Academic literature on the topic 'Genesis 32–33 (Bible)'

AbstractThe patriarch Jacob is an involuntary migrant. Jacob lives as an asylum seeker from Esau’s threat of violence and then as a refugee under Laban’s protection. Eventually, Jacob returns ‘home’ to Canaan, but he finds there a society totally different than the one he remembers or imagines. Jacob resembles involuntary migrants from other cultures in all of these ways. The experiences of other involuntary migrants can and should, therefore, guide interpretation of this narrative. This article, therefore, exegetes the texts concerning Jacob in Genesis 25-33 by utilising findings from the social-scientific study of involuntary migration, James C. Scott’s work on subaltern resistance, and studies on the role of trickster narratives in the Hebrew Bible. By generating new interpretive solutions to perennially problematic passages and showing the prominence of the experience of involuntary migration in Genesis, this article outlines an important new hermeneutical approach relevant not only for this text but also for a large number of texts in the Hebrew Bible concerned with involuntary migration.

AbstractIt is general consensus that Malachi 3:23-24 is a redactional insertion to the book of Malachi. Scholars have argued that the insertion creates a closure either to the book of Malachi or to a larger corpus in the Hebrew Bible (e.g. the Law and the Prophets). In this article, I will present evidence that draws this consensus into question. I will examine a pattern of scriptural reuse found throughout the book of Malachi that is also found in Malachi 3:24. I will demonstrate that throughout Malachi and in Malachi 3:24, elements of Genesis 31-33 are reused. Based on this observation, I will compare the scribal mechanics and hermeneutic employed in the incorporation of the reused texts into the Malachi corpus with those used in Malachi 3.24. I will argue that there are enough similarities in the employed mechanics and hermeneutic to conclude that Malachi 3:24 is not a redactional insertion.

The points of contact between Genesis 27 and 32–33 have inspired significant commentary through the years, much of which has revolved around the question of whether the latter should be understood as the fulfillment of Isaac's pronouncements over Jacob and Esau in the former. This essay highlights the role of the displaced firstborn Esau in these narratives, suggesting that a reading which is attentive to the unchosen brother can offer fresh perspective for thinking about some of the complexities surrounding blessing and fulfillment in the Jacob Cycle.

The aim of the work is to develop forensic criteria for differentiation of hemorrhages of traumatic and non-traumatic genesis by digital Mueller matrix (MM) polarization microscopy of histological sections of human brain substance (HBS).Material and methods. Native histological preparations of HBS from 32 corpses with ischemic stroke (1 group), 35 corpses with hemorrhages of traumatic origin (2 groups), 33 corpses with hemorrhages in HBS of non-traumatic genesis (3 group) and 30 corpses caused by acute coronary insufficiency (4 control group). The method of research is azimuthal-invariant MM microscopy of circular dichroism (CD) of histological sections of the brain.Results. The results of studies of the coordinate and statistical structure of maps of the size of values at the points of digital microscopic images of histological sections of HBS of the dead of all groups revealed a coordinate-inhomogeneous structure of all distributions of the size of the CD of microscopic images of histological sections of the dead of all groups. Probable distributions that characterize MM invariants CD maps of histological sections of brain samples from all groups have a small scatter of values of the statistical moment of the 2nd order, as well as significant values of statistical moments of the 3rd and 4th orders.Conclusion. The efficiency of using the Mueller-matrix mapping method in diagnosing of hemorrhage genesis in the brain substance in the differentiation of the set of samples of control and experimental groups reaches a satisfactory level - 77% - 78%.

Aim. To study and comparatively analyze the integral stiffness of arterial system in healthy subjects and in patients with hypertensive heart disease, hypothyroidism associated with arterial hypertension and rheumatoid arthritis associated with arterial hypertension. Methods. The study included 32 healthy volunteers and 178 patients with arterial hypertension, including 63 patients with hypertensive heart disease of 1-3 degree, 82 patients with hypothyroidism associated with arterial hypertension, 33 patients with rheumatoid arthritis associated with arterial hypertension. All patients underwent echocardiography; modulus of volume elasticity (MVE), pulse pressure, mean arterial pressure (MAP), total peripheral vascular resistance (TPVR), and MVE/TPVR ratio were calculated. The stiffness of arterial system was considered the main component if MVE/TPVR ratio exceeded 1; if MVE/TPVR ≤1, TPVR was considered the leading component. Results. Patients with arterial hypertension had higher rates of stiffness of arterial system in comparison with control group by MVE and pulse pressure. In control group, 87.5% persons had prevalence of TPVR, and in 12.5% arterial stiffness prevailed. In 77.8% of patients with hypertensive heart disease prevalence of TPVR was found, and in 22.2% arterial stiffness prevailed. In patients with combination of rheumatoid arthritis and hypertension arterial stiffness prevailed, while patients with combination of hypothyroidism and hypertension had higher TPVR. Conclusion. All patients with combination of rheumatoid arthritis and hypertension had arterial stiffness prevailing over TPVR. In patients with hypothyroidism associated with arterial hypertension TPVR prevailed over arterial stiffness.

The creation of the universe, according to the Holy Bible has actually done as said in Genesis 1-2. However, there are some people who are still struggling in order to search for the reason to question the process of how is this universe actually began, so that they will look for scientific consideration to find the “theoretical justification” over the biblical truth. This writing aims to give an answer to the gap theory in Genesis 1:1-2. The author, through the study Genesis 1:1-2, the result of this study concluded as follows. First, there is no exegesis background that is strong enough for gap theory to give an assumption that there was an unmeasurably period of time or age in the creation of the universe. Second, a biblical statement, “In the beginning God created the heavens and the earth ... for in six days the LORD made heaven and the earth” (Gen. 1:1; Ex. 20:11) is an ultimate fact of God’s power and majesty in creating the earth from nothing to existence with His Word (creatio ex Nihilo). Third, the doctrine of world’s creation must be the foundation of faith that is tested in the authority of God’s words (2 Tim. 3:16) and the entire creation of God which become the medium of scientifical activity in the history of humanity must be according to the biblical perspective. Fourth, The statement of Genesis 1:1 appears to be refutation toward various scientific theories and human’s philosophic perspective that are opposite the biblical truth (Gen. 1-2, Ps. 33:4-9).Pernyataan Alkitab tentang penciptaan alam semesta sebenarnya sudah tuntas sebagaimana dikemukakan dalam Kejadian 1-2. Namun ada saja orang yang berusaha mencari alasan untuk mempertanyakan proses terjadinya alam semesta ini, sehingga mencoba mencari pertimbangan ilmiah untuk menemukan “pembenaran teoritis” atas kebenaran Alkitab. Tulisan ini bertujuan untuk memberi jawab terhadap teori celah (gap theory) dalam Kejadian 1:1-2, melalui studi biblika penulis mengemukakan argumentasi paham teori celah, dalam kajian metode induktif terhadap studi teks Kejadian 1:1-2. Hasil studi ini disimpulkan bahwa: Pertama, bahwa tidak ada dasar eksegesis yang kuat bagi teori celah untuk memberi ruang bagi asumsi adanya rentang waktu periode atau zaman yang tak terukur dalam proses penciptaan semesta. Kedua, pernyataan Alkitab, “Pada mulanya Allah menciptakan langit dan bumi ... dalam waktu enam hari lamanya” (Kej. 1:1, Kel. 20:11) adalah suatu fakta Alkitab yang tak terbantahkan sebagai tindakan kemahakuasaan dan keagungan Allah menciptakan dunia dari yang tidak ada menjadi ada dengan firman-Nya (creatio ex nihilo). Ketiga, doktrin penciptaan harus menjadi landasan iman Kristen yang diuji dalam otoritas Firman Allah yang berkuasa (2 Tim. 3:16) serta dunia ciptaan Allah dan segala isinya menjadi arena kegiatan ilmiah dalam lintasan sejarah manusia haruslah berdasarkan perspektif Alkitab. Keempat, pernyataan penciptaan Kejadian 1:1 merupakan sanggahan terhadap berbagai teori ilmu pengetahuan dan pandangan filsafat manusia yang bertentangan dengan kebenaran Alkitab (Kej. 1-2, Mzm. 33:4-9).

Objective: the study is to determine the effectiveness of EEG-biofeedback training on β-rhythm for correcting voluntary attention in children 6 – 8 years of age with the consequences of perinatal CNS lesions of hypoxic-ischemic genesis. Materials and methods: a total of 120 children aged 6 – 8 years who included 30 children with cerebrastenic syndrome (I group) were examined; 58 children with hyperactivity and attention deficit syndrome (II group); 32 children with cerebral palsy, spastic diplegia (III group). EEG-biofeedback training on β-rhythm correction was carried out in an amount of 15 sessions lasting 20 – 30 minutes on the Kinesis machine (Neurot, Russia). Before and after the biofeedback therapy, a psychodiagnostic evaluation of the functions of voluntary attention on the Toulouse-Pieron scale was carried out (in the adaptation of LA Yasyukova, 2001). EEG recording was performed on an EEG 21/26 encephalograph Encephalan-131-03, modification 10 (Manufacturer: NPKF Medikom MTD, Russia). For statistical analysis of the obtained indicators before and after treatment, the significance criterion was used to compare the two proportions (fractions) under the assumption that the variables are distributed according to the normal law (package STATISTICS 6.0). Results: the effectiveness of EEG-biofeedback training on β-rhythm correction was revealed, as evidenced by a significant decrease in the number of children with isolated types of attention disorders in all groups of patients as well as with mixed disorders in the II group. Conclusion: аctivation of cortical processes, increasing the level of attention, memory and cognitive abilities of the psyche, when EEG-biofeedback training is included in the therapy complex, depend on the nature and severity of central nervous system lesions in children with various nosological forms of neurological pathology, which requires rethinking of therapeutic complex methods of correction and selection of personalized biofeedback training protocols, taking into account data on various types of metabolic and neurophysiological abnormalities in the head in children with different nosological forms of neurological disorders.

Thesis advisor: O. Ernesto Valiente
Thesis advisor: Andrew R. Davis
Reconciliation is based on a change in the attitude of humans toward one another and toward God. Jacob returns to Canaan to obey an order of God and to fulfill his promise. His encounter with God upsets him. His deference to Esau shows a change of attitude that produces a reciprocal effect on his brother. By sharing his wealth, Jacob recognizes the goodness of God who has filled him, accompanied him on his return and touched Esau to welcome him. Esau, also beneficiary of God's generosity, knows how to forget the past and to show himself in favor of his brother. The two brothers are blessed, and they bless each other. This mutual blessing goes beyond the sharing of material wealth. The forgiveness granted and received constitutes a central piece where each protagonist feels lifted up: Jacob recovers his status of a brother (no longer a target to be destroyed), and Esau’s face reminds the loving face of God. And I think, this is the moment when reconciliation happens between the two brothers. The account of Genesis 32-33 provides us with the (historical) example of a process of reconciliation anchored in a spiritual vision, with the participation of God and human beings. These features of Jacob-Esau process of reconciliation can be built upon to foster reconciliation among the estranged individuals and groups in the Congolese and African context
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

Cette thèse s’inscrit dans le débat actuel relatif au monothéisme biblique et au pluralisme religieux. Ces dernières décennies, ce débat a été influencé par des auteurs comme Jan Assmann pour lequel le monothéisme vétérotestamentaire constitue une racine importante de l’intolérance dont les trois religions monothéistes se seraient rendues coupables. Le but de notre thèse n’est pas d’entrer dans ce débat mais d’approfondir un sujet négligé par la recherche : qu’en est-il des tendances inclusives du monothéisme vétérotestamentaire ? Cette thèse ne se veut pas une contribution historique mais son but est d’étudier les principes théologiques permettant de concevoir des rapports positifs entre le Dieu d’Israël et des individus ou des peuples étrangers. En particulier, nous cherchons à analyser trois textes, le Livre de Jonas, le Psaume 33 (TM et LXX) et le roman Joseph et Aséneth. Bien qu’il s’agisse de trois textes différents en ce qui concerne le genre littéraire, l’origine et la datation, ils ont en commun d’aborder le problème du rapport entre le Dieu d’Israël et les non-Israélites. Plus concrètement, chacun de ces trois textes présente le Dieu d’Israël comme un créateur universel qui, en tant créateur, a pitié de toutes ses créatures
The starting point of this study is the current debate on monotheism and religious pluralism. In recent decades, this debate has been strongly influenced by some authors such as Jan Assmann for whom the monotheism originating in the Old Testament is the root of the intolerance and violence of the three monotheistic religions. Rather than participating at this debate, the intention of this study is to answer the following questions: what about inclusive tendencies in Old Testament monotheism? Thus, this thesis is aimed at looking into the theological principles motivating and supporting the possibility of an approach by individuals and peoples to the God of Israel. With this aim, our objective is to analyse three texts where the relationship between YHWH, Israel and the non-Israelites is examined: the book of Jonah, Psalm 33 (MT and LXX), and the novel, Joseph and Aseneth. Although these three texts are different concerning their genre, period and provenance, they have the following ideas in common: the relationship between the God of Israel and non-Israelites as well as the concept of God as an universal creator who has pity of all his creatures

Pour des raisons de limitation, cette thèse analyse le thème de la réconciliation à partir des pratiques traditionnelles des Baluba du Katanga; elle concerne et s'applique également aux autres ethnies bantu en Afrique Centrale où ces pratiques sont similaires.
La détérioration des relations et la fragilité de la cohésion entre certains groupes sociaux en RD Congo remontent à 1958, peu avant l’indépendance du pays en 1960. Depuis ce temps, les conflits socio-politiques affectent profondément les groupes ethniques et les conditions économiques sont de plus en plus mauvaises. Depuis son indépendance, le pays a traversé de nombreuses périodes de conflits, sans aucune accalmie durable. De 1960 à 1964, les fréquentes guerres de sécessions, des rébellions et des guerres interethniques ont déstabilisé toute la structure sociale du pays. Les tentatives de réconciliation ont eu des résultats mitigés et parfois des solutions de courte durée. Le coup d’État de 1965, a plongé davantage le pays dans la violence : le pouvoir a été confisqué par les membres du parti unique et la gestion des biens publics a été confiée à quelques groupes ethniques privilégiés. Les frustrations et les injustices suscitèrent des insurrections et des soulèvements populaires, souvent réprimés dans le sang. Les efforts de démocratisation de 1990 n’ont pas rétabli l’équilibre des pouvoirs. Plusieurs groupes ethniques lésés se sont radicalisés et ont étayé leurs revendications par des actions violentes et meurtrières. La situation ne s’est guère améliorée depuis la fin de la dictature et perdure encore de nos jours. Pourtant, l’histoire montre qu’en RD Congo, les ethnies avaient un système traditionnel de résolution des conflits de diverses natures. Grâce à un enquête de terrain, nous avons reconstitué ce processus qui conduisait à une réconciliation durable parce qu’elle résultait d’une concertation communautaire sous l’arbre-à-palabre. Selon nos interlocuteurs, ces pratiques traditionnelles de réconciliation ont fait leurs preuves. Dans une perspective d’inculturation de l’Évangile, elles peuvent être interprétées et adaptées, puis intégrées à la vie de l’Église et à sa mission de réconciliation en RD Congo. Dans cette thèse, nous proposons un modèle chrétien et inculturé de réconciliation, élaboré à partir des pratiques et des rites traditionnels des Baluba. Pour constituer ses composantes essentielles, nous avons fait une sélection critique de ces éléments traditionnels, qui ont des potentialités de paix. Nous les avons ensuite mis en corrélation avec ceux retenus d’une analyse du récit de la réconciliation entre Jacob et Ésaü (Gn 32–33) et de son appropriation chrétienne à partir des enseignements de Jésus (Mt 5. 21-26) et de Paul (2 Co 5. 11-21). Ce modèle chrétien inculturé est proposé à l’Église et ses partenaires pour être mis en œuvre auprès de la communauté chrétienne, dont les Baluba, et dans l’ensemble de la société congolaise. La première étape de cette mise en œuvre sera un travail de conscientisation et de concertation débouchant sur des expériences pratiques et concrètes de la réconciliation dans des communautés locales, qui pourront servir d’inspiration à d’autres niveaux. La démarche réalisée ici invite aussi à poursuivre des réflexions interdisciplinaires sur la réconciliation durable à partir des pratiques de la culture africaine traditionnelle.
The deterioration of relations and the fragility of cohesion between several social groups in the DR Congo date back to 1958, shortly before the country’s independence in 1960. Since then, socio-political conflicts have profoundly affected ethnic relations and economic conditions have even worsened. Since its independence, the country has gone through many periods of conflict, without any lasting peace. From 1960 to 1964, frequent secession wars, rebellions and inter-ethnic conflicts have destabilized the entire social structure of the country. Attempts for reconciliation have had mixed results and sometimes short-lived solutions. The 1965 coup plunged the country further into violence: power ended up in the hands of members of the sole ruling party and the management of public assets got entrusted to select members of influential ethnic groups. Frustrations and lack of distributive justice engendered insurrections and popular uprisings, which were often quelled by bloody repression. Attempts to democratization since 1990 have not restored the balance of powers. Several ethnic groups, feeling unfavourably treated, have become radicalized and have used deadly violence in support of their claims. The situation has hardly improved since the end of dictatorship and persists even these days. Yet, history shows that in the DR Congo, ethnic groups had a traditional system of resolving various kinds of conflicts. Through a field survey, we have reconstructed the process which usually brought about lasting reconciliation, since it was grounded in community consultations under a palaver tree. Accounts by participants in our survey suggest that such traditional practices of reconciliation have demonstrated their efficiency. From the theological perspective of an inculturation of the Gospel, they can be reinterpreted and adapted, then integrated into the life of the Church and into its mission of reconciliation in the DR Congo. In this dissertation, we propose a Christian and contextualized model of reconciliation, grounded in the traditional practices and rites of the Baluba. To constitute its essential components, we have critically selected traditional elements which have shown their potential for peace. We have then correlated them with elements from a narrative analysis of the reconciliation between Jacob and Esau (Gen. 32–33) and its Christian reinterpretation through the teachings of Jesus (Mt 5. 21-26) and Paul (2 Co 5. 11-21). This contextualized Christian model is being proposed to the Church and its partners for implementation within the Christian community, including the Baluba, and within the entire Congolese society. The first step of this implementation process will consist of the raising of awareness and of consultations, thus leading to practical and actual experiences of reconciliation in local communities, which, in turn, will serve as a source of inspiration at further levels. The approach taken here also invites continued interdisciplinary reflections on lasting reconciliation grounded in traditional African cultural practices.

Chapter 2 focuses on how the construction of masculinity is created through comparisons of men, including within the biblical texts and in later interpretations of these texts. First, the chapter introduces key ideas including hegemonic masculinity and multiple masculinities. Second, the chapter traces how Gideon is introduced as a “mighty warrior,” though later readers often find such a title ironic. Third, the chapter examines clues left in the texts of Judg 6:11–24, 25–32, and 33–35 that indicate these passages were rewritten by various editors, whose ideas of how a divinely appointed “mighty warrior” might act differed from the hegemonic fighting male of the Hebrew Bible. Finally, the chapter examines how select Jewish interpretations rewrote Gideon to align him with their own understanding of the ideal man as moderate, family oriented, and focused on serving God.