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New Password. Password Changed Successfully Your password has been changed. Returning user. Request Username Can't sign in? This monograph argues that the Hebrew Bible and other major ancient texts, such as Gilgamesh and Greek literature, were written down as part of an ancient process of education that focused on memorization. Ancient readers were meant to use such written copies to write these holy literary texts on the "tablet of their heart. To purchase click here Amazon.
Weis and D. This collection of essays is a tribute to David's Carr's teacher, James A. Sanders, and it includes an extended essay by Carr on the formation of the Hebrew canon. Reading into the gap: Refractions of trauma in Israelite prophecy. In: B.
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Kelle, F. Holy resilience: The Bible's traumatic origins. Chapman, C. Winona Lake, IN: Eisenbraun. Frechette, C. Destroying the internalized perpetrator: A healing function of the violent language against enemies in the psalms. In: E. Becker, J. The Old Testament as controlled substance: How insights from trauma studies reveal healing capacities in potentially harmful texts. Interpretation Daughter Babylon raped and bereaved Isaiah 47 : Symbolic violence and meaning-making in recovery from trauma.
Semeia Studies 86 , pp. Two biblical motifs of divine violence as resources for meaning-making in engaging self-blame and rage after traumatization. Pastoral Psychology Revenge after trauma: Theoretical outline. In: M. Maercker eds , Embitterment: Societal, psychological, and clinical perspectives New York: Springer , pp.
Garber, D. Facing traumatizing texts: Reading Nahum's nationalistic rage. Review and Expositor 2 A vocabulary of trauma in the exilic writings. Review and Expositor 4 Trauma theory and biblical studies. Currents in Biblical Studies 14 1 Gordon, P. Rape as a military metaphor in the Hebrew Bible. In: A. Brenner ed. Feminist Companion to the Bible 8 , pp. Herman, J. Trauma and recovery: The aftermath of violence - From domestic abuse to political terror. New York: Basic Books. Lemos, T. The emasculation of exile: Hypermasculinity and feminization in the Book of Ezekiel.
Thoughts on the Assyrian Empire and Assyrian Kingship. Livingstone, A.
Court poetry and literary miscellanea. Helsinki: University Press.
State Archives of Assyria. Magdalene, F. Ancient Near Eastern treaty-curses and the ultimate texts of terror: A study of the language of divine sexual abuse in the prophetic corpus. Mare, L.
The violent, rhetorical-ideological God of Nahum. Old Testament Essays 22 1 The concept of God in the Book of Nahum. Prinsloo, G. Sennacherib, Lachish and Jerusalem. Old Testament Essays 13 3 Spronk, K. Kampen: Kok Pharos. Historical Commentary on the Old Testament. The line-acrostic in Nahum 1: New evidence from ancient Greek manuscripts and from the literary analysis of the Hebrew text. Porter eds , The impact of unit delimitation on exegesis Leiden: Brill. Pericope 7 , pp. Soll, W.
Babylonian and biblical acrostics. Biblica Stol, M. Women in the ancient Near East. Berlin: De Gruyter. Thistlethwaite, S. In: C. Camp ed. Semeia 61 , pp. Women's bodies as battlefield: Christian theology and the global war on women. New York: Palgrave Macmillan. Thurman, R. Brawley ed. Timmer, D.
Interpreting Exile: Displacement and Deportation in Biblical and Modern Contexts
Nahum, prophet of the God who avenges injustice. In: H. Citado por Google Similares em Google. Gordon and Washington suggest the following: to renounce, for a moment, the use of the shamed woman as a metaphorical figure of something else - a feminine city assaulted by an army of men, or to conclude the attempt to apply this prophecy with a question the book of Nahum itself ends with a question : Could the very distress Nahum's war images raise evoke a countervailing message? Such a view is based on the idea that biblical texts about violence, even when this violence is attributed to God himself, can be used as symbolic representations corresponding to actual violence experienced by survivors of trauma.
YHWH, in whirlwind and storm is his way, and clouds are the dust of his feet. He is rebuking the sea and it dries up and all the rivers He makes dry. They wither away, Bashan and Carmel and the bloom of Lebanon languishes. Mountains quake because of Him and the hills are moving. And the earth rises before Him and the world and all that dwell therein: His wrath, who can stand before it? His wrath is poured out like fire and the rocks are scattered because of Him.
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Note the following corresponding lines: Behold, on the mountains the feet of the messenger announcing peace The gates of the rivers are opened Her maidens are moaning Nineveh, it was a pool of water Behold, I am against you, pronouncement of YHWH Behold, I am against you, pronouncement of YHWH No-Amon. In this instance, an eye opener could be Mihelic's remark made shortly after the Second World War: It is my opinion that if the critics of Nahum had lived in the last decade and witnessed the brutality that had been visited upon the helpless people in the European and Asiatic concentration camps, that they would rather have joined their voices with Nahum in his joy over the fall of the "bloody city," than have condemned his righteous indignation in the comfort and the security of their ivory towers.
In the Hebrew Bible, this coincides with the ongoing reflection on the two sides of YHWH, as expressed in the confession of YHWH as merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children's children to the third and the fourth generation Ex.
The famous partly because it is quoted in Handel's Messiah announcement of peace in Isaiah , How beautiful upon the mountains are the feet of him who brings good news, who proclaims peace, who brings glad tidings of good things, is unmistakably a quote from Nahum , where the same words announce the vengeful destruction of Nineveh.
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