Search

Le Moïse des livres prophétiques renvoie au rôle de Moïse dans les Ps 105-106 ; 99 et 77. En relation étroite avec ces mentions de Moïse, le comportement de Balaam est donné en exemple, contemporain du Moïse des plaines de Moab selon Nb 22-24, en opposition aux comportements des Israélites en Nb 25,1-5. Balaam a obéi à Yahvé refusant de maudire [verbes ”—— et —”” (Nb 22,11.17; 23,8.11.13.25.27; 24,10 pour toute la Bible); –—” (Nb 23,8.25); voir •—”• en Nb 25,8!)] Israël. Ce dernier n'ayant pas suivi l'exemple d'obéissance de Balaam doit finalement affronter la malédiction [voir le verbe ”—— en Nb 22-24 et 5,18-27 et substantifs ”–• en Nb 5,21-27 et —”•–• en 5,21 (cf. ”–• et —”•–• en Dn 9,11)]. The mentions ofMoses in the prophetic books look to the part of Moses in Ps 105-106, 99 and 77. In relation to these prophetic references, we note the mention of a good example of Balaam, a contemporary of Moses in the country of Moab in Num 22-24. Balaam obeyed Yahweh and did not curse [verb ”—— and —”” (Num 22,11.17; 23,8.11.13.25.27; 24,10 only in the Bible); –—” (Num 23,8.25); see •—”• in Num 25,8!] Israel. But Israel did not obey in the line of Balaam and must be cursed [see the verb ”—— in Num 22-24 and Num 5,18-27 and ”– • in Num 5,21-27 and —”•–• in Num 5,21 (cf. ”–• et —”•–• in Dn 9,11)].

International audience

Wśród osłów, które występują w tekstach biblijnych, wyjątkowe miejsce zajmuje oślica Balaama. Artykuł podejmuje próbę ukazania funkcji, jaką odgrywa ona w opowiadaniu o pogańskim proroku. Przemawia ona bowiem nie tylko ludzkim głosem, ale też widzi więcej niż sam Balaam, słynny pogański prorok. Znaczenie tego zwierzęcia w narracji o Balaamie zostało przedstawione w kontekście jego codziennej roli w Biblii, a także jako motywu literackiego zarówno w Biblii, jak i w literaturze pozabiblijnej. Zarówno z literatury porównawczej, jak i analizy fragmentu Lb 22,21-35 wynika, że ironia sytuacyjna związana z oślicą i jej zachowaniem ma charakter formy interpretacyjnej przekazu biblijnego. Jej rolą jest wzmocnienie tego przekazu. Słynny pogański widzący zostaje wyśmiany, ten, który ma widzieć, pozostaje ślepy na wolę Bożą. To zwierzę widzi anioła Pańskiego na ścieżce wróżbity, a nie on sam. To oślica trzykrotnie próbuje zatrzymać Balaama, ale ten ją bije, choć była mu zawsze posłuszna. Nie ma wątpliwości, że zachowanie swej oślicy Balaam odbiera jako przejaw jej głupoty i uporu w ścisłym tego słowa znaczeniu. Dopiero interwencja YHWH, który otwiera mu oczy, sprawia, że prorok widzi anioła (Lb 22,21-35). Zawarta w tym opowiadaniu ironia spełniła swoje zadanie. Świadczą o tym między innymi tłumaczenia targumów. Echo tej ironicznej interpretacji znajduje się w Drugim Liście św. Piotra. Autor tego pisma trafnie przypomina rolę oślicy, która „przemówiła ludzkim głosem i powstrzymała głupotę proroka” (2,16).

Статья посвящена изучению образа Карелии в произведениях Б. Ахмадулиной. Материалом исследования стали стихотворения, написанные в июне 1985 года в Сортавале. Показано, что они могут быть рассмотрены как единый цикл. Актуальность работы обусловлена тем, что на данный момент нет исследования, посвященного особенностям репрезентации региона в стихотворениях Ахмадулиной, а вопрос описания края в русской литературе является недостаточно освещенным. Внимание автора сосредоточено на рассмотрении Карелии как места, вписанного в традицию изображения Русского Севера, но выделяющегося из нее. Доказывается, что одной из ее ключевых характеристик в «сортавальском цикле» становится смешение разных культур – русской, финской, карельской, скандинавской. Отмечается, что на первый план в описании выходят звуковые, цветовые и световые особенности пространства. В статье выделяются два символически важных локуса – остров Валаам и Ладожское озеро, с которыми связано доминирующее во всех стихотворениях чувство – гармония. Автор доказывает, что в произведениях представлено поэтапное постижение окружающей местности и попытки высказать впечатления в поэтическом слове. Тема творчества, которая объединяет все рассматриваемые произведения, приобретает новые черты. Характерный для Ахмадулиной мотив уединения и отрешенности стихотворца дополняется темой единения с природой. Близость Валаама трансформирует образ поэта, живущего в одиночестве, дополняет его чертами монаха-колдуна. Также автор отмечает, что Карелия в произведениях маркируется как северное пространство. Высказывается предположение о близости стихотворений смысловой установке Северного текста русской литературы., The article is devoted to the study of the image of Karelia in the works of B. Ahmadulina. The research material was poems written in June 1985 in Sortavala. It is shown that they can be considered as a single cycle. The relevance of the work is due to the fact that at the moment there is no research devoted to the peculiarities of representation of the region in Ahmadulina's poems, and the issue of describing the region in Russian literature is insufficiently covered. The author focuses on the consideration of Karelia as a place that is inscribed in the tradition of the image of the Russian North, but stands out from it. It is proved that one of its key characteristics in the "Sortavala cycle" is the mixing of different cultures – Russian, Finnish, Karelian, and Scandinavian. It is noted that sound, color and light features of the space come to the fore in the description. The article highlights two symbolically important loci – the island of Balaam and lake Ladoga, which are associated with the dominant feeling in all the poems – harmony. The author proves that the works represent a gradual comprehension of the surrounding area and attempts to express impressions in a poetic word. The theme of creativity, which unites all the considered works, acquires new features. Ahmadulina's characteristic motif of solitude and detachment of the poet is supplemented by the theme of unity with nature. The proximity of Balaam transforms the image of the poet living alone, complements it with the features of a monk-sorcerer. The author also notes that Karelia is marked as the Northern space in the works. The author suggests that the poems are close to the semantic setting of the Northern text of Russian literature., Вестник гуманитарного образования, Выпуск 4 (16) 2020

Wśród różnych interpretacji „gwiazdy z Jakuba” z Lb 24,17 ogromną rolę odegrała interpretacja mesjańska, która jest obecna zarówno w tradycji żydowskiej, jak i chrześcijańskiej. Celem tego artykułu jest prześledzenie rozwoju interpretacji motywu tajemniczej „gwiazdy z Jakuba”, poczynając od tekstu masoreckiego Lb 24,17, przez starożytne tłumaczenia, aż po egzegezę wczesnych Ojców Kościoła.

El objetivo principal de este trabajo es dilucidar acerca de los elementos del nebiísmo hebreo presentes en los oráculos de Balaam el madianita, además, rescatar lo positivo de este personaje. Universidad de San Buenaventura sede Bogotá

U radu se opisuje opći mehanizam djelovanja i izvedba šljunčanih pilota, te analiziraju i uspoređuju četiri metode proračuna šljunčanih pilota: Jednostavna elastična metoda, Elastična metoda (Balaam & Booker, 1981), Elasto-plastična metoda (Pulko & Majes, 2005) i Priebeova metoda (Priebe, 1976), od kojih je svaka popraćena primjerom proračuna kojim se dobivaju procijenjene vrijednosti slijeganja, te parametri čvrstoće ojačanog tla. Tlo ojačano šljunčanim pilotima najčešće se primjenjuje u zemljama koje imaju velike površine mekog tla, npr. obalna područja Indije i jugoistočne Azije. Takvo tlo ima malu nosivost i veliku stišljivost, što često rezultira velikim slijeganjima uz visoki likvefakcijski potencijal. Za temeljenje visokih građevina najčešće se koriste betonski ili čelični piloti, dok se za niske građevine, spremnike tekućina i prometnice koriste šljunčani piloti koji predstavljaju ekonomično rješenje smanjenja slijeganja i povećanja nosivosti temeljnog tla. This paper describes general principles of soil improvement using stone vibro piles, as well as four design methods: Simple elastic method, Elastic method (Balaam & Booker, 1981), Elasto-plastic method (Pulko & Majes, 2005) and Priebe's method (Priebe, 1976). Each method is followed by calculation examples that result in settlement predictions and soil parameters of improved soil. Stone vibro piles are typically used in countries with large areas of soft terrains, for example coastal parts of India and southeast Asia. Soft soils have low bearing capacity and high compressibility that under load result in high settlement values and liquefaction potential. Large structures on soft soil usually require concrete or steel pile foundation, while soil improvement using stone vibro piles can be used for smaller structures and storage tanks as an economic solution for settlement reduction and improving bearing capacity of underlying soil.

Balaam counts among the most enigmatic characters within the Old Testament. Not everyone has the privilege of meeting an angel, and being addressed by a donkey. Moreover, the Biblical Balaam, as he is presented in Num. 22-24, has given rise to multiple interpretations: did the biblical authors want to narrate about a pagan diviner, who intended to curse the Israelites, but who was manipulated – against his will – by God in order to bless them, or was he rather considered to be a real prophet like Elijah or Isaiah? Anyway, that is at least the way he has been perceived by a segment of Christianity, considering him as one of the prophets who announced Jesus as the Christ.? In the first section of this contribution, which I warmheartedly dedicate to Professor Hendrik ‘Bossie’ Bosman – we first met precisely twenty years ago during a research stay at Stellenbosch University in August 1997- I will present the ambiguous presentation of Balaam that is given in Numbers 22-24 concisely. Secondly, I will concentrate on Balaam’s presentation in the other books of the Bible. Being aware of the fact that the reception history of the Pentateuch is one of Bossie’s fields of interest, in the last section I will show how the bifocal Biblical presentation of Balaam has left its traces on the reception of this personage in Christian arts.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-08-11T17:50:19Z No. of bitstreams: 1 Tese Geraldo de Oliveira Souza.pdf: 2523255 bytes, checksum: 424c8da978a4a8f7daae6ef9feb29c36 (MD5) Made available in DSpace on 2016-08-11T17:50:19Z (GMT). No. of bitstreams: 1 Tese Geraldo de Oliveira Souza.pdf: 2523255 bytes, checksum: 424c8da978a4a8f7daae6ef9feb29c36 (MD5) Previous issue date: 2016-03-22 Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES The present research aims to assess exegetically the text found in the Bible, notably in the Book of Numbers chapters 22-24 which describes a character known as Balaam. The research also aims to study the Pantheon of Divinities reported in the same text, as well as the texts discovered in Deir Alla, in Jordan, which also mention a character called Balaam, probably the same character appearing in the Book of Numbers 22-24. The development of this research has been motivated by the finding of concepts related to different divine names in the text and by the existing prophetism outside Israel. Moreover, the view of hermeneutic possibilities opening from the reading of that biblical text was important to the decision making. Until then, according to the general concept, Israel was the only country where the “true” prophets existed and where the veneration for a single God prevailed (monotheism). So, it has been interesting to realize, mainly through the reading of biblic books, that the prophetism was not restricted to Israel. The prophetism precedes the formation of ancient Israel and it already existed in the Middle East lands. Furthermore, the ancient Israel, when formed, took much time to become monotheist. After all, who is Balaam, son of Beor? We will study his personal characteristics and his mission. We will analyse Deir Alla texts about Balaam and his mediator character nature that stays between the divine and the human. He was presented as a great prophet, famous in the role of divine presages interpreter. We will also analyse the important issue related to Pantheon of Gods appearing in Balaan’s narrative, such as El, Elyon Elohim and Shaddai, beyond Yahweh. At first, we understand that the text got a connection with the society in which it was written. Using the exegetical methodology, we will proceed with the text analysis, trying to understand its contents in depth, but always considering its historical and social setting. It’s worth remembering here that the scenario was presented by a prophet who is not Israeli, but is the one that says gods’ blessings over Israel and also pronounces curses for Israel’s enemies. We realize that part of the text under study is presented from the perspective of Israel in relation to the other countries. Therefore, the research confirms that the chapters 22-24 of the Book of Numbers, besides showing us a non-Israeli prophet equal to the Bible’s prophets, it also evidences that the Pantheon of Divinities was worshiped by Israel. Moreover, their names were, in fact, epithets of the same divinity, in this case YHWH. The research still advocates the existence of a project of political and military domination of Israel over the surrounding nations. A presente pesquisa busca avaliar exegeticamente o texto que se encontra na Bíblia, especificamente no livro de Números capítulos 22-24 que relata sobre um personagem conhecido como Balaão. A pesquisa tem também como objeto o estudo sobre o panteão de divindades relatado no mesmo texto, assim como também o estudo dos textos descobertos em Deir Alla, na Jordânia, que apresentam um personagem designado como Balaão, possivelmente o mesmo personagem de Nm 22-24. A motivação que levou ao desenvolvimento dessa pesquisa foi o fato de se ter deparado com os conceitos dos diversos nomes divinos exibidos no texto, além da questão do profetismo fora de Israel, assim como as possibilidades hermenêuticas que se abrem para a leitura desse texto bíblico. O conceito geral sempre foi o de que Israel era a única nação onde existiam “verdadeiros” profetas e uma adoração a um único Deus, o “monoteísmo”. O que despertou interesse foi perceber, especialmente por meio da leitura dos livros bíblicos, que o profetismo não se restringiu somente a Israel. Ele antecede à formação do antigo Israel e já existia no âmbito das terras do antigo Oriente Médio, e que Israel ainda demorou muito tempo para ser monoteísta. Quem é esse Balaão, filho de Beor? Estudaremos sobre sua pessoa e sua missão. Examinaremos os textos de Deir Alla sobre Balaão e sua natureza de personagem mediador entre o divino e o humano. Esse personagem é apresentado como um grande profeta e que era famoso como intérprete de presságios divinos. Analisaremos a importante questão sobre o panteão de deuses que são apresentados na narrativa de Balaão nomeados como: El, Elyon Elohim e Shaddai, além de Yahweh. Entendemos, a princípio, que o texto possui uma conexão com a sociedade na qual foi criado e usando da metodologia exegética, faremos uma análise da narrativa em questão, buscando compreender o sentido do texto, dentro de seu cenário histórico e social. Cenário este, que nos apresentou esse profeta, não israelita, que profere bênçãos dos deuses sobre Israel e que, além disso, pronuncia maldições sobre os inimigos desse mesmo Israel. Percebemos que, parte do texto pesquisado é apresentado sob a ótica de Israel sobre as outras nações. A pesquisa defende, portanto, que o texto de Nm 22-24, além de nos apresentar um profeta fora de Israel igual aos profetas da Bíblia, defende que, o panteão de divindades também era adorado por Israel e que tais nomes são epítetos de uma mesma divindade, no caso YHWH. Defende, também, um delineamento de um projeto de domínio político e militar de Israel sobre as nações circunvizinhas.

This article examines the phenomenon of incubation. In the ancient world people would go to sacred places, offer sacrifices to God, and fall asleep hoping that God will visit them in a dream. The dream was supposed to give the subject advice and guidance. This type of dream is called an incubation dream. Solomon's dream at Gibeon and Jacob's vision at Beer Sheba are good examples of incubation dreams (1 Kgs 3 : 4-15; Gen 46 : 1-7). However, there are several passages which have been alleged to be incubation dreams (Num 22-24; Isa 65 : 4; Gen 15; 1 Sam 3). Hence, we will see if, indeed, they fit our definition of an incubation dream.

The present contribution outlines three different but partly related subjects: 1) the origin of Iranian, and in particular Mazdaean, astral lore and the beginnings of its evolution in the framework of Late Antique astrology 2) the magi and the pericope of Matthew 2:1–12 between history and spiritual fiction; 3) the astral implications of Jesus Christ’s “super star” in the light of historical methodology and textual criticism and, where possible, in comparison with the Iranian tradition.

From the analysis Rev 2,14–17 we can say that Church in Pergamum ‘hosts’ and tolerates people committing the sin of idolatry. That sin applies to both external and internal human attitude. This thesis is confirmed by the example took from the story of Balaam, referred by the sacred author. The sin of idolatry can be a good impulse for repent. In return to the baptismal identity helps this radical change of life. This is illustrated in Rev 2,17 by symbols: the hidden manna, the white stone and the new name. Na podstawie analizy Ap 2,14–17 można stwierdzić, że Kościół w Pergamonie „gości” i toleruje u siebie ludzi dopuszczających się grzechu bałwochwalstwa. Grzech ten dotyczy zarówno zewnętrznej jak i wewnętrznej postawy człowieka. Przykładem potwierdzającym tę tezę jest historia Balaama, na którą powołuje się autor natchniony. Grzech idolatrii może być dobrym impulsem do nawrócenia. Tej radykalnej zmianie życia pomaga powrót do tożsamości chrzcielnej, która w Ap 2,17 jest zobrazowana poprzez symbole: manny ukrytej, białego kamienia oraz nowego imienia.