquity in the Sixteenth Century: Calvin's Reception of Josephus." Church History 86, no. 3 (September 2017): 668–94. http://dx.doi.org/10.1017/s0009640717001263.

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An analysis of Calvin's multifaceted use of the Roman-Jewish historian Josephus reveals several things of importance both for scholarship on Renaissance historical and biblical criticism generally, and for Calvin studies in particular. Calvin's reception of Josephus was quite extraordinary in its breadth, and complex in its employment and function. References to the historian are peppered throughout his works in a wide array of contexts, from the special authority of Moses to the length of the Sea of Galilee. Significantly, Calvin not only used Josephus as a source for raw historical data, but also employed him to philosophical, theological, and political ends as well. And while the reformer is not unequivocally positive in his judgment of the historian as a reliable source, an overwhelming majority of the instances where Calvin cites Josephus's texts are used to augment his exegetical works, and at times Josephus's authority comes close to overriding that of the literal biblical account. The purpose of this paper is to show how Calvin's engagement with Josephus in his commentaries reveals him to have been an able and discerning critic who would at times go to great lengths in order to sort out perceived discrepancies or to fill in historiographical lacunae pertinent to the biblical story, but also an opportunistic humanist who would use whatever resources he had at his disposal for clarifying the historical background of the biblical text.

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Gorzkowski, Albert. "Damnosa tarditas. Ślady lektury Biblii w listach Francesca Petrarki." Annales Universitatis Paedagogicae Cracoviensis | Studia Historicolitteraria 20 (December 20, 2020): 31–42. http://dx.doi.org/10.24917/20811853.20.2.

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The following paper is dedicated to the topic of biblical motifs in Francesco Petrarca’s letters, which belong to an ubi leones sphere in historical literary research both in Poland and the whole of Europe. If we are to believe the modest and critical confessions made by Petrarca in his writings, the author of Canzoniere was rather slow in realising the importance of an in‑depth study of the Bible, and he regarded the awareness of this ignorance as gross negligence (damnosa tarditas), which made him blind for the inestimable value of the holy books. References to various biblical passus and pericopes in Familiares and Seniles are rarely used by Petrarca as purely elocutive ornaments or testimonies of his erudition, more frequently playing the role in the area of inventionis of an epistolary structure. From among all the biblical books, Petrarca most frequently and most willingly reached in his letters for The Book of Psalms, which he used (like Saint Augustine) in a very specific argumentation as an authoritative testimony of sapiential character. Biblical characters and motifs, as well as ‘winged words’, derived from prophetic books, the Gospels and Saint Paul’s letters are often found in Petrarca’s letters, which are deeply imbued with thoughts on ultimate matters, painful struggles with one’s own weaknesses, and a dramatical relationship between man and God.

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Fletcher, George P. "GOD'S IMAGE AND EGALITARIAN POLITICS." Social Philosophy and Policy 21, no. 1 (January 2004): 310–21. http://dx.doi.org/10.1017/s026505250421113x.

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These days, American politicians are loath to cite biblical passages for fear of being charged with breaching the wall between church and state. There was a time when a presidential candidate could claim that a certain monetary policy would “crucify us on a cross of gold.” This kind of rhetoric is now taboo. America's national leaders even avoid quoting the religious phrases from the Declaration of Independence, particularly its references to the “Creator” or “Nature's God.” Although in the past some of the greatest American political oratory—Abraham Lincoln at Gettysburg (1863) or Martin Luther King, Jr., at the Lincoln Memorial (1963)—relied unashamedly on biblical sources and imagery, it is no longer considered acceptable to argue publicly in the language of either the Hebrew or Christian Bibles. However religious American society might still be today, political rhetoric is noticeably nonreligious.

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Jędrzejczak, Andrzej Łukasz. "The New Moon Festival in the Priestly Calendar of the Pentateuch. Exegesis of Fragments from The Book of Leviticus (Lev. 23:23–25) and The Book of Numbers (Num. 28:11–15; 29:1–6)." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 49–65. http://dx.doi.org/10.14746/pst.2020.36.03.

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In the present article the author deals with pericopes from the priestly layer in the Pentateuch, which include references concerning the New Moon Festival. In the first point of this article, the author underlines connections of Hebrew words with other Semitics languages in terms of naming this feast. The controversial issue is the translation of Lev. 23:23–25, in which many scholars see not the New Moon Festival, but the New Year Festival. The author sets himself the task, using synchronous methods of work on the biblical text, to present his translation proposal of this disputed fragment. Also, he deals with the problem of the Hebrew expression תְּרוּעָה , which leaves some interpretative freedom as to how to celebrate this festive day. An important point in the presented analysis is an attempt to outline the difficulties associated with placing the examined fragments in one of the layers. However, the author does not intend to solve this issue. In his last point, the author analyzes the fragments mentioned in the title, often juxtaposing them with each other or referring to biblical texts that come from a different layer (Deuteronomist) or extra-biblical testimonies.

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Zawadzki, Robert K. "Mity w traktacie astronomicznym Jana z Głogowa (1445-1507)." Roczniki Humanistyczne 67, no. 3 (July 8, 2019): 149. http://dx.doi.org/10.18290/rh.2019.67.3-8.

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The article discusses ancient myths and biblical stories that can be found in the astronomical treatise Introductorium compendiosum in «Tractatum sphaerae materialis» Ioannis de Sacrobusto of Jan of Głogów – an outstanding scholar in the Cracow Academy. The article includes an explanation of the content of these legends with references to ancient and medieval authors. Another goal of the article is to show how these stories were incorporated and adapted to the scientific lecture on celestial spheres and stars.

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Gilhus, Ingvild Sælid. "The Construction of Heresy and the Creation of Identity: Epiphanius of Salamis and His Medicine-Chest against Heretics." Numen 62, no. 2-3 (March 16, 2015): 152–68. http://dx.doi.org/10.1163/15685276-12341361.

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The article is about Epiphanius’ use of metaphors in thePanarionto create boundaries between acceptable and non-acceptable religion. The stress is on how the various inventors of so-called heresies were made similar to different species of harmful animals, and how a comparative system of serpents and other animals was applied metaphorically. This explanatory model has multiple references to biblical texts. The article shows the persuasive power and emotional impact of the use of animals to describe heresies.

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Wagner, Nicholas E. "A Fragment of a Biblical Cento in the Duke Papyrus Archive (P.Duk. inv. 660)." Vigiliae Christianae 74, no. 5 (June 29, 2020): 505–14. http://dx.doi.org/10.1163/15700720-12341452.

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Abstract Editio princeps of P.Duk. inv. 660, a possibly third- or fourth-century papyrus fragment containing a mixture or patchwork (i.e. a cento) of citations of and allusions to the Greek bible: Gen 27:28, Pss 26:2, 4, 41:2, 123:7, and 2 Cor 6:2 are present and a number of other scriptural references are likely. What remains of the papyrus indicates that it held some personal or devotional function.

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Angell, Stephen W. "Leaving Father or Mother for Christ’s Sake: William Penn’s Veiled Autobiography through Scripture References." Quaker Studies 25, no. 2 (December 1, 2020): 169–88. http://dx.doi.org/10.3828/quaker.2020.25.2.4.

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This article examines Penn’s attitudes toward family as displayed in two books (Innocency with Her Open Face Presented and No Cross, No Crown) that he wrote in 1669 while incarcerated in the Tower of London. The examination of Penn’s use of certain biblical references printed in the margins (Mt. 10:37; Mt. 19:29) suggests that Penn used these to create a layered text (similar to twenty-first-century hypertext) that helped to communicate in a veiled, but fervent, fashion his strong estrangement from his own birth family. The use of these Scripture passages renders as credible an early tradition from William Sewel that Penn’s father (Sir William Penn) was complicit in ensuring his son’s imprisonment in the Tower. The pattern of usage also tends to corroborate the generally accepted view that father and son were reconciled in 1670, before the elder Penn’s death. Comparing Penn’s use of these biblical passages on family with those of other Quaker contemporaries, the article demonstrates that at least two other Quakers also demonstrated estrangement from family through use of these Scriptures, but also proposes that the lesser use of such Scripture passages from most travelling Quakers who seem not to have been estranged from their families could be explained by the writers’ desires not to hurt their families with the wounding implication that they were not valued by the author.

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Sokol, B. J. "Inverted Biblical and Religious References and Shylock's Word 'Suffrance' in The Merchant of Venice." Notes and Queries 57, no. 3 (July 1, 2010): 368–72. http://dx.doi.org/10.1093/notesj/gjq107.

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Journal articles on the topic 'Biblical references'

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