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The Hebrew Bible features 24 verses in which the initial letters of a four-word phrase form the divine name, Y-H-W-H. This paper proposes criteria for evaluating the intentionality of these acronyms drawing on the work of Roman Jakobson. Besides using this methodological approach, this article also brings to light allusions to the divine name that have not been discussed in exegetical scholarship before. With its differentiated and probabilistic approach, this paper suggests a differentiation between four levels of likelihood. Notably, the intentional use of this stylistic device is not limited to 'poetic' texts in the traditional sense. On a general level, this article also contributes to the question of identifying the intentionality of literary features as well as theological allusions in the Hebrew Bible. [ABSTRACT FROM AUTHOR]

Lexicographers and biblical scholars have traditionally disagreed regarding the chronological distribution of the sexual and marital meanings of the verb בָּעַל‎. Some restrict the sense 'to penetrate' to post-biblical corpora, whereas others assert that it is also present in the Hebrew Bible. This research seeks to 1) assess the degree of suitability of these claims, 2) analyse the semantics and morpho-syntactical structure of בָּעַל‎ in its diachronic extension, and 3) determine when the semantic evolution dominion/marriage > sex happened. To this end, a wide array of sources, both direct (Hebrew Bible, Qumran documents, Mishnah, and Tosefta) and indirect (the ancient versions and dictionaries) is thoroughly examined. [ABSTRACT FROM AUTHOR]

The criteria for determining whether a biblical text is poetry or prose have long been debated, but there is widespread consensus that lineation is a key criterion. 'Enjambment' refers to the continuation of a syntactic unit across a line boundary without a major juncture or pause. This paper argues that correct identification of enjambment as a syntactic phenomenon can only take place if the line boundaries themselves have been determined according to syntactic criteria. To that end, this paper uses the syntactic criteria laid out in the Revised and Extended Hebrew Verse Structure (REHVS) model first to determine the line boundaries in the ascent psalms (Psalms 120–134), and then to identify all instances of enjambment within that corpus. This is followed by an exploration of the effects of enjambment as a poetic technique in the ascent psalms in light of the appositive style of biblical Hebrew poetry. [ABSTRACT FROM AUTHOR]

This article analyzes discourse in the Old Testament in terms of the frequency of direct speech between the main characters. We visualize the speakers, the hearers, and the amount of conversation between them in graphs known as conversational networks. We investigate whether these networks can help identify speech genres and significant relationships between biblical kings, prophets, and God. In an analysis on three books in the Minor Prophets, the networks are shown to reveal differences in book structure and speech genres including prophetic call, prayer, vision report, judgment speech, and historical narrative. In an analysis on the books of Samuel and King, the networks are shown to capture the web of relationships between kings and prophets, as well as divine communication with kings and prophets. Furthermore, we demonstrate that a comparison between these networks and their counterparts in Chronicles can visualize some major content differences identified in biblical research. These findings are expected to promote conversational networks as a visualization tool to support quantitative discourse analysis in the Bible. [ABSTRACT FROM AUTHOR]

In this paper, I argue that Nissim Ezekiel’s “Enterprise”, first published in The Unfinished Man (1960), strongly alludes to the Book of Job from the Old Testament of the Bible. Through intertextual and interdisciplinary readings, one can discern how the shadow that falls upon the characters of Ezekiel’s poem during the pilgrimage possesses the characteristics of Yahweh’s shadow that falls upon Job, and becomes directly responsible for his decrepitude. The shadow grows in both texts because the Supreme Unconscious (God) is indifferent to(wards) the human condition, and to the consequences of an apocalyptic aftermath, as illustrated in C.G. Jung’s Answer to Job. Their spiritual and moral states are restored upon two conditions – the protagonist’s internalization of both human struggle and divine wrath makes him resilient towards both, creating the theoretical premise for the resolution of their antinomy, followed by the evocation of the sublime that resists annihilation as well as the catastrophe of extreme suffering. It leads to the substitution of the poem’s theoretical framework from “the good of God” to the “agon of the Go(o)d”, as I argue towards the conclusion of the paper. [ABSTRACT FROM AUTHOR]

This text outlines an interactive philosophy teaching model conducted among 9th-grade students of 51th Secondary School “Elisaveta Bagryana” - Sofia. The teaching is based on a topic set in the curriculum and concerns the exploration of values in the Old and New Testaments. The model examines the values of Old Testament justice and Christian love in the context of their relationship to society and the individual. It emphasizes the practical nature of both types of values and derives their relevance to specific life situations. The teaching aims to develop the skills of analysis, synthesis, argumentation, discussion, conclusion-drawing, and generalization. The stages of learning follow the sequence: from knowledge of biblical values to skills for defining them in practice, focusing on their competent application in life. The model demonstrates an approach to make learning more challenging and encourage critical thinking in an enjoyable manner. It cultivates a value model rooted in understanding and respecting differences. [ABSTRACT FROM AUTHOR]

This paper explores the political use of Lament Psalms during the Crusades, focusing on their application in conflicts with Muslims and Jews. The Crusaders, driven by their desire to reclaim the Holy Land, employed these psalms as tools of religious rhetoric and political manipulation. The introduction highlights the historical context of biblical passages being used by the church for political purposes, emphasizing the power dynamics that influenced their interpretation. The subsequent sections examine the Crusaders' conflicts with Muslims and Jews, illustrating how the Lament Psalms were utilized to legitimize violence against perceived enemies. The paper also delves into the function of these psalms for the Crusaders, including the license for cursing and killing that they provided, and the political accusations of unbelief directed towards non-believers and those of different faiths. The analysis sheds light on the multifaceted role of Lament Psalms as instruments for political propaganda during the Crusades. [ABSTRACT FROM AUTHOR]

The article "DANCE AS AN ART OF RESISTANCE IN THE HEBREW BIBLE" analyzes how dance in the Bible can be both an expression of joy and an act of social resistance. Examples of dances in the Old Testament are mentioned, such as the dance of the golden calf and the dance of King David, which defy established social norms. Dance is presented as a symbol of liberation and subjugation, and can be both an act of worship to God and a challenge to traditions. [Extracted from the article]

This article converses with Rita Felski's Uses of Literature as it applies to the Old Testament. First, I explore a loose correspondence between Felski's "aestheticism" and "theory" and the most bankrupt versions of personal, devotional Bible reading and historical-critical interpretation of the Bible, respectively. Second, I apply Rita Felski's four uses of literature—recognition, enchantment, knowledge, and shock—to the Bible. I suggest her reading strategies add to the hermeneutical toolkit of the modern Christian. [ABSTRACT FROM AUTHOR]

Palestine occupies a distinct geographical location, as it is the bridge that connects the three major continents of Asia, Africa, and Europe, which has given it great importance and made it a link between the countries of the Arab world. Despite its small geographical size, it is important in the Arab world. This is what called us to learn about the geography of the land of Palestine in ancient times, to clarify the truth about the names of ancient cities and sites and their geography according to what was stated in the texts of the Old Testament, to view the Old Testament interpretations of the geography of these cities and sites, and to monitor the changes that occurred in the geography of these sites in the modern era, as most of The names of places and locations have not remained constant over the ages. The study aims to address some geographical issues and dilemmas related to the Old Testament. It works on research and analysis of the geographical, historical, and comparative religious surroundings of the names of Palestinian cities and sites mentioned in the Old Testament and its interpretations, and knowledge of the changes that have occurred in these geographical locations in the current era. The study is divided into an introduction and five axes, followed by a conclusion that includes the most important results reached by the survey, then a list of sources and references. Axis One: Historical Geography of Palestine. Axis Two: Important Geographical Sites in Eastern Palestine. Axis Three: Important Geographical Sites in Western Palestine. Axis Four: Important Geographical Sites in Northern Palestine. Axis Five: Important Geographical Sites in Southern Palestine. [ABSTRACT FROM AUTHOR]

One of the peculiarities of early Christian art was its regular recourse to stories and images borrowed from Old Testament history. Art historians reasonably assume that the use of such images could not have been purely illustrative, and that such images contained a message addressed directly to the Christian flock and available for their understanding, yet not verbalised and therefore not always comprehensive for modern interpreters. Meanwhile, a similar task of an actualising reinterpretation of the content of the Hebrew Scriptures has been successfully accomplished by the so-called typological exegesis, which allowed to consider the characters and events of Old Testament history as "types" (that is, as images that symbolically and prophetically foreshadow the events and realities of the New Testament era) and the entire Old Testament as a prophetic foretelling of the coming of Christ, taught in a mysterious form. It is therefore in the experience of typological exegesis that researchers most often seek the key to understanding the role of Old Testament motifs in Paleo-Christian iconography. However, the formal reference to the existence of a stable tradition of typological interpretation of biblical texts, conveyed to the faithful through catechetical instructions and homilies, does not provide sufficiently convincing grounds for the claim that early Christian iconography, when dealing with Old Testament themes, was guided by these interpretations in the choice of depicted subjects, in assuming that they would be perceived by believers in a specified typological sense. The article deals with the main features of Christian typological exegesis, which did not reduce itself to attributing symbolic meanings to the images of Old Testament history that could be mechanically transferred to the pictorial plane. The internal logic of the development of typological interpretations has been a function of the tasks to which they were subject. The typology, which emerged as instrument of anti-Jewish polemics, sought to prove the messianic role of Jesus Christ as the Son of God, who offered himself as a sacrifice for the atonement of original sin, and the victory of the Christian Church as the new people of God. Both the range of subjects interpreted and the meanings assigned to them, as well as the nature of the connections established between them, were determined in accordance with these objectives. The article shows that these features, which determined the specificity of typological interpretations, were not reflected in the early Christian iconography, the main task of which was to strengthen the trust of the faithful in the salvation and eternal life granted by God. The fundamental difference between the early Christian exegetical and iconographic traditions is especially evident in the different ways in which the same biblical motifs are treated, suggesting that these traditions developed in parallel but independently of each other, even though they had common origins.

The article considers an unusual case of "incorrect" attribution of the words of the prophet Malachi to the prophet Isaiah on the example of two hymns of the service of the Nativity of St. John the Baptist (24 June), written by St. John of Damascus (7th – 8th centuries) and St. Kassia (9th century). According to the author, this attribution is due to the fact that the hymnographers did not directly use the text of the prophetic book, but quoted this prophecy in the transmission of Mark 1. 2. The form of the quoted Gospel text corresponded to the Alexandrian text-type of New Testament manuscripts, where the prophet Isaiah is indicated as the author of the prophecy quoted in Mark 1. 2. The following is a discussion of the possible reasons for the use by the hymnographers in question of the New Testament text instead of the Old Testament text: (1) the words of Mark 1. 2 (and the parallels in Matt 11. 10 and Luke 7. 17) may have been more familiar to Christians of that time than their Old Testament prototype; moreover (2) the Gospel restatement of the prophecy revealed its meaning, pointing to the divinity of Jesus Christ, as well as clarifying the sense of John the Baptist's ministry. The reasons for the use of Mark 1. 2 (despite the problematic character of these apostolic words because of the unusual attribution of prophetic words) could be the prominent position of this verse at the beginning of the Gospel of Mark and its connection with the proclamation there of the messianic dignity of Jesus Christ, as well as the fact that the hymnographers continued the patristic tradition of advocacy of the correctness of the words of Mark 1. 2. At the end of the article some peculiarities of the use and interpretation of the text of the Holy Scriptures in Byzantine hymnography are pointed out on the basis of the material considered. First of all, it is the use of the Old Testament words in their New Testament version, because this version of the words is better known to Christians and has already been interpreted by the apostles themselves. It is no less important that in their use and interpretation of the biblical text the hymnographers clearly followed the preceding patristic exegetical tradition, including trust in the words of the Holy Scripture.

This study focuses on the third Romanian version of the biblical text, published in Saint Petersburg in 1819 with the support of the Russian Bible Society. Its objective is a comparative philological approach to the main Romanian versions of the biblical text (the Blaj Bible, 1795; the Bucharest Bible, 1688; Manuscript 45, preserved at the Cluj-Napoca branch of the Romanian Academy; Manuscript 4389 from the Romanian Academy Library) to establish their filiative relationships with the Saint Petersburg version. The use of the comparative-historical method aims to highlight this text, attempting to determine the extent to which the Saint PetersburgBible is a faithful rendition of the BlajBible or represents a version of its own identity within the Romanian biblical tradition.

The article provides a comparative analysis of the phenomena of Old Testament prophets and shamans against five key aspects: their social status, calling, intermediation, fortune-telling and magic, rituals and cosmogony, and gender. Numerous previous attempts to compare Old Testament prophets, shamans and sorcerers were based on the superficial likeness between these phenomena and often were mere descriptions. The key challenge for such a comparison is the choice of sources: Biblical texts were written in prescientific times, and information about shamans was recorded by ethnographers and anthropologists. This study is an attempt to systematize approaches to comparing Biblical prophets with shamans and to conduct an independent comparison of these phenomena. To achieve this goal, it was necessary to solve the following tasks: 1) to consider the problems inherent in the sources; 2) to clarify the basic concepts characterizing these phenomena, and to substantiate the adopted definitions; 3) to highlight the grounds for comparing the Old Testament prophets and Siberian shamans; 4) to conduct a comparison according to the selected criteria; 5) to establish the similarities and differences. The results of the study are that despite the external similarity of the socio-religious role of prophets and shamans, because of their role in mediation between the human and spirit worlds, they have nothing else in common. Firstly, shamans are integrated into the social architecture of their society (tribal affiliation), and prophets can be both part of the social system or be in opposition; the social status of shamans is higher than that of prophets, since they possessed not only spiritual but also real power. Secondly, the calling of prophets and shamans is different (the former, according to the Bible, are called by God for a specific mission, the latter, according to their experience, are tormented by spirits, forcing them to serve them). Thirdly, unlike prophets, shamans are involved in the sphere of magic and divination, and their actions themselves are inscribed in a certain ritual. Fourthly, the cosmological models of prophets and shamans have nothing in common. Finally, gender diversity among shamans is not only wider than among prophets, but also mobile. In conclusion the authors attempt to find a family resemblance between these phenomena are a crude generalization leading to a number of theoretical misunderstandings.

The canonical process that led to the inclusion of the Song of Songs in the lists of books of the Hebrew Bible or Old Testament is investigated with focus on the saying attributed to Rabbi Aqiva in Mishnah Yadayim 3:5, and also investigated is whether he referred to the Holy of Holies of the Jerusalem Temple. It is demonstrated that he asserted that all the writings are holy and the Song of Songs is holiest. But the framing of the mishnah associates all scriptures, including the Song of Songs, with the Temple, the Ark of the Covenant, and the Holy of Holies. Allegorical interpretation of the Song likely preceded the book's canonization. [ABSTRACT FROM AUTHOR]

An insight of Conceptual Metaphor Theory (CMT) is that metaphor is more than a mere literary device; it influences readers through cognitive connections. Yet biblical metaphors have most often been studied in poetic, theological contexts and within linguistic rhetorical devices like "YHWH is my shepherd." In contrast, some of the most ideologically powerful metaphors are those that shape the Hebrew Bible's prose stories. These metaphors reify cultural constructs and experiences, making them seem "natural." The study of realized metaphor—metaphor embodied as a literal narrative feature—offers a new pathway for applying CMT to narrative texts, even those without overt linguistic metaphors. This article surveys the history of realized metaphors in literary theory, then provides some brief examples of biblical texts where a CMT approach reveals metaphors embedded in the fabric of the narrative. It concludes with a challenge: how can we extend metaphor theory to the full range of biblical texts, poetry and prose alike, in order to understand how metaphor shapes human perception in the past and the present? [ABSTRACT FROM AUTHOR]

Although the Dialogue of Timothy and Aquila is set in Alexandria under the Patriarchate of Cyril (first half of the 5th century), scholars have attempted to identify an earlier version of the text, dating it to the 3d century. This alleged earlier version, however, is not extant as such, and the present article will show that the author of the Dialogue made an extensive use of Epiphanius of Salamis' De mensuris (dated to 392). The hypothesis that both Epiphanius and the author of the Dialogue used a common source is refuted by a close comparison of the two works in their earliest reconstructable form, taking into account the Georgian-Armenian version of De mensuris and a newly discovered manuscript of the Dialogue. [ABSTRACT FROM AUTHOR]

The presented study concerns the issue of peace in the universe and peace between people according to the Letter to the Church in Corinth by St. Clement of Rome, especially the section from Chapter 19, 2 to Chapter 23, 5. Firstly, the main purpose of the Letter is explained in presented paper. Then, the idea of peace in the created world is presented with reference to some elements of Greek philosophy and their presence and place in the thought of the author of the Letter, as well as an analysis of the biblical argumentation employed by Saint Clement. Finally, the theme of universal peace is presented as a model for the Corinthian community and, to some extent, for all Christians. The study reveals the author of the Letter as a man possessed of a solid knowledge of Greek philosophy, the Jewish tradition, and, above all, Christian doctrine. His argumentation relies primarily on biblical elements taken from the Old Testament, which definitely outweigh the elements of Greek philosophy. [ABSTRACT FROM AUTHOR]

In this article, I wish to challenge one of the basic assumptions permeating contemporary vampire studies concerning the exclusivity of the category of 'vampire' for the analysis of modern European lore. To do so, I deploy the concepts of the 'vampire' (a literary figure of a tragic, undead aristocrat feeding on blood) and 'horror' (a narrative evoking fear, repulsion and fascination) as heuristic devices to the study of biblical accounts. Specifically, I examine the Old Testament passages featuring the Hebrew term rephaim which denotes one of the Canaanite tribes ('Rephaites') and the inhabitants of the underworld ('revenants'). The analyses of the Scriptural sources against their Ugaritic background prove the adequateness of these heuristic devices: the texts exhibit formal features prompting the experience of awe and terror and portray the rephaim as a semi-divinized undead aristocracy. The adoption of this theoretical and methodological framework permits the further exploration of biblical vampires, while in the overarching scope, the hereby proposed vampire complex can serve as a potent tool to be deployed in a variety of other non-European sources. [ABSTRACT FROM AUTHOR]

This article delves into the parallel natures of both the divine law and animal rights within the religious contexts of the Old and New Testaments. Employing a comparative approach, the paper inspects the developing perspectives on the treatment of animals in biblical scriptures, shedding light on the ethical and legal dimensions embedded in religious teachings. The study investigates key subtopics such as sacrificial rituals and moral imperatives, providing a nuanced understanding of the historical development of attitudes towards animals. Additionally, the analysis of this article encompasses ethical considerations, legal implications, and societal attitudes towards animals, drawing connections between ancient laws and contemporary discourse. Moreover, this article will look at the contemporary needs of society and how religious discourse and juristic principles can be applied to ensure the safety and rights of animals. [ABSTRACT FROM AUTHOR]

Church history demonstrates that the Church has always encountered cosmic powers. It is an appeal to church historians to consider cosmic powers as the reality to be dealt with. Through a literature review study, this paper gives some historical knowledge of the activities of cosmic powers from the Old Testament through the New Testament into the church history. The objectives are to point out that demons and their activities are part of church history; and that the current church and world at large still confront these demonic activities in diverse ways. The picture of human misery is elaborated upon and left open to interpretation as different disciplines scrutinise these miseries differently, but theologically as church history has demonstrated over centuries, they are the cosmic powers at work, manifesting as powers that promote injustice, coldness of heart, fear, and despising and abusing God's creation. These human miseries are the reason for the call to church to seriously study the subject of cosmic powers (demonology). Historical studies show that all Christian churches, especially Pentecostal and Charismatic operations seem to be in touch with the cosmic powers reality and endeavours are made to deal with them just as is the case in all mainline churches. Conclusion is an appeal to church historians to note that demons should not be treated as an absurdity and that the religion should not conclude that God is dead, or irrelevant. [ABSTRACT FROM AUTHOR]

If dance in the Bible is understood as an expression of the joy experienced by those who belong to God's Kingdom, it is equally true that dance can sometimes serve to transmit a sombre message there, when it leads to sin. A good illustration of this is the beheading of John the Baptist following the dance of Herodias' daughter. But dance can also enable the accepted course of society's ways to be challenged. Typical examples of such challenges are in the Old Testament when the children of Israel chose to organise a dance liturgy around a god made in the shape of a golden calf to express their refusal to remain alongside Yaweh on the road to the Promised Land. Or again, we might call to mind the dance of King David who, unlike other kings, went off the beaten track and set a scandalous revolution in motion. [ABSTRACT FROM AUTHOR]

Introducing students to the similarities and connections among the Hebrew Bible, New Testament, and Qur'an is a means to introduce students to a shared source of humanity, beauty, wisdom, and solace. This article outlines a literature class that uses comparatist strategies to introduce these three foundational religious texts as literary works. Figural and thematic strategies reveal the development of stories, characters, ideas, and values. Cultural studies strategies demonstrate the profound effects that the texts have had on our notions about our relationships and responsibilities to ourselves, our families, and our world. Students report a better understanding of their own spiritualties, a greater acceptance of their own identities, and an increased appreciation of the diversity of their communities. [ABSTRACT FROM AUTHOR]

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The Great Commission is an important concept of missiological training and life wire of Christianity. This article is a critical review and reflection over the understanding and importance of this concept from the Old Testament background through the New Testament and its application to missiological training in the modern era. The article shows that the Great Commission is the singular theme that ran throughout the Scripture from the call of Abraham to the ascension of Jesus Christ and the mandate the Church is called to fulfil until the second coming of Christ. Missiological training, which is a mean to prepare labourers for missionary task of the Church, cannot be effective without a strong focus on the Great Commission mandate. Being the core of missionary task of the Church, the Great Commission should become the focus of all missiological training and dominant theme in the curriculum for the training of missionaries. [ABSTRACT FROM AUTHOR]

In the Old Testament book of Genesis, Chapter 32, Jacob wrestled with an angel. After that encounter, Jacobs limped. Through careful understanding of the original meaning of the words in Verses 25, 31, and 32 of Genesis 32, we seek to learn what type of injury the angel might have inflicted on Jacob. At the time Genesis was written, the difference between tendon and nerve was not understood. While wrestling, when the angel's hand grabbed Jacob, it was most likely Jacob's hip that was affected, not his thigh. Most likely, there was a posterior dislocation of the "socket" (hip joint), and the "sinew" that was damaged was the sciatic nerve. Today, this biblical description is manifested by the sciatic nerve being removed for beef to be considered Kosher. In Genesis Chapter 32, Jacob wrestled with an angel, after which Jacob limped. Most likely, Jacob had a posterior hip dislocation with a sciatic nerve stretch injury. Today, this Biblical description is manifested by the sciatic nerve being removed for beef to be considered Kosher. [ABSTRACT FROM AUTHOR]

From the 15th century onwards, the Grand Duchy of Lithuania was a multiconfessional and multicultural state. Apart from Lithuanians, its population comprised Ruthenians (the ancestors of Belarusians and Ukrainians), Poles, and smaller Jewish, Tatar, and Karaim communities. After its Christianization, Lithuania officially fell under the jurisdiction of the Roman Catholic Church, but most of its inhabitants were of the Eastern Christian rite. Reformed Protestantism spread among the nobility at the turn of the 16th and 17th centuries, while Lutheranism flourished in Lithuania Minor. Smaller ethnic groups also had their confessional communities. All confessional groups had their sacred books. This article gives an overview of Christian vernacular translations of the Old Testament that were read in the Grand Duchy between the 15th and the 18th centuries. It briefly discusses the circumstances of the translation of the Old Testament into Ruthenian (the Skaryna Bible), Old Church Slavonic (the Ostrog Bible), Polish (the Brest, Nesvizh and Gdansk Bibles) and Lithuanian (the Bretkūnas, Chylinski and Quandt Bibles) as well as their characteristic features. [ABSTRACT FROM AUTHOR]

This paper highlights that the notion of motherhood encompasses a wide range of perspectives within families. The significant role of mothers in contemporary Hebrew legal and moral systems is fundamental to this discussion. Motherhood extends beyond biological ties, involving responsibilities such as providing education, nutrition, a hygienic environment, and quality time with both parents. The reverence for motherhood is evident in biblical passages such as Exodus 20:12, Leviticus 19:3, 5:16, Deuteronomy 21:18, and 21:21. In Jewish tradition, the mother of the king holds a position of high esteem, as reflected in texts such as 1 Kings 2:29, Proverbs 10:1, 15:20, 17:25, 29:15, 31:1, and 31:31. For instance, King Solomon demonstrated profound respect for his mother, Bathsheba, by standing to honour her when she entered the throne room and seating her at his right hand to engage in important discussions.

The book of Job can only be understood against the background of the so-called doctrine of retribution: “he who does good, meets good”, and “evil harms”. This doctrine sought not only to encourage doing good and leaving evil, but also served as an explanatory mechanism: good things are due to good actions, while bad consequences must have been caused by bad actions. Old Testament authors often invoked this doctrine in an attempt to explain the dire situations Israel found itself in throughout history. Even if, in many cases, the notion of retri- bution seems to be a useful concept to explain calamity and suffering, when evil strikes good people, one hits its limit. Not surprisingly, several Bible texts are critical of the doctrine of retribution and the supposed idea of justice on which it is based. The book of Job is perhaps the best example of this.

Genesis 24:55–60 takes cognisance of the right of a damsel in marriage arrangement. The study aims to examine Genesis 24:55–60 in the context of marriage by proxy in Awkunanaw, Enugu State, Nigeria. The methodology employed in this study is narrative analysis. The findings of the research indicate that marriage by proxy has been a longstanding practice in ancient Awkunanaw. The approach to this practice has evolved between ancient Awkunanaw and contemporary Awkunanaw. The study also reveals that damsels were granted the right to choose their life partners within the socio-cultural context of Genesis 24:55–60. The Hebrew phrase supporting this claim is niqrä’ lanna‘árä, meaning ‘we will call to the girl’. This suggests that Rebekah, the damsel in the text, consented to the marriage made on her behalf. Therefore, the study recommends that parents and guardians in contemporary Awkunanaw should adopt the socio-cultural practices of Laban’s society, as indicated in the study, to help curb the state of chaos within families in Awkunanaw. Intradisciplinary and/or interdisciplinary implications: This study emphasises the need to advocate for the rights of young women in Awkunanaw concerning marriage by proxy. It indicates that allowing a woman to choose her marriage partner would help reduce domestic violence and other marital crises in Nigeria, particularly in Awkunanaw.

According to my recent research, the book of Kohelet has a link to the emergence of the Sadducees (Mandey, 2023). As a product of a thought movement, Kohelet could be the forerunner of Sadduceism. This paper aims to give a closer look at the link between Kohelet and Sadduceism as well as examine their relationship with the Pharisees as another movement that emerged alongside the Sadducees. Despite the challenges of historical information about the emergence of both the Sadducees and the Pharisees, a socio-historical analysis is conducted using literary sources.

Recognizing our sinful nature, the New Testament presents justification as a divine act of grace. Through faith in Christ, we are freed from the bondage of sin and receive a new life, a gift that we can never earn or deserve. This article is structured in three parts, as it emerges from the New Testament writings: in the first part, we will dwell first on the Gospels. Then we will present at length the Apostle Paul’s conception of justification. And finally, we will place alongside the doctrine of Saint Paul and the one emphasized in the Letter of St. James the Apostle. [ABSTRACT FROM AUTHOR]

The article "The Sabbath in the Old Testament and the intertestamental period: Implications for Christians in the twenty-first century" analyzes the relevance of the Sabbath from biblical, historical, theological, and practical aspects. It is divided into sections that address key passages from the Old Testament, intertestamental literature, and the context of the new covenant. The importance of the Sabbath as a day of rest and worship is highlighted, as well as its significance in the relationship between God and his people. [Extracted from the article]

This paper examines the knowledge, relationship and outlook of St Maximus the Greek towards the Mother of God on the basis of his "Prayer to the Mother of God". A comprehensive literary and theological analysis, based on a critical reading of the original manuscripts, encompasses a detailed and suggestive comparison of the Byzantine patristic and liturgical traditions. Furthermore, insight is provided into select additional writings of Maximus relevant to the topic, which, in conjunction with the aforementioned prayer, facilitate a more precise understanding of his relationship to the Mother of God. It is also crucial to consider his profound reception of the biblical message as presented in both the Old and New Testaments. The author's primary concern is the consolation and purification of the souls of all believers, which can only be achieved through the prayerful intercession of Mary. The text is addressed to the reader, who is presumed to be a believer or a monk. In this way, the contribution constitutes an essential element in the reconstruction of Maximus the Greek's euchology, which cannot be separated from his monastic experience in the Monastery of Vatopaidi on the Holy Mount Athos. Indeed, his prayer practice, together with the Byzantine tradition, originated in his monastic self-identification. [ABSTRACT FROM AUTHOR]

In the Old Testament we find different descriptions of mourning for men and women. The differences arise from the social roles and expectations of one person and the other. The descriptions include physical expressions such as tearing clothes, putting on sackcloth and sprinkling ashes on the head, but also acts of humility and deep mourning such as fasting and loud lamentation. The emotions and intensity of grief are vividly portrayed in both genders and illustrate the human experience of loss. The common and individual elements point to a deeply personal and communal grief that allows for the expression of loss and the search for solace. In our paper, we will focus on the exploration of emotions in the grieving process, particularly in the context of Old Testament female figures. We will first present an understanding of these emotions and then discuss specific emotions based on the Old Testament and various female characters. [ABSTRACT FROM AUTHOR]

The present study proposes an incursion into Old Testament anthropology, which it places in the context of its theological interferences with Mesopotamian mythology. This approach could contribute to the understanding of the biblical account of creation, which, beyond its undeniable uniqueness and value, bears similarities with Mesopotamian cosmogonies, as a proof that the unique truth revealed by God and received by each people was articulated differently by the peoples of the Near East, according to their culture and capacity of reception. [ABSTRACT FROM AUTHOR]

This study explores the concept of The "Angel of the Lord" (Malak Yahweh) from the Old Testament and its possible connection to the Roman Canon - the Eucharistic prayer of the Roman Church before Vatican II. The term that today designates angelic beings has undergone various metamorphoses in meaning. These metamorphoses help or hinder attempts to identify the Angel of the Lord in the Old Testament. The phrase is also present in the Roman Canon and, given the close relationship between the Roman liturgical tradition and the Jewish ethos, the possibility of the survival of the concept in Christian worship has been questioned. Therefore, the discussion was extended from etymology and Bible to the ritual context. Various assumptions were considered, concerning the identification of the Angel of the Lord from Roman Canon with Jesus Christ, Holy Spirit, or just an angel. The study concludes that the Old Testament concept of Malak Yahweh didn't survive in that eucharistic prayer. [ABSTRACT FROM AUTHOR]

The article "Effective Presence and Mysterious Incomprehensibility" by Werner Urbanz from the Heiligen Dienst discusses Old Testament texts about wisdom as a mediator between God and humanity. Wisdom is portrayed as a personified female figure who is closely connected to God and near to humanity. Texts from Proverbs, Job, Sirach, and Wisdom illuminate the relationship between wisdom, God, and humanity, showing how God's presence and actions can be experienced. [Extracted from the article]

The article "Holy Service" by Franz Hubmann from the year 2024 deals with human speech about God in the Old Testament and transcendence. It shows how the transcendence of God has changed over the course of biblical history and how various images such as the name of God, his word, angels, and the voice of God bridge the distance from God. Ultimately, the speech about God in the Old Testament expresses the transcendent experience of humans. [Extracted from the article]

The narratives of Abraham's sacrifice of Isaac in the Old Testament and Shun's renunciation of the throne to save his father, who had committed a crime in Meng-Zi, have had a profound influence on Western and Chinese culture. The two stories are widely known and referenced due to their cultural significance, which is evident in various artistic, literary, religious, and philosophical forms. While the two narratives may be viewed as murder and corruption from a universal ethical standpoint, historical traditions interpret them differently. Abraham's actions are revered as the epitome of righteousness, while Shun's actions exemplify the most appropriate (yi...) course of action in complex moral dilemmas. These narratives offer contrasting values, yet both contribute to the education of justice within the Christian and Confucian contexts. However, when translating classical Chinese texts, the Confucian concept of "yi" is often rendered as "righteousness". This paper aims to elucidate the essential distinction between the concepts of righteousness and yi by analysing the respective deliberations on justice conveyed in these two stories. [ABSTRACT FROM AUTHOR]

The small, two-verse interpolation of Ezekiel 47:22-23 is widely considered one of the most inclusive texts in the Hebrew Bible. Its instruction regarding the גרים allowed for full inclusion into the community that Ezekiel believed to be the true Israel. However, interpretations that view these verses as hyper-inclusive often view the גרים as foreigners. Such a view is largely based on understanding the term גר along linguistic rather than anthropological lines. This paper will explore the use of the term גר in both Ezekiel and the Holiness School to better understand the group envisioned by the author of Ezekiel 47:22-23. In so doing, I will demonstrate that these verses should not be understood simply along a binary of inclusive versus exclusive, but rather as part of a larger project of identity reformulation that occurred as part of a trauma process around the Babylonian exile. [ABSTRACT FROM AUTHOR]

Although biblical scholars are increasingly turning their attention to the question of God's body, few clarify how precisely this "body" complicates the long-held claim that God is immaterial. The present article addresses this oversight by attending to the ways in which biblical accounts of God's body intersect with wider tradents of thought on materiality and immateriality, including, above all, the recent cross-disciplinary "turn" known as new materialism. The article begins by discussing what biblical scholars mean when they say "God's body" and how biblical theophanies in particular complicate the belief that God is immaterial. It then discusses new materialism and how key emphases in this scholarly shift similarly complicate the belief in God's immateriality. Third and finally, the article returns to biblical theophanies by reading these accounts through a new materialist lens, focusing in particular on God's manifestations in material, nonhuman forms. In the end, I suggest not only that biblical theophanies problematize traditional ways of conceiving God within the history of biblical interpretation but also that new materialism can better enable us to see how these accounts portray the relationship between God and embodied materialities. [ABSTRACT FROM AUTHOR]

A monastic community comprising brothers and sisters of different Christian denominations has, since its beginnings, needed to create a structure for daily common prayer, in which community members and guests could feel welcomed. At Bose we tried to place the Word of God at the heart of prayer, through the singing of psalms with antiphons taken from the Bible and the proclamation of the entire New Testament in one year and the Old Testament in three years. The composition of the prayers of praise, contemplation, and intercession is nourished by the liturgical heritage of the different Christian denominations and by reference to biblical texts, trying to use language which is comprehensible today. During the Eucharistic celebration, the wound of the division between the Churches remains open, but it also becomes an invocation for a full visible unity of Christians. [ABSTRACT FROM AUTHOR]

The appearance of the so-called hapax legomena in a given biblical book is always a great mystery, which raises a justified question about the purpose of their use by the inspired author. This is even more important because the biblical authors develop their own styles and ways of expressing thoughts using more or less clear terms and sentence syntax. The adverb ἀνδρωδῶς0 raises similar questions about its place in the First Book of the Maccabees. The article tries to find an answer to the possible purpose of its use by the hagiographer. Therefore, the following issues are considered. Firstly, is the theology of the book itself sufficient to explain the place of the adverb in this text? Secondly, is it necessary to refer to other books of the Septuagint? Thirdly, should the semantic meaning of the discussed adverb be clarified by reference to the texts of ancient Greek literature in which it appears? It seems that it is in its meaning, discovered in the course of the analysis, that the answer to the purpose of the record made by the hagiographer should be sought. [ABSTRACT FROM AUTHOR]

Following a study by Robertson (1885), Old Testament scholars have attempted to resolve the difficult reference to oil in Isa 10:27d by means of emendations, generally of a geographical nature. In this way, the verse becomes the opening line of the following war oracle (10:28–32). The study of royal inscriptions from the Neo-Assyrian period reveals instead the existence of covenant-making rituals in which oil was employed, especially as an image of the curse associated with covenant transgressions. Since in Assyrian propaganda, the yoke was an image of the king's lordship over the conquered peoples, with the prophecy that "the yoke before the oil will be destroyed," the prophet alludes to the termination of the treaty obligations stipulated through the ritual, as well as any form of curse associated with it. [ABSTRACT FROM AUTHOR]

This paper will explore the evolution of evil and the devil from a Judeo-Christian perspective. Methodologies utilized in this study will include biblical-critical methods of inquiry, such as literary and textual forms of criticism. Specifically, this study will focus on the literary and textual analyses of biblical era works, including the Old and New Testament, the pseudepigrapha, as well as the later corpus of rabbinic texts such as the Talmud. Ultimately, the aim of this article is twofold. First, it is my goal to provide insight into the true origins and early evolution of Jewish beliefs concerning evil and the devil, many of which were never adopted within mainstream Judaism itself. Second, I aim to show that subsequent early Christian understandings of evil and the devil evolved not from primary Jewish sources such as the Hebrew scriptures but rather from extra-canonical, pseudepigraphal texts such as 1 Enoch, the book of Jubilees, and the Wisdom of Solomon. The study will first present some various early Jewish views of God and evil as found in the Hebrew Scriptures, or Old Testament, including the idea that God initially served as a coincidence of opposites, responsible for both good and evil events (e.g., Joshua 6; 8). Ultimately, Jewish thought stopped short of ascribing blame to a devil or other sinister entity, instead focusing on concepts such as personal righteousness (e.g., Isaiah 10.20). However, rabbinic texts such as the Talmud do discuss topics including the devil and the demonic (i.e., b. Berarchot 6; b. Megillah 3a; b. Gittin 68a), although this line of thinking remained largely outside the realm of normative Jewish thought. This second focus of this study will be on Intertestamental texts and the New Testament, or Christian scriptures. By the late first century CE, when the Christian scriptures were recorded, the devil was now believed to be largely in control of the material world (e.g., Matt 4.8-9), thus vindicating God altogether from the performance of evil. Early Christian authors such as Paul and the Gospel authors, therefore formulated an advanced understanding of evil, the devil, and even demonic entities (e.g., Mark 3.22) that surpassed those found in the earlier Hebrew scriptures. [ABSTRACT FROM AUTHOR]