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  • Vetus Testamentum

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    Authors: Uusimäki, Elisa;

    Abstract This article explores literary representations of female mobility in the Hebrew Bible. While it is often assumed that women barely moved in the ancient world, the study shows that the Hebrew Bible gives witness to a vast spectrum of travelling agents. The texts do not offer direct access to socio-historical realities, but as documents of cultural history, they are argued to hint at and echo the variety of the phenomenon in ancient Israel. It is not meaningful to speak of the travelling women as a collective, however, as the motives for their movement are tied to various socioeconomic contexts, ranging from slavery to economic migration to foreign policy. While class is fundamental to ancient female mobility, the sources also reveal the significance of other intersecting differences such as age, sexuality, kinship, ethnicity, or religion displayed by the (in)voluntary travelling agents.

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ PURE Aarhus Universi...arrow_drop_down
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  • Authors: Thomas Gudbergsen;

    Abstract A syntactic analysis of Gen 1:27 shows that this verse not only speaks about a sexual distinction in humanity, it also clearly indicates that God consists of both male and female genders.

    Vetus Testamentumarrow_drop_down
    Vetus Testamentum
    Article . 2012 . Peer-reviewed
    Data sources: Crossref
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      Vetus Testamentumarrow_drop_down
      Vetus Testamentum
      Article . 2012 . Peer-reviewed
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  • Authors: Niels Peter Lemche;

    1976 Introduction On several occasions during the last few years the royal edicts known from the Old Babylonian period have been associated, because of their social tendencies, with the Israelite laws of manumission, land regulation and transactions etc. The Israelite laws are, for the most part, to be found in the legislation related to the Sabbatical Year in Deuteronomy 15:1–18, and to the Jubilee Year in Leviticus 25. According to the Old Testament, these particular years occurred every seventh or every fiftieth year. In the absence of any proof, however, that the Babylonian edicts should have been issued at regular intervals, F. R. Kraus and J. J. Finkelstein are rather unwilling to accept that the Babylonian institution is parallel to the Israelite one. J. Lewy, on the other hand, goes further and attempts to prove from the cuneiform literature that the Mesopotamian decree on the remission of debt, manumission, etc. and the Israelite Jubilee Year legislation had mutual origins in the Amorite population which was spread over a large part of Mesopotamia, as well as Palestine and Syria. In pre-monarchical Israel the institution was supposed to recur at regular intervals due to the lack of governmental authorities, whereas in Mesopotamia the various kings were free to regulate the dates freely. M. Weinfeld has recently gone further in his comparisons and tries to show that the Israelite Sabbath and Jubilee Year institutions survived all through the period of the Israelite monarchy in the form of royal reform laws, issued at regular intervals.

    Vetus Testamentumarrow_drop_down
    Vetus Testamentum
    Article . 1976 . Peer-reviewed
    Data sources: Crossref
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      Article . 1976 . Peer-reviewed
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  • Authors: Flemming Hvidberg;

    In that stage of the history of Old Testament research which is generally known as the period of literary criticism, it was tacitly assumed that the account of the creation given in Gen. i was a purely narrative, didactic story, intended to describe the creation of the world, and with no further aim than to answer those questions people are apt to ask when they begin to consider the problem of where things and human beings really come from. We probably all remember WELLHAUSEN'S words in his Prolegomena: ,,Er will ohne Zweifel den tatsiichlichen Hergang der Entstehung der Welt naturgetreu schildern, er will eine kosmogonische Theori geben. Wer das leugnet, verwechselt den Wert der Geschichte fur uns und die Absicht des Schriftstellers."

    Vetus Testamentumarrow_drop_down
    Vetus Testamentum
    Article . 1960 . Peer-reviewed
    Data sources: Crossref
    Vetus Testamentum
    Article . 1960 . Peer-reviewed
    Data sources: Crossref
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      Vetus Testamentumarrow_drop_down
      Vetus Testamentum
      Article . 1960 . Peer-reviewed
      Data sources: Crossref
      Vetus Testamentum
      Article . 1960 . Peer-reviewed
      Data sources: Crossref
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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Uusimäki, Elisa;

    Abstract This article explores literary representations of female mobility in the Hebrew Bible. While it is often assumed that women barely moved in the ancient world, the study shows that the Hebrew Bible gives witness to a vast spectrum of travelling agents. The texts do not offer direct access to socio-historical realities, but as documents of cultural history, they are argued to hint at and echo the variety of the phenomenon in ancient Israel. It is not meaningful to speak of the travelling women as a collective, however, as the motives for their movement are tied to various socioeconomic contexts, ranging from slavery to economic migration to foreign policy. While class is fundamental to ancient female mobility, the sources also reveal the significance of other intersecting differences such as age, sexuality, kinship, ethnicity, or religion displayed by the (in)voluntary travelling agents.

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ PURE Aarhus Universi...arrow_drop_down
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    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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      This Research product is the result of merged Research products in OpenAIRE.

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  • Authors: Thomas Gudbergsen;

    Abstract A syntactic analysis of Gen 1:27 shows that this verse not only speaks about a sexual distinction in humanity, it also clearly indicates that God consists of both male and female genders.

    Vetus Testamentumarrow_drop_down
    Vetus Testamentum
    Article . 2012 . Peer-reviewed
    Data sources: Crossref
    addClaim

    This Research product is the result of merged Research products in OpenAIRE.

    You have already added works in your ORCID record related to the merged Research product.
    0
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      Vetus Testamentumarrow_drop_down
      Vetus Testamentum
      Article . 2012 . Peer-reviewed
      Data sources: Crossref
      addClaim

      This Research product is the result of merged Research products in OpenAIRE.

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  • Authors: Niels Peter Lemche;

    1976 Introduction On several occasions during the last few years the royal edicts known from the Old Babylonian period have been associated, because of their social tendencies, with the Israelite laws of manumission, land regulation and transactions etc. The Israelite laws are, for the most part, to be found in the legislation related to the Sabbatical Year in Deuteronomy 15:1–18, and to the Jubilee Year in Leviticus 25. According to the Old Testament, these particular years occurred every seventh or every fiftieth year. In the absence of any proof, however, that the Babylonian edicts should have been issued at regular intervals, F. R. Kraus and J. J. Finkelstein are rather unwilling to accept that the Babylonian institution is parallel to the Israelite one. J. Lewy, on the other hand, goes further and attempts to prove from the cuneiform literature that the Mesopotamian decree on the remission of debt, manumission, etc. and the Israelite Jubilee Year legislation had mutual origins in the Amorite population which was spread over a large part of Mesopotamia, as well as Palestine and Syria. In pre-monarchical Israel the institution was supposed to recur at regular intervals due to the lack of governmental authorities, whereas in Mesopotamia the various kings were free to regulate the dates freely. M. Weinfeld has recently gone further in his comparisons and tries to show that the Israelite Sabbath and Jubilee Year institutions survived all through the period of the Israelite monarchy in the form of royal reform laws, issued at regular intervals.

    Vetus Testamentumarrow_drop_down
    Vetus Testamentum
    Article . 1976 . Peer-reviewed
    Data sources: Crossref
    addClaim

    This Research product is the result of merged Research products in OpenAIRE.

    You have already added works in your ORCID record related to the merged Research product.
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      Vetus Testamentumarrow_drop_down
      Vetus Testamentum
      Article . 1976 . Peer-reviewed
      Data sources: Crossref
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      You have already added works in your ORCID record related to the merged Research product.
  • Authors: Flemming Hvidberg;

    In that stage of the history of Old Testament research which is generally known as the period of literary criticism, it was tacitly assumed that the account of the creation given in Gen. i was a purely narrative, didactic story, intended to describe the creation of the world, and with no further aim than to answer those questions people are apt to ask when they begin to consider the problem of where things and human beings really come from. We probably all remember WELLHAUSEN'S words in his Prolegomena: ,,Er will ohne Zweifel den tatsiichlichen Hergang der Entstehung der Welt naturgetreu schildern, er will eine kosmogonische Theori geben. Wer das leugnet, verwechselt den Wert der Geschichte fur uns und die Absicht des Schriftstellers."

    Vetus Testamentumarrow_drop_down
    Vetus Testamentum
    Article . 1960 . Peer-reviewed
    Data sources: Crossref
    Vetus Testamentum
    Article . 1960 . Peer-reviewed
    Data sources: Crossref
    addClaim

    This Research product is the result of merged Research products in OpenAIRE.

    You have already added works in your ORCID record related to the merged Research product.
    4
    citations4
    popularityAverage
    influenceAverage
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    BIP!Powered by BIP!
    more_vert
      Vetus Testamentumarrow_drop_down
      Vetus Testamentum
      Article . 1960 . Peer-reviewed
      Data sources: Crossref
      Vetus Testamentum
      Article . 1960 . Peer-reviewed
      Data sources: Crossref
      addClaim

      This Research product is the result of merged Research products in OpenAIRE.

      You have already added works in your ORCID record related to the merged Research product.
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