Society of biblical literature

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Quý Khách có thể để lại comment về cuốn nắn sách với chia sẻ thử khám phá của bạn dạng thân. Những fan đọc khác luôn thấy hứng thụ cùng với chủ ý của chúng ta về quyueenr sách bạn đã hiểu. Dù chúng ta bao gồm yêu sách hay không, nếu như khách hàng chia sẻ suy nghĩ thật tình cùng cụ thể thì rất nhiều fan hoàn toàn có thể tìm kiếm thấy cuốn sách phù hợp cùng với chúng ta. Society of Biblical Literature is collaborating with JSTOR to digitize, preserve sầu and extkết thúc access toJournal of Biblical Literature.http://www.jstor.orgThis nội dung downloaded from on Sun, 22 Jun năm trước 14:46:57 PMAll use subject to JSTOR Terms và Conditions Book Reviews447Israelite and Judahite kingdoms, too often concealed insidious disorder which undermined the fabric of society.On trương mục of their realistic discernment of open và hidden disorder, theprophets understood that the monarchy was not a God-ordained absolute. It isbecause they discovered the decaying character of the royal authority that Judaismcould emerge precisely when the state was destroyed. Kingship was not indispensable. A tiny group of Jerusalem và Judaean survivors, in both the l& and in Babylon, could develop a notion of peoplehood which, without a king, created a newpolitico-religious entity, that of Second-Temple Judaism.Pons has judiciously included in his "semantic"survey a "non-semantic"study ofnarratives (like that of Naboth và his vineyard) & of prophetic invectives (likethat of Ezekiel against the false shepherds) in which the idea of oppression is verbally absent but implicitly present. H; e has failed, however, to lớn indicate that the theocratic or hierocratic iđơn hàng of Second-Temple Judaism were just as liable khổng lồ socialexploitation as the monarchic system. Inasmuch as he added to his field of investigation sketchy accounts of antisocial corruption in Ben Sirach, the Wisdom of Solotháng,& Qumran, he might well have looked at the development of Judaism in Persian,Hellenistic, & Hasmonean times & shown the political corruptibility of clericalpower, when the notion of the holy becomes trivialized inkhổng lồ that of the exclusivisticsacred.Oppression is a manifestation of hidden as well as open arrogance which usuallycomes from self-appointed classes or families. In ancient Israel and in early Judaism,it has its roots in the clerical manipulation of the myths of Zion và of the ChosenPeople.Samuel TerrienWashington Depot, CT 06794II femminismo della Bibbia, by Marteo Adinolfi, O.F.M. Spicilegium PontificiiAthenaei Antoniani, 22. Rome: Spicilegium Pontificii Athenaei Antoniani, 1981.Pp. 343. L 12 ngàn (paper)."The Feminism of the Bible" (perhaps more accurately called "Biblical Viewsand Treatment of Women") contains careful exegesis of biblical passages organizedinkhổng lồ three chapters on the OT & nine on the NT. First there is a chapter on "SexualMyths & Rites in Ancient Religions";then follow "Woman in the Primeval Historyof Gen 1-3," "Divorce According to lớn Mal 2:14-16," & "The Couple in the Song ofSongs." In the NT chapters the topics are: "Marriage in the Teaching of Jesus,""Woman in the Doctrine of Jesus," "Woman in the Life of Jesus," "The (Female)Disciples of Jesus,""Paul"sMinisterial Co-laborersin Rom and Phil," "The Sanctity ofMarriage in 1 Thess 4:1-8," "Marriage& the Celibate in 1 Cor 7," "The Veil andSilence of the Woman (1 Cor 11:2-16)," và finally "The Woman Who Preaches orProphesies." A short epilog follows, then a danh mục of abbreviations & signs, và theindexes of biblical women mentioned, of ancient & medieval authors, of modernauthors, and of the principal texts cited. A bibliography follows each of chaps. I, II,IV, V, VI, VII, XI, and XII. The author demonstrates mastery of biblical Hebrew,classical & biblical Greek, as well as Latin, and cites literature he translates fromThis content downloaded from on Sun, 22 Jun năm trước 14:46:57 PMAll use subject to lớn JSTOR Terms và Conditions 448Journal of Biblical LiteratureFrench, German, Spanish, & English, as well as Italian.In his preface the author states: "Stimulated by today"s contributions of biblicalexegesis và the varied approaches of psychology & anthropology, I began aboutten years ago khổng lồ concern myself with woman in the inspired scriptures, publishingpartial studies here và there. The insistence of women students & friendsimpelled me to lớn gather & rework what was already in print và integrate it withnew contributions.

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It is not an encyclopedia of biblical feminism, but only thirteenchapters that illustrate perhaps the more significant aspects of the argument....There is lacking, for example, a chapter on Mary of Nazareth và another on thepriesthood of women" (p. 13).The epilog tells of the author"s acquaintance with Margit Sahlin, author of twobooks & one of three women first ordained as Lutheran priests in Sweden in 1960.She is in charge of the parish of Engelbrekt, the largest in Stockholm, & aao ước herfour assistants is one of the other first-ordained women, Christine Odenberg, anationally famous horsewoman. The final paragraphs of the epilog sum up theauthor"s viewpoint throughout his book: "The feminism of the Bible has a lesson toimpart to men and khổng lồ women. To men it teaches to throw into lớn the sea the unjust andunjustified superiority complex và to be doubtful of many common attitudes, notexcluding that of psychoanalysis which accuses women of passivity, narcissism andmasochism. To women it recalls the duty of recognizing ever better, and living anddefending, her own identity-"male & female made them" God Himself (Gen1:27); in Jesus "there is no male nor female" (Gal 3:28)-even at the cost of renouncing the privileges accorded to lớn them in the centuries of machismo. ... I wish wholeheartedly khổng lồ the male và female readers of these pages the blessing of hearing andpracticing the Word" (p. 316).Leona Glidden RunningAndrews University, Berrien Springs, XiaoMi MI 49104The Text-Critical Use of the Septuagint in Biblical Research, by Emanuel Tov.Jerusalem Biblical Studies, 3. Tel Aviv: Simor, 1981. Pp. 343. $17 (paper).Tov begins by discussing the aims và the limits of textual criticism (he seeks adiplomatic rather than an eclectic text). Though he professes khổng lồ find truth in thetheories of both Kahle và Lagarde on Septuagintal textual history, his own theory of"multiple textual traditions" is heavily Lagardian. His discussion of literal and freetranslation techniques provides useful criteria for analyzing the relative sầu literalness ofa given text (chap. 1).Most differences between LXX & MT can be attributed khổng lồ the exegesis of thetranslatorsor to inner Greek corruptions (chap. 2). His essay on how to lớn reconstructthe Vorlage of the LXX when there are true textual differences is masterful(chap. 3). Here and throughout the book he cites numerous biblical examples andpunctuates his discussion with references to the best relevant secondary literature. Anexcursus to lớn chap. 3 deals with the use of the Hatch & Redpath concordance andcarefully shows the strengths and weaknesses of this often-used, but frequently misunderstood tool. After a discussion of elements not expressly indicated in the Vorlageof the translators,such as vocalization, word-divisions, and sense-divisions (chap. 4),This nội dung downloaded from on Sun, 22 Jun 2014 14:46:57 PMAll use subject to lớn JSTOR Terms & Conditions

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