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Summary: Distributions reported for Poa chaixii in Plants of the World Online (2023) and Euro+Med Plantbase (https://europlusmed.org), based on Mouterde's (1966a) cited collections, apply to P. moabitica. Poa chaixii does not occur in Syria, or anywhere else in the Levant. Poa moabitica is a very rare and distinctive species of sect. Homalopoa, known from only three collections. The Hayne type collection location, suggested to be Moab by Bor (1972), is here considered incorrect. Hayne's Plants of the Holy Land specimens were collected from Jordan, Palestine, Lebanon and Syria in 1872. It is likely that P. moabitica, if it is still extant in nature (which is doubtful), only occurs locally in wet habitats of forested mountains of northwest Syria (Pabot collections), and northern Lebanon (type). The species might also be sought in the adjacent province of Hatay, Turkey. The species is Data Deficient but should probably be considered Endangered Globally and Locally. [ABSTRACT FROM AUTHOR]

As recognized among the textual witnesses, the first word in Isa 15:5aβ, בריחה, has multiple meanings. The form can mean “her gate bars,” which coheres with the preceding verses concerning Moab’s destroyed cities (Isa 15:1–5a), or “her refugees,” which coheres with verses concerning the flight of Moab’s refugees (Isa 15:5b– 9). Despite the polysemy evinced among the textual witnesses, בריחה is generally translated as “her refugees” in modern scholarship. Moreover, some scholars have observed a unit division between vv. 4 and 5, further distancing the possibility of reading בריחה in the context of vv. 1–4 and thus appreciating the polysemy of the word. Through the use of delimitation criticism, I argue that the ancient witnesses did not observe a unit division between vv. 4 and 5. Moreover, the double meanings of בריחה hinge the chapter together, both reflecting on Moab’s destroyed cities (vv. 1–4) and anticipating the flight of her refugees (vv. 5–9). [ABSTRACT FROM AUTHOR]

In an attempt to trace the tradition of nationalism back to ancient Israel, public intellectual Yarom Hazony reads Deuteronomy 2 as a representation of ancient values of land-bounded autonomy and cultural homogeny. However, he overlooks two key aspects of the passage: 1) the familial and theological reasoning behind the divine protection of the other peoples, and 2) the messy aetiologies of how those peoples came to inhabit their lands. God calls the Edomites, Moabites, and Ammonites "brothers" and "sons of Esau" or "Lot," suggesting that the prohibition against invasion is not based on respect for sovereignty but instead mythological family and relative social connection. Thus, using postcolonial theories of group identity from Gayatri Spivak, this article argues that Deut 2 does not represent an ancient (pre)conception of the nation-state but rather a (re)negotiation of group relations and social identities in connection to co-habitation of the Levant. [ABSTRACT FROM AUTHOR]

Historically, senescence has been considered a safe program in response to multiple stresses in which cells undergo irreversible growth arrest. This process is characterized by morphological and metabolic changes, heterochromatin formation, and secretion of inflammatory components, known as senescence-associated secretory phenotype (SASP). However, recent reports demonstrated that anti-cancer therapy itself can stimulate a senescence response in tumor cells, the so-called therapy-induced senescence (TIS), which may represent a temporary bypass pathway that promotes drug resistance. In this context, several studies have shown that EGFR blockage, by TKIs or moAbs, promotes TIS by increasing IL-1 cytokine production, thus pushing cells into a “pseudo-senescent” state. Today, senotherapeutic agents are emerging as a potential strategy in cancer treatment thanks to their dual role in annihilating senescent cells and simultaneously preventing their awakening into a resistant and aggressive form. Here, we summarize classic and recent findings about the cellular processes driving senescence and SASP, and we provide a state-of-the-art of the anti-cancer strategies available so far that exploits the activation and/or blockade of senescence-based mechanisms.

Le Moïse des livres prophétiques renvoie, au rôle de Moïse dans les Ps 105-106 ; 99 et 77.[1] 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.[2] Balaam a obéi à Yahvé refusant de maudire [verbes ארר et קבב (Nb 22,11.17 ; 23,8.11.13.25.27 ; 24,10 pour toute la Bible) ; נקב (Nb 23,8.25); voir הקבה 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 ארר en Nb 22-24 et 5,18-27 et substantifs אלה en Nb 5,21-27 et שבועה en 5,21 (cf.: אלה et שבועה en Dn 9,11)]. https://doi.org/10.17159/2312-3621/2022/v35n3a6 [1] Moïse est mentionné dans le Psautier en : Ps 77,21 ; et dans le quatrième livre du Psautier, Ps 90-106, en Ps 90,1 ; 99,6 ; 103,7 ; 105,26 ; 106,16.23.32. On note les relations antagonistes avec 1 Ch 16. Dans le titre du Ps 77 sont cités ידותון mentionné en 1 Ch 16,41.42.42, et אסף mentionné en 1 Ch 16,5.5.7.37. Le texte de Ps 105,1-15 est cité en 1 Ch 16,8-22 et Ps 106,1.47-48 en 1 Ch 16,34-36 (passages sans Moïse !, réinterprétation davidique). Voir également le Ps 96 en 1 Ch 16,23-33, avec « Yahvé règne » en 96,10 (1 Ch 16,31), et Ps 99,1. Lee Roy Martin, « The Chiastic Structure of Psalm 106 », OTE 31 (2018) : 506-521, souligne que les Ps 105 et 106 se réfèrent à la même histoire, côté « victories », pour le Ps 105, côté « disobedience », pour le Ps 106 (Voir Nb 25). Dans la catégorie « Psaume historique » il relie aux Ps 105-106, le Ps 78, or on peut noter la mention de Moïse au terme du Ps 77, le Pasteur Moïse se substituant au Pasteur David, justement au terme du Ps 78. L’insertion du rôle de Moïse dans les Ps 105-106 correspond également à la disparition de la dynastie davidique selon le Ps 89. La mention de Moïse en Ps 99,6, concerne le thème de l’ « intercession » (comme en Ps 106,23, suite au veau de l’Horeb en 106,19, cf. Ex 33), en substitution de l’intercession royale, dans la même ligne, on peut comparer les titres des Ps 86 (David) et 90 (Moïse). [2] Moïse en Nb 25,4.5.6.10.16. L’infidélité avec le Baal de Péor en 25,3, provoque la fureur de Yahvé. Moïse intervient en 25,4 pour apaiser la fureur de Yahvé. Jan-Albert Roetman and Caspar Visser’t Hooft, « Le Psaume 106 et le Pentateuque », ETR 85 (2010) : 233-243. Pages 239-241, les auteurs rapprochent les événements mentionnés dans le Ps 106 des récits du Pentateuque. Les liens avec le livre des Nombres sont prépondérants. Page 241, ils rapprochent Nb 25,1-4 et Ps 106,28-31. Le verbe קבב est propre à Nb 22-24. The mentions of Moshe in the prophetic books look to the part of Moshe in Ps 105-106; 99 and 77. In relation to these prophetic references we note the mention of the good example of Balaam, contemporary of Moses in the country of Moab in Num 22-24. Balaam obeyed to Yahweh and did not curse [verb ארר and קבב (Num 22,11.17 ; 23,8.11.13.25.27 ; 24,10 only in the Bible) ; נקב (Num 23,8.25); see הקבה in Num 25,8 !] Israel. But Israel did not obey in the line of Balaam, and must be cursed [See the verb ארר in Num 22-24 and Num 5,18-27 and אלה in Num. 5,21-27 and שבועה in Num 5,21 (cf.: אלה et שבועה in Dn 9,11)].

Isaiah 16:3–4, part of an obscure prophecy about ancient Moab, appeared frequently in nineteenth-century writings about slavery in the United States, particularly in the context of opposition to fugitive slave laws. The verses were linked with other biblical passages to create a network of proof texts to justify assisting persons who escaped slavery. Eventually, the line "hide the outcast" from verse 3 took on a life of its own as an abolitionist slogan, largely independently of its biblical context. Rebuttals of these uses of the texts by anti-abolitionist writers, which began to appear in the 1850s, criticized the decontextualization of the verses, and one novel response attempted to link the text to interracial intimacy. Despite these rebuttals, the use of the text continued apace throughout the 1850s–1860s in response to the 1850 Fugitive Slave Act and the execution of John Brown. [ABSTRACT FROM AUTHOR]

Target groups' identification and segmentation are critical to achieving an optimum programme outcome in social marketing. In this sense, this paper expands on the conceptual discussion of behaviour change from a social marketing perspective and theories or models about stakeholders. It aims to deepen the analysis of behaviour from the perspective of social marketing, integrating the following theories and models: The Stakeholder Theory, the Five Publics Model based on knowledge and involvement, and the MOAB Model. This study proposes guidelines to identify the variables for adequate target groups' segmentation and identification. The methodology used has been a literature review to support the proposed theoretical development. Furthermore, it suggests a way to identify target groups in the social marketing context based on advanced empirical academic literature and presents the following guidelines: Firstly, identify the type of target group according to the level of knowledge and involvement it has, and secondly, identify the characteristics of the target group according to the following aspects: motivation, opportunity, and behaviour. For this purpose, a selection of questionnaires has been carried out whose questions will help identify each of the aspects mentioned. The proposed theoretical framework and guidelines will guide marketers in designing social marketing activities for target groups identified. [ABSTRACT FROM AUTHOR]