Relevant bibliographies by topics / Hebrew Sea stories

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Academic literature on the topic 'Hebrew Sea stories'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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Journal articles on the topic "Hebrew Sea stories"

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Vanderkam, James C. "Recent Scholarship on the Book of Jubilees." Currents in Biblical Research 6, no. 3 (2008): 405–31. http://dx.doi.org/10.1177/1476993x07084794.

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The essay provides a survey of recent studies on the book of Jubilees, a second-century BCE Hebrew work that retells the stories from Genesis 1 through Exodus 24 and whose teachings are closely related to those found in the sectarian Dead Sea Scrolls. The principal topics covered are the new textual evidence for the original Hebrew version of Jubilees and its implications, the literary nature of the work and its history of composition, and four major themes in the book: the author's views about purity/impurity, women, the annual calendar of 364 days, and eschatology. There is also a summary of
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Kim, Yeong Seon. "A Study of Miracle Stories in the Old Testament, Focused on the Sea Event of Exodus 14." Society of Theology and Thought 86 (June 30, 2022): 8–50. http://dx.doi.org/10.21731/ctat.2022.86.8.

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This article poses a perennial question of what miracles are and of whether miracles can really happen from the perspectives of the Old Testament and its authors. It aims to clarify the definition of miracles that the books of the Old Testament (to be abbreviated as OT hereafter) describe, to examine its differences from the modern definition of miracles by comparison, and to suggest how to read and understand the miracle stories of the OT.
 Our inquiry about miracles proceeded in three steps. First, I examined the meanings and lexical usages of various terms for miracles in the OT to fig
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3

ESPAK, Peeter. "Genesis 11, 1–9 and its Sumerian Predecessors in Comparative Perspective: Early Views on “National Culture” and its Nature." STUDIA ANTIQUA ET ARCHAEOLOGICA 27, no. 2 (2021): 255–66. http://dx.doi.org/10.47743/saa-2021-27-2-2.

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The paper discusses some key texts from Ancient Mesopotamian and also Hebrew mythologies which may have had several indications and contained many ancient understandings about the early views on the modern notions of a nation, national culture and the role of language on these beliefs. The possible connection of the Sumerian epic tale Enmerkar and the Lord of Aratta is discussed in context with the Enuma Eliš myth in context with Hebrew Genesis’ the Tower of Babel story and the character of these text and the nature of their evolution is analysed. Based on some Sumerian royal correspondence, h
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Berglund, Carl Johan, John-Christian Eurell, Magnus Evertsson, et al. "Recensioner." Svensk Exegetisk Årsbok 83, no. 1 (2023). http://dx.doi.org/10.58546/se.v83i1.15331.

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Följande böcker recenseras: Aasgaard, Reidar, Ona Maria Cojocaru och Cornelia B. Horn (red), Childhood in History: Perceptions of Children in the Ancient Medieval Worlds (Mikael Larsson) Ben Zvi, Ehud and Diana Vikander Edemann, Imagining the Other and Constructing Israelite Identity in the Early Second Temple Period (Karin Tillberg) Biblica, nuBibeln (Per-Olof Hermansson) Brodersen, Alma, The End of the Psalter: Psalms 146–150 in the Masoretic Text, the Dead Sea Scrolls, and the Septuagint (David Willgren) Dodson Joseph R. and David E. Briones (eds.), Paul and Seneca in Dialogue (Adam Sabir)
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Books on the topic "Hebrew Sea stories"

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Dahan, Marḳo. Shenem ʻaśar sipure yam. M. Dahan, 1995.

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Dahan, Marḳo. Shenem ʻaśar sipure yam. M. Dahan, 1995.

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3

Pavlovich, Chekhov Anton. Chekhov for the stage: The sea gull, Uncle Vanya, The three sisters, The cherry orchard. Northwestern University Press, 1992.

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4

Linafelt, Tod. Poetry and Biblical Narrative. Edited by Danna Nolan Fewell. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199967728.013.6.

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Although virtually all other long narratives from the ancient world take the form of verse, biblical authors pioneered a prose style that, for reasons unknown, came to dominate ancient Hebrew narrative, relegating verse to nonnarrative genres. In other words, extended biblical Hebrew narrative always takes the form of prose, and biblical Hebrew poetry is nearly always nonnarrative. And yet, one finds authors and editors of the narratives dropping poems into the stories at key points, often because poetry provides literary resources unavailable in prose. By exploring both the form and function
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5

Seḳs: 26 sipurim ʻivriyim ʻakhshaṿiyim. Teshʻa neshamot], 2021.

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6

Pioske, Daniel. Memory in a Time of Prose. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190649852.001.0001.

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Memory in a Time of Prose investigates a deceptively straightforward question: what did the biblical scribes know about times previous to their own? To address this question, the following study focuses on matters pertaining to epistemology, or the sources, limits, and conditions of knowing that would have shaped biblical stories told about a past that preceded the composition of these writings by a generation or more. The investigation that unfolds with these interests in mind consists of a series of case studies that compare biblical references to an early Iron Age world (ca. 1175–830 BCE) w
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7

Suriano, Matthew. The Narrative of Bones. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.003.0007.

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Entombed bones were important symbols in the Hebrew Bible’s ideology of death, but this biblical afterlife was not one of bones languishing inside the tomb. The stories of Joseph’s reburial, and Jezebel’s nonburial, show how divine promises could be tied to the bodies of the dead. In these narratives we see the outcomes of good deaths (Joseph) and bad deaths (Jezebel), respectively. Joseph’s reburial symbolizes the fulfillment of Yahweh’s first covenant with Israel’s ancestors. The narrative of Jezebel’s bones is one of annihilation, but like Joseph’s bones, the treatment of her mortal remains
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8

Jennings, Theodore W. Same-Sex Relations in the Biblical World. Edited by Adrian Thatcher. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199664153.013.004.

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While the Bible is often understood to forbid same-sex love, a closer examination reveals a wide variety of forms of same-sex love that are presupposed and even celebrated in these texts. After demonstrating that biblical texts taken to prohibit same-sex love have been misunderstood, the chapter explores multiple forms of same-sex love in the Hebrew Bible and the New Testament. Love between women in the story of Ruth, the expressions of warrior love in the stories of David and the centurion who came to Jesus, the transgendering of Israel in the prophets and the transgendering of Jesus and Sain
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9

Graybill, Rhiannon. Texts after Terror. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190082314.001.0001.

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It is widely recognized that the Hebrew Bible is filled with rape and sexual violence. However, feminist approaches to the topic remain dominated by Phyllis Trible’s 1984 Texts of Terror, which describes feminist criticism as a practice of “telling sad stories.” Pushing beyond Trible, Texts after Terror offers a new framework for reading biblical sexual violence, one that draws on recent work in feminist, queer, and affect theory and activism against sexual violence and rape culture. In the Hebrew Bible as in the contemporary world, sexual violence is frequently fuzzy, messy, and icky. Fuzzy n
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Shepkaru, Shmuel. To Die For. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190656485.003.0002.

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This chapter examines the development of early Jewish martyrdom from the Bible to late antiquity. The chapter argues that martyrdom does not exist in the Hebrew Bible and that the stories of Eleazar and the mother with her seven sons from 2 Maccabees are not indicative of an existing Hellenistic tradition of martyrdom. The Jewish concept of martyrdom started to develop in Roman times, due to the influence of the popular Roman idea of noble death. The Jewish acceptance of the Roman idea created also moral and theological dilemmas. The idea of noble death needed to be reconciled with a Jewish tr
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Book chapters on the topic "Hebrew Sea stories"

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Bailey, Clinton. "Desert Oral Traditions." In Bedouin Culture in the Bible. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300121827.003.0007.

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The Bedouin oral literary product—proverbs, genealogies, tribal stories, and poetry—shares many likenesses with these genres as they appear in the Hebrew Bible. This commonality pertains, even though some Bedouin oral traditions survived until the late twentieth century CE, when they were still heard recited, while the biblical traditions existed orally only until their ancient transcription in the Bible. This chapter brings examples from the various genres of oral tradition in both societies, comparing them in form, content, background, and initiative, and offering insights into their use in
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Quick, Laura. "Holy Garments for Glory and for Beauty (Exod 28:2)." In Dress, Adornment, and the Body in the Hebrew Bible. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198856818.003.0004.

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In this chapter, I explore the function of dress in its wider social context, informed by anthropological and sociological approaches to the body. I consider the role of clothing as a disguise in the stories of Pughat, from the Ugaritic epic of Aqhat, and Tamar, from the book of Genesis. These stories reveal the gendered dimensions of clothing. At the same time, as something which can be changed at will, clothing allows these female characters to adopt and discard various personas, and in so doing to affect a change in their social status and positioning. Moving from female bodies to male bodi
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Grillo, Jennie. "Prelude on Prayer." In Daniel After Babylon. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198868200.003.0001.

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Abstract A Roman gold glass bowl found in Cologne makes Daniel, Susanna, and the Three Hebrews into matching figures praying in a place of danger. Their separate stories map onto a common template, and this motif of the orans in the place of peril becomes a nutshell of the whole book of Daniel across not only its early Christian reception but also its early Jewish afterlife. The inclusion of prayer within this Daniel meme derives from the Additions version of Dan. 3, and so we see that the Additions are at the heart of the reception of Daniel from earliest times.
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