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Journal articles on the topic 'Job (book of the bible)'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Harding, James Edward. "The Book of Job as Metaprophecy." Studies in Religion/Sciences Religieuses 39, no. 4 (September 10, 2010): 523–47. http://dx.doi.org/10.1177/0008429810380187.

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This article argues that the conventional definition of the book of Job as an example of a ‘‘wisdom’’ text unhelpfully closes off other possibilities. In particular, the book may be read as a penetrating critique of the idea, central to the prophetical books of the Hebrew Bible, that knowledge of the justice of Israel’s god is authentically revealed by ‘‘true’’ prophets standing in the divine council. The book of Job is thus best read as ‘‘metaprophecy.’’

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2

Brown, William P. "Introducing Job." Interpretation: A Journal of Bible and Theology 53, no. 3 (July 1999): 228–38. http://dx.doi.org/10.1177/002096439905300301.

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Perhaps the most feared book of the Bible, Job generates more questions than answers. Yet for all its exegetical enigmas and conflicting perspectives, the book is about the painful journey of transformation— Job's, ours, and perhaps even God's.

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Haar, Murray J. "Job After Auschwitz." Interpretation: A Journal of Bible and Theology 53, no. 3 (July 1999): 265–75. http://dx.doi.org/10.1177/002096439905300304.

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More than any other book of the Bible, Job lends itself to addressing the theological implications of the Holocaust. As the biblical Job called God to account for his own suffering, so God—and we—must be called to account for the victims of the Holocaust.

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Kozhinowa, Alla, and Alena Sourkova. "Biblical hapax legomena in the Reflection of the Translation (on the Material of the Book of Job from the Vilna Old Testament Book (F 19–262) and the Polish Bibles of the 16th century)." Slavistica Vilnensis 64 (November 15, 2019): 10–25. http://dx.doi.org/10.15388/slavviln.2019.64(1).01.

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The article examines the linguistic aspects of the translational reflection on hapax legomena from the Book of Job. Lexical correspondences to the Hebrew hapax in Ruthenian (prosta(ja) mova) and Polish are compared with the material from Vilnius Old Testament Florilegium (F 19–262) (approx. 1517–1533), the Radziviłł Bible (Biblia Radzivillovska) (1563), and the Nesvizh Bible (Biblia Nieświeska) (1568–1572) by Symon Budny. All translations demonstrate examples of both etymological interpretation and representation of figurative meaning based on the closest context. Facts of the usage of classical Jewish exegetic comments suggest the existence of a traditional understanding of the “dark places” in the Book of Job.

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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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Resende, Luiz Antonio de Lima, Daniel Rocco Kirchner, and Lucilene Silva Ruiz e. Resende. "Solving the conundrum of Job: a probable biblical description of chronic renal failure with neurological symptoms." Arquivos de Neuro-Psiquiatria 67, no. 2b (June 2009): 544–47. http://dx.doi.org/10.1590/s0004-282x2009000300037.

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The disease described in the Bible' Book of Job is controversial and had been of interest of theologists, psychiatrists, and dermatologists for many years. We describe several signs and symptoms compatible with chronic renal failure with neurological alterations.

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7

Cai, Le. "A Primitive Humanist in The Holy Bible: A Character Analysis of Job." Scientific and Social Research 3, no. 2 (July 13, 2021): 177–80. http://dx.doi.org/10.36922/ssr.v3i2.1127.

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Punished by God without conducting evil, Job becomes suspicious of theodicy. His attitudes towards the world, life and God have been subverted and rebuilt owing to his affliction. The changed outlooks confuse and torture him so that he keeps asking questions in order to figure out the reason and meaning of his own suffering, which shows his intelligence and sensibility as a human being. This makes him a remarkable literary image with a tint of humanistic color. Based on the close reading of The Book of Job, this paper analyzes the changes of Job’s understanding of the world, life and God during his suffering. The paper comes to the conclusion that Job’s examination of his inherent views in a period of upheaval in his life demonstrates the idea of humanism to some extent. However, as the ending of the story shows men have to rely on God for salvation, therefore “humanism” in a religious context has to compromise with the theological system. Nevertheless, it is undeniable that The Book of Job somewhat displays embryonic humanistic thought and Job can be regarded as a primitive humanist in the theological discourse.

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Gravett, Emily O. "Biblical Responses: Past and Present Retellings of the Enigmatic Mrs. Job." Biblical Interpretation 20, no. 1-2 (2012): 97–125. http://dx.doi.org/10.1163/156851512x618560.

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AbstractHer namelessness, her uneventful fulfillment of maternal duties, her short and unclear speech, and her departure after the second chapter of the book of Job have piqued, rather than quelled, interpreters' interest in Job's wife throughout history. This article first describes what little we can glean about Mrs. Job from the 'original' Masoretic Text (MT) and then tracks Mrs. Job's appearance in two post-biblical retellings: the ancient Testament of Job and a contemporary short story, “Job's Jobs,” by Aimee Bender. These retellings seem to be, in their own ways, addressing three important questions: “what kind of relationship does she have with her husband Job?,” “what effects do Job's series of tests have on her life?,” and “why might Mrs. Job have said such surprising and seemingly terrible words to her husband amidst his suffering?” It is suggested that the retellings respond in consonant ways—particularly through their development of her relationship with Job, the suffering she experiences because of his tests, and her various speaking parts. Because the similarities are found in more than one retelling, the article argues that readers can rightfully return to the biblical source material, in order to query whether the Bible implied those questions in the first place and to use their interpretations to re-read the book of Job, proffering a rich, viable, and alternative literary interpretation for the character of Mrs. Job.

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ROKEM, FREDDIE. "The Bible and the avant-garde: the search for a classical tradition in the Israeli theatre." European Review 9, no. 3 (July 2001): 305–17. http://dx.doi.org/10.1017/s1062798701000291.

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The Israeli theatre has frequently employed the Hebrew Bible as a source for theatrical performances. Analysing three such performances, this article shows that the Bible, with its charged ideological implications for the establishment of the state of Israel, has perhaps somewhat unexpectedly inspired avant-garde productions that have frequently criticized the accepted ideological and aesthetic norms. The first of the three performances analysed is Hanoch Levin's play based on the book of Job called ‘The Torments of Job’ (Yisorei Iov), which Levin directed at the Cameri theatre in 1981. The second is the play ‘Jehu’ by Gilead Evron, directed by Hanan Snir at the Habima National Theatre in 1992, and the third is the ‘Bible Project’ directed by Rina Yerushalmi, which consists of two independent, but interrelated productions: ‘And He Said And He Was Walking’ (Va Yomer Va Yelech), which premiered in 1996, and ‘And They Bowed. And He Feared’ (Va Yishtachu. Va Yerra) which premiered in 1998.

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10

Lipshitz, Yair. "Biblical Shakespeare: King Lear as Job on the Hebrew Stage." New Theatre Quarterly 31, no. 4 (October 9, 2015): 359–71. http://dx.doi.org/10.1017/s0266464x15000664.

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Comparisons between King Lear and the biblical Book of Job have become commonplace in scholarship. This paper traces the impact of the Lear–Job connection on the staging and reception of Shakespeare’s play in Hebrew theatre. Due to this connection, King Lear was put within the orbit of a central cultural endeavour for Zionism: the re-appropriation of the Hebrew Bible for the formation of a new national identity. In the mid-twentieth century, the play appealed to directors who searched for Hebrew ‘biblical’ theatre, and a web of intertextual allusions in the press tied Shakespeare’s tragedy to the Book of Job and to rabbinic interpretations of it. However, the equivocal position held by Job within the Zionist imagination undermined the place of King Lear as well. Ultimately, the two were intertwined in the politics of their reception in Hebrew theatre. Yair Lipshitz is a Senior Lecturer at the Department of Theatre Arts in Tel Aviv University. In his research, he explores the various intersections between theatre, performance, and Jewish religious traditions. He is the author of two books in Hebrew: The Holy Tongue, Comedy’s Version (Bar Ilan University Press, 2010) and Embodied Tradition: Theatrical Performances of Jewish Texts (forthcoming).

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11

Vesely, Patricia L. "Virtue and the “Good Life” in the Book of Job." Horizons in Biblical Theology 41, no. 1 (April 22, 2019): 1–24. http://dx.doi.org/10.1163/18712207-12341383.

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Abstract In this article, I argue that Job 29 provides an eudaimonic depiction of human happiness whereby virtue, combined with a number of “external goods” is held up as the best possible life for human beings. I compare Job’s vision of the “good life” with an Aristotelian conception of εὐδαιμονία and conclude that there are numerous parallels between Job and Aristotle with respect to their understanding of the “good life.” While the intimate presence of God distinguishes Job’s expectation of happiness with that of Aristotle, Job is unique among other eudaimonic texts in the Hebrew Bible in that expectations of living well are expressed in terms of virtue, rather than Torah piety. In the second portion of the article, I assess Job’s conception of human flourishing from the perspective of the divine speeches, which enlarge Job’s vision of the “good life” by bringing Job face-to-face with the “wild inhabitants” of the cosmos.

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Edwards, Clifford W. "Greatest of All the People in the East: Venturing East of Uz." Review & Expositor 99, no. 4 (December 2002): 529–40. http://dx.doi.org/10.1177/003463730209900404.

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This essay places the Book of Job among the most powerful yet mysterious moments in that “terrifying” collection we call the “Bible.” The Book of Job begins with an ironic wish-fulfillment allowing humans to overhear the conversations in heaven. These conversations reveal God as of two minds regarding human nature, just as the conversations of Job and his friends on earth reveal that humans are of two minds regarding the nature of the divine. The “God-Speeches” that finally respond to Job's questioning are then compared to Zen Buddhist “koan” strategies where questions are deflected by seemingly unrelated responses, often responses reflecting on nature. Special emphasis in the God-Speeches on birthing and parenting is noted, and related to the Buddhist sense of liberation through a realization of our shared community with all of nature. Both the revealing pattern of questions and responses, and the alternation of silence and speech, are viewed as shared strategies in the wisdom of Job and the Eastern Wisdom tradition located in Buddhist literature.

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13

Faber van der Meulen, H. E. "Nieuwere opvattingen over Gods almacht en zijn onmacht." Verbum et Ecclesia 9, no. 2 (July 18, 1988): 130–59. http://dx.doi.org/10.4102/ve.v9i2.987.

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New viewpoints about the omnipotence of God and his impotence In the Bible there are no statements or definitions of the power of the Almighty God (apart from those in the book of Job). This however, does not relieve the theologian of either the necessity or the responsibility of ordering and systematising the scriptural statements about the power, or lack of power, of God. The role of the Bible in elucidating God to his children would be seriously hampered if the many instances of communication between God Almighty and man were to be overlooked, as these hold the key to our understanding of the true being of the God of the scriptures.

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14

Rosenberg, Joel. "What the Bible and Old Movies Have in Common." Biblical Interpretation 6, no. 3-4 (1998): 266–91. http://dx.doi.org/10.1163/156851598x00020.

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AbstractThis essay explores some shared philosophical territory between the Hebrew Bible and great American film of the classical era (1930s and 1940s). It raises the question not of shared literary techniques, nor of cinematic allusions to the Bible or cinematic treatment of biblical tales, but rather of the position of a traditionist/ storyteller vis-à-vis the crisis points in his or her country's history. Focusing on two films of Frank Capra, on the Book of Job, and on Genesis 47 (Jacob's meeting with Pharaoh, and its aftermath), the essay examines the way themes of crucial cultural importance register in the perceptions of a story's reader or spectator, and the way that both biblical and cinematic story grapple simultaneously with the loss of personal and national innocence. These processes are then situated in the context of twentieth-century world history, where certain connections between Bible, cinema, and the destruction of European Jewry are drawn.

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Waligórska-Olejniczak, Beata. "Миф Левиафанa в творчестве Андрея Звягинцева (на материале фильмa „Левиафан”)." Studia Rossica Posnaniensia, no. 41 (June 20, 2018): 253–62. http://dx.doi.org/10.14746/strp.2016.41.22.

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The article focuses on an interpretation of Andrei Zvyagintsev’s film Leviathan in the context of the Leviathan myth. The film was inspired by the Book of Job and the philosophical treatise called Leviathan or The Matter, Form and Power of a Common Wealth Ecclesiasticall and Civil written by Thomas Hobbes in 17th century. The article starts with an explanation of the possible meanings of the symbol of Leviathan in various cultural and historical traditions, including the Bible and Hobbes’s book. The background is then expanded further in the interpretation of selected shots from the film, which show that the artistic text of the Russian director can be perceived as a universal parable of human life.

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Radzinowicz, Mary Ann. "How and Why the Literary Establishment Caught up with the Bible: Instancing the Book of Job." Christianity & Literature 39, no. 1 (December 1989): 77–89. http://dx.doi.org/10.1177/014833318903900109.

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17

Ben-Shalom, Ram. "Living with Unanswered Questions: The Meaning of the Queries about the Book of Job in Isaac Nathan’s Ḥazut Qashah (“Grievous Vision”)." Medieval Encounters 22, no. 1-3 (May 23, 2016): 193–212. http://dx.doi.org/10.1163/15700674-12342221.

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Hazut Qashah (Grievous Vision) is one of a number of studies on the Hebrew Bible by the fifteenth-century Jewish intellectual Isaac Nathan of Arles. This peculiar Hebrew text is composed of a list of thirteen questions about the book of Job without answers. An analysis of this work on the backdrop of Christian and Jewish scholasticism along with possible Eastern precedents such as Masaʾail, demonstrates its literary innovation, which is derived not from the questions it poses, but rather, from the author’s willingness to acknowledge that the Bible had failed to provide adequate answers to them. Some of the questions were liable to provoke skepticism and raise doubts, but in contrast to the corpus of critical and heretical Jewish literature, Nathan had no interest in destroying the foundations of Judaism by attacking the biblical infrastructure. The significance and power of Hazut Qashah does not issue from any theological insights, but from its novel format. There is no similar medieval text, be it Jewish or Christian, which presents a set of theological problems without offering any corresponding explanations. As such, living with an open question—the existential solution presented in Hazut Qashah—becomes just one more facet of Nathan’s own rich intellectual project.

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18

John, P. "Vos, Faust, Voss: raakpunte tussen Vos deur Anna M. Louw en enkele ander tekste." Literator 26, no. 1 (July 31, 2005): 1–22. http://dx.doi.org/10.4102/lit.v26i1.216.

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Vos, Faust, Voss: Points of contact between Vos by Anna M. Louw and selected other texts This article explores points of contact between “Vos” by Anna M. Louw and a number of related texts, including the following: the book “Job” from the Christian Bible, “Faust” by Goethe, “Voss” by Patrick White and texts forming part of the Gnostic tradition. The analysis describes similarities and differences, arguing that the implication of the points of contact between the various texts is that Vos suggests that the heritage of the Christian Reformation is not adequate for an understanding of life in South Africa, and it has to be supplemented with perspectives from other traditions.

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Douglas, Christopher. "This Is The Shack That Job Built: Theodicy and Polytheism in William Paul Young’s Evangelical Bestseller." Journal of the American Academy of Religion 88, no. 2 (May 4, 2020): 505–42. http://dx.doi.org/10.1093/jaarel/lfaa021.

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Abstract William Paul Young’s bestselling evangelical novel The Shack (2007) is a twenty-first century re-imagining of the Biblical book of Job, a re-imagining that strangely multiplies the number of divine beings responding to the problem of suffering. I argue that Young has inadvertently rediscovered the ancient Israelite polytheism of three thousand years ago, for the simple reason that justifying the gods’ ways to humans is an easier task than justifying God’s ways to humans. A “deep time” approach to contemporary religiously-interested literature illuminates the Biblical and Ancient Near East texts with which The Shack is in dialogue. Recent critical-historical Bible scholarship, meanwhile, uncovers the pantheon of gods worshipped in ancient Israelite religion, gods whose genealogical traces lead us to The Shack’s divine characters.

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20

Verburg, Jelle, Tal Ilan, and Jan Joosten. "Four Fragments of the Hebrew Bible from Antinoopolis, P.Ant. 47–50." Journal of Egyptian Archaeology 105, no. 2 (December 2019): 209–16. http://dx.doi.org/10.1177/0307513320905848.

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An expedition of the Egypt Exploration Society in 1913–14 discovered four fragments of the Hebrew Bible (from the books of Kings and Job). This article presents the first critical edition of the fragments. With a few minor exceptions, the fragments conform to the Masoretic Text. The possible datings of these fragments range from the third to the early eighth centuries ce. Very little is known about the transmission of the text of the Hebrew Bible in the so-called ‘silent’ or ‘dark’ period between the Dead Sea Scrolls and the Cairo Genizah. The fragments also testify to the presence of a Jewish community in Egypt – which was virtually eradicated after the revolt of 115–17 ce. The article gives a brief overview of the extant documentary and epigraphic evidence to reconstruct the forgotten story of Jews at Antinoopolis in Late Antiquity.

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21

Roxberg, Åsa, David Brunt, Mikael Rask, and António Barbosa da Silva. "Where Can I Find Consolation? A Theoretical Analysis of the Meaning of Consolation as Experienced by Job in the Book of Job in the Hebrew Bible." Journal of Religion and Health 52, no. 1 (January 19, 2011): 114–27. http://dx.doi.org/10.1007/s10943-011-9459-7.

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22

Kirchberger, George. "IMPLIKASI PENJERNIHAN PAHAM TENTANG ALLAH TERHADAP PASTORAL PENDAMPINGAN PENYINTAS HIV DAN AIDS." Jurnal Ledalero 14, no. 2 (November 4, 2015): 258. http://dx.doi.org/10.31385/jl.v14i2.16.258-270.

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The author starts from the fact that often enough those who test positive for HIV, or who are suffering from AIDS, feel cursed by God, and question why God has punished them. They experience discrimination and are stigmatized by family and neighbours as sinners and punished by God. The author notes a similar way of thinking in the Bible. He then points to a corrective to this attitude and way of thinking as given in the Book of Job. He then takes up the thinking and actions of Jesus who approached people who were suffering discrimination and opposed the way of thinking that attributed suffering to a divine curse. Drawing from this biblicval corrective, the author outlines a number of conclusions for pastoral work in the Church at this time. Kata-kata kunci: HIV, AIDS, penyakit, kutuk, Ayub, Yesus, orang, sakit, pastoral, Gereja.

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23

Al Tawee, Solaf. "NAMES OF PRECIOUS STONES IN BIBLICAL, POST-BIBLICAL, MEDIEVAL AND MODERN HEBREW." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 3 (2021): 115–24. http://dx.doi.org/10.28995/2686-7249-2021-3-115-124.

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The article examines the Hebrew names of precious stones that are mentioned in the Bible in the books of Exodus (28:17-20 and 39:10-13), Ezekiel (27:16; 18:13), partly in Job (28:2-19) and in other passages of the Bible. Those names are characterized by the fact that they do not have an exact meaning in the biblical language and today they differ from the original language and do not mean the same realities as in the Biblical era. The purpose of the article is to explore the names of precious stones in Biblical, postBiblical, medieval, and modern Hebrew. The study of precious stones in different epochs of the development of the Hebrew language is a significant issue for Semitic philology, since many of them still do not have a clear gemological identification. That study was carried out on the material of text corpora in Hebrew of different epochs of the language development in the contextual, semantic, philological (word origin) and comparative (comparisons between translations of different epochs) aspects. The study used descriptive and comparative-historical methods.

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Kynes, Will. "Beat Your Parodies into Swords, and Your Parodied Books into Spears: A New Paradigm for Parody in the Hebrew Bible." Biblical Interpretation 19, no. 3 (2011): 276–310. http://dx.doi.org/10.1163/156851511x576900.

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AbstractWhile previous works on parody in the Hebrew Bible have addressed the literary technique ad hoc in the service of the interpretation of specific texts, this article approaches the topic more broadly, attempting to understand the nature of the technique itself. Drawing on literary criticism, particularly the work of Linda Hutcheon, the commonly accepted definition of parody as a text which "ridicules" its "target" is questioned, and a broader definition of parody as "antithetical allusion," in which the earlier text may act as a "weapon" instead of a "target," and subversion and humor are only secondary features, is presented. This redefinition of the term grounds a new paradigm for parody that divides parody into four types: ridiculing, rejecting, respecting, and reaffirming. This paradigm is then applied to a series of exemplary parodies in the Hebrew Bible (Song 7:1-10, Psalm 29, Jonah, Job 7:17-18, Joel 4:10) that demonstrate the versatility of parody and the necessity of reading parodies in their wider context to determine their meaning.

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Laird, Donna J. "Book Review: God and Bible: Exploring Stories from Genesis to Job. By Antony F. Campbell. Mahwah, NJ: Paulist Press, 2008. Pp xi + 128. Paper, $14.95." Biblical Theology Bulletin: Journal of Bible and Culture 40, no. 2 (March 22, 2010): 119. http://dx.doi.org/10.1177/01461079100400020609.

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Христова-Шомова [Khristova-Shomova], Искра [Iskra]. "Небесният симпозиум. Коментарите към Йов 1:6 във византийската и славянската традиция." Slavia Meridionalis 16 (October 21, 2016): 67–81. http://dx.doi.org/10.11649/sm.2016.006.

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Celestial symposium: Commentaries to the Book of Job 1:6 in the Byzantine and Slavic traditionsJob 1:6 is one of several places in the Bible where God’s sons (celestial beings) are mentioned: “One day the sons of God came to present themselves before the Lord, and Satan also came among them.” Numerous commentaries of the Church Fathers were included in the Greek catena to the Book of Job. Some of these were not written specially as commentaries to this passage but are extracts from works commenting the nature of the angels, their place in God’s providence and their role in human life. The author then goes on to discuss the two Slavic translations that were made of the catena. The first one comprises the majority of the texts included in the Greek catena, while the second one contains only two small passages from commentaries of Saint John Chrysostom and Olympiodoros. The article provides a comparison between Slavic texts, which were translated from Greek in the Balkans at the same time: in the late fourteenth or early fifteenth century. Several miniatures from medieval Greek manuscripts, which illustrate the Celestial symposium, are represented at the end of the article. Niebiańskie sympozjum. Komentarze do Księgi Hioba (1, 6) w bizantyńskiej i słowiańskiej tradycjiWerset 1,6 Księgi Hioba jest jednym z wielu miejsc w Biblii, w którym wspomina się synów Bożych: „Zdarzyło się pewnego dnia, gdy synowie Boży udawali się, by stanąć przed Panem, że i szatan też poszedł z nimi”. Ogromna liczba komentarzy Ojców Kościoła do Księgi Hioba została zawarta w greckiej katenie. Niektóre z nich nie zostały napisane jako bezpośredni komentarz do tego wersetu, lecz są wypisami z prac autorów, komentującymi naturę aniołów, ich miejsce w Bożej opatrzności, a także rolę w życiu ludzkim. Ponadto istniały dwa słowiańskie przekłady kateny. Pierwszy zawierał większość tekstów pochodzących z greckiej kateny, a drugi składał się zaledwie z dwóch passusów, będących wyimkami z komentarzy św. Jana Chryzostoma i Olimpiododrosa.W artykule porównano teksty słowiańskie, które zostały przetłumaczone z języka greckiego na Bałkanach w tym samym czasie: pod koniec wieku XIV lub na początku XV. W artykule przedstawiono również kilka miniatur pochodzących ze średniowiecznych greckich rękopisów, przedstawiających niebiańskie sympozjum.

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Forti, Tova. "Bee's honey—from realia to metaphor in biblical wisdom literature." Vetus Testamentum 56, no. 3 (2006): 327–41. http://dx.doi.org/10.1163/156853306778149674.

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AbstractThe word děbāš in the Bible denotes various types of fruit syrup as well as the honey produced by bees. An overview of the literary adaptation of honey in biblical narrative and poetry leads us to an impressive assemblage of honey metaphors in the wisdom books of Proverbs and Job. This study identifies four rhetorical categories which encompass both didactic and reflective frameworks of honey imagery: A. 'Honey' as a metaphor of internalization wisdom and attaining good reputation; B. 'Honey' as a symbol of restraint and moderation against overindulgence; C. 'Honey' as a metaphor for temptation and ensnarement; D. 'Honey' in the context of the two antithetical idiomatic expressions; "Honey under the tongue" and "venom under the tongue". These expressions serve to draw an ideational contrast between the pleasant words of the Wise and the evil stratagems of the Wicked. My investigation will provide insight into the way that particular qualities of raw bee honey inspired the composers of the various metaphors.

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28

Savran, George. "Seeing is Believing: On the Relative Priority of Visual and Verbal Perception of the Divine." Biblical Interpretation 17, no. 3 (2009): 320–61. http://dx.doi.org/10.1163/156851508x302042.

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AbstractIn comparing the modes of perception of the divine in the Bible, one finds a clear preference for hearing the word of God. The idea of seeing God in a variety of different manifestations is noticeably present, but is generally seen as less important than auditory perception. In theophany narratives this is often expressed in the order of events—a visual manifestation is followed by some spoken word of God. However, in a number of cases where seeing and hearing are both present, seeing is presented as the preferable mode. This dynamic is explored in three texts. In Exod. 24:1-11 seeing is contrasted with the reading of the Book of the Covenant to the people in order to bring out the superior nature of the experience of Moses, Aaron, Nadab, Abihu and the seventy elders. In Num. 22 Balaam first hears from God twice in night auditions, but seeing the angel of the Lord in a daytime manifestation brings home the message to him in a way that the spoken word did not. In a somewhat different fashion, Job's ideas about seeing God are contrasted with the attitude of the friends toward direct revelation. This distinction points to the significance of his statement in 42:5 about the superiority of seeing God to hearing. Job's statement here is not intended to describe a vision of God, but rather an appreciation of the perspective of the divine which Job did not possess prior to the whirlwind theophany.

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29

Appelboom, Thierry, Elie Cogan, and Jean Klastersky. "Job of the Bible: Leprosy or scabies?" Mount Sinai Journal of Medicine: A Journal of Translational and Personalized Medicine 74, no. 1 (2007): 36–39. http://dx.doi.org/10.1002/msj.20008.

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30

Mceachern, Alton H. "Book Review: Layman's Bible Book Commentary." Review & Expositor 82, no. 4 (December 1985): 601–2. http://dx.doi.org/10.1177/003463738508200410.

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31

Barsdorf-Liebchen, Nicolette. "Book review: Holy Bible." Media, War & Conflict 7, no. 3 (December 2014): 367–71. http://dx.doi.org/10.1177/1750635214555454.

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32

Dennis, Trevor. "Book Review: Bible Lives." Theology 96, no. 774 (November 1993): 489–90. http://dx.doi.org/10.1177/0040571x9309600618.

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33

Lindsay, David M. "Book Review: The Bible." Theology 90, no. 735 (May 1987): 236–38. http://dx.doi.org/10.1177/0040571x8709000324.

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34

Wood, David. "Book Reviews: Bible Story." Expository Times 113, no. 1 (October 2001): 30. http://dx.doi.org/10.1177/001452460111300109.

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35

Southwell, P. J. M. "Book Review: The Book of the Bible." Expository Times 116, no. 11 (August 2005): 391. http://dx.doi.org/10.1177/001452460511601118.

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36

Badley, Ken. "Book Review: Bible Shaped Teaching." Journal of Christian Education os-55, no. 2 (September 2012): 69–71. http://dx.doi.org/10.1177/002196571205500210.

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37

Ott, Craig. "Book Review: Bible in Mission." International Bulletin of Missionary Research 39, no. 1 (January 2015): 43–44. http://dx.doi.org/10.1177/239693931503900116.

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38

Omanson, Roger L. "Book Review: Harper's Bible Dictionary." Review & Expositor 83, no. 2 (May 1986): 297–98. http://dx.doi.org/10.1177/003463738608300221.

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39

Hill, David. "Book Reviews : Bible and Theology." Expository Times 106, no. 8 (May 1995): 243. http://dx.doi.org/10.1177/001452469510600807.

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40

Moberly, Walter. "Book Reviews : Theology and Bible." Expository Times 109, no. 3 (December 1997): 87–88. http://dx.doi.org/10.1177/001452469710900308.

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41

Hinson-Hasty, Elizabeth. "Book Review: Mrs. Stanton's Bible." Interpretation: A Journal of Bible and Theology 56, no. 1 (January 2002): 110. http://dx.doi.org/10.1177/002096430005600130.

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42

Harvey, A. E. "Book Review: The Holy Bible." Theology 94, no. 761 (September 1991): 357–60. http://dx.doi.org/10.1177/0040571x9109400512.

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43

Sawyer, John F. A. "Book Review: A Rabbi's Bible." Theology 95, no. 763 (January 1992): 46–47. http://dx.doi.org/10.1177/0040571x9209500113.

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44

Baelz, Peter. "Book Review: Bible and Belief." Theology 95, no. 765 (May 1992): 207–8. http://dx.doi.org/10.1177/0040571x9209500310.

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45

Wansbrough, Henry. "Book Review: New Bible Commentary." Theology 98, no. 781 (January 1995): 58–60. http://dx.doi.org/10.1177/0040571x9509800119.

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Jagerson, Jennifer. "Book Review: Effective Bible teaching." Christian Education Journal: Research on Educational Ministry 10, no. 2 (November 2013): 468–71. http://dx.doi.org/10.1177/073989131301000222.

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47

Moloney, Francis J. "Book Review: The Postmodern Bible." Pacifica: Australasian Theological Studies 9, no. 1 (February 1996): 98–101. http://dx.doi.org/10.1177/1030570x9600900108.

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48

Harrington, Daniel J. "Book Review: Harper's Bible Dictionary." Theological Studies 47, no. 2 (May 1986): 300–301. http://dx.doi.org/10.1177/004056398604700207.

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Walsh, J. P. M. "Book Review: Harper's Bible Commentary." Theological Studies 50, no. 3 (September 1989): 571–73. http://dx.doi.org/10.1177/004056398905000308.

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50

Schneiders, Sandra M. "Book Review: The Postmodern Bible." Interpretation: A Journal of Bible and Theology 51, no. 4 (October 1997): 426–28. http://dx.doi.org/10.1177/002096439605100411.

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