2 Book of Genesis: The Villi-fication of Woman in L’Ève future

2021 ◽  
pp. 46-80
Keyword(s):  
Book Of Genesis

Reading Genesis Through Chronicles: The Creation of the Sons of Jacob

2016 ◽  
Vol 7 (2) ◽  
pp. 138-168
Author(s):  
Andrew Tobolowsky
Keyword(s):  
Historical Memory ◽  
Source Material ◽  
Biblical Studies ◽  
Dynamic Nature ◽  
Dynamic Power ◽  
The Creation ◽  
Book Of Genesis ◽  
Over Time

Scholars are increasingly aware of the dynamic nature of the interaction between the nine-chapter-long genealogy that begins the book of Chronicles and its source material. However, little attention has been paid to the role this interaction might have played in the creation of some key biblical ideas, particularly in the “eponymous imagination” of the tribes as literally the sons of Jacob. Through comparison with scholarly approaches to the pseudo-Hesiodic Catalogue of Women and an investigation into the ramifications for biblical studies of ethnic theory and historical memory on the fluidity of ethnicity and memory over time, this article seeks to reassess the dynamic power of the Chronicles genealogy as an ethnic charter for the elites of Persian Yehud. Focus on the distinctive imagination of Israel in the crucial narratives in the book of Genesis, as compared with narratives elsewhere in the primary history, and the contributions of the Chronicles genealogy to their redefinition, allows us to address the Bible’s dependence upon the lens the Chronicles genealogy imposes upon it.

Θεωρία in Ancient Greek Exegetical Literature

2020 ◽  
pp. 85-104
Author(s):  
Борис Тимофеев
Keyword(s):  
Mystical Experience ◽  
Near East ◽  
Literary Form ◽  
Traditional View ◽  
Ancient Greek ◽  
Symbolic Form ◽  
Near Eastern ◽  
The World ◽  
Genesis 1 ◽  
Book Of Genesis

Современная научная богословская мысль склонна к унификации терминов и явлений в сфере своих компетенций. Эта тенденция в современных исследованиях в некоторых случаях распространяется и на древние христианские памятники. Так, например, слово θεωρία многие учёные определяют как мистический метод духовного толкования Священного Писания. Это определение нередко применяется в качестве универсального технического определения при анализе экзегетических произведений древних авторов. При этом игнорируется узус самих экзегетов, которые употребляют это слово в иных значениях. В рамках данной статьи предпринимается попытка выявить и показать основные значения слова θεωρία в древней греческой экзегетической литературе. The article deals with the theology, composition and literary form of the narrations which constitute the prologue part of the book of Genesis (1, 1-11, 26). During the second half of the 19th and at the turn of the 20th cent., following the emergence of the Documentary hypothesis as well as the comparison of the Holy Scripture with the newly-discovered literary monuments of Ancient Near East, the greater part of the narrations that constitute the Prologue were labeled myths and ancient Hebrew folklore (J. Wellhausen, H. Gunkel, J. Frazer). In addition to the then detected Near Eastern parallels, this new attitude towards the narrations of the Prologue was fostered by its lack of a clearly expressed historical dedication and the symbolic form of their exposition. Defending the traditional view of the Prologue as sacred history and prophetic revelation, bishop Kassian (Bezobrazov) proposed to consider all the biblical narrations that contain theophanies as metahistorical. Archpriest Sergey Bulgakov, A. F. Losev and B. P. Vysheslavtsev, who analyzed the phenomenon of myth-making, called the Biblical narration of the origins of the world a myth, but in a sense different from that proposed by Gunkel and Frazer. They have founded a new and positive conception according to which a myth is not fi but rather a kind of reality based upon mystical experience. The author of the article analyzes each of the terms enumerated - «history», «myth», «metahistory» - in their use relating them to the Prologue; he also examines the possibility of their harmonizing with the traditional ecclesiastical view of this part of the book of Genesis.

Prologue to Genesis (1, 1-11, 26): Prophetic Revelation, History, Myth or Metahistory?

2020 ◽  
pp. 17-46
Author(s):  
Михаил Анатольевич Скобелев
Keyword(s):  
Mystical Experience ◽  
Near East ◽  
Literary Form ◽  
Traditional View ◽  
Ancient Near East ◽  
Symbolic Form ◽  
Near Eastern ◽  
The World ◽  
Genesis 1 ◽  
Book Of Genesis

В статье рассматриваются богословие, композиция и литературная форма сюжетов, входящих в состав Пролога книги Бытия (1, 1-11, 26). Во второй половине XIX - начале XX вв. в результате появления Документальной гипотезы и сопоставления Священного Писания с литературными памятниками Древнего Ближнего Востока большая часть сюжетов, составляющих Пролог, была объявлена мифами и древнееврейским фольклором (Ю. Велльгаузен, Г. Гунекель, Дж. Фрезер). Кроме выявленных ближневосточных параллелей, новому отношению к повествованиям Пролога книги Бытия способствовали: отсутствие в нём ясно выраженной исторической задачи и символичность изложения. Защищая традиционный взгляд на Пролог как на священную историю и пророческое откровение, епископ Кассиан (Безобразов) предложил рассматривать все библейские сюжеты, содержащие теофанию, как метаисторию. Протоиерей Сергий Булгаков, А. Ф. Лосев, Б. П. Вышеславцев, занимавшиеся феноменом мифотворчества, назвали библейское повествование о начале мироздания мифом, но в ином смысле, чем это делали Г. Гункель и Дж. Фрезер. Они обосновали новый положительный взгляд, согласно которому миф не есть выдумка или фантазия, а реальность, основанная на мистическом опыте. В статье анализируется каждый из перечисленных терминов: «история», «миф», «метаистория» применительно к Прологу, а также рассматривается возможность их согласования с традиционным церковным взглядом на эту часть книги Бытия. The article deals with the theology, composition and literary form of the narrations which constitute the prologue part of the book of Genesis (1, 1-11, 26). During the second half of the 19th and at the turn of the 20th cent., following the emergence of the Documentary hypothesis as well as the comparison of the Holy Scripture with the newly-discovered literary monuments of Ancient Near East, the greater part of the narrations that constitute the Prologue were labeled myths and ancient Hebrew folklore (J. Wellhausen, H. Gunkel, J. Frazer). In addition to the then detected Near Eastern parallels, this new attitude towards the narrations of the Prologue was fostered by its lack of a clearly expressed historical dedication and the symbolic form of their exposition. Defending the traditional view of the Prologue as sacred history and prophetic revelation, bishop Kassian (Bezobrazov) proposed to consider all the biblical narrations that contain theophanies as metahistorical. Archpriest Sergey Bulgakov, A. F. Losev and B. P. Vysheslavtsev, who analyzed the phenomenon of myth-making, called the Biblical narration of the origins of the world a myth, but in a sense different from that proposed by Gunkel and Frazer. They have founded a new and positive conception according to which a myth is not fiction but rather a kind of reality based upon mystical experience. The author of the article analyzes each of the terms enumerated - «history», «myth», «metahistory» - in their use relating them to the Prologue; he also examines the possibility of their harmonizing with the traditional ecclesiastical view of this part of the book of Genesis.

Methods of Communicative Intention Explication of the Phraseological Unit with Biblical Expression «Forbidden Fruit» (Diachronic Section)

2020 ◽  
pp. 65-76
Author(s):  
Olga Lomakina ◽  
Oksana Shkuran
Keyword(s):  
Middle Ages ◽  
Modern Language ◽  
Communicative Intention ◽  
Tree Of Knowledge ◽  
Media Space ◽  
History Of ◽  
The Media ◽  
Semantic Value ◽  
Book Of Genesis ◽  
Good And Evil

The article analyzes methods of explication of the traditional and widely used stable biblical expression «forbidden fruit». The study is based on a diachronic section – from the interpretation of the biblical text to the communicative intention of dialogue participants in the media space illustrating nuclear and peripheral meanings. The analysis includes biblical texts that realize the archetypal meaning of the biblical expression «forbidden fruit» in which it is called the tree of knowledge of good and evil. The secularized interest in the kind of tree, on which forbidden fruits grew, is motivated by a realistic presentation of a sad history of the first people’s fall in the Book of Genesis. Scientific hypotheses have their origins since the Middle Ages, when artists recreated the author’s story of eating the forbidden fruit. For religion, the variety of the fruit is not of fundamental importance, however, visualization in the works of art has become an incentive for the further use of the biblical expression with a new semantic segment. Modern media texts actively represent the transformation of the biblical expression«forbidden fruit» for different purposes: in advertising texts for pragmatic one, in informative, educational, ideological texts for cognitive one, in entertaining textsfor communicative one, lowering the spiritual and semantic value register of the modern language. Therefore, the process of desemantization and profanization of the biblical expression results in the destruction of national stereotypes in Russian people’s worldview.

Alexander and the Mongols

1979 ◽  
Vol 111 (2) ◽  
pp. 123-136 ◽  
Author(s):  
John Andrew Boyle
Keyword(s):  
Eighth Century ◽  
Alexander The Great ◽  
The Caucasus ◽  
The North ◽  
The Earth ◽  
Four Corners ◽  
Book Of Genesis ◽  
First Time

The association of Alexander the Great with the Mongols begins with the identification of the latter with the peoples of Gog and Magog. The evolution of this legend, which has its origin in the Book of Genesis, is curious in the extreme. In Genesis Magog is mentioned as one of the sons of Japhet, his name occurring between those of Gomer and Madai. Since Madai is clearly intended as the eponym of the Medes and Gomer has been located in Cappadocia and Phrygia it has been plausibly suggested that Magog at this stage corresponded to the territory in between, i.e. the region immediately south of the Caucasus in Eastern and Northern Armenia. In Ezekiel we hear for the first time of Gog “of the land of Magog”, who will come from his place out of the uttermost parts of the north, he and many peoples with him, “all of them riding on horses, a great company and a mighty army.” It will be seen that the “land of Magog” can no longer be located south of the Caucasus, and indeed Ezekiel's prophecy of the invasion of Gog has been interpreted as an echo of the invasions of the Cimmerians, who came southwards from the steppes through the Darial pass towards the end of the eighth century B.C.; or more probably of the invasion of the Scythians which took place in the following century by way of Darband. Finally we are told in Revelation that “when the thousand years are finished, Satan shall be loosed out of his prison, and shall come forth to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war; the number of whom is as the sand of the sea”.

Book Review: The Book of Genesis: Chapters 1-17

1991 ◽  
Vol 88 (4) ◽  
pp. 452-452
Author(s):  
John D.W. Watts
Keyword(s):  
Book Of Genesis

Prehistory in the Call to Abraham

2006 ◽  
Vol 14 (3) ◽  
pp. 189-208 ◽  
Author(s):  
Lyle Eslinger
Keyword(s):  
Natural Environment ◽  
Human Agency ◽  
Well Being ◽  
Human Experience ◽  
Human Values ◽  
Classical Literature ◽  
Common Pool ◽  
Human Thought ◽  
Ancient Israel ◽  
Book Of Genesis

AbstractA common pool of primitive human values fuels the world's religions. These values are evident in classical religions and are found lying on the surface in the book of Genesis, which is among the Bible's richest archetypal repositories. The Genesis pre-history focuses on human well-being. The mythological assumptions underlying this story manifest the rudiments of human thought and experience laid down in the archaic period. A hostile natural environment evokes behaviour to overcome its hazards. The narrative explores the mythological options of agency for achieving human well-being. As in other theistic worldviews two primary agencies are envisioned. Gods and humans, each with strengths and weaknesses, are potential protagonists on the stage of human optimism. Genesis inherits a southwest Asian cosmogony in which the gods are hostile to the advanced potential of collective human agency. Divine hostility complicates agency options, leading to a devotional compromise in the form of God's covenant with Abraham. The essay suggests the value of a renewed awareness of the influence of archaic human experience on the classical literature of ancient Israel. The argument is developed with reference to the traditional figure of Abraham.

Archaeological Commentary on the Book of Genesis

1896 ◽  
Vol 7 (7) ◽  
pp. 305-308
Author(s):  
A.H. Sayce
Keyword(s):  
Book Of Genesis
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