This paper considers the theophany at Penuel-Peniel/Εἶδος Θεοῦ (Genesis 32) and its use by Athanasius of Alexandria. The biblical text itself is quite enigmatic, forcing the readers to entertain a variety of interpretive solutions. Athanasius continues, unsurprisingly, the venerable tradition of Christological exegesis – identifying, that is, the mysterious man with the Word of God incarnaturus – but seems to reinforce the inherited Christophanic exegesis by taking advantage of a textual ambiguity that only occurs in the LXX text. This further allows him to highlight, repeatedly, the dogmatic import of the biblical text, showing that, once the divine appearance to Jacob is understood Christologically, the theophany can only be accounted for by confessing the Son as “proper” (ἴδιος) to the Father, inseparable from him according to essential propriety (κατὰ τὴν ἰδιότητα τῆς οὐσίας), ὁμοούσιος with the Father.
{"title":"Jacob’s Nightly Encounter at Peniel and the Status of the Son: Reading Genesis 32 with Athanasius","authors":"Bogdan G. Bucur","doi":"10.1515/jbr-2023-0006","DOIUrl":"https://doi.org/10.1515/jbr-2023-0006","url":null,"abstract":"\u0000 This paper considers the theophany at Penuel-Peniel/Εἶδος Θεοῦ (Genesis 32) and its use by Athanasius of Alexandria. The biblical text itself is quite enigmatic, forcing the readers to entertain a variety of interpretive solutions. Athanasius continues, unsurprisingly, the venerable tradition of Christological exegesis – identifying, that is, the mysterious man with the Word of God incarnaturus – but seems to reinforce the inherited Christophanic exegesis by taking advantage of a textual ambiguity that only occurs in the LXX text. This further allows him to highlight, repeatedly, the dogmatic import of the biblical text, showing that, once the divine appearance to Jacob is understood Christologically, the theophany can only be accounted for by confessing the Son as “proper” (ἴδιος) to the Father, inseparable from him according to essential propriety (κατὰ τὴν ἰδιότητα τῆς οὐσίας), ὁμοούσιος with the Father.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140689565","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The popular Left Behind series has been credited with mainstreaming dispensational premillennialism, or fragments of that ideology, in U.S. popular culture. The less popular, but critically acclaimed HBO series The Leftovers, based on the novel of the same name by Tom Perrotta, attests to the ideology’s popularity while defamiliarizing its notions of Rapture and Messiah/Antichrist. While Left Behind apologizes for the ideology and strives to make the metanarrative’s identity attractive, entertaining, and thrilling, The Leftovers takes a “not quite” Rapture as its “what if” fictional starting point. The result embraces mystery, rather than apologetic certainty, and ordinary human life, rather than the supernatural. Fulfilled prophecy becomes confusion, coping, and possibly delusion. The metanarrative becomes unstuck fragments. Election (exceptional national and individual identities), miracle, and messiah are demythologized. Theodicy occurs only on a human level. At the same time, however, The Leftovers takes its “what if” seriously and sympathetically. Despite skepticism, its characters also understand the appeal of Rapture, Messiah, and the like as they too look for something sacred.
{"title":"Mainstreaming and Defamiliarizing the Rapture: The Leftovers Reads Left Behind","authors":"Richard G. Walsh","doi":"10.1515/jbr-2023-0017","DOIUrl":"https://doi.org/10.1515/jbr-2023-0017","url":null,"abstract":"\u0000 The popular Left Behind series has been credited with mainstreaming dispensational premillennialism, or fragments of that ideology, in U.S. popular culture. The less popular, but critically acclaimed HBO series The Leftovers, based on the novel of the same name by Tom Perrotta, attests to the ideology’s popularity while defamiliarizing its notions of Rapture and Messiah/Antichrist. While Left Behind apologizes for the ideology and strives to make the metanarrative’s identity attractive, entertaining, and thrilling, The Leftovers takes a “not quite” Rapture as its “what if” fictional starting point. The result embraces mystery, rather than apologetic certainty, and ordinary human life, rather than the supernatural. Fulfilled prophecy becomes confusion, coping, and possibly delusion. The metanarrative becomes unstuck fragments. Election (exceptional national and individual identities), miracle, and messiah are demythologized. Theodicy occurs only on a human level. At the same time, however, The Leftovers takes its “what if” seriously and sympathetically. Despite skepticism, its characters also understand the appeal of Rapture, Messiah, and the like as they too look for something sacred.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140686425","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Visual receptions of the Eden serpent throughout the history of Western art have reflected various interpretive attempts to understand the nature of this creature. In the investigation of these receptions, five iconographic categories emerge: the female-headed serpent, the demonic serpent, the dragon-like serpent, the etiological serpent, and the zoological serpent. Of these categories, all but the female-headed serpent survives in modern children’s Bible illustration. Due to the cultural prevalence of children’s Bibles and the tendency of images to inform later readings of texts, these visual receptions of the Eden serpent hold significant interpretive power for the child. Survivals of demonic, dragon-like, and etiological iconographic categories in modern children’s Bibles limit the interpretive possibilities of the child’s subsequent reading of the biblical text. The child is predisposed to regard the serpent as a demonic figure or a fantastical creature, or to regard Genesis 3 as a purely etiological tale, proscribing other interpretive possibilities. In contrast, the survival of the zoological serpent in modern children’s Bibles highlights the interpretive tensions within the Hebrew text of Genesis 3. Rather than proscribing certain interpretations of the Eden serpent, the survival of the zoological serpent in modern children’s Bibles invites the child to interact with the interpretive gaps and ambiguities in both text and image.
{"title":"Snakes on a Page: Visual Receptions of the Eden Serpent through the History of Western Art and Their Survivals in Modern Children’s Bibles","authors":"Rachel K. Wilkowski","doi":"10.1515/jbr-2024-0004","DOIUrl":"https://doi.org/10.1515/jbr-2024-0004","url":null,"abstract":"\u0000 Visual receptions of the Eden serpent throughout the history of Western art have reflected various interpretive attempts to understand the nature of this creature. In the investigation of these receptions, five iconographic categories emerge: the female-headed serpent, the demonic serpent, the dragon-like serpent, the etiological serpent, and the zoological serpent. Of these categories, all but the female-headed serpent survives in modern children’s Bible illustration. Due to the cultural prevalence of children’s Bibles and the tendency of images to inform later readings of texts, these visual receptions of the Eden serpent hold significant interpretive power for the child. Survivals of demonic, dragon-like, and etiological iconographic categories in modern children’s Bibles limit the interpretive possibilities of the child’s subsequent reading of the biblical text. The child is predisposed to regard the serpent as a demonic figure or a fantastical creature, or to regard Genesis 3 as a purely etiological tale, proscribing other interpretive possibilities. In contrast, the survival of the zoological serpent in modern children’s Bibles highlights the interpretive tensions within the Hebrew text of Genesis 3. Rather than proscribing certain interpretations of the Eden serpent, the survival of the zoological serpent in modern children’s Bibles invites the child to interact with the interpretive gaps and ambiguities in both text and image.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-04-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140716264","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
While there exists a robust scholarship on the cultural influences and public uses of the Bible in early American history, the historical development of biblical scholarship in America remains relatively understudied. The prevalent view suggests that biblical scholarship in America had its critical awakening with the importation of German Higher Criticism to northeastern divinity schools in the nineteenth century. This essay makes a corrective intervention by looking at Cotton Mather’s unpublished Biblia Americana (1693–1728), the first comprehensive Bible commentary to be authored in British North America. More specifically, the essay examines Mather’s response to critical interrogation of the canon and the Biblia’s numerous revisions of King James translation in light of recent philological scholarship. What connects these two issues is that they both concern the “givenness” of the Bible, which, in Mather’s day, was being fundamentally challenged. Behind the discussions about the canonicity of diverse books and over how to render the Hebrew and Greek texts into modern languages always lurked fundamental questions regarding the divine authority, integrity, and perspicuity of the Bible. Examining a broad range of examples from across the Biblia, the essay demonstrates how Mather’s work defies clear-cut categorization as either precritical or critical. In response to the intellectual currents of the early Enlightenment, Mather pioneered a new type of deeply learned, historically conscious but apologetically-oriented biblical criticism in America. The Biblia clearly reflects the challenges brought on by the deepening historicization of Scripture and the destabilization of texts and meanings through a new type of criticism. More widely read in current European scholarship and in many ways more curious and daring than any other early American exegete, Mather joined the infinitely complex and open-ended quest for better translations. Moreover, he was the first in New England to seriously address hard questions about the canon of the Bible and its historical development. But he always did so with the aim of providing constructive answers to these debates that would ultimately shore up the authority of Scripture, stabilize the scriptural foundation for what Mather regarded as the core of Reformed orthodox theological beliefs, and offer improved interpretations of the biblical texts, which would lend themselves even better to devotion and illuminate for Christians, with the help of the most up-to-date scholarship, the full riches of God’s Word.
{"title":"Cotton Mather’s Biblical Enlightenment: Critical Interrogations of the Canon and Revisions of the Common Translation in the Biblia Americana (1693–1728)","authors":"Jan Stievermann","doi":"10.1515/jbr-2023-0023","DOIUrl":"https://doi.org/10.1515/jbr-2023-0023","url":null,"abstract":"\u0000 While there exists a robust scholarship on the cultural influences and public uses of the Bible in early American history, the historical development of biblical scholarship in America remains relatively understudied. The prevalent view suggests that biblical scholarship in America had its critical awakening with the importation of German Higher Criticism to northeastern divinity schools in the nineteenth century. This essay makes a corrective intervention by looking at Cotton Mather’s unpublished Biblia Americana (1693–1728), the first comprehensive Bible commentary to be authored in British North America. More specifically, the essay examines Mather’s response to critical interrogation of the canon and the Biblia’s numerous revisions of King James translation in light of recent philological scholarship. What connects these two issues is that they both concern the “givenness” of the Bible, which, in Mather’s day, was being fundamentally challenged. Behind the discussions about the canonicity of diverse books and over how to render the Hebrew and Greek texts into modern languages always lurked fundamental questions regarding the divine authority, integrity, and perspicuity of the Bible. Examining a broad range of examples from across the Biblia, the essay demonstrates how Mather’s work defies clear-cut categorization as either precritical or critical. In response to the intellectual currents of the early Enlightenment, Mather pioneered a new type of deeply learned, historically conscious but apologetically-oriented biblical criticism in America. The Biblia clearly reflects the challenges brought on by the deepening historicization of Scripture and the destabilization of texts and meanings through a new type of criticism. More widely read in current European scholarship and in many ways more curious and daring than any other early American exegete, Mather joined the infinitely complex and open-ended quest for better translations. Moreover, he was the first in New England to seriously address hard questions about the canon of the Bible and its historical development. But he always did so with the aim of providing constructive answers to these debates that would ultimately shore up the authority of Scripture, stabilize the scriptural foundation for what Mather regarded as the core of Reformed orthodox theological beliefs, and offer improved interpretations of the biblical texts, which would lend themselves even better to devotion and illuminate for Christians, with the help of the most up-to-date scholarship, the full riches of God’s Word.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140375948","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The imagery of Nebuchadnezzar’s divine affliction in Daniel 4 is as complex as it is fantastic. A variety of literary images interweave to present the king’s affliction in explicitly animalising terms. Despite this complexity, most visual depictions of the text focus on a largely similar image – that of Nebuchadnezzar eating grass or living naked in the wild. However, in a 17th-century English tapestry series associated with Thomas Poyntz, an altogether different scene is envisioned. Nebuchadnezzar is portrayed as fully clothed in the city of Babylon and, even more intriguingly, is explicitly depicted with both birds’ claws and feathers. This paper outlines trends in visually depicting Nebuchadnezzar’s affliction in art and then examines the tapestry’s visual portrayal of Daniel 4. In so doing, it is observed how the tapestry is distinctive in representing both the divine pronouncement and seeming enactment of this affliction in one image, as well as discerning the influence of lycanthropic interpretations of Daniel 4. Finally, this paper returns to read the biblical narrative in light of this unusual visual representation and observes how it draws the reader’s attention to two often overlooked textual features: the absence of other characters within this specific scene, and the rapidity with which Nebuchadnezzar’s affliction commences.
{"title":"The Feathered Man: The Reception of Daniel 4 in a 17th-Century English Tapestry of Nebuchadnezzar Transformed into a Beast","authors":"Peter Joshua Atkins","doi":"10.1515/jbr-2023-0012","DOIUrl":"https://doi.org/10.1515/jbr-2023-0012","url":null,"abstract":"\u0000 The imagery of Nebuchadnezzar’s divine affliction in Daniel 4 is as complex as it is fantastic. A variety of literary images interweave to present the king’s affliction in explicitly animalising terms. Despite this complexity, most visual depictions of the text focus on a largely similar image – that of Nebuchadnezzar eating grass or living naked in the wild. However, in a 17th-century English tapestry series associated with Thomas Poyntz, an altogether different scene is envisioned. Nebuchadnezzar is portrayed as fully clothed in the city of Babylon and, even more intriguingly, is explicitly depicted with both birds’ claws and feathers. This paper outlines trends in visually depicting Nebuchadnezzar’s affliction in art and then examines the tapestry’s visual portrayal of Daniel 4. In so doing, it is observed how the tapestry is distinctive in representing both the divine pronouncement and seeming enactment of this affliction in one image, as well as discerning the influence of lycanthropic interpretations of Daniel 4. Finally, this paper returns to read the biblical narrative in light of this unusual visual representation and observes how it draws the reader’s attention to two often overlooked textual features: the absence of other characters within this specific scene, and the rapidity with which Nebuchadnezzar’s affliction commences.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-03-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140212952","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-01DOI: 10.1515/jbr-2023-frontmatter2
{"title":"Frontmatter","authors":"","doi":"10.1515/jbr-2023-frontmatter2","DOIUrl":"https://doi.org/10.1515/jbr-2023-frontmatter2","url":null,"abstract":"","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135714544","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract In this article, a trajectory is traced that demonstrates that the soft consensus that Behemoth and Leviathan are the hippo and croc, respectively, is part of a larger phenomenon whereby these originally monstrous beasts have become domesticated and demythologized or their mythological nature rationalized. The great beasts as natural Egyptian animals only goes back to a 17th century Huguenot who was an etymologist, orientalist, antiquarian, and minister. This process of/domestication/demythologization in a weak form actually can be discerned in the Hebrew Bible itself but reaches its zenith during the Enlightenment. In the article, a trajectory of protest against this process is mapped out. And, finally, monsters are shown to be important theodicean agents in the ancient world as well as representing important mechanisms of cultural identity.
{"title":"Is Biblical Studies Stuck in Antiquarianism? The Case of Behemoth and Leviathan","authors":"Mark Sneed","doi":"10.1515/jbr-2023-0008","DOIUrl":"https://doi.org/10.1515/jbr-2023-0008","url":null,"abstract":"Abstract In this article, a trajectory is traced that demonstrates that the soft consensus that Behemoth and Leviathan are the hippo and croc, respectively, is part of a larger phenomenon whereby these originally monstrous beasts have become domesticated and demythologized or their mythological nature rationalized. The great beasts as natural Egyptian animals only goes back to a 17th century Huguenot who was an etymologist, orientalist, antiquarian, and minister. This process of/domestication/demythologization in a weak form actually can be discerned in the Hebrew Bible itself but reaches its zenith during the Enlightenment. In the article, a trajectory of protest against this process is mapped out. And, finally, monsters are shown to be important theodicean agents in the ancient world as well as representing important mechanisms of cultural identity.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135161303","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Apocalyptic literature has been designated as “crisis literature” and as a “form of protest against society” by some interpreters. This essay explores Martin Luther King Jr.’s reception and use of apocalyptic literature and thought in his sermons and writings. In doing so, it examines how King appropriates this literature as well as apocalyptic motifs to speak about the significance of African American history and to protest racism in American society. Such an analysis provides insight into the ongoing importance of the protest and crisis features of these apocalyptic texts. Moreover, the apocalyptic facets of King’s work have never been analyzed from a biblical studies perspective and this essay highlights the significance of these dimensions for his social justice work.
{"title":"Martin Luther King, Jr. and Apocalyptic Thought","authors":"Lisa Bowens","doi":"10.1515/jbr-2022-0010","DOIUrl":"https://doi.org/10.1515/jbr-2022-0010","url":null,"abstract":"Abstract Apocalyptic literature has been designated as “crisis literature” and as a “form of protest against society” by some interpreters. This essay explores Martin Luther King Jr.’s reception and use of apocalyptic literature and thought in his sermons and writings. In doing so, it examines how King appropriates this literature as well as apocalyptic motifs to speak about the significance of African American history and to protest racism in American society. Such an analysis provides insight into the ongoing importance of the protest and crisis features of these apocalyptic texts. Moreover, the apocalyptic facets of King’s work have never been analyzed from a biblical studies perspective and this essay highlights the significance of these dimensions for his social justice work.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135666884","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Rev 16:16 is a textbook case for any reception history analysis. Indeed, its reception has several successive tipping points, as in any reception history. In Revelation, as the text makes clear, it is a Hebrew literary name whose interpretation was not easy: from Tyconius to the most contemporary commentators, Armageddon is understood as a code name whose key remains lost. It was not until the 16th century that the name of a mountain was recognised, har Mageddo, the mountain of Magedon, linked to the fortress of Megiddo in the Jezreel plain. From Joachim of Flora onwards, the location of the eschatological battle is sought geographically. This change of lexical category marks a major interpretive revolution, for if one can locate the place on a map, then the war that takes place there becomes concrete. By virtue of geography, what belonged to myth—and thus to non-time—becomes tangible and is inscribed in a future temporality. From Alexander the Minorite to Hal Lindsey, the battle of Armageddon becomes a mirror of the geopolitics of the Latin and Anglo-American world. This ubiquity of the term over the last forty years has had a paradoxical effect: its withdrawal from geographical considerations. Thanks to the mechanism of antonomasia, the toponym tends to cover, by synecdoche, all the events of the end of time. It thus becomes the proper name of the end of time.
启示录16:16是任何接受史分析的教科书案例。事实上，它的接受有几个连续的临界点，就像任何接受历史一样。在《启示录》中，正如文本所表明的那样，这是一个希伯来文学名称，其解释并不容易:从泰哥尼乌斯到最当代的注释家，哈米吉多顿被理解为一个密码，其关键仍未找到。直到16世纪，人们才认识到一座山的名字，哈马吉多，马吉多山，与耶斯列平原上的米吉多堡垒相连。从弗洛拉的约阿希姆开始，末世之战的地点在地理上被寻找。这种词汇范畴的变化标志着一场重大的解释革命，因为如果人们可以在地图上找到这个地方，那么发生在那里的战争就变得具体起来。凭借地理的优势，那些属于神话——因而属于非时间——的东西变得有形，并被刻在未来的时间性中。从小矮人亚历山大(Alexander the Minorite)到哈尔·林赛(Hal Lindsey)，世界末日之战成为了拉美和英美世界地缘政治的一面镜子。这个词在过去四十年中无处不在，产生了一种矛盾的效果:它脱离了地理考虑。由于对象法的机制，地名倾向于通过提喻来涵盖时间终结时的所有事件。它因此成为时间终结的恰当名称。
{"title":"Armageddon: A History of the Location of the End of Time","authors":"Régis Burnet, Pierre-Édouard Detal","doi":"10.1515/jbr-2022-0007","DOIUrl":"https://doi.org/10.1515/jbr-2022-0007","url":null,"abstract":"Abstract Rev 16:16 is a textbook case for any reception history analysis. Indeed, its reception has several successive tipping points, as in any reception history. In Revelation, as the text makes clear, it is a Hebrew literary name whose interpretation was not easy: from Tyconius to the most contemporary commentators, Armageddon is understood as a code name whose key remains lost. It was not until the 16th century that the name of a mountain was recognised, har Mageddo, the mountain of Magedon, linked to the fortress of Megiddo in the Jezreel plain. From Joachim of Flora onwards, the location of the eschatological battle is sought geographically. This change of lexical category marks a major interpretive revolution, for if one can locate the place on a map, then the war that takes place there becomes concrete. By virtue of geography, what belonged to myth—and thus to non-time—becomes tangible and is inscribed in a future temporality. From Alexander the Minorite to Hal Lindsey, the battle of Armageddon becomes a mirror of the geopolitics of the Latin and Anglo-American world. This ubiquity of the term over the last forty years has had a paradoxical effect: its withdrawal from geographical considerations. Thanks to the mechanism of antonomasia, the toponym tends to cover, by synecdoche, all the events of the end of time. It thus becomes the proper name of the end of time.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135043414","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract While a wealth of recent scholarship and popular reception has suggested the Elihu speeches in Job 32–37 are redundant and perhaps do not belong, still others maintain the character’s status as revelatory and divinely-inspired within the narrative. This article highlights Elie Wiesel’s little-noticed contribution to the discourse on Elihu through a reading of Wiesel’s play, The Trial of God . The play expands on an interpretation of Elihu first found in the pseudepigraphal Testament of Job and suggests that Elihu is a truly diabolical character who threatens the faithfulness of the righteous sufferer. This article begins with a brief survey of recent scholarly reception of Elihu, then offers a close reading of Wiesel’s analogue to Elihu in his play. The article concludes with a discussion of the ways Wiesel’s reception of Elihu can aid biblical scholars and theologians in their work on the Book of Job.
{"title":"The Return of the Accuser as God’s Defender: A Diabolical Reception of Elihu in Elie Wiesel’s <i>The Trial of God</i>","authors":"Eric D. McDonnell","doi":"10.1515/jbr-2022-0008","DOIUrl":"https://doi.org/10.1515/jbr-2022-0008","url":null,"abstract":"Abstract While a wealth of recent scholarship and popular reception has suggested the Elihu speeches in Job 32–37 are redundant and perhaps do not belong, still others maintain the character’s status as revelatory and divinely-inspired within the narrative. This article highlights Elie Wiesel’s little-noticed contribution to the discourse on Elihu through a reading of Wiesel’s play, The Trial of God . The play expands on an interpretation of Elihu first found in the pseudepigraphal Testament of Job and suggests that Elihu is a truly diabolical character who threatens the faithfulness of the righteous sufferer. This article begins with a brief survey of recent scholarly reception of Elihu, then offers a close reading of Wiesel’s analogue to Elihu in his play. The article concludes with a discussion of the ways Wiesel’s reception of Elihu can aid biblical scholars and theologians in their work on the Book of Job.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135547564","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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