Review of The Designation of the Individual: Expressive Usage in Biblical Narrative (Contributions to Biblical Exegesis and Theology, 14; Kampen: Kok Pharos, 1996).

2006 ◽  
Vol 6 ◽  
Author(s):  
Stephen Dempster
Keyword(s):  
Biblical Exegesis ◽  
Biblical Narrative ◽  
The Individual

The Designation of the Individual: Expressive Usage in Biblical Narrative

1998 ◽  
Vol 117 (3) ◽  
pp. 521
Author(s):  
Samuel Meier ◽  
E. J. Revell
Keyword(s):  
Biblical Narrative ◽  
The Individual

On “Exegetical Function” in Rewritten Scripture: Inner-Biblical Exegesis and the Abram/Ravens Narrative inJubilees

2013 ◽  
Vol 106 (4) ◽  
pp. 373-402 ◽  
Author(s):  
D. Andrew Teeter
Keyword(s):  
Hebrew Bible ◽  
Degree Of Freedom ◽  
Biblical Text ◽  
Biblical Exegesis ◽  
Narrative Voice ◽  
Biblical Narrative ◽  
Substantial Degree ◽  
Rewritten Bible

While no consensus obtains among specialists as to what the term “rewritten Bible” (or “rewritten Scripture”) properly denotes—or whether, indeed, it is proper to use at all—most agree that the texts thought to represent this category are basically exegetical in character. That is, they are supposed to have as their aim or goal the interpretation of texts that are now part of the Hebrew Bible. At the same time, it is universally recognized that the authors of so-called rewritten Bible compositions exercised a substantial degree of freedom in their retelling. They clearly had their own interests, motives, and aims, distinct from those of the biblical narrative. These interests (sometimes characterized as “ideological” in nature), in turn, determine the structure or literary shape of their work, including such basic elements as character, plot, scope, and narrative voice. Thus, while it is constitutive for the genre or category that such works mainly follow the sequence and wording of the biblical text, they are not—and cannot be—identical to the latter in compositional form. Every rewritten Bible composition is defined by its own retelling strategy or program.

The Death of David’s Son by Bathsheba (II Sam 12:13-25): A Narrative in Context

2013 ◽  
Vol 63 (4) ◽  
pp. 566-576 ◽  
Author(s):  
Jonathan Jacobs
Keyword(s):  
Turning Point ◽  
Final Section ◽  
Biblical Exegesis ◽  
Biblical Narrative ◽  
Inner World ◽  
Secondary Characters ◽  
Two Stages ◽  
Literary Devices

Abstract The episode of David’s sin and his punishment (II Sam 11-12) represents a turning point in the description of David’s reign. While this dramatic episode has received extensive attention in biblical exegesis, the final section of the narrative, recording the death of Bathsheba’s son, has been largely neglected, with little attention to its contribution to the story. In this article I propose that the main contribution of the story is its exposure of his inner world following the revelation of his sin by the prophet Nathan. The biblical narrative conveys its ideas in an indirect manner, through various literary devices. By means of analogies, discrepancies between descriptions, and secondary characters, the text hints at David’s process of repentance for his sin. We might say that David undergoes a process in two stages: Initially, immediately after the speech by the prophet Nathan, he demonstrates a repentance that is quick and spontaneous, but only partial. Thereafter he undergoes a process of slow and gradual repentance, in which he repairs all the levels of his sin.

scholarly journals Tutu Te Puehu and the Tears of Joseph

2016 ◽  
Vol 20 (1) ◽  
pp. 73-87
Author(s):  
Simon Moetara
Keyword(s):  
Indigenous Peoples ◽  
Christian Spirituality ◽  
Trauma Narratives ◽  
Biblical Narrative ◽  
The Bible ◽  
Wisdom Traditions ◽  
The Rich ◽  
The Individual

A number of scholars acknowledge the rich resources contained within the wisdom, traditions and knowledge of Indigenous peoples for therapeutic healing. Repositories of collective ancient wisdom may well represent an underutilised resource for coping with challenges and trauma at the levels of both the individual and community. This article argues that the Bible is such a source as it contains a number of trauma narratives which can help in working with clients dealing with trauma. This article explores the Tutu te Puehu model proposed by Ngati Pāoa leader Glen Tupuhi. This Indigenous model that draws on the story of Joseph (Gen. 37–50), a biblical narrative that offers insights in terms of dealing with trauma and reconciliation, centred on the seven occasions that Joseph is said to weep. The model draws on the insights and the convergence of three distinct strands of Glen Tupuhi’s training and experience: his knowledge of te ao Māori, his Christian spirituality and worldview, and his experience in the areas of justice and health. Waitara Tēnā ētahi mātauranga ka tautoko arā noa atu kē ngā rawa kai roto i ngā kōrero i ngā tikanga a ia iwi taketake hai haumanu whakaora. Ko ngā huinga kōputunga mātauranga taketake pea te tauria o te rawa kāre e mahia ana hai whakaora i ngā tumatuma i ngā pēhitanga o te tangata o te hāpori rānei. E whakahau ana tēnei tuhinga ko te paipera tētahi o ēnei rawa, ā, kai konei ngā kōrero whētuki ā, he whainga āwhina haumanu kai ēnei mō ngā kiritaki whētuki. E tūhurahia ana e tēnei tuhinga te tauira Tutū te Puehu i whakaputahia ake e Glen Tupuhi, he rangatira nō Ngāti Pāoa, he tauira māori i huri ki te waitara mō Hōhepa (Kēnehi 37–50), he kōrero tāpaenga titirohanga ki te momo pānga ki te whētuki me te noho tahi, pērā ki ngā wāhanga e whitu i kīia nei i tangi a Hōhepa. Ka whakahahakihia ake ngā mōhiotanga me ngā pūtahitanga o ngā io e toru whakangungu, whēako o Glen Tupuhi: tōna mātauranga o te ao Māori, tōna wairua Karaitiana tirohanga whānui ki te ao, me ngā whēako whaiaro mai i te ture me te hauora.

scholarly journals Entre o pródigo e o malandro: um estudo de personagem em “A volta do marido pródigo”, de Guimarães Rosa

2019 ◽  
Vol 28 (1) ◽  
pp. 49-68
Author(s):  
Rosanne Bezerra de Araújo ◽  
Wallyson Rodrigues de Souza
Keyword(s):  
Short Story ◽  
Research Method ◽  
Biblical Narrative ◽  
Character Analysis ◽  
General Law ◽  
The Social ◽  
Similarities And Differences ◽  
Way Of Thinking ◽  
The Individual

Resumo: Este artigo apresenta um estudo do conto “A volta do marido pródigo”, de Guimarães Rosa, com o foco na análise do personagem. Estabelecemos relações entre o anti-herói rosiano, o herói bíblico e o pícaro europeu. Para desenvolver tal análise, utilizamos a crítica de Roberto Schwarz (2012) e Antonio Candido (1993), bem como o pensamento do filósofo romeno Constantin Noica (2011), ao ressaltar que a recusa ou a carência do indivíduo perante o Geral (a lei, a ordem) caracteriza-se como uma doença do espírito contemporâneo. O presente estudo tem como objetivo contrapor as três categorias de heróis (o malandro, o bíblico e o pícaro), revelando suas semelhanças e divergências. Nosso método de pesquisa segue a crítica integrativa de Antonio Candido (1993), pois investiga a narrativa rosiana sob diferentes ângulos, observando o aspecto social e ontológico do personagem Lalino Salãthiel. O resultado deste estudo nos revela que o texto de Rosa apresenta uma sátira da narrativa bíblica ao mesmo tempo em que transcende o pícaro europeu. A categoria do malandro, como bem aponta Candido (1993), é uma peculiaridade do anti-herói brasileiro. Concluímos, assim, que a singularidade da malandragem de Lalino reforça a realização de sua individualidade e comprova que o seu espírito pode padecer de acatolia, ou seja, a recusa do Geral e a afirmação do individual, conforme nos esclarece Noica em sua obra As seis doenças do espírito contemporâneo.Palavras-chave: Guimarães Rosa; anti-herói; herói pródigo; personagem picaresco; malandragem.Abstract: We present a study about the short story “A volta do marido pródigo” (The prodigal husband’s return), written by Guimarães Rosa, focusing on a character analysis. We established relationships among the Rosian anti-hero, the biblical hero, and the European picaresque character. In order to develop this analysis, we use the critical work of Roberto Schwarz (2012) and Antonio Candido (1993), as well as the Romanian philosopher Constantin Noica’s (2011) way of thinking. Noica emphasizes that the individual’s refusal or need of the General (law, order) can be diagnosed as a contemporary spirit malady. The present study aims to counterpose the three categories of heroes (the malandro – Brazilian trickster –, the biblical and the picaresque), revealing their similarities and differences. Our research method relies on the integrative Antonio Candido’s (1993) critique, as it investigates Rosa’s narrative from different angles, considering the social and ontological aspects of the character Lalino Salãthiel. Our findings shows that Rosa’s text presents a satire of the biblical narrative, while transcending the European picaresque figure, since the malandro category, as Candido (1993) points out, is particular to some Brazilian characters. We conclude that the singularity of Lalino’s trickery reinforces his individuality realization, proving that his spirit may suffer from acatholia, which is the rejection of the General and the affirmation of the individual, as clarified by Noica in his work Six maladies of the contemporary spirit.Keywords: Guimarães Rosa; anti-hero; prodigal hero; picaresque character; malandragem (trickery).

scholarly journals Perspective Criticism and the Study of Narrative Biblical Literature

Théologiques ◽  
2018 ◽  
Vol 24 (1) ◽  
pp. 167-183
Author(s):  
Calogero A. Miceli
Keyword(s):  
Point Of View ◽  
Background Information ◽  
Test Case ◽  
Biblical Exegesis ◽  
Privileged Information ◽  
Biblical Narrative ◽  
Implied Author ◽  
Biblical Literature ◽  
Narrative Time ◽  
Do So

In his recent works,Watching a Biblical Narrative : Point of View in Biblical Exegesis(2007) andPerspective Criticism : Point of View and Evaluative Guidance in Biblical Narrative(2012), Gary Yamasaki has introduced a new methodology, entitled Perspective Criticism, for analyzing biblical literature. The following paper seeks to evaluate whether or not this proposed method is a viable tool for use in the study of biblical texts. In order to do so, the account of the hemorrhaging woman (Mark 5 : 24-34) is used as a test case. In the story, the implied reader is provided with background information about the history and motivation of the hemorrhaging woman. Rather than focusing solely on the protagonist Jesus, the narrator shifts the focus of the story onto the woman and explains her unsuccessful attempts, over the years, to find a cure for her ailment. In employing the Perspective Criticism methodology, the following paper argues that the implied author has purposefully inserted this privileged information, which is achronological to the narrative time of the pericope, in order to elicit empathy from the reader with the woman. The account offers the audience the ability to see previous events from the woman’s point-of-view in order to understand her tragic struggle and emotionally connect with her inner thoughts.

David, Asaph and the Mighty Works of God: Theme and Genre in the Psalm Collections

1995 ◽  
Vol 20 (68) ◽  
pp. 93-111
Author(s):  
Walter Houston
Keyword(s):  
Common Theme ◽  
Single Group ◽  
Strong Connection ◽  
Biblical Narrative ◽  
National Crisis ◽  
Statistical Table ◽  
National Perspective ◽  
The Individual ◽  
Individual Style ◽  
Holy Place

The groups of Psalms formed by common ascriptive superscriptions each have their distinct characteristics and may be understood as pre-existing collections or read as groups with a common theme. A statistical table shows, among other things, that there is a strong connection between the Davidic superscription and the individual style; that the themes of the narratives of Israel's origins are virtually absent from the Davidic psalms but present in more than half of the Asaphic ones; that psalms of praise dominate the group of unascribed psalms. The Davidic psalms are dominated by a sense of personal relationship between the speaker and his God which points to the understanding of these psalms as a collection of personal prayers of the king. The psalms of Asaph have a national perspective and largely reflect situations of national crisis. The psalms of the sons of Korah are defined by the holy place. The psalms without ascriptions do not form a single group, but the prominence of the themes of creation and the kingship of Yahweh are notable, as is the relative infrequency of reference to the themes of the biblical narrative.

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