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Journal articles on the topic 'Proverbs in the Bible'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

Ababneh, Imad Abedalkareem. "Mención Específica A Los Refranes Contenidos En El Noble Corán Y La Sagrada Biblia (Nuevo Testamento)." European Scientific Journal, ESJ 13, no. 17 (June 30, 2017): 317. http://dx.doi.org/10.19044/esj.2017.v13n17p317.

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This article is a specific comparative study between the proverbs of the two holy books, The Quran and The Bible. The proverbs or the Bible verses that compose this article, firstly appear in Spanish language in bold, and then the proverb or the qoranic verse in Arabic verse. Then in italic letter, the original transcription with the orthographic signs, and finally, the Spanish translation between “quotation mark”.

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2

Galieva, M. "Etymological classification of religiously marked proverbs." Bulletin of Science and Practice 5, no. 3 (March 15, 2019): 498–504. http://dx.doi.org/10.33619/2414-2948/40/66.

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The article provides an etymological classification of religiously marked proverbs in the English and Russian languages. Under religiously marked proverbs, the proverbs etymologically originated from the Bible and proverbs, containing a religiously marked component (God, devil, sin) are understood. The results of analysis allowed us to work out the etymological classification of religiously marked proverbs that can be divided into 4 etymological groups: 1) citations from Bible; 2) transformed biblical proverbs; 3) postbiblical proverbs; 4) religiously marked proverbs, reflecting religious views and evaluations of a particular nation. Religiously marked proverbs are characterized by a high tendency to folklorization and lexical, grammatical and structural transformations that conditions the difficulties in identification of their etymology.

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3

Hrisztova-Gotthardt, Hrisztalina, Melita Aleksa Varga, Anna T. Litovkina, and Katalin Vargha. "The visual representations of a Biblical proverb and its modifications in the Internet space." European Journal of Humour Research 8, no. 2 (July 18, 2020): 87. http://dx.doi.org/10.7592/ejhr2020.8.2.hrisztova-gotthardt.

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Proverbs have never been considered sacrosanct; on the contrary, they have frequently been used as satirical, ironic or humorous comments on a given situation. In the last few decades, they have been perverted and parodied so extensively that their variations have been sometimes heard more often than their original forms. Naturally, the most well-known Biblical proverbs are very frequently transformed and modified in various languages. “He who digs a pit for others falls into it himself” is one of such widespread proverbs originating from the Bible. This proverb exists in almost fifty European languages, including Croatian, English, German, Hungarian and Russian. Below, we would like to demonstrate the occurrence and popularity of this proverb, as well as its transformations in the five languages. The major source for this study has been the Internet and some previously constructed Internet corpora. In the course of the present study we are going to focus primarily on the visual representation of the Biblical proverb in question and its (humorous) modifications as well on the interaction between text and image.

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Ramantswana, Hulisani. "Cutting and Blending Trees of Life (African Cultural Context and the Bible)." Exchange 46, no. 4 (October 26, 2017): 350–69. http://dx.doi.org/10.1163/1572543x-12341456.

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Abstract This paper is a critical engagement with Dorothy Bea Akoto-Abutiate’s book Proverbs and the African Tree of Life: Grafting Biblical Proverbs onto Ghanaian Eve Folk Proverbs (Leiden: Brill 2014). In the book, Akoto-Abutiate grafts together the African Ghanaian folk proverbs and the proverbial sayings in Proverbs 25:1-29:27 in order to appropriate the Biblical message in the Ghanaian context. For Akoto-Abutiate the Biblical book of Proverbs or the Bible in general is a ‘tree of life’ and so is/are the African cultural context(s). She, therefore, suggests the ‘hermeneutic of grafting’ as the most appropriate model through which engagement between African cultural context(s) and the Biblical text can productively happen without undermining the former. The African cultural context in this model is regarded as the dominant and pre-existing tree of life onto which the Biblical shoot(s) are grafted. This paper engages ‘hermeneutic of grafting’ from a decolonial perspective thereby highlighting the pros and cons of Akoto-Abutiate’s approach.

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MAK, GEORGE KAM WAH. "The Old Testament Also Needs Annotations: The National Bible Society of Scotland's Annotated Edition of the Book of Proverbs in the Mandarin Union Version." Journal of the Royal Asiatic Society 30, no. 1 (January 2020): 73–91. http://dx.doi.org/10.1017/s135618631900049x.

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AbstractThis article explores the path of the National Bible Society of Scotland (NBSS) to publishing its annotated edition of Proverbs in the Mandarin Union Version in China during the Republican era. After providing an overview of how the NBSS became the first Bible society to publish annotated Chinese Gospels and Acts in the 1890s, this article examines why it took more than three decades thereafter for the NBSS to publish an annotated edition of another biblical book. It argues that one of the main reasons was that the NBSS had difficulty securing reputable scholarly Protestant missionaries’ services to prepare the necessary annotations. Moreover, this article suggests that the familiarity of the Chinese people with short and pithy sayings was a condition favourable for the reception of Proverbs in China. This, together with the status of the Mandarin Union Version as the standard biblical text for Chinese Protestants, helps explain why the NBSS eventually published an annotated edition of Proverbs in the Mandarin Union Version. Annotations in that edition of Proverbs are analysed to understand how they could help bridge the gaps between Proverbs and its Chinese readers, so as to shed light on why such an edition of Proverbs was well-received as an evangelistic tool.

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CHEN, Zhongxiang. "Interpretation of the Women in the Biblical Literature." Review of Social Sciences 1, no. 6 (June 29, 2016): 09. http://dx.doi.org/10.18533/rss.v1i6.36.

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<p>Bible as literature and Bible as religion are comparative. It is without doubt that Bible, as a religious doctrine, has played a great role in Judaism and Christianity. It is meanwhile a whole literature collection of history, law, ethics, poems, proverbs, biography and legends. As the source of western literature, Bible has significant influence on the English language and culture, English writing and modeling of characters in the subsequent time. Interpreting the female characters in the Bible would affirm the value of women, view the feminist criticism in an objective way and agree the harmonious relationship between the men and the women. </p>

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7

Bae, Jin-young. "A Study of Japanese verbs in the Bible: Focusing on the Bible Proverbs." Japanese Language Association Of Korea 69 (September 30, 2021): 55–69. http://dx.doi.org/10.14817/jlak.2021.69.55.

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8

Noegel, Scott B., and Corinna E. Nichols. "Lurking Lions and Hidden Herds: Concealed Wisdom in the Hebrew Bible." Religions 12, no. 7 (June 30, 2021): 492. http://dx.doi.org/10.3390/rel12070492.

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This article presents evidence for a previously unrecognized literary device in the Book of Proverbs, in which texts that cluster references to animals also contain additional paronomastic allusions to animals. This device accords with the proverbs’ instruction to search for hidden knowledge, and resonates with their emphasis on the study of wild animals as a source of divine wisdom. The device also appears in psalms and prophecies, where it generally entails references to domesticated animals; here, the function appears to be rhetorical or performative. These groupings of concealed allusions to animals also add to the growing number of examples of the textual device of clustering.

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9

Lawlor, John. "Proverbs and Ecclesiastes. Brazos Theological Commentary on the Bible." Bulletin for Biblical Research 26, no. 1 (January 1, 2016): 101–2. http://dx.doi.org/10.2307/26371375.

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10

Hu, Wei. "Unsupervised Learning of Two Bible Books: Proverbs and Psalms." Sociology Mind 02, no. 03 (2012): 325–34. http://dx.doi.org/10.4236/sm.2012.23043.

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11

Venter, Pieter M. "A contribution from Proverbs and Daniel to reflection on Ecodomy." Verbum et Ecclesia 38, no. 3 (October 6, 2017): 92–104. http://dx.doi.org/10.4102/ve.v38i3.1615.

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Ecodomy studies need heuristic models to inform Christians how to cope with their world. The Bible presents different appropriate models. These models are to be read in conjunction with each other. The models presented by the sapiential literature in Proverbs and the apocalyptic literature in Daniel are studied in this chapter. The Books of Proverbs and Daniel seem to present opposite viewpoints on what life should be. Proverbs propagates a life of faith, wisdom and participation in the orderly world God created. Daniel’s advice is to wait upon God in this chaotic world. It is proposed that these seemingly opposing viewpoints are to be read in dialogue with each other. Their juxtaposition presents a lifestyle that is optimistic as well as realistic, trusting God’s superior reign.

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Janick, Jules. "Fruits of the Bibles." HortScience 42, no. 5 (August 2007): 1072–76. http://dx.doi.org/10.21273/hortsci.42.5.1072.

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The sacred writings of three religions (Judaism, Christianity, and Islam) are contained in the Hebrew Bible (referred to by Christians as the Old Testament), the Christian Bible (New Testament), and the Qur'an (Koran). These writings encompass events occurring over a period of more than two millennia and taken together represent a broad picture of mideastern peoples, describing their interactions with the sweep of events of that era. The writings include the sacred and profane, prose and poetry, history and myth, legend and fable, love songs and proverbs, parables and revelations. The basic agricultural roots of desert people are infused in the texts. Plants, plant products, and agricultural technology are referred to in hundreds of verses. References to fruits are abundant so that these bibles can be read almost as a pomological text in addition to the religious and sacred meanings that still inspire billions of people.

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13

Sasson, Ilana. "The Book of Proverbs between Saadia and Yefet." Intellectual History of the Islamicate World 1, no. 1-2 (2013): 159–78. http://dx.doi.org/10.1163/2212943x-20130107.

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Both Yefet ben ʿElī and Saadia Gaon produced new Judeo-Arabic translations and commentaries on the Bible. Their work is a testimony to the literary interaction between them as it includes polemical discourse and refutations of one another. In addition to polemics, Yefet’s familiarity with Saadia’s work is manifested at times in the assimilation of Saadia’s work into his own. Yet, these two exegetes understood the premise of the Book of Proverbs in different ways. While Saadia regarded Proverbs as general instructions for the pursuit of wisdom, Yefet regarded it an excellent source for knowledge and proper conduct. In this article I will examine the nature and extent of the interaction between these two bodies of work as reflected in their translations and commentaries on the Book of Proverbs. I will concentrate on their general understanding of Proverbs, their introductions, their approaches to translation, their classification of the content of the book, their interpretation of the clear meaning (al-ẓāhir) and their ideology concerning matters of gender.

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14

Dell, Katharine J. "Book Review: The ‘Story’ of Proverbs: Ryan P. O’Dowd, The Story of God Bible Commentary: Proverbs." Expository Times 129, no. 9 (May 15, 2018): 444–45. http://dx.doi.org/10.1177/0014524618767352.

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15

Orlova, Nadezhda Mikhailovna. "Bible and Small Literary Genres: Russian Proverbs, Sayings, and Quotations." International Journal “Speech Genres” 25, no. 1 (2020): 29–35. http://dx.doi.org/10.18500/2311-0740-2020-1-25-29-35.

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16

Wahyu, Dadan, Rudolf Sagala, Stimson Hutagalung, and Rolyana Fernia. "Kajian Praktis Tentang Pola Asuh Orang Tua dalam Meningkatkan Minat Belajar Alkitab Anak Berdasarkan Amsal 22:6." Jurnal Pendidikan Agama Kristen (JUPAK) 2, no. 1 (December 3, 2021): 67–84. http://dx.doi.org/10.52489/jupak.v2i1.60.

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The objectives of this study are, first, to provide an explanation of the importance of parenting. Second, Provide guidance to parents in building spiritual children based on the book of Proverbs 22:6. The method that the researcher uses is a qualitative method with a grounded theory approach. Data collection techniques used: the Bible, books, official sources from the internet, and other articles related to the writing of this scientific article. The results of this study are, first, good parenting will encourage children to have an interest in reading the Bible regularly until their old age. Second, so that parents can understand properly and correctly the meaning of the advice written in the book of Proverbs 22:6 in raising their children. That is why parents and the Church from the beginning have played a role in the protection and maintenance of their lives, so that they know the way of truth through God's word every day, so that they become strong individuals in the future, strong in their faith, and fearing God to make life a blessing or meaning to others.

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17

Stiebert, Johanna. "The Peoples' Bible, Imbokodo and the King's Mother's Teaching of Proverbs 31." Biblical Interpretation 20, no. 3 (2012): 244–79. http://dx.doi.org/10.1163/156851512x651079a.

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AbstractThe aim of this article is, first, to look closely at a new NRSV Bible, The Peoples' Bible, putting to the test its own call for reading inclusively, with acknowledgement of and sensitivity to the diverse societies and cultures of the USA, particularly marginalized minority groups. Following general comments and praise for this exciting new publication, the editorial decision to juxtapose a short description of ubuntu theology with Prov. 31:8-9 will be examined. In the course of this article, several distinctly South African examples of biblical criticism will be described. Next, the postcolonial-critical method called Imbokodo, developed and practised by Old Testament scholar Makhosazana Nzimande, will be applied to Prov. 31:1-9 to foreground a new and illuminating perspective, which is ultimately skeptical of the (at least implicit) suggestion of the appropriateness of associating Prov. 31:8-9 and ubuntu. As will become clear, tackling this topic has been a challenge for the author in some profound and personal respects.

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Priiki, Katri. "Changes in the proverb formula in Finnish Bibles from 1642 to 1992." Journal of Historical Sociolinguistics 8, no. 2 (October 1, 2022): 237–68. http://dx.doi.org/10.1515/jhsl-2021-0023.

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Abstract The article studies a subtype of the Finnish generalizing relative clause, referred to as the proverb formula. A generalizing relative clause refers to any person who fills the described condition. The proverb formula is used frequently in the Finnish translations of the Bible in the Book of Proverbs. The study examines two aspects that vary in this structure in Finnish editions from 1642 to 1992: the head pronoun of the relative clause and the order of the relative clause and the main clause. In the oldest of the studied translations, the most frequent one variant or the proverb formula begins with the relative clause, and the relative clause head in the main clause is a personal pronoun (hän). For the order of the structure, a clear model is found in the source texts of the translation. In later editions, personal pronoun heads were eliminated. Interestingly, they are not replaced with demonstrative heads, which would follow the most frequent proverb formula structure in Finnish vernacular and would also be recommenced by grammar guides. Instead, a variant with omission of the head pronoun gains in frequency. Variations within the proverb formula increase when the order with the main clause preceding the relative clause gains in frequency. The preference for omission of the head pronouns is not easily explainable. The article proposes that this variant was a conscious stylistic choice for solemn, biblical language.

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19

Catlin, Mark. "God opposes the proud: James Cone, white theologians, and Proverbs 3:34." Review & Expositor 117, no. 1 (February 2020): 72–84. http://dx.doi.org/10.1177/0034637320902459.

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James Cone uses Scripture primarily to defend the liberation of the oppressed as the central metanarrative of the Bible. This article shifts the focus from God’s privileging of the poor to God’s opposition to the oppressor. Using an intertextual analysis of Prov 3:34, the article focuses on God’s opposition to the proud and what that opposition means as an expansion of Cone’s primary biblical thesis.

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Bae, Jin-Young. "The study of Compound Verbs in the Japanese Bible - Focusing on Proverbs -." Japanese Cultural Studies 77 (January 31, 2021): 129–45. http://dx.doi.org/10.18075/jcs..77.202101.129.

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21

Johnson, Timothy. "IMPLIED ANTECEDENTS IN JOB XL 2B AND PROVERBS III 6A." Vetus Testamentum 52, no. 2 (2002): 278–84. http://dx.doi.org/10.1163/156853302760013901.

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AbstractThis article proposes a solution for identifying two problematic antecedents in two separate verses of the Hebrew Bible. I suggest that these antecedents are implied nouns instead of specific nouns standing in the text. The first example of this occurs in Job lx 2b where the third person singular feminine suffix refers to an implied noun that is associated with a nearby participle. The second more controversial example is found in Prov. iii 6a. Here the LXX, whose antecedent is an implied noun, serves as the necessary guide for opening the way to understanding the MT, where another implied noun is used. In each verse, clarity of interpretation is gained, with the latter analysis resulting in a more severe break from traditional views.

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Dove, M. "Review: King Henry's Bible, MS Bodley 277: The Revised Version of the Wyclif Bible, vol. III, Proverbs-II Maccabees." Notes and Queries 51, no. 4 (December 1, 2004): 436–37. http://dx.doi.org/10.1093/nq/51.4.436.

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23

Dove, Mary. "Review: King Henry's Bible, MS Bodley 277: The Revised Version of the Wyclif Bible, vol. III , Proverbs–II Maccabees." Notes and Queries 51, no. 4 (December 1, 2004): 436–37. http://dx.doi.org/10.1093/nq/510436.

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24

Orlova, Tatiana G. "The Implementation of the Conception of Friendship on the Basis of Comparative Structural-semantic Analysis of English and Russian Proverbs." RUDN Journal of Language Studies, Semiotics and Semantics 11, no. 2 (December 15, 2020): 301–18. http://dx.doi.org/10.22363/2313-2299-2020-11-2-301-318.

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The article is devoted to the study of the conception of friendship based on the results of comparative structural-semantic analysis of English and Russian proverbs about friendship. The study includes two complementary steps. The first step consists in formulating the main aspects of the conception of friendship. The second consists in comparing fragments of this proverbial field, which made it possible to explore the implementation of eight aspects of the conception of friendship on the material studied. The clarification of similarities and differences made it possible to identify the specific national and cultural characters of thinking and mentality of the two non-related peoples towards understanding of friendship. The relevance of the study is determined by the novelty of the proposed approach to the study of the conception of friendship based on the comparative structural and semantic analysis of proverbs of two linguistic-cultural ethnic groups, as well as the insufficient knowledge of proverbs expressing the concept of “friendship” from the point of view of identifying their figurative and motivational basis, figurative means (metaphor, metonymy, comparison, personification, gradation, hyperbole, irony, allegory, antithesis), semantics of lexical components, syntactic structures (repetitions, parallelism, ellipsis, compression), expressive means, as well as rhythmic organization. There were selected and systematized similar and unique meanings of English and Russian proverbs as a result of research on the material of these languages. The analysis of these meanings allowed us to explore conception of friendship, thereby providing the basis for deeper rethinking both the conception and the proverbial material. As the part of the study there were observed differences in understanding of a person, personal relationships with others, mutual help, etc. These differences are largely due to the different origins of English and Russian proverbs. Most of the English proverbs are short sayings, which were formed under the influence of Latin expressions and quotations from Bible. Most of the Russian proverbs are peasant by origin and therefore they are closely connected with a specific and imaginative perception of the world. Their expressiveness is much higher at the expense of using the means of oral folk creativity. This analysis made it possible to reveal the role of linguistic means in expressing the mentality of the representatives of both peoples.

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Limbong, Sukanto, and Senada Siallagan. "Poverty as the impact of the COVID-19." Linguistics and Culture Review 6 (January 8, 2022): 59–74. http://dx.doi.org/10.21744/lingcure.v6ns4.2080.

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This is an ethnography study which aimed to find out the real condition of poverty in Indonesia. Preliminary study showed that there are massive social impacts in the new normal due to COVID-19. There are three kinds of poverty that can be seen in real terms namely extreme poverty, absolute poverty, and relative poverty. Moreover, when viewed from the biblical approach, there are two words used that helped us in our research on poverty, namely "race” = “poor people" and "dal” which is more translated as “weaker” than “poor”. The Bible does not state a single view on poverty but mentioned some Bible passages. The first is idleness poverty. This poverty is caused by laziness or negligence over personal responsibility to look for means to meet needs. The Bible uses ants as an opposite example of laziness in the book of Proverbs 6:6. The second is theodise poverty. This poverty is illustrated by Job who was stripped off of his riches, yet he was able to accept and embrace whatever the Lord gave to him.

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BEA Akoto, Dorothy. "Woman Wisdom, the Feminine Consort of the Divine and the African Theosophical Worldview." Black Women and Religious Cultures 3, no. 1 (November 21, 2022): 21–42. http://dx.doi.org/10.53407/bwrc3.1.2022.100.16.

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Wisdom Literature (WL), also referred to as sapiential literature, is an important component of biblical studies (particularly, studies in the Old Testament/Hebrew Bible). WL has a direct bearing on human life and addresses issues of human experience and existence. It calls on human beings to acquire deep insight to navigate their existential challenges and other vicissitudes of life. WL does not concern itself with the issues of Torah or Prophecy, which are two major parts of the tripartite Hebrew Bible. As such, though this branch of biblical studies is very important, it has been mostly pushed to the periphery. Due to the peripheral treatment of WL, it is not surprising that its protagonist, Lady/Woman Wisdom (particularly in the Book of Proverbs), has also been slighted and treated as unimportant. It could probably be said that Wisdom has become a “lost” character. This article attempts to rediscover the apparently “lost” protagonist of WL, in the person of Lady/Woman Wisdom. The article uses Proverbs 8 as a case in point to propose that the protagonist of WL (i.e., Lady/Woman Wisdom) should be considered as the feminine consort of the Divine. The article also examines the idea of the feminine consort of the Divine as an integral part of the theosophical worldview embedded in African traditional religions (ATRs) and suggests this worldview is an often untapped resource for Western theological hermeneutics/biblical interpretation.

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Hempel, Charlotte. "Wisdom and Law in the Hebrew Bible and at Qumran." Journal for the Study of Judaism 48, no. 2 (April 18, 2017): 155–81. http://dx.doi.org/10.1163/15700631-12340144.

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This article begins by noting the paucity of engagement between scholarship on the Dead Sea Scrolls (dss) and a number of significant studies on the relationship of wisdom and law in the Hebrew Bible. A substantial case study on Proverbs 1-9 and the Community Rule from Qumran is put in conversation with the seminal work of, especially, Moshe Weinfeld on Deuteronomy and its refinement by subsequent research to trace a dynamic interaction between wisdom and law in the Second Temple period. The article ends with critical reflections on the wide-spread model of segmenting ancient Jewish literature and those responsible for it into neat categories such as wisdom and law. It is argued that such a model presupposes a degree of specialization that is not borne out by the range of literature that found its way into the Hebrew Bible or the caves in the vicinity of Khirbet Qumran.

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Bassal, Ibrahim. "HEBREW AND ARAMAIC ELEMENTS IN THE ISRAELI VERNACULAR CHRISTIAN-‐ARABIC AND IN THE WRITTEN CHRISTIAN ARABIC OF PALESTINE, SYRIA, AND LEBANON." Levantine Review 4, no. 1 (May 1, 2015): 86. http://dx.doi.org/10.6017/lev.v4i1.8721.

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This essay examines the Hebrew and Aramaic residues in the Arabic vernacular spoken by Israeli Christians and the written Arabic of Christians in the Holy Land, Syria, and Lebanon. The corpus of the spoken Christian-Arabic under consideration here is based on cassette recordings of elderlies who live in Christian villages in northern Israel - namely in Fassuta, Me’ilya, Tarshiha, Bqe’a, Jiish, Kufir Yasif, Ekreth, Bir’im, Ibilleen and Shfa’amir.The corpus of the written Christian-Arabic being reviewed is based mainly on folk tales, poems, proverbs, dictionaries, Bible translations, books of interpretations, and liturgical sources.

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29

von Gemünden, Petra. "Translating Anger : A comparison of the Masoretic and Greek text of the Septuagint of the Book of Proverbs1." NTT Journal for Theology and the Study of Religion 74, no. 4 (November 1, 2020): 319–36. http://dx.doi.org/10.5117/ntt2020.4.002.vong.

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Abstract What particularities can be observed in the translation of notions of “anger” from the Hebrew to the Greek language, from a Semitic to a Hellenistic culture? This question is examined in an exemplary manner with reference to the oldest sapiential book of the Hebrew Bible, the Book of Proverbs, and its Greek translation in the Septuagint, since ProvLXX is a particularly free, receptor language oriented translation. Four tendencies can be detected in the LXX-translation of this basic emotion: the tendencies to theologization, to ethicization, to psychologization and, most clearly, the tendency to politicization.

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30

Penkower, Jordan S. "An Eleventh- or Twelfth-Century Masoretic Bible Codex (Jeremiah, Zechariah, Proverbs, and Chronicles): Its Place among Eastern Codices." Textus 27, no. 1 (August 28, 2018): 85–110. http://dx.doi.org/10.1163/2589255x-02701006.

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AbstractThis study analyzes BB (Bloomsbury Bible), an eleventh- or twelfth-century Eastern Masoretic Bible codex of Jeremiah, Zechariah, Proverbs, and Chronicles (all incomplete). Comparing BB in Jeremiah and Chronicles with other early Eastern Masoretic codices, we arrive at the following characteristics: (1) Text—BB is far from A (Aleppo Codex) (mostly plene-defective spelling), but not very far like the Ashkenazi based Soncino 1488 edition; other Eastern codices are closer to A; (2) Sections—BB is far from A; so, too, other Eastern codices; (3) Sedarim—BB, as well as other Eastern codices, reflect one tradition, with only minor variants; (4) Poetic texts—two layouts, depending on column width: (a) each line represents a verse, with a space before the second hemistich; (b) each line does not represent a verse; there is a space before each hemistich (wherever it occurs on the line). BB follows the second layout.

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31

Tsolin, Dmytro. "The Book of Psalms in a New Ukrainian Translation, Psalms 41-71." Theological Reflections: Eastern European Journal of Theology 19, no. 2 (November 16, 2021): 149–84. http://dx.doi.org/10.29357/2789-1577.2021.19.2.149-184.

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The new translation of the Book of Psalms is part of a large project to translate the Holy Scriptures into Ukrainian, which has been underway since 2018. The project has already translated the New Testament (the edition is being prepared in 2022), poetic books of the Bible (in addition to the Psalms, the Book of Job, Proverbs, the Book of Ecclesiastes and the Song of Songs), translation of the Pentateuch and the Book of Prophet. The translation of the Psalms offered in Theological Reflections is the first publication of the above-mentioned translated books of Scripture.

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Khukhuni, Georgy T., Irina I. Valuitseva, and Yulia D. Budman. "‘Crying’ and ‘Children’ in Translations of the one Fragment of the Book of Proverbs: Possible Interpretation or the Digression from the Original?" RUDN Journal of Language Studies, Semiotics and Semantics 13, no. 2 (July 14, 2022): 323–36. http://dx.doi.org/10.22363/2313-2299-2022-13-2-323-336.

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Relevance of the problem . The subject matter related to the rendering of the Holy Writ is relevant, which is backed up in recent decades with the emerging of a large number of the Bible translations into different languages, as well as with the presence of certain fragments in the original that allow for the ambiguous interpretation. The material for the research is a fragment from the Book of Proverbs ( yassēr binḵā kî yēš tiqwā wǝ’el hǎmîṯô ’al tiśśā’ nap̄šeḵā ) (19: 18) (“Punish your son while there is hope, and do not be indignant with his cry”) in a number of the Bible translations (the Synodal translation, the King James Bible, etc.) into various languages, as well as an analysis of comments on them related to different historical periods. Scientific novelty. The paper proves the groundlessness of the statement about the interpolation of the lexeme “cry”, supposedly contained in the Russian Synodal Bible, caused by subjective reasons, and also considers the validity / wrongfulness of replacing the word “son” in it with the inclusive form “children” based on Jewish written sources. The method of the research. The article uses the method of comparative study of various translations of this fragment, identifying its interpretations contained in them and correlating them with the exegetics available in the Jewish tradition. General results: 1) The coincidence of rendering this fragment with that which we find in the King James Bible, while being different from its representation in a number of translations into other languages, allows us to put forward a hypothesis about its possible influence on the Russian text. 2) The availability of such interpretation among some interpreters, both ancient and modern, indicates in this case the absence of any deliberate distortion of the original in the Synodal translation. 3) The use of inclusive and gender-neutral forms for male people in relation to this fragment instead of those presented in the original should be qualified as a deviation from the original, since according to the norms of Biblical Hebrew, such use is permissible only when the word “ son ” is used in the plural form ( bānîm ), while in the singular it is not used in a similar sense.

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Briggs, Richard S. "Who Can Read Wisdom? The Implied Virtues of the Readers of Wisdom’s Narratives." Expository Times 131, no. 12 (March 2, 2020): 536–44. http://dx.doi.org/10.1177/0014524620909307.

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This article contributes to the attempt to reformulate hermeneutical questions about ‘how to read the Bible’ in terms of theological characterisations of the kind of reader best placed to read the Bible well. It is thus situated amidst renewed interest in the intersection of character ethics and biblical interpretation. It addresses two related issues, before pointing in the direction of a substantive third concern. First, it explores what is at stake in reading wisdom texts as narratives, finding it persuasive to construe wisdom in narrative terms. Secondly, it considers what virtues are presupposed in these narrative constructions. The reading of Job draws us to consider patience; from Proverbs we consider the virtue of perceptiveness; and from Ecclesiastes a virtue of honesty. Thirdly, the larger question of how one might begin to characterise the implied reader of these texts is considered, building on a canonically constructed portrait of the reader informed by the virtues considered.

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Robinson, Andrea L. "Book Review: Amy Plantinga Pauw. Proverbs and Ecclesiastes, Belief: A Theological Commentary on the Bible." Review & Expositor 113, no. 2 (May 2016): 249–50. http://dx.doi.org/10.1177/0034637316641233c.

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Strawn, Brent A. "bĕ-rēʾšît, “With ‘Wisdom,’” in Genesis 1.1 (MT)." Journal for the Study of the Old Testament 46, no. 3 (March 2022): 358–87. http://dx.doi.org/10.1177/03090892211032244.

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This essay argues that the vocalization of the very first word of Gen. 1.1 in the Masoretic Text (MT), bĕrēʾšȋ t, which is often thought to be in error in some way, may instead be the result of exegetical activity. Specifically, in light of the well-attested tradition that links Wisdom with creation both within the Bible and without, it is possible that bĕrēʾšȋ t in MT Gen. 1.1 participates in the line of interpretation that ciphers Wisdom as “Beginning” ( rēʾšȋ t) in light of Prov. 8.22. If so, the MT of Gen. 1.1 is not a grammatical error to be corrected, but an exegetical cross-reference, referring readers to Wisdom’s role in creation as known, inter alia, in Proverbs 8.

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Shaked, Gershon. "Modern Midrash: The Biblical Canon and Modern Literature." AJS Review 28, no. 1 (April 2004): 43–62. http://dx.doi.org/10.1017/s0364009404000042.

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Canonization of the Bible resulted from a consensus of those to whom it was addressed and a ruling group of religious elites that established its sanctity. They declared that “Torah was given to Moses at Sinai” and valued it above and beyond its literary value. The process of canonization was not a simple one. Several books were included only after struggles among various pressure groups. For example: “At first, Proverbs, Song of Songs and Ecclesiastes were considered non-canonical because they consisted of parables, but later the men of the Great Assembly interpreted them.” (ءAvot dءRabbi Natan, 1). Further: “The sages wished to exclude Ecclesiastes because it contained inconsistencies, but they included it because it begins and ends with teachings of Torah” (Shabbat, 30:b).

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McMunn, Meradith T. "Animal Imagery in the Text and Illustrations of the Roman de la Rose." Reinardus / Yearbook of the International Reynard Society 9 (December 31, 1996): 87–108. http://dx.doi.org/10.1075/rein.9.08mcm.

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Abstract The text of the Roman de la Rose by Guillaume de Lorris and Jean de Meun incorporates animal imagery drawn from many disparate sources including proverbs, the Bible, Ovid and other classical authors, histories, the Books of Beasts, and the Roman de Re-nart, especially in Jean de Meun's part of the poem. The illustrated Rose manuscripts reflect and extend these animal references in hundreds of framed miniatures and marginal drawings. Analysis of the animal imagery in the Rose text and of a generous sample of illustrations in Rose manuscripts demonstrates the distinctive textual and visual predilections and strategies of the Rose authors and illustrators and may also yield clues to the identity and tastes of the patrons of individual manuscripts.

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Park, Sung Jin. "The Music of Psalms, Proverbs and Job in the Hebrew Bible: A Revised Theory of Musical Accents in the Hebrew Bible. Jüdische Musik 9." Bulletin for Biblical Research 22, no. 3 (January 1, 2012): 424–26. http://dx.doi.org/10.2307/26424581.

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Dines, Jennifer. "La Bible d'Alexandrie, 17: Les Proverbes." Journal of Jewish Studies 55, no. 2 (October 1, 2004): 367–68. http://dx.doi.org/10.18647/2564/jjs-2004.

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Fontaine, Carole. "Proverb Performance in the Hebrew Bible." Journal for the Study of the Old Testament 10, no. 32 (June 1985): 87–103. http://dx.doi.org/10.1177/030908928501003207.

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Ercegovac, Snježana, and Marija Turković Kordić. "Projekti društveno korisnog učenja." Vjesnik bibliotekara Hrvatske 64, no. 2 (December 30, 2021): 443. http://dx.doi.org/10.30754/vbh.64.2.899.

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Cilj. U radu se predstavlja partnerstvo Dječje knjižnice Marina Držića i Knjižnice Savica, dviju knjižnica iz mreže Knjižnice Marina Držića, područne knjižnice u mreži Knjižnica grada Zagreba i studenata Filozofskog fakulteta Sveučilišta u Zagrebu na provedbi triju projekata društveno korisnog učenja tijekom akademske godine 2020./2021. u okviru kolegija Društveno korisno učenje, koji se izvodi na Odsjeku za informacijske i komunikacijske znanosti Filozofskog fakulteta Sveučilišta u Zagrebu. Metodologija. U prvome dijelu rada opisuje se koncept društveno korisnog učenja koji spaja obrazovanje i društvenu odgovornost, a zatim se navode razlike među društveno korisnim učenjem, volontiranjem i studentskom praksom. Potom se nabrajaju ciljevi provedbe projekata društveno korisnog učenja i dobrobiti koje ta provedba donosi, a ističe se i važnost kritičkog promišljanja provedenih projekata. U drugome dijelu rada opisuje se uloga knjižničara u partnerstvu te se predstavljaju tri studentska projekta namijenjena osnovnoškolcima: „Učenje kroz zabavu: micro:bit radionice“, „Minecraft glagoljica“ te „Mein Freund: micro:bit“. Sva tri projekta odnose se na STEM područja tehnologije i inženjerstva i realizirana su na daljinu, u skladu s mjerama za suzbijanje širenja bolesti COVID-19 koje su u trenutku njihove provedbe bile na snazi. Rezultati. Provedba i evaluacija predstavljenih projekata pokazuju da knjižničari, zahvaljujući svom znanju i iskustvu, mogu biti kvalitetni mentori studentima na projektima društveno korisnog učenja, a da studenti knjižnicama, kao partnerskim organizacijama, mogu pomoći da svojim korisnicima pruže inovativnije, kvalitetnije i raznovrsnije usluge. Originalnost/vrijednost. Prikaz projekata društveno korisnog učenja provedenih u partnerstvu s narodnim knjižnicama mogao bi knjižnicama koje nisu sudjelovale u njihovoj provedbi poslužiti kao poticaj da se uključe u provedbu projekata društveno korisnog učenja osmišljenih tako da zadovolje konkretne društvene potrebe lokalne zajednice u kojoj te knjižnice djeluju.

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Kamau, Joyce. "The Role of Political and Cultural Aspects, in Shaping the Course of Conflict & Negotiation in Africa." Journal of Strategic Management 6, no. 5 (August 30, 2022): 27–35. http://dx.doi.org/10.53819/81018102t4069.

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The Bible says that, a man’s wisdom gives him patience, it’s to his glory to overlook an offence (Proverbs: 19:11). Conflicts are a common phenomenon in every society and knowing the best negotiation skills to employ is an advantage to everyone. The African continent has not been spared on issues of conflicts especially those that are politically instigated. Poor levels of education and issues of greed could be some of the contributions to the politically originated conflict issues. This paper seeks to critically analyze the role of cultural aspects in shaping the course of conflict & Negotiation in Africa. This paper has also looked at various approaches to conflict resolution through mediation and negotiation. The issues affecting effective conflict resolution have also been addressed. The conclusion brings about various ways to manage conflicts and to handle negotiations. Keywords: Conflict, political, culture, negotiation.

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Brown, William P. "Proverbs 1-9, by Michael V. Fox. Anchor Bible 18A. New York: Doubleday, 2000. Pp. 474. $42.50 hardcover." Horizons in Biblical Theology 24, no. 1 (May 27, 2002): 126–28. http://dx.doi.org/10.1163/187122002x00052.

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Dell, Katharine. "D. ATKINSON, The Message of Proverbs. The Bible Speaks Today. 173 pp. Inter-Varsity Press, Leicester, 1996. £8.99." Vetus Testamentum 47, no. 3 (1997): 413–14. http://dx.doi.org/10.1163/1568533972651441.

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Kolodnytska, O. D., and H. B. Palasiuk. "LATIN APHORISMS AS A COMPONENT OF SOCIO-CULTURAL TRAINING OF MEDICAL STUDENTS." Медична освіта, no. 3 (December 3, 2019): 39–43. http://dx.doi.org/10.11603/me.2414-5998.2019.3.10646.

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The article summarizes the experience of learning Latin aphorisms, quotes, sayings and proverbs at Latin lessons by medical students, and represents their samples, and their corresponding national equivalents in English and Ukrainian. Nowadays, it is difficult to name the branch of human activity where Latin phrases would not sound. Latin as a unifying link between antiquity and modern European culture promotes the formation of “homo moralis” (pure morality). Latin aphorisms absorbed the most valuable experience gained from the knowledge of man, natural phenomena, customs of the people, cultural life or history. They develop the intellectual level of the person, his/her outlook and give the opportunity to distinguish good from evil, unmistakably feel the truth and falsehood. Many biblical sayings (the Bible was translated into Latin in the IV century AD) are used in modern Ukrainian, English, French, Russian and other European languages. Wise and concise Latin proverbs (which express the precepts for descendants about interpersonal relationships), apt and witty aphorisms have taken the place of honor in the international multilingual phraseological foundation. This is certainly due to the great historical importance of Latin in the development of European civilization, science, culture, and education. In Latin lessons, we encourage medical students to study aphorisms on a variety of topics, including those that promote healthy lifestyles and condemn habits adversely affecting human health, such as alcohol abuse. The efficient implementation of Latin aphorisms as a component of socio-cultural training in medical schools provides the highest quality of the educational process.

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Magonet, Jonathan. "Epilogues." European Judaism 54, no. 2 (September 1, 2021): 122–35. http://dx.doi.org/10.3167/ej.2021.540214.

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The annual International Jewish-Christian Bible Week runs from a Sunday to a Sunday, allowing for the celebration of the Jewish Shabbat and the Christian Sunday by attending one another’s religious services. During the five years covered in this issue, it has been the author’s privilege to offer the sermon on the Saturday morning during the Jewish service. This enables him to explore new perceptions of the texts we have been studying that have arisen during the Week, but also to reflect on broader issues that might have arisen in the multiple interactions – interfaith, intercultural and interpersonal – that have taken place during the Week. Given the occasional negative associations that accompany the word ‘sermon’, I have preferred to use the term ‘epilogues’ to characterise these responses to the texts and experiences of the Week. The term also covers a more imaginative reflection on the Book of Proverbs (Hebrew: mishlei) that we have been studying – a visit to the City of Mishlei.

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Magonet, Jonathan. "Introductions." European Judaism 54, no. 2 (September 1, 2021): 1–16. http://dx.doi.org/10.3167/ej.2021.540202.

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This issue contains papers delivered over a period of five years at the annual International Jewish-Christian Bible Week held at Haus Ohrbeck, Osnabrück, Germany. Each year during the opening evening I offered a ten-minute introduction to the texts that we would be studying. This article includes the introductions to each of the five sets of texts that were studied: Kohelet (Ecclesiastes), 2015; Psalms 107–118, 2016; Mishlei (Proverbs), 2017; selected passages marking the 50th anniversary of the founding of the Week, 2018; Psalms 119–134, 2019. They include general overviews of specific passages, and sometimes questions that might be addressed in the daily study groups that are held during the Week. Each was intended, according to the nature of the texts, to provide a welcome to the more than one hundred participants attending the Week and establish something of the unique character of the programme of textual study and interfaith dialogue.

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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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Roe, Joshua. "Kristeva: The Individual, the Symbolic and Feminist Readings of the Biblical Text." Text Matters, no. 4 (November 25, 2014): 132–44. http://dx.doi.org/10.2478/texmat-2014-0009.

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The aim of this study is to develop from Kristeva’s account of time and semiotics the conditions of possibility for a new approach to interpreting the Bible. This will be set against the background of feminist biblical criticism, beginning from Esther Fuchs’s assessment of deception. She bases her comparison on the concept of deceptiveness but I will argue, using Lacan, that the aporia of desire undermines this comparison. Through Kristeva’s framework of the phases of feminism it will be shown that Fuchs’s argument weakness lies in her presupposition of the determinate identities of men and women. By examining passages in Genesis it will be shown that such determined identities are also not easily found in the Hebrew Bible. Then by considering another feminist scholar, Alice Bach, it will be shown that overcoming identity requires a more nuanced approach. In the first version of “Women’s Time” Kristeva suggests that identities could be overcome through moving towards the individual but this also operates in the same structure of identity. In fact Kristeva appears to recognize this problem as when she republishes the essay she considers a different way forward. It will be instead suggested that a type of feminism that recognizes its own weakness is needed. This will be used to interpret Proverbs 31 but in doing so it will become evident that this alone lacks the potency to overcome the diffuse nature of the symbolic.

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Ruben, Apressyan. "The Normative-Ethical Context of the Golden Rule." TECHNOLOGOS, no. 3 (2021): 9–21. http://dx.doi.org/10.15593/perm.kipf/2021.3.01.

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According tocommonunderstanding, the Golden Rule exists in a form of maxims and various proverbs. However, in many cultural traditions, this rule is present as part of institutionalized texts and has a specific normative context. The article proposes an account of the Golden Rule within a particular example of the Judeo-Christian tradition (based on a study of the Bible books), in relation to the Lex Talionis and the Commandment of Love, in respect to what the Golden Rule is contextualized, in three stages. Firstly, the main passages, in which these principles are compared and contrasted have been selected in the books of the Bible. Such are the following: Lev. 19.18, 33–34, Matt. 6.37–38; 7.12; 22.40. Secondly, it has been taken into account that the normative content of these principles, although they are expressed in strict formulations, is internally dynamic. When clarifying both the normative context of the Golden Rule and the content of each of the principles, it is necessary to take into account their internal normative dynamism. Thus, Talion, which historically arose as a principle of retribution, limiting the amount of punishment to the degree of harm caused, eventually transformed into a principle of compensation, primarily monetary, and in a later era, early Christian authors reinterpreted it as a principle that admonishes against causing harm to anyone. The Commandment of Love for one’s neighbor covers the spectrum of demands from love for one’s neighbor as a close one through love for one’s neighbor, who is considered a stranger, to love for a neighbor, who is actually a foe. The normative dynamics of the Golden Rule can be traced in its two formulas – negative and positive. At the same time, it is necessary to take into account the examples of thinking in the spirit of the Golden Rule, which are found in the oldest Bible books. Thirdly, the three principles are compared in their imperative characteristics by a number of parameters, regarding which similarities and differences between them are presented in different configurations.

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