Pub Date : 2021-12-17DOI: 10.1163/15685330-bja10079
A. Marschall
This paper questions the conventional interpretation of the doe-comparison in Ps 42:1 based on linguistic indications and a biological phenomenon. When the verb ערג is considered as a form of crying out and not of longing, it can be recognised that the næpæš is not only trying to reach God but is also constructively influencing the praying person towards this goal. This leads to a new perspective on the self-perception of the praying person and the role of the næpæš throughout the prayer. After initially rejecting the needs of the næpæš, in the last stanza, the praying person is finally transforming the performative screaming into formulated prayer: lament, petition, and praise. By turning to lament they are taking up the doe’s call and vindicating the næpæš’s intentions as essential and justified expressions of the self.
{"title":"A Doe’s Call Grows into Lament: The Comparison with the Doe in Psalm 42:1 and its Meaning for the Description of the Næpæš","authors":"A. Marschall","doi":"10.1163/15685330-bja10079","DOIUrl":"https://doi.org/10.1163/15685330-bja10079","url":null,"abstract":"\u0000This paper questions the conventional interpretation of the doe-comparison in Ps 42:1 based on linguistic indications and a biological phenomenon. When the verb ערג is considered as a form of crying out and not of longing, it can be recognised that the næpæš is not only trying to reach God but is also constructively influencing the praying person towards this goal. This leads to a new perspective on the self-perception of the praying person and the role of the næpæš throughout the prayer. After initially rejecting the needs of the næpæš, in the last stanza, the praying person is finally transforming the performative screaming into formulated prayer: lament, petition, and praise. By turning to lament they are taking up the doe’s call and vindicating the næpæš’s intentions as essential and justified expressions of the self.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"18 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91334756","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-17DOI: 10.1163/15685330-bja10076
Noah W. D. Crabtree
Biblical Hebrew lexicons unanimously present the basic meaning of the verb שׁאף as “pant, snuff.” Absent etymological evidence, however, the lexical value of the verb hangs on the contextual interpretation of three attestations where the verb has not undergone semantic expansion: Isa 42:14; Jer 2:24; 14:6. Fresh analysis of the philological evidence garners support for an alternate interpretation of שׁאף רוח in Jer 2:24; 14:6 as “bray, cry out” and suggests that ואשׁאף in Isa 42:14 constitutes an elliptical form of the phrase with the same meaning. This new semantic understanding in turn allows for a reanalysis of derived meanings, furnishing a revised understanding of the verb שׁאף.
{"title":"The Verb שָׁאַף in Biblical Hebrew","authors":"Noah W. D. Crabtree","doi":"10.1163/15685330-bja10076","DOIUrl":"https://doi.org/10.1163/15685330-bja10076","url":null,"abstract":"\u0000Biblical Hebrew lexicons unanimously present the basic meaning of the verb שׁאף as “pant, snuff.” Absent etymological evidence, however, the lexical value of the verb hangs on the contextual interpretation of three attestations where the verb has not undergone semantic expansion: Isa 42:14; Jer 2:24; 14:6. Fresh analysis of the philological evidence garners support for an alternate interpretation of שׁאף רוח in Jer 2:24; 14:6 as “bray, cry out” and suggests that ואשׁאף in Isa 42:14 constitutes an elliptical form of the phrase with the same meaning. This new semantic understanding in turn allows for a reanalysis of derived meanings, furnishing a revised understanding of the verb שׁאף.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"26 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76608200","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-17DOI: 10.1163/15685330-bja10077
M. Lyons
In this essay I make three arguments on Ezek 23:3–4: first, “in Egypt … in their youth” (v. 3) does not refer to Israel’s time in Egypt before the exodus, but to the early political histories of Samaria and Jerusalem. Second, the statement ותהיינה לי (v. 4) should not be rendered “and they became mine” (referring to the event of marriage), but rather “and they were mine” (referring to the fact of marriage). Third, the vocabulary used in vv. 3–4 functions at the local level within the argument of Ezek 23:1–27, but also on a larger level as part of the editorial coordination of Ezek 16 and 23. The allegory in Ezek 23:1–27 can therefore be understood as a coherent critique of Judahite foreign policy, without any reference to traditions of Israel’s origins in Egypt.
{"title":"“They Whored in Egypt” (Ezek 23:3)—When?","authors":"M. Lyons","doi":"10.1163/15685330-bja10077","DOIUrl":"https://doi.org/10.1163/15685330-bja10077","url":null,"abstract":"\u0000In this essay I make three arguments on Ezek 23:3–4: first, “in Egypt … in their youth” (v. 3) does not refer to Israel’s time in Egypt before the exodus, but to the early political histories of Samaria and Jerusalem. Second, the statement ותהיינה לי (v. 4) should not be rendered “and they became mine” (referring to the event of marriage), but rather “and they were mine” (referring to the fact of marriage). Third, the vocabulary used in vv. 3–4 functions at the local level within the argument of Ezek 23:1–27, but also on a larger level as part of the editorial coordination of Ezek 16 and 23. The allegory in Ezek 23:1–27 can therefore be understood as a coherent critique of Judahite foreign policy, without any reference to traditions of Israel’s origins in Egypt.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"121 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83411794","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-17DOI: 10.1163/15685330-bja10072
J. Kelly
Most interpretations of Gen 2–3 center the motifs of divine command, human obedience, and divine punishment. These ideas, however, are not intrinsic to the narrative. They represent only one possible way of interpreting certain semantic and narrative ambiguities in the story. One can also read Gen 2–3 as a story about a divine warning and a consequential decision. This alternative reading does a better job making sense of the narrative details and better reflects the unique way the J source of the Pentateuch understands how God interacts with humanity.
{"title":"Does God Command and Punish in the Garden of Eden?","authors":"J. Kelly","doi":"10.1163/15685330-bja10072","DOIUrl":"https://doi.org/10.1163/15685330-bja10072","url":null,"abstract":"\u0000Most interpretations of Gen 2–3 center the motifs of divine command, human obedience, and divine punishment. These ideas, however, are not intrinsic to the narrative. They represent only one possible way of interpreting certain semantic and narrative ambiguities in the story. One can also read Gen 2–3 as a story about a divine warning and a consequential decision. This alternative reading does a better job making sense of the narrative details and better reflects the unique way the J source of the Pentateuch understands how God interacts with humanity.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"60 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91358812","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-17DOI: 10.1163/15685330-bja10075
Kaspars Ozoliņš
The text of 2 Sam 21:19 states in summary fashion that a certain Elhanan, son of Jaare-oregim the Bethlehemite, killed Goliath the Gittite in battle (thus, in apparent contradiction to the famous extended pericope of 1 Sam 17). A text-critical reconstruction of the verse is presented which accounts for the relationship between “the Bethlehemite” in 2 Sam 21:19 and the name “Lahmi” which is recorded as belonging to Goliath’s brother in 1 Chr 20:5. Along these lines it is further argued that a text-critical analysis is a viable option for resolving the tension with 1 Sam 17, without the need to resort to additional literary or source-critical solutions.
《撒母耳记下》21:19以总结的方式叙述了一个名叫以利哈难的人，伯利恒人雅雷-俄勒金的儿子，在战斗中杀死了迦特人歌利亚(因此，这显然与撒母耳记下17章中著名的延伸段落相矛盾)。对这节经文进行了文本批判性的重建，解释了撒母耳记下21:19中的“伯利恒人”和记载在历代志上20:5中属于歌利亚兄弟的名字“拉赫米”之间的关系。沿着这些思路，进一步论证了文本批判性分析是解决与1 Sam 17之间紧张关系的可行选择，而不需要诉诸额外的文学或源批判性解决方案。
{"title":"Killing Goliath? Elhanan the Bethlehemite and the Text of 2 Samuel 21:19","authors":"Kaspars Ozoliņš","doi":"10.1163/15685330-bja10075","DOIUrl":"https://doi.org/10.1163/15685330-bja10075","url":null,"abstract":"\u0000The text of 2 Sam 21:19 states in summary fashion that a certain Elhanan, son of Jaare-oregim the Bethlehemite, killed Goliath the Gittite in battle (thus, in apparent contradiction to the famous extended pericope of 1 Sam 17). A text-critical reconstruction of the verse is presented which accounts for the relationship between “the Bethlehemite” in 2 Sam 21:19 and the name “Lahmi” which is recorded as belonging to Goliath’s brother in 1 Chr 20:5. Along these lines it is further argued that a text-critical analysis is a viable option for resolving the tension with 1 Sam 17, without the need to resort to additional literary or source-critical solutions.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"226 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89185652","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-01DOI: 10.1163/15685330-bja10068
Samuel L. Boyd, Jeffrey Stackert
The social location of Second Isaiah has been an issue of renewed scholarly debate in the past decade. In this debate, H. G. M. Williamson has called attention to the role of terminology in identifying the probable geographical provenance of this portion of Isaiah. In this article, we examine an instance of language contact in Isa 47:2 and argue that the hapax legomenon שׁבל is a loan from the Akkadian root špl, perhaps the specific lexeme šaplû or šapiltu, referring to the “lower part (of the body).” In doing so, we propose that this term is an incidental loan, namely, a borrowing that evinces general contact with the author’s Babylonian surroundings but exhibits no polemic against the empire. That this borrowing was not ideologically motivated is significant, we suggest, for it increases the likelihood that the loan occurred in a Babylonian locale. The argument for Babylonian provenance is buttressed further by parallels observed in Ezek 16, another prophetic text that apparently originated in Babylon and that contains phrasing, literary conventions, and evidence of language contact similar to that in Isa 47. These features, we suggest, are part of an evolving rhetoric within an identifiable segment of exilic and post-exilic biblical prophecy.
{"title":"Incidental Loaning and the Babylonian Context of Second Isaiah","authors":"Samuel L. Boyd, Jeffrey Stackert","doi":"10.1163/15685330-bja10068","DOIUrl":"https://doi.org/10.1163/15685330-bja10068","url":null,"abstract":"\u0000 The social location of Second Isaiah has been an issue of renewed scholarly debate in the past decade. In this debate, H. G. M. Williamson has called attention to the role of terminology in identifying the probable geographical provenance of this portion of Isaiah. In this article, we examine an instance of language contact in Isa 47:2 and argue that the hapax legomenon\u0000 שׁבל is a loan from the Akkadian root špl, perhaps the specific lexeme šaplû or šapiltu, referring to the “lower part (of the body).” In doing so, we propose that this term is an incidental loan, namely, a borrowing that evinces general contact with the author’s Babylonian surroundings but exhibits no polemic against the empire. That this borrowing was not ideologically motivated is significant, we suggest, for it increases the likelihood that the loan occurred in a Babylonian locale. The argument for Babylonian provenance is buttressed further by parallels observed in Ezek 16, another prophetic text that apparently originated in Babylon and that contains phrasing, literary conventions, and evidence of language contact similar to that in Isa 47. These features, we suggest, are part of an evolving rhetoric within an identifiable segment of exilic and post-exilic biblical prophecy.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"14 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73188009","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-01DOI: 10.1163/15685330-bja10071
Boris Kleiner
The Masoretic Text is a codification of the recitation tradition, the crucial aspect of which is its phrasing represented by the masoretic accents. The accents address primarily the declamation rhythm rather than the pitch of the recitation melody. Disjunctive accents of different hierarchic prominence mark the phrasing caesurae as relatively major or minor, distinguishing between various grades of caesural depth. However, the chanted recitation realizes the caesurae by the positionally assigned durations that do not express the significance of the individual caesurae and are aligned only with the division of the text into superordinate phrases. Caesurae of different depth may be realized indiscriminately, yet are distinguished in the accentuation. By their differentiating notation the accentuators were able both to capture the phrasing sound of the oral tradition and to interpret, determine, and even manipulate its sense.
{"title":"Masoretic Accents and Phrasing in the Hebrew Bible Recitation: New Reflections","authors":"Boris Kleiner","doi":"10.1163/15685330-bja10071","DOIUrl":"https://doi.org/10.1163/15685330-bja10071","url":null,"abstract":"\u0000 The Masoretic Text is a codification of the recitation tradition, the crucial aspect of which is its phrasing represented by the masoretic accents. The accents address primarily the declamation rhythm rather than the pitch of the recitation melody. Disjunctive accents of different hierarchic prominence mark the phrasing caesurae as relatively major or minor, distinguishing between various grades of caesural depth. However, the chanted recitation realizes the caesurae by the positionally assigned durations that do not express the significance of the individual caesurae and are aligned only with the division of the text into superordinate phrases. Caesurae of different depth may be realized indiscriminately, yet are distinguished in the accentuation. By their differentiating notation the accentuators were able both to capture the phrasing sound of the oral tradition and to interpret, determine, and even manipulate its sense.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"76 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86505923","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-01DOI: 10.1163/15685330-bja10073
Timothy C. McNinch
This brief study dialogues with Mikhail Bakhtin’s insights to evaluate the rhetoric of Jonah’s humor. The “carnivalesque” lens invites the reader to revel in the dialogic dissonances of the book, for in carnival fashion, the humor of Jonah counters the seriousness of a seemingly determined world with the liberating laughter of open-ended ambiguity. In Jonah, social hierarchies are collapsed, the hero is debased, and the world is depicted in grotesque and hyperbolic form. By embodying a “carnival sense of the world,” the humor in Jonah wonders aloud: What if the world is not as simple, ordered, and predictable as the prophetic voice often assumes? That idea is provoked and prodded by embodying the idea of “the prophet” in the character of Jonah and dropping him into unusual circumstances, as an authentically open-ended, literary, thought experiment. In that experiment, “Who knows?” Anything could happen.
{"title":"“Who Knows?”: A Bakhtinian Reading of Carnivalesque Motifs in Jonah","authors":"Timothy C. McNinch","doi":"10.1163/15685330-bja10073","DOIUrl":"https://doi.org/10.1163/15685330-bja10073","url":null,"abstract":"\u0000 This brief study dialogues with Mikhail Bakhtin’s insights to evaluate the rhetoric of Jonah’s humor. The “carnivalesque” lens invites the reader to revel in the dialogic dissonances of the book, for in carnival fashion, the humor of Jonah counters the seriousness of a seemingly determined world with the liberating laughter of open-ended ambiguity. In Jonah, social hierarchies are collapsed, the hero is debased, and the world is depicted in grotesque and hyperbolic form. By embodying a “carnival sense of the world,” the humor in Jonah wonders aloud: What if the world is not as simple, ordered, and predictable as the prophetic voice often assumes? That idea is provoked and prodded by embodying the idea of “the prophet” in the character of Jonah and dropping him into unusual circumstances, as an authentically open-ended, literary, thought experiment. In that experiment, “Who knows?” Anything could happen.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"22 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89615290","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-01DOI: 10.1163/15685330-bja10074
M. J. Walker
This essay addresses the composition of Samson’s lion encounter (Judg 14:5–6) in two parts. First, the narrative of the lion encounter is considered in its literary context (Judg 14:5–6), with particular attention to three difficulties or ambiguities in the narrative arrangement: the presence/absence of the parents, verbal repetition, and the meaning of the חידה. The incongruity of these details indicates redactional seams that, as the present essay argues, might be explained with reference to a Persian period compositional setting of Judg 14:3–6. Second, as supporting evidence for this hypothesis, the essay contextualizes Samson’s lion encounter with reference to Persian period leonine iconography. Two major iconographic motifs are considered—the “heroic encounter” and Herakles depictions—both in their broader settings (the ancient Near East and Greece respectively) and in specific Levantine examples. These artifacts serve to fill out Samson’s heroic characterization and to provide tantalizing material evidence for a possible Persian period setting of this episode in the Samson narrative.
{"title":"Samson’s Lion Encounter (Judges 14:5–6) and Persian Period Leonine Iconography","authors":"M. J. Walker","doi":"10.1163/15685330-bja10074","DOIUrl":"https://doi.org/10.1163/15685330-bja10074","url":null,"abstract":"\u0000 This essay addresses the composition of Samson’s lion encounter (Judg 14:5–6) in two parts. First, the narrative of the lion encounter is considered in its literary context (Judg 14:5–6), with particular attention to three difficulties or ambiguities in the narrative arrangement: the presence/absence of the parents, verbal repetition, and the meaning of the חידה. The incongruity of these details indicates redactional seams that, as the present essay argues, might be explained with reference to a Persian period compositional setting of Judg 14:3–6. Second, as supporting evidence for this hypothesis, the essay contextualizes Samson’s lion encounter with reference to Persian period leonine iconography. Two major iconographic motifs are considered—the “heroic encounter” and Herakles depictions—both in their broader settings (the ancient Near East and Greece respectively) and in specific Levantine examples. These artifacts serve to fill out Samson’s heroic characterization and to provide tantalizing material evidence for a possible Persian period setting of this episode in the Samson narrative.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"3 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75165249","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-11DOI: 10.1163/15685330-bja10066
Mathias Winkler
Taking a look at Lot through the lens of Biblical Masculinity Studies, we see him constantly trying to meet ideals of a performance of hegemonic masculinity but failing to do so. This paper uncovers masculinity as the motor of the narrative in the Lot stories, especially in Gen 19. The stories make fun of Lot and his offspring, the Moabites and Ammonites, as “failed” men. This paper analyses how this is achieved by the authors. Masculinity and masculine traits are artistically and deliberately used as a highly idealised background foil in order to highlight Lot’s failure. Furthermore, the authors’ point of view is highly ideological. They are in a superior and dominant position from which they portray Lot and his masculinity. They do this from safe distance, since they themselves are not represented in the stories by a character.
{"title":"Lot’s Struggle for “Masculinity”: Use, Function, and Ideology of Masculinity in the Lot Stories","authors":"Mathias Winkler","doi":"10.1163/15685330-bja10066","DOIUrl":"https://doi.org/10.1163/15685330-bja10066","url":null,"abstract":"\u0000Taking a look at Lot through the lens of Biblical Masculinity Studies, we see him constantly trying to meet ideals of a performance of hegemonic masculinity but failing to do so. This paper uncovers masculinity as the motor of the narrative in the Lot stories, especially in Gen 19. The stories make fun of Lot and his offspring, the Moabites and Ammonites, as “failed” men. This paper analyses how this is achieved by the authors. Masculinity and masculine traits are artistically and deliberately used as a highly idealised background foil in order to highlight Lot’s failure. Furthermore, the authors’ point of view is highly ideological. They are in a superior and dominant position from which they portray Lot and his masculinity. They do this from safe distance, since they themselves are not represented in the stories by a character.","PeriodicalId":46329,"journal":{"name":"VETUS TESTAMENTUM","volume":"2012 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-11-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86413162","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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