Search

Die Wendung ויהי קצף־גדול על־ישׂראל am Ende der Kriegserzählung II Reg 3 (V. 27aβ) mutet reichlich enigmatisch an. Wessen Zorn ist es, der Israel plötzlich zum Rückzug bewegt? Impliziert der Text die moabitische Gottheit Kemosch, Israel selber oder YHWH als Träger der Zornesregung? Der Beitrag schlägt vor, diese oft diskutierte crux interpretum unter Rekurs auf die bislang kaum als solche wahrgenommene Zornesformel היה קצף על zu lösen, die in II Reg 3,27 wie auch an sämtlichen anderen Belegstellen YHWH als nicht explizit markierten Träger der קצף -Regung voraussetzt. The phrase ויהי קצף־גדול על־ישׂראל at the end of the war narrative 2 Kgs 3 (v. 27aβ) appears to be quite enigmatic. Just whose wrath is it that suddenly causes Israel to retreat? Does the text imply the Moabite deity Chemosh, Israel itself, or YHWH as the carrier of the wrath? The article proposes to solve this often-discussed crux interpretum by resorting to the wrath formula היה קצף על , which has hardly been recognised as such to date and which in 2 Kgs 3:27, as in all the other instances, presupposes YHWH as the non-explicitly marked carrier of קצף. [ABSTRACT FROM AUTHOR]

Beowulf's anger has typically been viewed either negatively, as a sign of his monstrosity, or positively, as a form of furor heroicus (heroic anger). This article argues that the hero's battle-fury is a manifestation of the wrath of God. Through comparison with Genesis A and other Old English biblical poems, it identifies the Fall of the Angels as an important new context for Beowulf's first two monster-fights. Countering arguments that Beowulf is a flawed or even failed hero, it proposes that when read in the light of Old English biblical poetry, Beowulf emerges not as frenzied berserker but as a righteous avenger whose anger is controlled and directed against evil. [ABSTRACT FROM AUTHOR]

In the Sierra de las Cruces and Montealto, in the State of Mexico, the Divine Face is a fractal divinity that lives in five sacred hills, known as “rosario”. Giver of life and seeds, this divinity receives maintenance and sustenance from “their bodies”, known as the mēfi (workers), which are chosen by the lightning and are trapped between the wrath of God and the envy of others humans. [ABSTRACT FROM AUTHOR]

Copyright of Historia Regional is the property of Historia Regional and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses the wrath, charisma and anger of the German theologian and reformer Martin Luther, including in regard to his rebellion against the papacy and the Catholic Church. An overview of Luther's theological perspective on the anger of God, including in God's punishment of Adam and Eve through casting them from the Garden of Eden, according to the Old Testament, is provided.

The article presents the author's views on God's wrath based on the perspectives of Anabaptists' on the issue. He states that stories of divine wrath in the Bible embarrasses Anabaptists in situations where religious rhetoric is used to justify violence. He examines divine wrath and Anabaptist theologies, church engagement with nonviolent hermeneutics, and the views of theologian John Howard Yoder on ecclesiology.

The article presents a literary criticism of the "Libri Historiarum," written by Gregory of Tours, focusing on his discussion and views concerning the nature of anger. Gregory's theological and social views of divine and human anger are discussed, particularly in relation to shame and provides a thorough inventory of their citations throughout the text.