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Balaam igarlea, Itun Zaharreko pertsonaiarik harrigarrienetako bat, modu kontraesankorrean tratatua da, bai Biblian, bai bere iruzkingileetan, nahiz eta apologista kristauek, Balaamen laugarren orakuluan Kristoren eta Mariaren jaiotzari aplika dakiokeen profezia mesianiko bat ikusiko duten. Lan honek Nafarroako artean izan duen presentzia aztertzen du, Iruñeko Biblien ilustrazio eskuzabaletik hasi eta katedralen (Barbazana kapera eta Asiaingo Miguel Sanchezen hilobia) eta Tardogotiko eta Lehen Errenazimentuko erretaulen (Tutera, Artaxoa, Burlata) adibideetarantz aurrera eginez, testu eta grafia-iturrietara joz, klabe mariologikoan eta kristologikoan egindako interpretazioan, azken kasu honetan Epifaniari lotuta., Balaam the Soothsayer, one of the most puzzling characters in the Old Testament, is treated in a contradictory way in the Bible and later by his commentators, although Christian apologists will see in his fourth Oracle a messianic prophecy applicable to both the birth of Jesus and Virgin Mary. This paper addresses his presence in Navarrese Art, beginning with the illustration of the Bibles of Pamplona and moving on to some examples of the Cathedral (Barbazana Chapel and Sepulchre of Miguel Sánchez de Asiáin) and altarpieces of the late-Gothic and Early Renaissance (Tudela, Artajona, Burlada), resorting to textual and graphic sources in its interpretation related to Mary and Christ, linked in the latter case to the Epiphany., El adivino Balaán, uno de los personajes más desconcertantes del Antiguo Testamento, es tratado de manera contradictoria tanto en la Biblia como en sus comentaristas, si bien los apologistas cristianos verán en su cuarto oráculo una profecía mesiánica aplicable al nacimiento de Cristo y también de María. Este trabajo aborda su presencia en el arte navarro, comenzando por la ilustración de las Biblias de Pamplona y avanzando hacia algunos ejemplos catedralicios (Capilla Barbazana y sepulcro de Miguel Sánchez de Asiáin) y retablos del Tardogótico y Primer Renacimiento (Tudela, Artajona, Burlada), acudiendo a las fuentes textuales y gráficas en su interpretación en clave mariológica y cristológica, ligada en este último caso a la Epifanía.

В статье дается краткая интеллектуальная биография русского востоковеда Н. Я. Бичурина, раскрывается история его трудов о Китае, за которые ученый получил Демидовские премии., The article provides a brief intellectual biography of the Russian orientalist N. I. Bichurin, who is famous for historical works on China, for which he was awarded the Demidov prize.

The Master of Palanquinos is an artist of appealing personality recognized by Gomez Moreno and studied a little more closely by the North American Post. In this research, we assign to the painter, for stylistic reasons, a new panel preserved in a private collection. It is a John the Baptist and Balaam., El Maestro de Palanquinos es un artista de atrayente personalidad reconocido por primera vez por Gómez-Moreno y estudiado con algo más de detenimiento por el norteamericano Post. En el presente artículo atribuimos al pintor, por motivos estilísticos, una tabla inédita custodiada en colección particular en la que se representa a San Juan Bautista y el profeta Balaam.

The Master of Palanquinos is an artist of appealing personality recognized by Gomez Moreno and studied a little more closely by the North American Post. In this research, we assign to the painter, for stylistic reasons, a new panel preserved in a private collection. It is a John the Baptist and Balaam., El Maestro de Palanquinos es un artista de atrayente personalidad reconocido por primera vez por Gómez-Moreno y estudiado con algo más de detenimiento por el norteamericano Post. En el presente artículo atribuimos al pintor, por motivos estilísticos, una tabla inédita custodiada en colección particular en la que se representa a San Juan Bautista y el profeta Balaam.

The Master of Palanquinos is an artist of appealing personality recognized by Gomez Moreno and studied a little more closely by the North American Post. In this research, we assign to the painter, for stylistic reasons, a new panel preserved in a private collection. It is a John the Baptist and Balaam., El Maestro de Palanquinos es un artista de atrayente personalidad reconocido por primera vez por Gómez-Moreno y estudiado con algo más de detenimiento por el norteamericano Post. En el presente artículo atribuimos al pintor, por motivos estilísticos, una tabla inédita custodiada en colección particular en la que se representa a San Juan Bautista y el profeta Balaam.

The Master of Palanquinos is an artist of appealing personality recognized by Gomez Moreno and studied a little more closely by the North American Post. In this research, we assign to the painter, for stylistic reasons, a new panel preserved in a private collection. It is a John the Baptist and Balaam., El Maestro de Palanquinos es un artista de atrayente personalidad reconocido por primera vez por Gómez-Moreno y estudiado con algo más de detenimiento por el norteamericano Post. En el presente artículo atribuimos al pintor, por motivos estilísticos, una tabla inédita custodiada en colección particular en la que se representa a San Juan Bautista y el profeta Balaam.

This article does two things. First, it corrects things in the book, Identifying Biblical Persons in Northwest Semitic Inscriptions of 1200-539 B.C.E. (2004), abbreviated IBP below: • Regarding potential forgeries, the article applies the principles for treatment of unprovenanced inscriptions set forth in Christopher A. Rollston, “Non-Provenanced Epigraphs II: The Status of Non-Provenanced Epigraphs within the Broader Corpus of Northwest Semitic,” Maarav 11 (2004): 71–76. • It disqualifies proposed IDs in eight (8) inscriptions that are forgeries or probable forgeries, notably including the two bullae frequently attributed to the biblical Baruch. Second, it evaluates 32 proposed identifications (IDs) of biblical persons in inscriptions of 1200-539 B.C.E. Doing this updates the book, IBP, from its original coverage through mid-2002, to July 31, 2008. In order to evaluate these proposed IDs, it uses the protocols set forth in the book, IBP, pp. 9-89. Resulting IDs and non-IDs appear in six categories of strength or weakness, from unmistakable to disqualified. • Constructively, it makes eleven strong, reasonable, or possible IDs of biblical persons in provenanced Northwest Semitic inscriptions and two reasonable IDs in inscriptions written in other languages (one in Egyptian hieroglyphics and one in Babylonian Akkadian). • It gives page-by-page corrections to the book, IBP, if they affect IDs. These corrections end with a summary of the results of the book as corrected by this article on pp. 125-126. A summary and an index only of the results in the article appear on pp. 126-132.

This article does two things. First, it corrects things in the book, Identifying Biblical Persons in Northwest Semitic Inscriptions of 1200-539 B.C.E. (2004), abbreviated IBP below: • Regarding potential forgeries, the article applies the principles for treatment of unprovenanced inscriptions set forth in Christopher A. Rollston, “Non-Provenanced Epigraphs II: The Status of Non-Provenanced Epigraphs within the Broader Corpus of Northwest Semitic,” Maarav 11 (2004): 71–76. • It disqualifies proposed IDs in eight (8) inscriptions that are forgeries or probable forgeries, notably including the two bullae frequently attributed to the biblical Baruch. Second, it evaluates 32 proposed identifications (IDs) of biblical persons in inscriptions of 1200-539 B.C.E. Doing this updates the book, IBP, from its original coverage through mid-2002, to July 31, 2008. In order to evaluate these proposed IDs, it uses the protocols set forth in the book, IBP, pp. 9-89. Resulting IDs and non-IDs appear in six categories of strength or weakness, from unmistakable to disqualified. • Constructively, it makes eleven strong, reasonable, or possible IDs of biblical persons in provenanced Northwest Semitic inscriptions and two reasonable IDs in inscriptions written in other languages (one in Egyptian hieroglyphics and one in Babylonian Akkadian). • It gives page-by-page corrections to the book, IBP, if they affect IDs. These corrections end with a summary of the results of the book as corrected by this article on pp. 125-126. A summary and an index only of the results in the article appear on pp. 126-132.

The present study deals with the ideological role of Aram according to their representation in Genesis-2 Kings. This investigation shows that the functions and picture of Aram are more often positive than not. Genesis establishes the kinship between Aram and Israel, the patriarchs being obviously Arameans. This concept serves as a background and legitimizes the description of Aram in the subsequent accounts. One may first observe the Aramean absence in Joshua. They are so to speak not needed in the context of the fulfillment. The conditions are different in Judges through to 2 Kings. The Arameans appear at thecrucial and pivotal situations of Israel/Judah. Similar to the other nations, they too have the function of the instrument that is present to effect the will of YHWH. Moreover, they have yet another function which distinguishes them, i.e. that of the confederated instrument. Aramean groups or individuals play the role of close collaborators to Elijah/Elisha and Jehu. They appear in these cases in order to effect YHWH's punishment on Israel, but they are never allowed to annihilate her. Aram, Israel's old and unconquered antagonist deserves therefore the epithet Enemy Friend.