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"Bible-Parables"
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Aesop and Jotham's Parable of the Trees (Judges 9:8-15)
Abstract
Recent scholarship has entertained the possibility that Jotham's Parable of the Trees (Judg 9:8-15) is derived from the Greek text of one of Aesop's Fables (Perry 262). This article refutes this notion, tracing the dependence of Aesop's fable on one Septuagint tradition, which itself is a translation of the Hebrew. The article goes on to propose a pre-exilic setting for the biblical fable, based not on its foregrounded opinion of monarchy, but on its background assumptions of deity.
Journal Article
Biblical Parables and Their Modern Re-creations
Offers a penetrating cross-cultural analysis of the enduring genre of parables, revealing a dramatic social, cultural, and political shift in the way we view the divine. 'Representing a wide array of disciplines: economics, history, literature, political science, anthropology, and sociology, this book offers original examinations of the state of scholarship about Israel, as well as insightful assessments of contemporary Israeli society, politics, economy, and culture. The contributors review and analyze more than sixty recent publications, half of them in Hebrew or Arabic, showcasing important literature not readily accessible to European and North American readers. Continuing the tradition established by the preceding volumes, Review Essays in Israel Studies offers a rich and varied treatment of new scholarship and enhances our understanding of Israel studies today. In Biblical Parables and Their Modern Re-creations, Gila Safran Naveh carefully charts the historical transformation of these deceptively simple narratives to reveal fundamental shifts in their form, function, and most significantly, their readers’ cognitive processes. Bringing together for the first time parables from the Scriptures, the synoptic Gospels, Chassidic tales, and medieval philosophy with the mashal, the rabbinic parables commonly used to interpret Scripture, this book brilliantly contrasts the rhetorical strategies of ancient parables with more recent examples of the genre by Kafka, Borges, Calvino, and Agnon. By using an interdisciplinary approach and insights from current semiotic, linguistic, psychoanalytic, and gender theories, Naveh reveals a dramatic social, cultural, and political shift in the way we view the divine.
eBook
Victims, Victimizing and the Therapeutic Parable: A New Interpretation of II Samuel Chapter 12
Modern social science has explored this issue with increasing sensitivity, from the early experiments of Milgram6 to the contributions of Zimbardo.7 One of the questions they raise is whether evil behaviour should be analyzed as a personal phenomenon involving the complexities of individual psychological makeup, or should it rather be seen as a universal phenomenon that depends on social and political structures and restraints. At one point, I was astonished to discover that, even while talking of the phenomenon of the \"Shahid\"- the \"holy martyrs\" - ironically describing those who perpetrate suicide (more accurately 'homicide') bombings, my Arab partners in dialogue were seemingly unaware of the young Jewish victims who had been killed.
Journal Article
The Lost Coin
A collection of feminist interpretations of parables about women and women's work. This volume not only fills a gap in the scholarly literature on parables, but brings to life vignettes from ancient Mediterranean women's lives and offer insights into the place of women in the ministry of Jesus, the early church, and Christian theology. It is a rich resource for scholarship, teaching and preaching.Contributors include the editor, Elisabeth Schnssler Fiorenza, Linda Maloney, Kathleen Nash, Pheme Perkins, Barbara Reid, Kathleen Rushton, Holly Hearon, and Adele Reinhartz. Topics include feminist readings of the Parable of the Persistent Widow, the ôWise and Foolish Virgins, ö the Prodigal Son, the Faithful Steward, and the ôBrideö in John 3.
eBook
Jotham's fable and the crux interpretum in Judges ix
The article surveys the linguistic and historical data available in order to assess the identity of the plant called upon in Jotham's fable as the last of the candidates to king-ship, the ʾāṭād. Mesopotamian linguistics and literary tradition indicate that the interpretation of the term ed-de-tu allows one to interpret it as a thorn-tree. Although not always coherent, the historical renderings regarding this plant admit the possibility of multiple varieties of plants sharing several qualities of which the most important are extreme habitat, valuable shade, healthy fruits and green foliage, and combustible wood. Modern botanists do not exclude totally ʾāṭād's interpretation as Ziziphus spina-Christi, but it is contemporary Israeli botanists who holds it as the only legitimate interpretation. Its presence in the Levant and particularly in Israel throughout the centuries is just one more reason to support such a possibility. Only such a literal rendering prompts the prophetic value of Jotham's imprecation on the irony of dilemma in which the citizens of Shechem found themselves.
Journal Article
Are the Parents Still Eating Sour Grapes? Jeremiah's Use of the Māšāl in Contrast to Ezekiel
When asked why it is that Ezekiel's adversaries complain in v. 24 that \"the way of Yhwh is unfair!\" such casual readers often respond as follows: \"They believe that Yhwh is unfair because they believe that Yhwh has made them, the children, suffer for the sins of the previous generation.\" [...] Ezekiel's adversaries are understood to be critical of Yhwh for imposing and maintaining a system in which children suffer the consequences of their parents' actions.5 This understanding of the matter is, of course, exactly wrong and seriously misstates the argument being made in Ezekiel 18.
Journal Article
Did David Overinterpret Nathan's Parable in 2 Samuel 12:1-6?
[...] the speaker disguises the parable as a legal case and creates some discrepancy between the parable and the offender s situation in order to trap the offender.3 Although some scholars question whether Simon has identified an actual genre of parables,4 his notion that the juridical setting of Nathans story conceals its parabolic quality remains influential.5 Yet, as Hugh Pyper observes, only the surrounding narrative provides the juridical setting for the parable. While arguing that David takes the story as a historical event and not a parable, J. P. Fokkelman still draws the reader's attention to its unified rhythm and cluster of phonetic devices such as rhyme and consonantal alliteration.10 After observing that the story employs several terms that are relatively rare in prose narrative, Robert Alter muses it is a little puzzling that David should so precipitously take the tale as a report of fact requiring judicial action.
Journal Article