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Journal articles on the topic 'Biblical stories, O.T'

Author: Grafiati

Published: 11 December 2022

Last updated: 31 July 2025

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1

முனைவர், செ. ஜெபக்குமார் /. Dr. C. Jebakumar. "புதுக்கவிதைகளில் விவிலியத் தொன்ம மாற்றம் / The Classiness of Bible in the New Poetry". செங்காந்தள் / Chenkaantal Volume 2, Special Issue 2 (2023): 220–26. https://doi.org/10.5281/zenodo.7593446.

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<em>T</em><em>his article speaks about how the new poets take biblical myths and use biblical myths to express their ideas according to their imaginations. Some poets keep mythological ideas unchanged and create them in their poetry. Some poets change the biblical myth and use it to suit their poetry. Mythology means antiquity. Mythology in each religion is defined as appropriate to the respective religion. All the stories, values, proverbs and facts of life are embedded in it. Myths from every era are revived when creators take them. The poets of the epic (Kaapiya) period and the period of de

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Osmukhina, Olga Yurievna, and Nikita Mikhailovich Mironov. "The image of the vampire in Russian short stories of the early 20th century (“The Red-Headed Guest” by F. Sologub and “The Vampire” by S. Solomin)." Philology. Theory & Practice 18, no. 6 (2025): 2331–36. https://doi.org/10.30853/phil20250327.

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The article is devoted to the analysis of the specifics of the representation of the vampire image in Russian short stories of the early 20th century. The scientific novelty is determined by the research material itself and consists in the fact that for the first time the image of the vampire in the comparative aspect is conceptualized in the stories of Russian novelists belonging to different aesthetic systems (symbolist manner – F. Sologub and realistic manner – S. Solomin). The aim of the work is to reveal the artistic originality of the vampire image in the stories of the early twentieth c

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Kis, Klára. "Intézményes nevelés az egyházban és a katechézis lehetőségei a digitális korban." Magyar Református Nevelés 22, no. 2025/1 (2025): 5–16. https://doi.org/10.5281/zenodo.15244650.

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A digitális világ mára már nemcsak meghatározó szegmense a fiatalabb generációk életének, de személyiségfejlődésüket is befolyásoló tényezővé vált. Az egyház a katechézisben találkozik leginkább ezzel a jelenséggel, illetve a társadalmi kontextus változásaival. Az egyháznak hagyomány és tapasztalat között kell megtalálnia azt a beszédmódot, amely el&eacu

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Kovalenko, Olha. "GENRE SPECIFICS AND MOTIVES OF THE NOVEL „BIEGUNI” („FLIGHTS”) BY OLGA TOKARCZUK." Polish Studies of Kyiv, no. 35 (2019): 466–74. http://dx.doi.org/10.17721/psk.2019.35.466-474.

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In this article was considered genre specifics and motives of the novel “Bieguni” (“Flights”) by polish writer Olga Tokarczuk. On the example of the novel was determined the main genre specifics of postmodern novel-travelogue, where was raised the main issues of present days – life and death, physical and spiritual, workaday and philosophical. “Bieguni” is the novel about modern people, which looking for their goal, situated in a constantly movement just not to come to the Antichrist`s hands. The airports and hotels aren`t only a shelter, it`s a real home, what underline motive of travel in th

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Petrovszky, Konrad, and Alptuğ Ahmet Güney. "1700 Yılı Dolaylarında Politik Zooloji: Dimitri Kantemir'in "Hiyeroglifik Tarih"i." Nesir: Edebiyat Araştırmaları Dergisi, no. 5 (October 18, 2023): 189–94. https://doi.org/10.5281/zenodo.8418617.

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Political Zoology around 1700: Dimitrie Cantemir’s “Hieroglyphic History” Öz Osmanlı İmparatorluğu'nun çeşitli edebiyatları arasında, Dimitrie Kantemir'in alegorik romanı <em>Istoria ieroglifică</em>, terimin modern anlamıyla bile örtüşebilecek şekilde Türkçe dışı edebiyat örneklerinden biri olarak öne çıkmaktadır. Seküler edebiyat esas olarak kronikler, antik dönem ya da Bizans dönemi metinlerinin çevirileri ve kopyaları ile el yazması muhtelif kitaplardaki popüler anlatılardan (genellikle İnc

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Shogunle, O. N., and Solomon Taiwo Babawale. "Mesopotamian reverberations in the genesis account of creation." Oguaa Journal of Religion and Human Values 6, no. 2 (2021): 36–51. http://dx.doi.org/10.47963/ojorhv.v6i2.870.

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The influence of Mesopotamia cannot be overemphasized in biblical studies especially as it concerns the study of creation story. This goes a long way to recognize some similarities between the Mesopotamia narratives and the biblical account. Most comparisons had been carried out between the Genesis narration and ancient creation narratives to the flood stories and the purpose is to discover the basis and to affirm the authenticity of biblical narration. This work therefore examines the „reechoing‟ role of the location known as Mesopotamia, and its place in historical narratives of creation sto

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Gal, Nissim. "The Language of the Poor: Bible Stories as a Critical Narrative of the Present." IMAGES 4, no. 1 (2010): 82–108. http://dx.doi.org/10.1163/187180010x547657.

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AbstractThe series of photographs called Bible Stories (2003-2006), made by the photographer Adi Nes, offers a visual interpretation of the biblical narrative as a source for a critical reflection on contemporary culture. The Bible Stories series uncovers the aesthetic, ethical and social codes of the current visual culture. Nes processes the biblical text and rereads it via photography. The renewed appearance of the bible stories connects contemporary photorealism with the tradition of biblical illustration. The contemporary appearance and interpretative recomposition of the biblical episodes

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Goff, Alan. "Boats, Beginnings, and Repetitions." Journal of Book of Mormon Studies (1992-2007) 1, no. 1 (1992): 67–84. http://dx.doi.org/10.2307/44758622.

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Abstract Ancient texts are too often approached using modern assumptions. Among those assumptions obstructing an understanding of ancient texts is the modern emphasis on originality and on writing as intellectual property. Ancient writers relished repetition—stories that were repeated in succeeding generations—over originality. The Bible is full of repeated or allusive stories, and the Book of Mormon often reinscribes this biblical emphasis on repetition. One such biblical reverberation in the Book of Mormon is Nephi’s ocean voyage, which evokes biblical stories of origination: creation, delug

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Shobana, H., and P. Maheshwari. "Biblical Virtues in Thearo Short Stories." Shanlax International Journal of Tamil Research 5, no. 4 (2021): 26–31. http://dx.doi.org/10.34293/tamil.v5i4.3867.

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Religion is the symbol of the human way of life. Religion can be considered as a morality that takes one to the heights of human life. Religion is a way to make life happier, more fulfilling, and more refined. Throughout human history, religions have emerged and flourished in various parts of the world in an attempt to refine man’s depravity. They have established their movement in various media as arts, literature and philosophy that have taught the sweet meanings of life. Religion teaches man the superiority of human values. That is, it teaches many more classic qualities, such as love, kind

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Hagan, Harry. "Basic Plots in the Bible." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 4 (2019): 198–213. http://dx.doi.org/10.1177/0146107919877640.

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In The Seven Basic Plots: Why We Tell Stories (2004), Christopher Booker names seven basic plots: overcoming the monster (battle), rags to riches, the journey quest, voyage and return, comedy, tragedy, and rebirth; to these he adds three subplots: call and commission, trials, and temptations. Booker argues that these plots shape the stories we tell and provide a key to their meaning for us. This article shows that biblical stories from both the Old and New Testaments use and combine these basic plots and subplots to create biblical narratives. Besides providing a way of identifying the connect

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Çitaku, Muhamed. "The Influence of the Bible on Albanian Literature." Obnovljeni život 78, no. 1 (2023): 81–91. http://dx.doi.org/10.31337/oz.78.1.6.

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Just as the Bible has had a great influence on world literature, so too has it influenced Albanian literature. The impact of this book is evident in all literary periods throughout the history of Albanian literature. Albanian authors have taken stories, characters, motifs, and themes from the Bible and have conveyed these in a variety of artistic forms. Through biblical symbols Albanian authors have expressed ideas about themselves, society, culture, and politics and have demonstrated that these symbols have different meanings in Albanian literature. They have achieved this by giving biblical

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Kadari, Adiel. "A Sage Story as Dramatized Biblical Exegesis." Zutot 14, no. 1 (2017): 6–18. http://dx.doi.org/10.1163/18750214-12341283.

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Abstract In the study of rabbinic legend there is a widely accepted generic distinction between those legends that expand on biblical stories (exegetical narratives) and those that feature the sages of the Mishnah and the Talmud (sage stories). This article questions the absolute nature of this generic distinction by examining the circumstances that shaped the development of a sage story that appears in the midrashic collection Leviticus Rabbah and its parallels. I seek to demonstrate that occasionally stories about the sages emerge from the exegesis of biblical verses. My article demonstrates

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Adékambi, Moïse Adéniran. "African Biblical Hermeneutics Considering Ifá Hermeneutic Principles." Religions 14, no. 11 (2023): 1436. http://dx.doi.org/10.3390/rel14111436.

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African contextual biblical hermeneutics, practiced mainly among those from the southern hemisphere, is framed by conflicting academic approaches, methods, epistemologies, rationalities, etc. The general challenge put before the Bible scholars in this part of the world mostly concerns methodologies. This paper focuses on the link between a biblical text and the context of its interpretation. To avoid any specific context or interpreter gaining hermeneutical hegemony over the text, in contextual biblical hermeneutics, the coherence should be first and foremost between the text and the context o

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Pihlaja, Stephen. "“When Noah built the ark…”." Metaphor and the Social World 7, no. 1 (2017): 87–102. http://dx.doi.org/10.1075/msw.7.1.06pih.

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Abstract This article investigates the use of biblical stories and text in the preaching of Joshua Feuerstein, a popular Facebook evangelist, and focuses on how biblical stories are used to position the viewer in comparison to biblical characters and texts. Taking a discourse dynamics approach (Cameron & Maslen, 2010), a corpus of 8 short videos (17 minutes 34 seconds) and their comments (2,295) taken from the Facebook are analysed first, for the presence of metaphorical language and stories taken from the Bible. Second, they are analysed for the role of metaphor in the narrative positioni

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Jewett, Robert. "Book Review: Hollywood Dreams and Biblical Stories." Interpretation: A Journal of Bible and Theology 51, no. 1 (1997): 102. http://dx.doi.org/10.1177/002096439605100131.

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Aschkenasy, Nehama. "“And a Small Boy Leading Them”:." AJS Review 28, no. 1 (2004): 137–56. http://dx.doi.org/10.1017/s036400940400008x.

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Each of the three childhood stories, S. Y. Agnon's “Bayaעar ūvaעir” [In the Forest and in the Town] (1939), Amos Oz's Panter bamartef [Panther in the Basement] (1995), and Aharon Appelfeld's Layish (1994), offers a child protagonist who inhabits two parallel landscapes: his own environment and the biblical universe. These child protagonists relive a biblical experience, but the degree to which the respective writers make them participants in evoking the biblical sphere is different in each story. These stories exhibit distinctly different paradigms of the art of embedding the biblical text in

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Rizzi, Giovanni. "L’ospitalità negata e il disfacimento di una società: i casi emblematici di Lot a Sodoma in Gn 19 e del crimine di Gabaa in Gdc 19." Biblical Annals 13, no. 4 (2023): 519–45. http://dx.doi.org/10.31743/biban.15078.

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Hospitality is a widespread practice in the ancient Near East, also regulated by written legislation. Biblical legislation protects the orphan, the widow and the foreigner; but there is also an opposite tendency of not being able to accept the presence of pagan populations in the land of the fathers. The protocol of hospitality is a practice in the biblical world which never reached the form of written legislation, and which is presented as a set of literary motifs disseminated in numerous texts, without configuring a true and proper literary genre. The stories of Gen 19:1–29 and of Judg 19:11

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Moudekar, Vinod K. "THE BIBLICAL CREATION ACCOUNT IN THE LIGHT OF ANCIENT WEST ASIAN CREATION NARRATIVES." Biblical Studies Journal 06, no. 03 (2024): 35–47. http://dx.doi.org/10.54513/bsj.2024.6304.

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Creation narratives can be found in every religion and in every territory. In Ancient West Asia, every nation had its own god(s) to govern them. The authority of such god(s) is attached to the story of the origin of the world and the formation of humankind. The biblical creation narrative has an important place in the history of Israelite people. It narrates the story of God’s act of creation, which then leads to narrate the salvation history of the Israelites. Though there were so many creation stories already present in the surrounding nations, God gave the biblical creation account to Israe

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Radcliffe, Timothy. "Time and Telling: How to read biblical stories." New Blackfriars 72, no. 847 (1991): 131–39. http://dx.doi.org/10.1111/j.1741-2005.1991.tb07154.x.

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Jung, Chang Joo. "Reinterpretation of Bible Stories and Theological Communication through Musicals." Global Association of Applied Liberal Arts Studies 3, no. 1 (2025): 85–103. https://doi.org/10.58990/galas.2025.3.1.85.

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Musical theater has become a significant medium for expressing Christian faith and communicating biblical messages in contemporary society. By integrating music, acting, and dance, musicals provide an emotionally immersive experience that allows audiences to connect deeply with biblical narratives. Unlike traditional methods of teaching or preaching, musicals use storytelling, visual effects, and dynamic performances to engage audiences on a personal and emotional level. This study delves into the historical relationship between Christianity and performance arts, focusing on the evolution of m

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Chittenden, Kelly. "Through Joyce's Looking Glass: Dubliners and the Parable Form." Christianity & Literature 72, no. 2 (2023): 174–92. http://dx.doi.org/10.1353/chy.2023.a904915.

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Abstract: This essay explores James Joyce's engagement with Biblical parables in Dubliners . Like parables, Joyce's stories employ realistic situations, vivid imagery, and puzzling endings to prompt readers into moral reflection. Joyce's stories also draw upon specific Biblical parables. In "The Boarding House," Joyce inverts the Parable of the Ten Virgins to illuminate the disconnect between love and duty in Irish society. In "A Painful Case," he draws upon the Parable of the Great Banquet to highlight the implications of individual and societal inhospitality. Examining Joyce's parabolic meth

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Veidlinger, Jeffrey. "The Tsene-rene and Purim Plays." Russian History 41, no. 1 (2014): 55–67. http://dx.doi.org/10.1163/18763316-04101004.

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This article addresses some of the ways that Eastern European Jews in the late nineteenth and early twentieth centuries accessed the Bible. It argues that reading the Hebrew Scripture itself was just one of many ways that common Jews became acquainted with biblical stories, and suggests that historians place greater scholarly attention on the extra-canonical sources Jews commonly used to access biblical narratives. Jewish audiences also heard biblical stories through interpretations, popular retellings, and dramatic performances. The article discusses the most popular Yiddish interpretive rete

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Nikolsky, Ronit. "De functie van parabels (mesjalim) in de Tanchuma." NTT Journal for Theology and the Study of Religion 71, no. 2 (2017): 151–68. http://dx.doi.org/10.5117/ntt2017.71.151.niko.

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Abstract This article takes the narrative nature of parables seriously and looks at their role from this perspective. After theorizing the cognition- and cultural role of stories, four meshalim from the Tanhuma Midrashim are studied: ‘Grasshoppers in a jar’ (about the Tower of Babel), ‘Abraham’s circumcision’, ‘The baby on the table’ (about the sacrifice of Isaac), and ‘The calf and its mother’ (about Joseph and the Egyptian exile). The conclusion of this case study is that the role of meshalim is not to interpret the biblical text as such, but to change the audience’s attitude toward the bibl

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Van der Merwe, P. "Twee Bybelse Verhale van Abraham H. De Vries." Literator 7, no. 2 (1986): 63–73. http://dx.doi.org/10.4102/lit.v7i2.881.

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Abraham de Vries is not so much known as the author of Biblical stories, but two stories can be pointed out very clearly as belonging to this category. These stories are "Skoenmaker diepe water" from Volmoed se gasie and "Die verdeling van die kind” from Vliegoog.The first story, "Skoenmaker diepe water”, refers to Matthew 14:22 - 32 in which Jesus walks on water. In this story the fairy tale given appears at the first level, and the religious motif on the second level. The main character, Vel Binneman, is clearly depicted in the story as being the true believer. “Die verdeling van die kind” a

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Porcarelli, Andrea. "Educational Functions of Biblical Narratives: Insights from an Empirical Research." Religions 16, no. 4 (2025): 445. https://doi.org/10.3390/rel16040445.

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The process of building personal identity can be interpreted in a narrative sense: each person is the author and protagonist of their own story. Educators use multiple narratives, some of which have a suggestive power and will become “structuring” for the narrative construction of the self. Here, we present some results from a research study that explored the knowledge and meaning a sample of young people attributed to biblical stories and some “fantasy” stories, focusing on biblical texts. The analysis of the data reveals a limited knowledge of the Bible, which is often vague and superficial,

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Fomicheva, Sofia. "“Embedded” stories: on one literary device in the Syriac memre." St. Tikhons' University Review. Series III. Philology 81 (December 30, 2024): 108–27. https://doi.org/10.15382/sturiii202481.108-127.

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In the article at the first time is analyzed a special literary device in the Syriac memre – the “embedded” stories. By this device the fictitious character, in turn, becomes the narrator. On the example of the speeches in the Syriac memra “On Nineveh and Jonah”, in the Greek homily “On the Repentance of the Ninevites”, in a number of other Syrian memre we demonstrate the similarities and differences in the use of this device. For example, the author of the memra “On Nineveh and Jonah” systematically embodies his special method in the speech of the king of Nineveh: he uses the literature of Wi

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Goldstein, Ronnie. "Jeremiah between Destruction and Exile: From Biblical to Post-Biblical Traditions." Dead Sea Discoveries 20, no. 3 (2013): 433–51. http://dx.doi.org/10.1163/15685179-12341285.

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Abstract This article focuses on the affinities and divergences between the processes that the traditions about Jeremiah underwent within extra-biblical literature and those that occurred within the Hebrew Bible itself. The narratival frameworks of many of the pseudepigraphical stories about Jeremiah focus on the period following the destruction of the city and the traditions regarding Jeremiah’s fate in the wake of the destruction take a fluid form in post-biblical literature. Accordingly, the article deals particularly with the fate of the prophet by the Babylonian conquest of Jerusalem; the

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Aardsma, G. E. "Evidence for a Lost Millennium in Biblical Chronology." Radiocarbon 37, no. 2 (1995): 267–73. http://dx.doi.org/10.1017/s0033822200030733.

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Biblical and secular data seem to tell entirely different stories about Near Eastern history prior to the first millennium bc. Most modern critical scholars in Bible-related fields regard this as proof of the nonhistoricity of the premonarchical biblical narrative. However, the incongruity between biblical and secular data seems also to be explainable by the postulate that exactly 1000 yr were accidentally dropped from traditional biblical chronology just prior to the first millennium bc. I evaluate this postulate relative to extra-biblical data for the exodus, Joseph's famine and Lot's observ

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Krikh, Sergey B. "Farewell to Tradition: Rationalism of the Biblical Studies in the Later Russian Empire." Herald of Omsk University. Series: Historical Studies 7, no. 4 (28) (2020): 69–74. http://dx.doi.org/10.24147/2312-1300.2020.7(4).69-74.

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The article considers the increase in rationalization in the research of Biblical history and its conclusions in the historical works of pre-revolutionary Russia. A. P. Lopukhin wrote his work at the end of the 19th century and his main goal was the Biblical apologetics based on new Near Eastern studies. The works of N. M. Nikolsky, who used materialistic methodology and suppose that the significant part of Biblical stories contains a little historical truth had a great contrast with the views of Lopukhin. The reasons for this evolution connected with two factors: the big successes of foreign

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Vidović Schreiber, Tea-Tereza, and Ivana Odža. "THE TRANSFORMATION OF THE CONTEMPORARY CHRISTIAN CHILDREN’S STORY – STJEPAN LICE AND SONJA TOMIĆ." Folia linguistica et litteraria XIII, no. 44 (2023): 179–95. http://dx.doi.org/10.31902/fll.44.2023.10.

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The aim of this paper 1 is to explore some of the ways in which Christian values are present in contemporary Croatian children’s stories. Contemporary Croatian children’s literature is extremely diverse. However, Christianity has been immanent in Croatian children’s literature from the very beginning and has engaged with contemporary children’s stories through various creative processes. One of the contemporary approaches to Christian themes in Croatian children’s literature will be presented, analyzing the works of the Croatian writers Sonja Tomić and Stjepan Lice. Their stories are inspired

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Kojoyan, Ani. "Stylistic Peculiarities of Contextual Hyperbole in Sherwood Anderson’s “The Book of the Grotesque” and “Godliness”." Armenian Folia Anglistika 6, no. 1-2 (7) (2010): 95–101. http://dx.doi.org/10.46991/afa/2010.6.1-2.095.

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The article aims to investigate the stylistic characteristics of hyperbole in Sherwood Anderson’s short stories. The examination of the theoretical part of the given material and the analysis of the examples make it possible to distinguish three major types of contextual hyperbole in the short stories – mixed hyperbole, non-mixed hyperbole and biblical allusive hyperbole.

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Abramson, Edward A., and Harold Fisch. "New Stories for Old: Biblical Patterns in the Novel." Modern Language Review 95, no. 2 (2000): 598. http://dx.doi.org/10.2307/3736257.

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Day, Linda. "Power, Otherness, and Gender in the Biblical Short Stories." Horizons in Biblical Theology 20, no. 1 (1998): 109–27. http://dx.doi.org/10.1163/187122098x00084.

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AbstractThe concern of this article will be with the books of Ruth, Esther, Daniel, Judith, and Tobit. I would argue that we might profitably compare these five books with regard to themes running throughout them. All evidence similarities in how they portray power relationships, alienation and otherness, theology and divine activity, gender categories, and how their protagonists attain ultimate success. Though this set does not represent a collection of works traditionally grouped together in biblical studies,1 find, nonetheless, that these five literary documents evidence ample similarities

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Samway, Patrick. "Hopkins’s Use of Biblical Stories in His Shipwreck Poems." Studies: An Irish Quarterly Review 107, no. 425 (2018): 43–51. http://dx.doi.org/10.1353/stu.2018.0026.

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MOUTATI-KABOU, Sylviède Nephtali. "Pragmatics of Symbolism in Chrétien De Troyes’s Tristan and Iseult." Cahiers Africains de rhétorique 2, no. 3 (2023): 106–22. http://dx.doi.org/10.55595/snmk2023.

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This study proposes to find out the practical meaning of symbols in Tristan and Iseult, written by Chrétien de Troyes. It starts from the observation that the author codifies his work by the means of symbolism and that each symbol does not only summarize or hide a vast reality that sometimes escapes the reader; but also takes on a situational meaning which matches the context in which it appears; hence the hypothesis: the reading of a symbol is done in accordance with the environment to which it belongs. Thus, this study, which requires a rapprochement with biblical stories, revolves around th

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Meyer, Esias, and Leonore Pietersen. "Old Testament stories and Christian ethics: Some perspectives from the narrative of Judah and Tamar." STJ | Stellenbosch Theological Journal 2, no. 1 (2016): 241. http://dx.doi.org/10.17570/stj.2016.v2n1.a12.

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The relationship between Old Testament narrative and Christian ethics is challenging. When it comes to finding ethical guideline Old Testament narratives are unresponsive. This is particularly the case with a narrative such as Genesis 38. Biblical scholars have written extensively on how the text can be interpreted. In this article we look at the various ways scholars in Biblical criticism have tried to make sense of the text. We show that narratives can function as a platform for dialogue to mirror the intricacies of life. We do not attempt to resolve the tension between the story and ethics,

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Corey, Jean T. "“Motherwork”." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (2011): 205–18. http://dx.doi.org/10.1558/post.v5i2.205.

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Born in 1825, a free African American in Baltimore, Maryland, author Frances Ellen Watkins Harper devoted her life to the struggle for freedom. An abolitionist, and suffragist, the Bible figured prominently in Harper’s poetry, fiction, essays, and speeches. This essay considers how Harper’s poetry particularly challenged her nineteenth century reader to engage in more meaningful biblical interpretive strategies. Anticipating twentieth century Womanist interpretations, Harper disrupts and revises interpretive strategies that had been used to read against the biblical narrative’s message of libe

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Horrell, David G. "The Ecological Challenge to Biblical Studies." Theology 112, no. 867 (2009): 163–71. http://dx.doi.org/10.1177/0040571x0911200302.

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The increasing prominence of environmental issues, together with the suspicion that the Bible, both through its creation stories and its eschatological expectations, may discourage a sense of Christian environmental responsibility, raise a challenge to which biblical scholars have responded in various ways. Some attempt to recover a positive ecological message from the Bible, while others read the Bible critically through the framework of a set of ecojustice principles. This essay reviews some of these contributions and argues for a theological approach to interpretation which avoids some of t

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Archer, Joel. "Miracles, Causation, and Critical Biblical Scholarship." Philosophia Christi 25, no. 2 (2023): 249–58. http://dx.doi.org/10.5840/pc202325225.

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Most historical Jesus scholars agree that Jesus was regarded by his contemporaries as a great miracle worker. However, many of these same scholars deny that they can pronounce on the truth of the miracle stories as historians. There are at least two arguments for this position. One is based on an alleged empirical constraint on historical practice, which excludes divine causation. The other argument is rooted in the presumption that it is anachronistic to impose modern understandings of miracles on ancient authors. I argue that both objections are unsuccessful.

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Zohar, Diklah. "Myths of Brotherly Animosity and the Civil Wars of Biblical Israel." Religions 13, no. 8 (2022): 753. http://dx.doi.org/10.3390/rel13080753.

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A recurrent theme in the Hebrew Bible is brotherly animosity. Cain and Abel, Jacob and Esau, and Solomon and Adonijah are but a few examples. This variety seems to reflect a fundamental conflict in ancient society. In this article, I argue that all these stories function as ethos myths. After describing the various stories with an attempt to single out the motivations behind them, they will be put into the social context that probably fueled them. Although the stories are extremely varied, they all share at least one common element, namely: it is always the younger brother who turns out to be

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Petrović, Lidija V. "THE DUNGEON AS THE FALL AND THE APOCALYPSE IN THE NARRATIVE PROSE OF IVO ANDRIC." Lipar 83 (2024): 117–28. http://dx.doi.org/10.46793/lipar83.117p.

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The paper examines the semantics of the dungeon in Ivo Andric’s short stories, primarily in the writer’s dungeon stories. In the theoretical footsteps of Northrop Frye, Nikolai Berdyaev and Michel Foucault, we point to the dungeon as two symbolic forms of human fall, external and internal. The outer dungeon is reflected in the social determinants of the ideologically conceived identities of Andric’s heroes, while the inner dungeon is explained through the psychological and ontological aspects of their existence, through the metaphysical rethinking of the idea of freedom as an impossible free w

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Stirrup, Andy. "Growing Faith with the Help of Extended Family and Friends." Journal of Youth and Theology 13, no. 1 (2014): 63–75. http://dx.doi.org/10.1163/24055093-90000075.

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A growing number of studies point to the importance of establishing mentoring programs for young people, but few are well grounded in the biblical material. In part one this article explores three stories of mentoring practice from the Old Testament. Each involves a young person who grows up apart from their parents. Part two draws together the lessons from the biblical data and leads to part three where they are applied to youth (and children’s) ministry in contemporary contexts.

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Osovskiy, Oleg E., and Svetlana A. Dubrovskaya. "Biblical discourse in the Middle Eastern prose of S. S. Kondurushkin during the 1900s and early 1910s." Sibirskiy filologicheskiy zhurnal, no. 2 (2024): 71–85. http://dx.doi.org/10.17223/18137083/87/7.

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The discourse of the Bible plays a prominent role in shaping the narrative of Russian literature in the Middle Eastern context during the turn of the nineteenth and twentieth centuries. This paper focuses on the Biblical discourse being formed within the Middle Eastern prose of S. S. Kondurushkin from the 1900s to the early 1910s. It is the time spent by the writer in the Middle East that motivated him to capture the essence of daily life in the region through a series of stories published in “Russkoe Bogatstvo” magazine. The Biblical discourse acquires its own artistic specificity in the work

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Arkhipov, Laur. "Old Testament images in irmoses in Church Slavonic as an example of the cohesion between hymnography, Sacred Scriptures and Orthodox tradition." Богословский сборник Тамбовской духовной семинарии, no. 2 (27) (July 8, 2024): 212–27. https://doi.org/10.51216/2687-072x_2024_2_212-227.

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The article examines the theological potential of irmoses in the Church Slavonic language, based on the Old Testament stories and used in the liturgical writings of the Russian Orthodox Church. The relevance of the work is determined by the need to identify ways of interpreting and adapting biblical images and events in the texts of the Irmos to the context of the Orthodox liturgical tradition. The purpose of the study is to conduct a comprehensive analysis of the features of the use of Old Testament stories in irmoses, to reveal their symbolic meaning and connection with Christian doctrine. T

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Оводова, М. К. "Принципы разграничения и особенности функционирования интертекстуальных маркеров в детективных рассказах (на материале рассказов Э. К. Бентли и Г. К. Честертона)". Иностранные языки в высшей школе, № 1(72) (11 квітня 2025): 29–38. https://doi.org/10.37724/rsu.2025.72.1.004.

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Статья посвящена феномену интертекстуальности, который исследуется на материале семи детективных рассказов Э. К. Бентли и Г. К. Честертона. В фокусе нашего внимания находится взаимодействие библейских аллюзий с библейскими прецедентными выражениями и именами, а также их декодирование в детективном дискурсе. Изучаемая проблема заключается в сложности разграничения этих двух классов интертекстуальных маркеров, поскольку прецедентные выражения и имена имеют аллюзивную природу. В нашем исследовании осуществлена попытка выделить критерии, по которым становится возможным разграничить два класса марк

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Stone, Ken. "Reading Elisha’s She-Bears: Biblical Interpretation, Extinction Studies, and the Wildness of God." Biblical Interpretation 31, no. 5 (2023): 602–22. http://dx.doi.org/10.1163/15685152-31050006.

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Abstract Readers wrestle with the story of the two bears who maul forty-two lads taunting Elisha in 2 Kings 2:23–24. Little attention is given to the fact that bears are now extinct in Israel. This article reconsiders the passage and biblical bears in dialogue with a subgenre of animal studies known as “extinction studies.” Extinction studies in the humanities focus on “multispecies stories” about extinction over time. Using extinction studies to reexamine references to bears in the Hebrew Bible reveals ways in which the representation of bears as a dangerous threat to humans and livestock, in

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Ferretter, Luke. "Shir Ha-Elohim : A Prolegomenon to Biblical Aesthetics." Christianity & Literature 69, no. 3 (2020): 339–57. http://dx.doi.org/10.1353/chy.2020.0037.

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Abstract: This article discusses the thought of a series of biblical writers on human art. I analyze the account of the tabernacle by the Priestly writer of the Pentateuch; the stories about David as a poet and musician in the Deuteronomistic History; and the Chronicler’s account of the poetry, song, music, and dance appointed by David for the Jerusalem Temple. I argue that the biblical writers have a high view of art, thinking of it as a central part of covenant life.

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Harris, Robert A. "Sexual Orientation in the Presentation of Joseph's Character in Biblical and Rabbinic Literature." AJS Review 43, no. 01 (2019): 67–104. http://dx.doi.org/10.1017/s0364009419000035.

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This article explores rabbinic traditions that see in the character of Joseph a figure of uncertain sexual orientation. I examine a series of rabbinic and biblical texts in which an unconventional gender dynamic may be present. While it is true that these biblical and rabbinic texts ran contrary to the normative ideational and behaviorally prescriptive traditions concerning sexuality presented by the main body of biblical and rabbinic texts, it is nonetheless true that the texts I examine invite readers to see an alternative dynamic through their stories. I will employ a variety of methodologi

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Michael, Matthew. "Secret Talk and Eavesdropping Scenes: Its Literary Effects and Significance in Biblical Narrative." Vetus Testamentum 65, no. 1 (2015): 91–113. http://dx.doi.org/10.1163/15685330-12341183.

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Eavesdropping scenes are common features of ancient and modern literary creations. However, in spite of the contemporary interest in the literary and artistic character of biblical narratives, eavesdropping scenes in biblical narratives have received little scholarly treatment. This paper engages the presence, use and functions of eavesdropping scenes in biblical narrative. In particular, eavesdropping scenes aid characterization, trigger the plots of stories, introduce turning points, and increase the mimetic qualities of the story. On the other hand, eavesdropping scenes breach the borderlin

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Carden, Michael. "Of Fathers and Daughters – Biblical Studies as a Multi-Faith, Pluralist, Multi-Cultural Project." Journal for the Academic Study of Religion 17, no. 1 (2007): 39–52. http://dx.doi.org/10.1558/jasr.v17i1.4035.

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The essay argues that biblical studies is a unique area for inter-religious and inter-cultural dialogue and enrichment. The biblical narratives provide sacred stories for at least three of the world religions. The paper explores Jewish, Christian and Islamic interpretations of the incident in Genesis 19 where Lot offers his daughters to the Sodomite mob and by comparing these interpretations highlights moral failings in the dominant Christian interpretive tradition. The essay argues that by recognising the biblical narratives as a multi-faith shared scripture, biblical studies can become groun

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