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Conflicts are commonplace in human relationships. The Bible is replete with narratives and proverbial statements which border on conflict scenarios and conflict resolution strategies. Conflict cannot be severed from relationships between biological brothers and sisters, Christians, friends, colleagues and husbands and wives. In this qualitative study, the researchers examined the menace 'conflict between husbands and wives'. There is no husband and wife relationship which is devoid of disputes and conflicts. In husband and wife relationship, conflict situations could arise from lack of sexual discipline, lack of sexual satisfaction, finance, lack of communication and other areas. The thrust of this article was to examine conflict resolution principles in the light of biblical proverbs. Biblical proverbs refer to concise and wise sayings in the Bible, which give pieces of advice about everyday life. This article utilised the descriptive research methodology to analyse the primary (Bible) and secondary (Internet materials, journal articles and books) data. The major finding of this work are numerous biblical proverbs which are veritable means for resolving conflicts between husbands and wives. Contribution: The article brought to fore the major factors which lead to conflict between husbands and wives. The authors exegetically studied the chosen proverbs in order to ascertain its relevance to conflict situations. The major contribution of this article is that the messages of certain proverbs in the Book of Proverbs are very useful in resolving conflicts between husbands and wives. [ABSTRACT FROM AUTHOR]

Proverbs have never been considered sacrosanct; on the contrary, they have frequently been used as satirical, ironic or humorous comments on a given situation. In the last few decades, they have been perverted and parodied so extensively that their variations have been sometimes heard more often than their original forms. Naturally, the most well-known Biblical proverbs are very frequently transformed and modified in various languages. "He who digs a pit for others falls into it himself" is one of such widespread proverbs originating from the Bible. This proverb exists in almost fifty European languages, including Croatian, English, German, Hungarian and Russian. Below, we would like to demonstrate the occurrence and popularity of this proverb, as well as its transformations in the five languages. The major source for this study has been the Internet and some previously constructed Internet corpora. In the course of the present study we are going to focus primarily on the visual representation of the Biblical proverb in question and its (humorous) modifications as well on the interaction between text and image. [ABSTRACT FROM AUTHOR]

The question of monogenesis vs. polygenesis of human languages was essentially neglected by contemporary linguistics until the appearance of the research on the genetics of human populations by L. L. Cavalli-Sforza and his collaborators, which brought to light very exciting parallels between the distribution of human populations and that of language families. The present paper highlights some aspects of the history of the problem and some points of the contemporary discussion. We first outline the "Biblical paradigm", which persisted until the 18th century even in scientific milieus. Then, we outline some aspects of the 19th century debate about monogenesis vs. polygenesis of languages and about the relationships between languages and human populations: in particular, we will discuss the views of Darwin on the one hand and of some linguists on the other (Schleicher, M. Müller, Whitney and Trombetti). It will be seen that their positions only partly coincide; at any rate, it will be shown that Darwin was partly inspired by the problems of the genealogy of languages and that the linguists, for their part, took account of Darwin's views. Turning to today's debate, we first present the positions of the linguists arguing for monogenesis, namely J. Greenberg and M. Ruhlen, as well as the criticisms raised against their methods by the majority of linguists. Other scholars, such as D. Bickerton or N. Chomsky, essentially argue, from different points of view, that the problem of monogenesis vs. polygenesis of languages is a "pseudo-problem". We however think that, although the question cannot be reasonably solved by linguistic means, it cannot be discarded as meaningless: it is an anthropological rather than a linguistic problem. We present some reflections and suggestions, in the light of which the monogenetic hypothesis appears as more tenable than the polygenetic one. [ABSTRACT FROM AUTHOR]

Johann Cook has argued that LXX's formulation of Prov 28:4 involves the use of an idiom attested in other Jewish sources of antiquity (Hebrew and Greek) and, accordingly, is indicative of Jewish, rather than Hellenistic, influence. In his recent studies of Proverbs, Michael V. Fox, while noting Cook's position, maintains that LXX's rendering reflects a Hebrew Vorlage which is the result of dittography. The present essay reexamines the positions proffered by both Cook and Fox. In so doing, a more precise Hebrew analogue to LXX's formulation is proposed, as well as an alternative explanation of the factors informing the reading of LXX's presumed Vorlage. [ABSTRACT FROM AUTHOR]

The article discusses the ecosapiential theology related to proverbs, job, and Ecclesiastes. Topics discussed include the proverbs in the bible such as "know well the condition of your flocks, and pay attention to your herds," Ecclesiastes that explore the paradox between pragmatism and faith, and the relationship between man and animals.

All proverbs are inextricably related to the culture of their origin. The proverb has a form and function distinctive to that culture. Biblical proverbs thus reflect MENA (Middle East North African) culture and should be interpreted primarily in that context. For a reader from a different culture, this requires the use of appropriate “mental software.” This article proposes reading scenarios as the key components of this software. Four are reviewed: normative inconsistency, collectivistic personality, three-zone personality, and secrecy, deception, and lying. [ABSTRACT FROM AUTHOR]

Previous attempts to synthesise biblical texts' usage of tw'bh have associated the language with cultic concerns in Deuteronomy and Ezekiel or with ethical concerns in Proverbs. The reconciliation of these interests, especially in conjunction with a number of additional outlier texts, has proved problematic. This investigation suggests that the texts which use tw'bh and t'b exhibit a persistent focus on issues of identity, on the transgression of boundaries and on perceptions of the compatibility and incompatibility of fundamental social, theological and ideological categories. This understanding goes some way towards providing an explanation of the diverse appearances of these terms across the biblical texts. [ABSTRACT FROM AUTHOR]

Psalm 32 is considered by the majority of investigators to be a psalm of thanksgiving with a mix of wisdom poetry. In this article, the thesis is defended that it was devised from the beginning as a wisdom-teaching psalm although it simulates the form of a psalm of thanksgiving in certain respects. The case for this is argued on the basis of the complete integration of its parts, as well as its similarity to Proverbs 28:13-14 and some other wisdom texts. The aim of the psalmist seems to have been to argue (on the basis of a personal experience) that stubbornness in accepting the guilt of sin causes suffering, but that Yahweh is eager to restore an intimate relationship with those worshippers who confess their guilt and are willing to accept his guidance on the way of life. [ABSTRACT FROM AUTHOR]

The article discusses the role of vegetables and vegetarianism in Jewish eating habits, analyzing Biblical references such as the "meal of vegetables" mentioned in Proverbs 15.17. It suggests that the vegetables noted in Proverbs likely connoted simple culinary servings shared by the poor among friends. The author goes on to explore how this imagery is depicted in rabbinic literature, or Midrash, as an extension of nostalgia for the period following the Fall of Eden.

It is well known to both translators and students of the Bible, that some words or verses are very difficult, not only to translate but also to understand. The Hebrew text of Ruth 2:7b is one of them. The purpose of this paper is to consider some of the inherent problems of this text—such as unclear meaning of words and uncanny grammatical structures—and to provide an overview of ancient and modern ways to deal with the difficulties. While it is logical to assume that the author of Ruth expected to be understood (including when resorting to intentional ambiguity), we also need to consider that the original manuscripts are lost and that the possibility of a corrupted text could explain its awkwardness. The various translations of Ruth 2:7b stem from attempts to make sense of a text of which the exact original, word-by-word meaning might not be established beyond all reasonable doubt, but of which the basic intended meaning seeps through unmistakably: Ruth indeed is a hard worker, worthy of Boaz's attentions. [ABSTRACT FROM AUTHOR]

The aim of this article is, first, to look closely at a new NRSV Bible, The Peoples' Bible, putting to the test its own call for reading inclusively, with acknowledgement of and sensitivity to the diverse societies and cultures of the USA, particularly marginalized minority groups. Following general comments and praise for this exciting new publication, the editorial decision to juxtapose a short description of ubuntu theology with Prov. 31:8-9 will be examined. In the course of this article, several distinctly South African examples of biblical criticism will be described. Next, the postcolonial-critical method called Imbokodo, developed and practised by Old Testament scholar Makhosazana Nzimande, will be applied to Prov. 31:1-9 to foreground a new and illuminating perspective, which is ultimately skeptical of the (at least implicit) suggestion of the appropriateness of associating Prov. 31:8-9 and ubuntu. As will become clear, tackling this topic has been a challenge for the author in some profound and personal respects. [ABSTRACT FROM AUTHOR]

The final twenty-two verses of the biblical book of Proverbs (31:10–31) are written in the form of a complete alphabetic acrostic from Aleph to Taw and offer a detailed description of the ideal woman, who is portrayed as a capable and industrious wife. This distinct literary unit had a particularly fruitful life in post-biblical times. In this essay, I offer a glimpse into the history of its interpretation, specifically focusing on late medieval readings of the passage. Scholarship in the field often describes the late medieval exegetical tradition on this section in particular—and on the book of Proverbs in general—as fossilized in Maimonides’ philosophical allegory. In addition, and probably as a result of the aforementioned assumption, scholars usually consider that medieval authors disregarded all aspects relating to women and women's lives, in favour of philosophical categories. The following pages question both of these commonly held views. [ABSTRACT FROM AUTHOR]

The figure of the historical Saul remains concealed behind the predominantly later narratives, which increasingly form doublets. In the first cycle, which deals with Saul's rise to kingship and his conflicts with the Philistines, he is left in the shadow first of Samuel and then, more cautiously, of Jonathan. In the second sequence David and Jonathan are centre stage, but the tradition has nothing concrete to say about David's victories over the Philistines, besides the report of the heroic deaths of Saul and his sons. Anticipations and flashbacks serve to introduce various later expansions of the story which deepen the shadows which lie over Saul. An exception is formed by I Sam 31 and the later funerary lament over Saul and Jonathan in II Sam 1,19--27. This cautious investigation of the historical Saul confirms in essentials the conclusions of Siegfried Kreuzer (ZAW 113 [[2001]], 56--73). [ABSTRACT FROM AUTHOR]

The core of Am 5,18--20 goes back to an oral prophecy of doom announced during the final period of the kingdom of Israel. Its motifs are related to the New Year's festival during which Yahweh's triumph over chaotic powers was celebrated. Parallels both inside and outside of the Old Testament indicate that the phrase ›day of Yahweh‹ denoted a festival day; the motif of darkness points to the tradition of theophany with its Sitz im Leben in the cult. The complete darkness however is sign of a cosmic catastrophe; it shows that the divine battle has been given the opposite meaning: Yahweh himself is destroying the order of the world. [ABSTRACT FROM AUTHOR]

Starting with an exegesis of Cant 4,1--7 and Cant 7,1--7 this article investigates how the male lover of the Song of Songs envisages his female partner. This investigation is done in three steps: firstly we will provide a close reading of the passages under scrutiny before -- in a second step -- comparative material from the ancient Near East is taken into account. Here we focus on a Babylonian omen series ( ššumma sinnišštu qaqqada rabâât). The comparison shows that -- alongside the dynamic aspect of the female body -- its shape has to be taken into account as well. Finally these classical exegetical approaches are supplemented by insights gained from the work of the French psychologist J. Lacan providing an assessment of what these insights can contribute to the exegesis of the Song of Songs. [ABSTRACT FROM AUTHOR]

The interpretation of Isa 22,15--19 has been hampered by a widespread refusal to take its accusation seriously. New interpretation reveals in Isaiah's oracle the coherence of a unified prophetic utterance, one that is focused throughout on Shebna's tomb itself. The oracle is delivered there and refers to its builder, its architecture, its provisions, and (by association) its cultic practices. The oracle's dominant image is one of disinterment, or »»anti-burial««. The paper also connects Egyptianizing elements in the text, and in Iron Age tombs at Silwan, with Isaiah's anti-Egyptian political bent. In addition, it re-examines a number of the Hebrew terms employed in the passage, and argues that they have been misunderstood. [ABSTRACT FROM AUTHOR]

This study builds on recent analyses of the proverb in II Sam 5,8b that emphasize its literary and rhetorical function within II Sam 5,6--10 and DtrH. I argue that II Sam 5,6--10 combines the rhetoric of disability and an insider/outsider motif within a chiastically structured narrative reversal whereby David ends up in Jerusalem and the Jebusites end up »»disabled«« and outside Jerusalem. The reversal is effected by a large repertoire of repeated vocabulary and syntactical structures in which II Sam 5,8b is an integral component. The exclusionary and disability elements of the proverb make it ideal for communicating the demise of the Jebusites and linking II Sam 5,6--10 to the larger discourse tracking the rise and demise of the Saulide and Davidic houses. [ABSTRACT FROM AUTHOR]

The article focuses on proverb, "The Tallest Man Cannot Reach Heaven; The Broadest Man Cannot Cover Earth," and its biblical parallels. The author mentions that scholar Wilfred George Lambert was the first one to recognize the proverb. He re-examines the different manifestations of the proverb and the three different versions, Sumerian, Akkadian and biblical. He describes the development of the topos reflected in the proverb, focusing on their adaptation in the Bible. He also tackles the Apocryphal occurrences of the topos.

The author argues that both the book of Ben Sira and the parts of 1 Enoch existing at the same period, the Astronomical Book (1 Enoch 72–82) and the Book of the Watchers (1 Enoch 1–36), could be understood in a wisdom school settings in which different wisdom schools functioned near each other, aware of each other's teachings, with students able to move between teachers and hear and weigh up their teaching. In this claimed setting, it would be expected that Ben Sira would try to persuade his students to accept his own teaching and to forsake that of the other schools. The argumentation employed by Ben Sira, however, shows only the persuading of his own students. [ABSTRACT FROM AUTHOR]

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Despite being extremely prevalent in the late medieval period, proverb-based moral verses are often considered inferior literature and have received very little critical study. This article seeks to problematise the marginal classification of this literature by investigating the processes by which proverbs inspired and were incorporated into lyrics, and how these verses were in turn reworked to produce different meanings. Using examples of proverbs and lyrics on deviant speech, it demonstrates how an increasingly literate public customised these verses as they recorded them in their personal books, producing varied and continually evolving transmission practices. As such, this article looks beyond how individuals learnt to read to examine how literacy enabled a growing cross-section of society to be involved in the making and remaking of moral values. [ABSTRACT FROM PUBLISHER]

The article explores the influence of apostolic church on the order of sayings in the double tradition of Luke's travel narrative. It notes that the order and content of the material has become the more perplexing problems in Lukan scholarship. It states that with respect to content of Luke's travel narrative, there is almost no narrative but it is consist mostly of sayings material. It also indicates that even the term travel narrative does not appropriately apply in the context of the study, and that its designation may be useful for modern scholars than it is an accurate description of Luke's intentions for this part of his work. Further, discussion on several chapters and verses of Luke's gospel narrative are also presented.

Micah 6:8 is a biblical passage cited frequently in the literature of the American founding era. This note profiles several noteworthy uses of this text and considers why the founders were drawn to these prophetic words. There was a consensus among the founders that a self-governing people must be a self-controlled, righteous people, and nations must be virtuous if they are to be stable and prosperous. The founders, it is argued, saw in this biblical passage God's instruction on how people and nations can be righteous. [ABSTRACT FROM AUTHOR]

This article presents an explanation to the biblical phrase, "root of Jesse." The phrase has been explained in the Old Testament (OT) Isaiah 11:10 and 11:1, but differ from each other in some ways. It examines both interpretations and states that the traditional understanding of the phrase is more probable that refers to a king rather than the post-exilic community. It also presents the implications of the phrase for the understanding of the Davidic promise in Isaiah's final form.

This article aims at a fresh proposal for reading Proverbs 22.6, taking into account the original purpose of the book in the Ancient Near East literary world. In general terms, this proposal builds upon a few premises that have not been considered by Christian educators, when they discuss and suggest the way one ought to go about nurturing children in a Christian-oriented worldview. The premises are: a) the concept of "to instruct" communicated in this proverb in light of the ANE, b) the age of the person defined as "child", c) the meaning of "the way he should go", and d) its implications for our understanding of instruction. [ABSTRACT FROM AUTHOR]

The article discusses the difference in Vorlage or lexical ignorance, a dilemma in the Old Greek of Proverbs. Johan Lust, one of the experts in Septuagint research, obliged all recently by having prepared a first Greek-English Lexicon of the Septuagint, since 2003 available in a revised form and format. Proverbs 25:20 is an interesting case, in which it can be debated whether a minus in the Old Greek is due to a different Hebrew Vorlage or to lexical ignorance.

The article explores the contents of Proverbs 23,15–28 on the basis of its literary unity in order to discover the two principles of wisdom recommended by a father to his son: the fear of YHWH and listening-obedience to his father/mother. Since the passage selected had never been considered as a whole, the author first had to justify its literary unity to give a solid foundation to the exegetical-theological reflections which follow. The analysis of the instructions of the parental discourse in reference to their mutual relationship reveals the constant emphasis on the fear of YHWH and filial obedience, as a double focus of the wisdom literature of Prov 23,15–28. Each of the two elements mentioned, as well as wisdom itself, are presented in the light of their sapiential, ethical and religious dimensions by comparing parallel passages of biblical Wisdom Tradition, especially with other parental discourses in Proverbs and the context of the Third Collection (Prov 22,17–24,22). Such an examination of Prov 23,15–28 has made it possible to confirm the emphasis of Proverbs on the importance of listening to parental teaching, along with fearing God, in order to be wise. A new saying might be coined similar to the well-know one on the fear of YHWH: The beginning of wisdom is to listen to one's father/mother. [ABSTRACT FROM AUTHOR]

This article analyzes the coherence and argument of the biblical passage, Ecclesiastes 8:1-9. Key issues associated with the interpretation of the passage are highlighted. A phrase in the passage has been perceived to have parallels in post-biblical Hebrew and biblical Aramaic. A comparison between Ahiqar and the Book of Ecclesiastes is discussed.

Copyright of Slovo (05836255) is the property of Slovo 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.)

This article analyses the cultural criteria of « time » and « space » as involving in the « rituel de passage » and the way they control its outcome. We focuse on two biblical passages, Numbers xi and 1 Samuel x, which both describe the accession of the individual to a new function and the anomalies related to this change of personnality. Reading in those texts the description of a « rituel de passgae » we interpret the mention of « prophecy » as representing the « ritual mark » through which the novice accomplishes his « rebrith ». [ABSTRACT FROM AUTHOR]

Proverbs 1-9 contains ten instructions/lectures in which a 'father' addresses his 'son(s)'. These lectures are in many respects similar: they address a 'son' or 'sons', urge the son(s) to listen, not forget but guard the father's teaching, and affirm the value of this teaching. Despite their similarities, however, rhetorical criticism reveals that the ten lectures may be classified into three groups or subsets on the basis of their rhetoric: (1) calls to attention (1.8-19; 2.1-22; 4.1-9; 4.10-19), (2) calls to remember and obey (3.1-12; 3.21-35; 4.20-27), and (3) warnings against the alien/strange woman (5,1-23; 6,20-35; 7.1-27). Further, although the lectures of each subset possess common features that distinguish them as a group, each lecture also possesses unique features that distinguish it from other group members. One may conclude that Proverbs 1-9 contains three distinct subsets of lectures with diverse members, ten lectures with ten different rhetorical strategies. [ABSTRACT FROM AUTHOR]

Presents gospel readings and Lenten sermons for a mass service on the fifth Sunday of Lent on March 13, 2005. Exiles in Babylon in the Book of Ezekiel; Interpretation of death in the Book of Romans; Occasion for the final plot against Jesus Christ in the Book of John.

Presents gospel readings and Lenten sermons for a mass service on Palm Sunday, the Passion Sunday on March 20, 2005. Introduction on Jesus Christ in the Book of Matthews; Passion of Jesus Christ; Views on the Jewish leaders in the Book of Matthews.

Discusses the lectionary for Epiphany 4, February 2, 2003. Biblical passages for the presentation; Gospel themes in the feast of the Presentation of the Lord; Biblical foundations of the responsibility of Christians toward conversion and discipleship; Guidelines and proverbs for reflecting on the gospel.

Focuses on the impact of Biblical materials on the family. Presence of ambiguity inherent in every human being on the human family; Passage of Genesis chapter one verse 27–31; Importance of family relationships for person desiring to act wisely and live well.

Examines the skepticism of R.N. Whybray, a scholar dedicated to the study of Israelite wisdom literature, about the dependence of Proverb 22:17 to 24:22 on the Teaching of Amenemope. Background on the passage; Discussion on the passage to examine the arguments raised by Whybray; Details on the arguments presented by Whybray.

Examines the textual form of the quotation from Isaiah 7:14 in Matthew 1:23. Relation between the quotation and the context of its final word 'Emmanuel'; Textual problem in the Hebrew text of Isa 7:14; Interpretation on the theme of God's being with his people reflected in the Gospel of Matthew.

Presents an interpretation of chapter 23, verses 13 and 14 of the book of Proverbs. Theme of the book; Response of Christians to people who use corporal punishment; Lessons on parental authority.

Little agreement exists on the structure, unity or authorship of Proverbs 30. While nearly everyone agrees that at least some of the material in this chapter comes from the Agur named as author in 30:1, there is no consensus on how much of this chapter should be attributed to him. This study examines the use of numerical devices, both explicit and implied, in the text of 30:11-33. Combined with structural analysis, the use of these numerical devices demonstrates that these verses are a coherent unit within this chapter and contain literal devices linking them to 30:1-10. Thus, it is likely that the final editor of the book intended this entire chapter to be read as the work of Agur, even if it cannot be proven that all of the material in this chapter was originally composed by one author. [ABSTRACT FROM AUTHOR]

Presents information on the Hebrew terminology of lot casting. Contextual analysis on the terms `cast' and `lot' and its relation to the allocation of general goods and divination; Biblical passages pertaining to lot casting.

Analyzes the expression 'a land flowing with milk and honey,' which appeared 20 times in the Hebrew bible. Original historical context of the idiom; Absence of the expression in the writings of most of the prophets and biblical poetry.

Determines whether the passages in which the law features in Septuagint Proverbs contain references to the law of Moses. Examination of the Hebrew and Greek lexemes of the law; Analysis of prominent additions in passages; Ancient Jewish exegetical tradition of the law.