DAVID AS A BIBLICAL ‘GOOD-FELLA’ AND ‘THE GODFATHER’

Abstract

Scholars search for analogies with which to better understand biblical texts. David has been compared to the “outlaw”, “refugee”, “vassal”, “renegade”, “guerrilla”, “bandit chief”, “fugitive” and “fugitive hero”. This article suggest that there are better cultural-social analogies, i.e., David as a “goodfellan”while in exile from Saul and in the land of the Philistines, and upon accession to the throne, “The Godfather”.

This article also has, as a part of its purpose, the intent to unmask some of the behavior of David and of monarchy for what they are: essentially organized crime maintained in large part by the use of indiscriminate violence-supported by nonsensical myths and obvious hypocrisy.

Cross-cultural comparisons are made throughout between the David stories, gangster movies and systems of monarchy—especially the ad hoc feudal type. Historical questions aside: The David stories can be “cross-culturally” compared with gangster films as “art”.     

Emphasizing the Daughter of Pharaoh

ABSTRACT

A woman mentioned as “the daughter of Pharaoh” reappears six times in the OT, five in 1Kings and once in 2Chronicles. Because of her mentioning several times in the OT as King Solomon's woman scholars came to the conclusion that the union between this woman and the King was of a great importance. These scholars, however, have ignored the development concerning her status in King Solomon's palace and the cause for this devel-opment. The changing position of this woman in the palace of King Solomon is one of the indications to a change in power of the kingdom of Israel during the reign of King Solomon.     

On morel's épilepsie larvee: The first Danish epileptologist Frederik hallager's opposition in 1884 against morel's psychical epileptic Equivalents*

Abstract

In 1860 B.A. Morel published some cases of masked epilepsy, i.e., paroxysmal behaviour disturbances or “epileptic equivalents”;. The majority behaved criminally. Hughlings Jackson opposed and Hallager showed that all the cases related later as épilepsie larvée could be explained as postepileptic attacks, general paralysis, paradoxical normalization, schizophrenia, mania and otherwise. True criminal behaviour was exeptional. The present author agreed. There is no need for épilepsie larvée. It is discussed whether Blumer's recent “Paroxystic neurobehaviour disorder”; will revive “Morel's disorder”;.     

The Simulation of Artifact Diversity at el-Amarna,Egypt

Abstract

A program simulating artifact diversity is applied to excavated data front el-Amarna (14th century B.C.), the largest and best-preserved Egyptian town-site of the pharaonic period. The results of the simulation are used to reassess the function and history of two unusual areas of settlement at el-Amarna: the Eastern and Central Villages, which are traditionally known as the “Workmen's Village” and the “Clerks' Houses” respectively.     

The Assyrian Evidence: A Reply to Salibi's Questions Regarding Assyrian Sources for their Campaigns in Palestine and the Existence of a Bît Ḫumria in Palestine in the Iron II

Abstract

In this paper the famous saying in Jer 31,29–30 is discussed taking the images of sour fruit and numb teeth as parts of metaphorical language. The two images should be classified as parts of two different root-metaphors: “sour fruit” falls under the tree “you are what you eat”. “Numb teeth” stand in the field of “demolition and ruination”. Their unexpected merger together with the aspect of time—as referred to by the nouns “fathers” and “(grand) children”—suggests that two concepts are communicated: (1) the idea of postponed retribution, and (2) tragic fatalism, The abrogation of the saying should be interpreted as an indication that “in the days to come” people can no longer blame others for their wrongdoings. Within the historical context of exile and return, the abrogation of the saying should not be interpreted as a sign of the rise of individualism, but as a feature of a symbol system that stresses personal responsibility as part of Israel's identity within the immense Persian Empire.     

Scolding aesthetics in biblical literature

Abstract

The leading purpose of this study is to critically introduce a textual layer in the Bible which is both ideologically intriguing and aestethically appealing. The textual, Biblical layer in focus may be entitled “Scolding Aesthetics”, Accordingly, the Biblical narrator dexterously utilizes an intricate literary mechanism while harnessing it to a morel rebuke which he aims at a certain Biblical character (usually of high fame and reputation). Hence, scolding aesthetics may also be considered an intersection where Biblical literary artistry and moral values cross, interact and mutually produce a complex textual system.

The current study demonstrate the practice of that Biblical‐literary‐moral strategy through a close reading of three Biblical texts: Genesis, 12 (Abraham descends to Egypt) 2 Samuel, 11 (King David who does not participate in the war against the Ammonites) and Genesis, 3 (Eve's Fall). All three illustrations effectively surrender and display the aesthetic‐moral mechanism under consideration while plausibly proving as well how the “epidemic” textual layer of the Bible may deliberately lead astray. Accordingly, under the seemingly simple and “innocent” narrative one may excavate underlying currents of remarkably aesthetic intricacy which operates impressively as rhetorical tool of moral lesson.     

Lucy Hutchinson,Lucretius and Soteriological Materialism

Abstract

This article examines Lucy Hutchinson's pervasive materialism, arguing that her use of corporeal imagery – in part shaped by her early translation of Lucretius – contributes to the soteriological purposes of her later works in multiple ways. Criticism on Hutchinson has tended to divorce the materialist imagery of her translation from the Calvinistic themes of her other writings. I argue, however, for the lasting presence of a materialism constructed from the vocabularies of Lucretian Epicureanism, Neoplatonism and John Owen. Focusing especially on the poem Order and Disorder and Hutchinson's theological tract to her daughter, I show how she uses materialism as a “means” to achieving assurance and grace. I suggest that these various responses to physical experience are part of Hutchinson's enduring investigation into the ontology of “Order” and “Disorder”, and her quest for stable spiritual being.     

Isaiah 1,4–9, Isaiah,and the events of 701 BCE in Judah

Abstract

The title of this paper points to the relationship between the Israelite cult as cultural performance and current trends in modern interpretation of the Psalms. The first part includes a review of the wellknown “spiritualisation” of cultic language which is compared to a new approach that describes this phenomenon as a “transformation” of cultic patterns. The second part intents to demonstrate how such transformations could have worked. The “liturgical” text of Ps 24 may serve as an eloquent example of this. Here, a fragment from the ancient temple cult is quoted in order to demonstrate the close connection between the secrets of the inner temple and everyday life. Ps 24 now appears to be an erudite text used for educational purposes.