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Daniel C. Timmer

through various hybridity models, each of which recognizes that hybridity is not the simple mixing of once separate and self-contained cultural traditions, but rather . . . the recognition of the fact that all culture is an arena of struggle, where self is played off against the purportedly ‘other,’ and


Nathalie LaCoste

scholars have pointed out the similarities between Sophia and Isis. Recently Judith Newman has explored the interconnection between Isis and the book of Ben Sira in a paper delivered at the University of Groningen conference, Cultural Encounters, December 2013: “Hybridity, Hydrology, and Hidden Transcript

Heather Macumber

identifies Revelation as a hybrid text and argues that “it is more” than an apocalypse (p. 30); however, there is little attention in the rest of his treatment to Revelation’s composite nature. Secondly, Morales does careful work to explore the use of the shepherd metaphor as applied to Jesus in Revelation

Jesus (Matt. 1:2-16) 91 Sébastien Doane The Threat of Empire: Monstrous Hybridity in Revelation 13 107 Heather Macumber Promiscuous πόρναι , Bad Bitches, and Misogynistic Masculinities: A Queer, Imperial-Critical Analysis of Revelation and Rap 130 O’neil Van Horn Claimed and Unclaimed Experience

Victor H. Matthews

Judean literati of the early Second Temple Period, Wilson sees a society that was making an “honest attempt to remember the past, to wrestle with and represent a monarchic past in a postmonarchic present” (p. 130). His approach utilizes a hybrid of literary and social scientific methods to examine the

Laura Carlson Hasler

regard is Lester Grabbe’s 2006 article, “The ‘Persian Documents’ in the Book of Ezra: Are They Authentic?” 3 This article makes a thoroughgoing assessment of each of the “Persian” documents in Ezra-Nehemiah, coming to the conclusion that many are a hybrid of authentic and amended features. Absent from

Stefania Benini

consequential that the script remains unfinished. The impossibility of the disambiguation of the Saintly figure is reflected in the hybrid and open-ended nature of the screenplay itself whose sign expresses “a structure that wants to be another structure … a structure morphologically in movement,” in

Carolyn Sharp

God of most of Hosea and the nurturing deity of Hosea 14. Keefe’s welcome focus on class-based economic motivations for Hosea’s polemics raises a question about the “urban elite male warrior class” that she identifies as responsible for regional economic exploitation; postcolonial notions of hybridity

James Lee

of Origin and Th eir Ethical Implications,” examines two hybrid figures in the ancient texts—human beings and giants. Human beings in Genesis are monstrous figures born out of the blurred boundaries between the human and the divine. Yet, their identity is considered positive. On the other hand, 1 Enoch

Jared Beverly

both “distinctly natural” due to the presence of flora but also “distinctly cultural” in the necessity of human intervention to ensure its flourishing within the containment of that flora, giving it something of a “third nature,” drawing on Jacopo Bonfadio’s thought (61). In its hybridity, the garden