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Статті в журналах з теми "Hebrew Parables"

Автор: Grafiati

Опубліковано: 25 липня 2024

Оновлено: 31 липня 2025

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1

Notley, R. Steven. "Reading Gospel Parables as Jewish Literature." Journal for the Study of the New Testament 41, no. 1 (2018): 29–43. http://dx.doi.org/10.1177/0142064x18788960.

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The gospel parables are part of the broader genre of Jewish story-parables found in rabbinic literature. In the ﬁrst half of this article seven preliminary characteristics of Jewish parables are presented, some of which challenge our widely accepted assumptions regarding gospel parables. For example, although there is near scholarly consensus that Jesus told his parables in Aramaic, we do not have a single Aramaic story-parable in Jewish literature in Roman antiquity. All are in Hebrew. In the second half of the study, an example is given of how twin parables are used to convey a novel idea th

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2

Meyers, Carol. "Parables and Conflict in the Hebrew Bible." Biblical Interpretation 20, no. 1-2 (2012): 188–89. http://dx.doi.org/10.1163/156851510x524610.

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3

Oegema, Albertina. "What Are These Sons Doing? Filial Agency in New Testament and Early Rabbinic Writings." Zeitschrift für die neutestamentliche Wissenschaft 113, no. 2 (2022): 261–83. http://dx.doi.org/10.1515/znw-2022-0013.

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Abstract Scholarship on children and childhood in the New Testament and the Hebrew Bible increasingly uses the term “agency” for children’s actions. However, the use of this term remains undertheorized. This article offers a theoretically informed usage of the concept “agency” so as to analyze the dynamics in children’s actions. With a comparative study of Synoptic and early rabbinic parables, it is examined how a son’s agency interrelates with his father’s exercise of authority. It is also shown how the behaviour of these sons is implicitly or explicitly assessed from the adult male perspecti

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4

Poorthuis, Marcel. "Parable themes in Islamic transformation: an anthology with analysis." NTT Journal for Theology and the Study of Religion 71, no. 2 (2017): 185–99. http://dx.doi.org/10.5117/ntt2017.71.185.poor.

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Abstract The similes and parables in Islamic tradition are strongly influenced by their Christian or Jewish predecessors. The Arabic mathal is related to the Hebrew mashal and both words convey a broad range of meanings, from proverb to simile and parable as such. Still, slavish copying is not in order here. Older studies of the Jewish sources of Islam often made the mistake to consider the Islamic stories as merely a bad copy of a Jewish original. Hence the specific characteristics of Islamic story-telling remained in the dark. It is clear, however, that the stories, even if relying on pre-Is

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5

Derrett, J. Duncan M. "Modes of Renewal (Mk. 2:21-22)." Evangelical Quarterly: An International Review of Bible and Theology 72, no. 1 (2000): 3–12. http://dx.doi.org/10.1163/27725472-07201002.

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Under a deceptively simple truism lie metaphors of the Word (cf. Mk. 13:31) and the Kingdom (cf. Ahijahʼs mime at 1 Ki. 11). In Hebrew idiom ʽgarmentʼ means disposition and to change it means to change roles. The human being decays like dry skins and moth-eaten garments, to which the old creation and its creatures are compared. The Messiah provides the long awaited substitute, to which pattern believers will conform. Neither is Christ to be ʽrentʼ, nor shall he ʽpatchʼ the old civilization. Concealed Christology and realized eschatology turn Mk. 2:21-22 into a proclamation, and Lk. 5:31-39 is

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6

Janick, Jules. "Fruits of the Bibles." HortScience 42, no. 5 (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 ag

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7

Madigan, Patrick. "Parables and Conflict in the Hebrew Bible. By Jeremy Schipper. Pp. xiv, 168, Cambridge University Press, 2009, $100.00." Heythrop Journal 58, no. 2 (2017): 296. http://dx.doi.org/10.1111/heyj.12419.

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8

Петро, Кравченко, та Мєшков В'ячеслав. "ДОСВІД ТЕМАТИЧНОГО АНАЛІЗУ СТАНОВЛЕННЯ І РОЗВИТКУ ДАВНЬОЄВРЕЙСЬКОЇ МЕТАФІЗИКИ В ЕПОХУ ОСЬОВОГО ЧАСУ". Філософські обрії, № 40 (8 січня 2019): 8–33. https://doi.org/10.5281/zenodo.2535619.

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The axial time of VI - III centuries is regarded as a great mental revolution, during which there was a difficult transition from the naturalistic-force system of coordinates of the value-mental space of culture to a reasonable-virtuous. After Babylonian captivity, the restoration of Jewish mentality began, which was carried out in two closely related streams of religious searches, dominant, orthodox and semi-legal, hidden. The representatives of the official movement of priests and scribes, mainly from the diaspora of Babylon, offered to return to the conventional law of Moses, which, in esse

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9

Rugási, Gyula. "A mózesi Törvény értelmezése a Krisztus utáni 2. században." DÍKÉ 6, no. 1 (2022): 114–29. http://dx.doi.org/10.15170/dike.2022.06.01.08.

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The extremely heterogeneous, and in many cases even contradictory nature of the interpretation of the Law by the 2nd Century Church Fathers accurately reflects the doctrinal and dogmatic diversity of the Church of the time, a diversity that could also be called ‘polypoikilia’ elegantly in the language of the Epistle of Ephesus. However, apart from exceptional cases, this interpretive elegance is very far from the method and approach of the Christian auctors of the period. This could rather be called a kind of ‘theological furor’, which is fuelled by one common erudition: the theological anti-J

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10

Vayntrub, Jacqueline. "‘To Take Up a Parable’: The History of Translating a Biblical Idiom." Vetus Testamentum 66, no. 4 (2016): 627–45. http://dx.doi.org/10.1163/15685330-12341252.

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The following study examines the history of the translation of a Biblical Hebrew phrase in Greek, Aramaic, and Latin—a phrase which shaped the English idiom “to take up a parable, proverb, or song.” As early as Greek and Aramaic Bible translations, the phrase NŚʾ mɔšɔl was translated word-for-word in the target language, even though the verb used in the target language did not previously attest the specific sense of “speech performance.” This same translational strategy persists in modern translations of this idiom, preventing scholars from understanding the idiom as it was used by biblical au

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11

Phillips, Anthony. "Difficult Texts: Romans 9.13." Theology 121, no. 1 (2018): 25–27. http://dx.doi.org/10.1177/0040571x17736710.

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Neither Paul nor Malachi, whom he quotes, appears concerned that God should choose a trickster over his elder brother. But for the Hebrews, deception could be regarded as an act of wisdom which the parable of the unjust steward appears to confirm.

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12

Грилихес, Леонид. "Grilikhes, Leonid E., archpriest. «Experience of Reconstruction of Isosyllabic Poetry of the New Testament. Part 3. The Parable of the Rich Man and Lazarus (Lk. 16, 19-31)»." Библия и христианская древность, no. 2(10) (July 10, 2021): 17–27. http://dx.doi.org/10.31802/bca.2021.10.2.001.

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Настоящая статья продолжает публикации изосиллабических реконструкций на иврит текстов Нового Завета (журнал «Библия и христианская древность», № 4 (8), № 1 (9)) и предлагает реконструкцию притчи о богаче и Лазаре (Лк. 16, 19-31). This article continues the publication of isosyllabic reconstructions in Hebrew of the texts of the New Testament (the journal «Bible and Christian Antiquity», № 4 (8), № 1 (9)) and offers a reconstruction of the Parable of the Rich Man and Lazarus (Luke 16, 19-31).

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13

Margulies, Zachary. "Aesop and Jotham’s Parable of the Trees (Judges 9:8-15)." Vetus Testamentum 69, no. 1 (2019): 81–94. http://dx.doi.org/10.1163/15685330-12341350.

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AbstractRecent scholarship has entertained the possibility that Jotham’s Parable of the Trees (Judg 9:8-15) is derived from the Greek text of one of Aesop’s Fables (Perry 262). This article refutes this notion, tracing the dependence of Aesop’s fable on one Septuagint tradition, which itself is a translation of the Hebrew. The article goes on to propose a pre-exilic setting for the biblical fable, based not on its foregrounded opinion of monarchy, but on its background assumptions of deity.

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14

Stanley, Steve. "Hebrews 9:6-10: The “Parable” of the Tabernacle." Novum Testamentum 37, no. 4 (1995): 385–99. http://dx.doi.org/10.1163/1568536952663140.

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15

Dormandy, Richard. "Hebrews 1:1-2 and the Parable of the Wicked Husbandmen." Expository Times 100, no. 10 (1989): 371–75. http://dx.doi.org/10.1177/001452468910001004.

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16

García Ballester, Luis, and Eduard Feliu. "Las relaciones intelectuales entre médicos judíos y cristianos: La traducción hebrea de las Medicationis Parabole de Arnau de Vilanova, por Abraham Abigdor (ca. 1384)." Asclepio 45, no. 1 (1993): 55. http://dx.doi.org/10.3989/asclepio.1993.v45.1.494.

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Los historiadores de la medicina apenas han tenido en cuenta el estudio de las relaciones intelectuales entre los médicos pertenecientes a los tres grupos religiosos (cristianos, judíos, musulmanes), que durante los siglos bajomedievales convivieron en el sur de la Europa cristiana occidental. Nos referimos a los médicos que hicieron de la medicina, no sólo una práctica más o menos empírica, sino que la consideraron, además, una actividad fundada en la filosofía natural. Una de las vías utilizadas para dicha relación, fue la de las traducciones (latín-hebreo, o con el intermedio de una lengua

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17

Tchamba, Augustin. "Ethical Implications of Deceit in Religious Narratives." International Journal of Research and Innovation in Social Science VIII, no. XII (2025): 1032–45. https://doi.org/10.47772/ijriss.2024.8120087.

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This paper investigates the ethical dimensions of divine deception through a case study of the biblical story of Hebrew midwives in Exodus 1. It zeroes in on the moral dilemma faced by the Hebrew midwives, Shiphrah and Puah from Exodus, who courageously defied Pharaoh’s directive to kill newborn boys. The narrative pits faith against ethics and deception against a higher moral calling, then asks whether there is any justification for lying in the latter’s execution. The midwives’ story is an object lesson in examining big-picture moral philosophy, e.g., providentialism, cross-temporal differen

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18

Kimelman, Reuven. "The Seduction of Eve and the Exegetical Politics of Gender." Biblical Interpretation 4, no. 1 (1996): 1–39. http://dx.doi.org/10.1163/156851596x00095.

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AbstractThis reading of the Eve and Adam story focuses on the consequential role of the woman and her linkage to the serpent. Her rapid switch from defender to transgressor of the divine command shows that the idea of disobeying God was not instigated exclusively by the serpent. Since the serpent does not get her to act out of character, he does not function outside of her, but provides a rationale for her to extend previous inklings. This function of the serpent is based on the differences between the original divine command and her rendering. It is supported by the reader's awareness that he

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19

Reinstorf, D. "Luke’s parables and the purpose of Luke’s Gospel." HTS Teologiese Studies / Theological Studies 58, no. 3 (2002). http://dx.doi.org/10.4102/hts.v58i3.599.

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Do the parables of Luke hold the key to an understanding of the overall purpose of Luke’s Gospel? This question is pursued by Greg W Forbes (2000) in a book entitled The God of Old: The role of the Lukan parables in the purpose of Luke’s Gospel. Although the Lukan parables address a variety of subjects of a diverse nature, there is one unifying factor that runs like a golden thread through all the parables: a new vision of God. This vision seems new in-so-far as it presents a challenge to conventional Israelite perceptions regarding God at the time when the parables were written, but in fact,

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20

Jørstad, Mari. "Review of Parables and Conflict in the Hebrew Bible (Cambridge: Cambridge University Press, 2012)." Journal of Hebrew Scriptures 13 (December 2013). http://dx.doi.org/10.5508/jhs.2013.v13.r60.

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21

Berglund, Carl Johan, John-Christian Eurell, Magnus Evertsson, et al. "Recensioner." Svensk Exegetisk Årsbok 83, no. 1 (2023). http://dx.doi.org/10.58546/se.v83i1.15331.

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

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22

Newberry, Julie. "A Disruptive Peace?: Economic Practices, Intrafamilial Relations, and the “Things that Make for Peace” according to Luke." Modern Theology, June 23, 2025. https://doi.org/10.1111/moth.13000.

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AbstractAlthough some passages in Luke‐Acts connect Jesus with peace (e.g., Luke 2:14; Acts 10:36), closer consideration of the Lukan peace motif yields a complex picture. This article contributes to our understanding of Lukan peace by examining two passages in which peace occurs alongside some of Jesus's harder words about financial disruption and intrafamilial division in the context of discipleship. I first analyze Luke 12:49‐53, which includes Jesus's statement that he did not come to “give peace on the earth” (12:49) and describes households turned against themselves (12:52‐53). Then, I t

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23

"Book Review: From Sheffield, Defining the Sacred Songs: Genre, Tradition and the Post-Critical Interpretation of the Psalms, Those Elusive Deuteronomists: The Phenomenon of Pan-Deuteronomism, the Emergence of Yehud in the Persian Period: A Social and Demographic Study, Topic, Focus and Foreground in Ancient Hebrew Narratives, Baptism, the New Testament and the Church, the Rhetorical Interpretation of Scripture, Paul and His Story: (Re)Interpreting the Exodus Tradition, Conflict at Thessalonica: A Pauline Church and its Neighbours, Prodigality, Liberality and Meanness in the Parable of the Prodigal Son: A Greco-Roman Perspective on Luke 15.ll-32, History and Ideology, Pauline Images in Fiction and Film: On Reversing the Hermeneutical Flow, Paul and the Discourse of Power, Asian Biblical Hermeneutics and Postcolonialism: Contesting the Interpretations, Vernacular Hermeneutics, the New Testament as True Fiction." Expository Times 111, no. 6 (2000): 207–9. http://dx.doi.org/10.1177/001452460011100610.

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