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Series:

Mark Leuchter

conventions (Jer 25:1–13 as a colophon, for example). 29 It is in the latter half of the book (chapters 26–51 in the MT ), however, where scribes and writing become explicit subjects of discourse. In what follows, we will consider three episodes that presuppose and amplify Deuteronomy’s concept of scribal

Series:

Diana Edelman

בגד would be a bet of cause, and the definite article before בגד would be intended to signal possession (Joüon §137f). The logical owner of the clothes would be the subject of the sentence, Michal. 4) Michal first arranged the bed’s canopy (כביר העזים) to obscure a clear view of the contents of

Series:

Mercedes L. García Bachmann

conqueror was far from affection. I am also aware that romantic love is overpriced and culturally-bound. Yet, since I am also culturally bound in this particular case to the “tango connection” that brought me to this subject, at this point I will only look at biblical texts depicting relationships permeated

Series:

Georg Fischer

interpreted Jer 1:9 as “dramatization” of Deut 18 , adding to the mere words a unique divine gesture underlining and visualizing them. 2 No other text of the Hebrew Bible uses the phrase נתן דברי בפה , “to put my words into the mouth,” with God as a subject. 3 Thus, an “exclusive relationship” 4 unites

Series:

Michael Segal

καρδία αὐτοῦ], καὶ εἶπεν (ἐνέγκαι…) (1) King Baltasar …(2) And he was drinking wine, [and his heart was exalted] 27 and he said (to bring the gold and silver vessels …). The name Βαλτασαρ is not repeated at the beginning of v. 2 as in mt /Theod since the subject continues from v. 1. There is no

Series:

Christian H. Bull

to Hermes receiving the “eloquent spirit” in Disc.8–9 . The atmosphere of sanctity persists in the dialogue, as Hermes declines to speak about certain subjects out of fear that his divine discourse might be profaned. The narrative setting of the temple is thus used to give the whole discourse an

Series:

Johann Cook

considerable number of issues. A prominent one is that the translator chose to interpret his subject matter rather freely; diversity was therefore an important guiding principle for him. Hence this should act as a critical directing principle for the interpreter. Finally, the warning by Jacobus Naudé should be

Series:

Izak Cornelius

into language. They want neither to be levelled into a ‘history of images’ nor elevated into a ‘history of art’, but to be seen as complex individuals occupying multiple subject positions and identities. 21 There is no need to remind ourselves that in ancient Israel there were images and that these

Series:

Christian H. Bull

the Ogdoad and Ennead, and indeed the barrier separating the subjects singing the hymn from the recipient of the hymn. The orants present themselves as images of the All, the impression of the fullness, which again is an image of God, and the spirit acts as a kind of outpouring connecting the orants

Series:

Edited by Koert van Bekkum, Jaap Dekker, Henk van de Kamp and Eric Peels