scholarly journals Another Royal Encounter for the Woman of Endor: 1 Samuel 28 as a Proof Text in King James vi's Daemonologie

2021 ◽  
Vol 62 (1) ◽  
pp. 157-180
Author(s):  
Alinda Damsma
Keyword(s):  
2000 ◽  
Author(s):  
Steven C. SALARIS
Keyword(s):  
Samuel 1 ◽  

2012 ◽  
Vol 131 (3) ◽  
pp. 455
Author(s):  
JOHNSON
Keyword(s):  

Author(s):  
Scott Mandelbrote

Scepticism and loyalty represent the poles of van Dale’s career. Two contexts have been mentioned as relevant here: the seventeenth-century attack on magic and superstition, and the circles of friendship that created a contemporary Republic of Letters. This chapter evaluates both contexts, as well as others that may throw light on his relatively neglected attitude to the text of the Bible. It brings into focus two important intellectual episodes: his treatment of the account of the Witch of Endor (1 Samuel 28:3–25), and his engagement with Hellenistic sources relating to the text of the Old Testament, especially to the miraculous composition of the Septuagint. These issues brought van Dale to ask questions about God’s Word. The chapter explores the limits of his scepticism, the extent of his scholarship, and the role of friendship and isolation in his development. Finally, it draws attention to his place in contemporary Mennonite debates.


2010 ◽  
Vol 62 (1) ◽  
pp. 3-19
Author(s):  
CONSTANT J. MEWS ◽  
MICHA J. PERRY

This paper revisits the question of the influence of Jewish biblical exegesis on Christian scholars in twelfth-century France, by focusing in particular on Abelard's response to a question of Heloise in herProblemataabout questions raised by1 Samuel ii.35–6 (=1 Regum ii.35–6)concerning ‘the faithful priest’ prophesied as Eli's successor, the meaning of ‘will walk before my anointed’ and the nature of the offering his household should make. Abelard's discussion of the views of an unnamed Jewish scholar illustrates a consistent movement evident in the late eleventh and twelfth centuries for certain Christian exegetes to approach Jewish scholars to resolve problems posed by the text of the Old Testament. While the passage in1 Samuelwas traditionally interpreted in a Christocentric fashion, Heloise implicitly supports a more historical reading of the text in the question she puts to Abelard. The Jewish scholar's interpretation reported by Abelard is very close to that of Rashi's twelfth-century disciples.


1999 ◽  
Vol 60 (2) ◽  
pp. 346-347
Author(s):  
Fred L. Moriarty
Keyword(s):  

2011 ◽  
Vol 130 (3) ◽  
pp. 451 ◽  
Author(s):  
FROLOV ◽  
WRIGHT
Keyword(s):  

1994 ◽  
Vol 44 (4) ◽  
pp. 442-454
Author(s):  
Edward M. Cook
Keyword(s):  

1992 ◽  
Vol 42 (1) ◽  
pp. 123-124 ◽  
Author(s):  
Howard Jacobson
Keyword(s):  

2008 ◽  
Vol 119 (8) ◽  
pp. 408-408
Author(s):  
Graeme Auld
Keyword(s):  

2021 ◽  
pp. 030908922095034
Author(s):  
Madadh Richey

A single verse near the conclusion of 1 Samuel 17 mentions that after defeating Goliath, David took the giant’s severed head to Jerusalem (1 Sam. 17.54). The present paper argues that this text’s communicating of David’s preeminence through his act of decapitation draws on the widespread understanding of heads as uniquely powerful and vulnerable, while triumph over a giant or monstrous body casts the future Israelite king as uniquely dominant over monstrous enemies at the physical extreme. Narratives of monster-combat that center an adversary’s head and its subsequent display are widespread; the present paper discusses the Gilgamesh/Ḫumbaba and Perseus/Medusa narratives, with their corresponding visual art manifestations, to show how the biblical allusion to monstrous capital display functions socially and literarily to constitute David’s power.


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