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Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology 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.)

Copyright of Journal of Dil Araştırmaları is the property of Journal of Dil Arastirmalari 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.)

Proverbs 21:1 says that "The king's heart is a stream of water in the hand of the Lord; he turns it to all whom he will." The reference to "stream(s) of water" (פלגי־מים) is largely assumed to have a Palestinian agricultural background, and suggestions that the phrase bears any relation to foreign irrigation practices remain undeveloped. I argue, first, that these streams are artificial irrigation waterways and, second, that they connote royal ideologies which were linked to the hydrological procedures of Egypt and Mesopotamia. Most of all, their association with kingship in Prov 21:1 bears a deliberate relation to the Exodus Narrative. Based on a fresh look at written, iconographic, geographical, and archeological evidence from the wider ancient Near Eastern world, this article brings new interpretive insights to Prov 21:1 in several areas: its geographical background, its meaning, its origin, and its connection with other portions of the Hebrew Bible. [ABSTRACT FROM AUTHOR]

The Aramaic Ahiqar was found in Elephantine (Yeb) at a Persian military garrison and does not contain the notion of Yahwism found in the Hebrew Bible. Neither does it refer to Moses or the Torah, although the Egyptian diaspora would probably have had contact with a religious group from Jerusalem. Yet Ahiqar is similar in interesting ways to the Book of Job, which belongs to the Israelite wisdom corpus if we assume that the final form is approximately dated to the late Persian period. These two wisdom materials in the Achaemenid period have similar literary elements and, even more significantly, reflect common scribal views on humans and God(s), even though they were written in different places and in distinctive religious settings. Notably, Ahiqar interweaves Achaemenid imperial ideology with its story and proverbs and has a polytheistic view. This paper will present an intertextual study of Ahiqar and Job and argue that the diaspora scribes of Ahiqar in ancient Egypt broadly share more commonalities with the Jewish scribes of Job than any other biblical books. [ABSTRACT FROM AUTHOR]

This article investigates the Italian language rendering of some colloquial expressions, idioms and proverbs in the Egyptian vernacular that have been cited in literary works. The aim is to verify any cultural losses due to the difficulty of translating social and anthropological realia of Egypt. This article does not pass judgments on the strategies adopted by the various translators or on the correctness of the translation. Its aim is rather to find equivalents of expressions closely related to local Egyptian referents. In proposing the various solutions, the anthropological sources of the said and or of the term will be analyzed. This research could start an inventory of the losses deriving from the lack of cultural equivalence in literary translation, through a comparative method between the Arabic, Italian and possibly English versions of the text. The corpus is a list of idiomatic expressions and cultural elements from two stories by the Egyptian writer Yūsuf Idrīs: Arḫaṣ layālī ("The Cheapest Nights"), a short story published in 1954 in a collection that bears the same title and the second story Bayt mīn laḥm ("House of Flesh"), published in the collection that bears the same title in 1971. Both stories were originally translated into Italian by Luisa Orelli and published in the collection Alla fine del mondo in 1993. [ABSTRACT FROM AUTHOR]

Copyright of Al-Karmil: Studies in Arabic Language & Literature is the property of Brill Academic Publishers 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.)

Copyright of Antiguo Oriente is the property of Pontificia Universidad Catolica Argentina 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 newly deciphered Aramaic text--the longest nonliterary text discovered so far--is an erased customs account on 11 surviving fragments of the fifth century B.C.E. Aḥiqar scroll from Elephantine. The customs were collected from Ionian and Phoenician ships and handed over to the royal treasury. The text records the dates day and month) of the ships' arrivals and departures during one sailing season of ten months. Arranging the scroll fragments according to the dates enabled the reconstruction of most of the fragmentary and missing columns of the customs account as well as the rearrangement of the columns of the Aḥiqar proverbs. Information from the customs account concerning the maritime trade includes the kinds of ships sailing to and from Egypt and the kinds of goods they carried, as well as the system of duty collection and royal accountancy in Egypt in the early Persian period. [ABSTRACT FROM AUTHOR]

This article presents information regarding social thinking as prevalent in ancient Egypt. Ancient Egypt offers the earliest existing documentary specimens of social thinking. A series of papyri, as well as a number of limestone tablets and monument inscriptions, some going back to the III dynasty are available. They provide a record of social thought, fragmentary, scattered, and incipient, to be sure, but sufficient to enable us to judge the scope and character of this archaic thought. Of approximately 400 precepts and maxims in the lists indicated above about 2.2.5 have been found to be quite pertinent to the present study. The remaining 175 deal largely with duties to the gods or other religious obligations or ceremonial requirements, or arc of such a nature that they have no clear sociological significance. Part of the precepts are intended for those who are or will be rulers and deal pointedly with conduct desirable or essential among rulers; the greater proportion, however, arc appropriate for people generally.