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In The Death of Jacob: Narrative Conventions in Genesis 47.28-50.26 Kerry Lee investigates the deathbed story of the patriarch Jacob and uncovers the presence of a variety of conventional structures underlying its composition, especially a conventional deathbed story or type scene also found in numerous other texts in the Hebrew Bible and non-canonical Jewish literature. Finding fault both with traditional diachronic approaches as well as more recent synchronic studies, Lee uses an eclectic but coherent blend of contemporary methods (drawn from narratology, linguistics, ritual theory, legal theory, assyriology, and other disciplines) to show that despite its probably composite pre-history the last three chapters of Genesis have been intentionally and artfully structured by the hand predominately responsible for their final form.

222.2 --- Genesis --- Jacob --- Īakov --- Israel --- Isrāʼīl (Biblical patriarch) --- Jacob, --- Jakob --- Yaʻaḳov --- Yaʻăqōb --- Yaʻqūb (Biblical patriarch) --- Yiśraʼel --- יעקב --- Biblical teaching. --- Bible. --- Criticism, Narrative.

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The Ottoman Empire enforced imperial rule through its management of diversity. For centuries, non-Muslim religious institutions, such as the Armenian Church, were charged with guaranteeing their flocks' loyalty to the sultan. Rather than being passive subjects, Armenian elites, both the clergy and laity, strategically wove the institutions of the Armenian Church, and thus the Armenian community itself, into the fabric of imperial society. In so doing, Armenian elites became powerful brokers between factions in Ottoman politics—until the politics of nineteenth-century reform changed these relationships. In Brokers of Faith, Brokers of Empire, Richard E. Antaramian presents a revisionist account of Ottoman reform, relating the contention within the Armenian community to broader imperial politics. Reform afforded Armenians the opportunity to recast themselves as partners of the state, rather than as brokers among factions. And in the course of pursuing such programs, they transformed the community's role in imperial society. As the Ottoman reform program changed how religious difference could be employed in a Muslim empire, Armenian clergymen found themselves enmeshed in high-stakes political and social contests that would have deadly consequences.

Clergy --- Political activity --- History --- Armenian Church --- Turkey --- Politics and government --- Armenian Church. --- Armenians. --- Christianity. --- Empire. --- Islam. --- Ottoman Empire. --- Patriarch of Constantinople. --- millet system. --- networks. --- non-Muslims.

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Rife with incest, adultery, rape, and murder, the biblical story of Jacob and his children must have troubled ancient readers. By any standard, this was a family with problems. Jacob's oldest son Reuben is said to have slept with his father's concubine Bilhah. The next two sons, Simeon and Levi, tricked the men of a nearby city into undergoing circumcision, and then murdered all of them as revenge for the rape of their sister. Judah, the fourth son, had sexual relations with his own daughter-in-law. Meanwhile, jealous of their younger sibling Joseph, the brothers conspired to kill him; they later relented and merely sold him into slavery. These stories presented a particular challenge for ancient biblical interpreters. After all, Jacob's sons were the founders of the nation of Israel and ought to have been models of virtue. In The Ladder of Jacob, renowned biblical scholar James Kugel retraces the steps of ancient biblical interpreters as they struggled with such problems. Kugel reveals how they often fixed on a little detail in the Bible's wording to "deduce" something not openly stated in the narrative. They concluded that Simeon and Levi were justified in killing all the men in a town to avenge the rape of their sister, and that Judah, who slept with his daughter-in-law, was the unfortunate victim of alcoholism. These are among the earliest examples of ancient biblical interpretation (midrash). They are found in retellings of biblical stories that appeared in the closing centuries BCE--in the Book of Jubilees, the Aramaic Levi Document, the Testaments of the Twelve Patriarchs, and other noncanonical works. Through careful analysis of these retellings, Kugel is able to reconstruct how ancient interpreters worked. The Ladder of Jacob is an artful, compelling account of the very beginnings of biblical interpretation.

Jacob --- Bible. --- Criticism, interpretation, etc. --- 222.2 --- Genesis --- Īakov --- Israel --- Isrāʼīl (Biblical patriarch) --- Jacob, --- Jakob --- Yaʻaḳov --- Yaʻăqōb --- Yaʻqūb (Biblical patriarch) --- Yiśraʼel --- יעקב --- Be-reshit (Book of the Old Testament) --- Bereshit (Book of the Old Testament) --- Bytie (Book of the Old Testament) --- Chʻangsegi (Book of the Old Testament) --- Genesis (Book of the Old Testament) --- Sifr al-Takwīn --- Takwīn (Book of the Old Testament) --- Criticism, interpretation, etc., Jewish. --- RELIGION / Biblical Criticism & Interpretation / Old Testament. --- Jacob - (Biblical patriarch)

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This book is a study of the politics of episcopal elections in twelfth- and thirteenth-century Normandy and Greater Anjou. This was a crucial period in the development of canon law and Jo̘rg Peltzer offers the first analysis to bring together legal theory and practice, local custom, and politics. He explores the development of electoral theories and examines each election in context, offering insights into the varying balance of royal, papal and regional baronial power and the various career paths leading to an episcopal see. He shows how different systems of patronage worked, to what extent they were vehicles of social mobility, and how aristocratic families were structured. By comparing electoral practices in Normandy and Greater Anjou before and after the Capetian conquest the book significantly enhances our understanding of the theory and practice of canon law, local politics in Normandy and Anjou, and the high politics at the Capetian and Angevin courts.

Catholic Church --- Bishops --- Appointment, call, and election --- History. --- Anjou (France) --- Normandy (France) --- Normandie (France) --- Church history. --- Histoire religieuse --- 27 <44 NORMANDIE> --- 262.12 "04/14" --- 262.12 <44> --- Kerkgeschiedenis--Frankrijk--NORMANDIE --- Episcopaat: aartsbisschop; primaat; bisschop; metropoliet; patriarch; exarch--middeleeuwen --- Episcopaat: aartsbisschop; primaat; bisschop; metropoliet; patriarch; exarch--Frankrijk --- 262.12 <44> Episcopaat: aartsbisschop; primaat; bisschop; metropoliet; patriarch; exarch--Frankrijk --- Christianity. --- Christianity --- Religions --- Church history --- Basse-Normandie (France) --- Haute-Normandie (France) --- Church of Rome --- Roman Catholic Church --- Katholische Kirche --- Katolyt︠s︡ʹka t︠s︡erkva --- Römisch-Katholische Kirche --- Römische Kirche --- Ecclesia Catholica --- Eglise catholique --- Eglise catholique-romaine --- Katolicheskai︠a︡ t︠s︡erkovʹ --- Chiesa cattolica --- Iglesia Católica --- Kościół Katolicki --- Katolicki Kościół --- Kościół Rzymskokatolicki --- Nihon Katorikku Kyōkai --- Katholikē Ekklēsia --- Gereja Katolik --- Kenesiyah ha-Ḳatolit --- Kanisa Katoliki --- כנסיה הקתולית --- כנסייה הקתולית --- 가톨릭교 --- 천주교 --- Arts and Humanities --- History

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Die Studie untersucht Gen 12,3 im Kontext des Buches Genesis. Der Vers ist in erster Linie als Verheißung der Gewissheit und Größe für Abraham und Israel zu verstehen. Insbesondere angesichts seiner Platzierung nach Gen 1-11 weist er jedoch auch auf Gottes Plan hin, seinen Segen auf alle Völker der Erde auszudehnen. Die Arbeit untersucht die engsten Parallelen im Buch Genesis und in Num 24,9, die diese Interpretation bestätigen. Des Weiteren werden das Konzept des Segens im Alten Testament und die Semantik der Nifal- und Hitpael-Stämme des Verbs barak eingehend untersucht. This monograph investigates Genesis 12:3 in its context in the final form of Genesis. The author argues that the verse is, first, a promise of security and greatness to Abraham and Israel. However, its position following Genesis 1-11 also indicates a divine plan to extend blessing to all the peoples of the earth. Supporting this understanding of the verse, the author examines the close parallels that Genesis and Numbers 24:9 have to Genesis 12:3. He also presents a detailed consideration of the concept of blessing in the Old Testament and of the niphal and hithpael stems of the verb barak. Ph.D. dissertation under the supervision of Dr R. W. L. Moberly, Durham, UK.

Abraham --- Bible --- Criticism, interpretation, etc --- 222.2 --- Genesis --- Abraham, --- Abram --- Abramo --- Abū al-Anbiyāʼ Ibrāhīm al-Khalīl --- Abŭraham --- Avraam --- Avraham --- Avram --- Halil-ül-Rahman İbrahim --- Ibrāhīm al-Khalīl --- Ibrahim --- İbrahim, --- Khalīl Allāh --- Nabi Ibrahim --- אברהם --- אברהם אבינו --- إبراهيم الخليل --- Bible. --- Criticism, interpretation, etc. --- Patriarchs (Bible) --- Abraham - (Biblical patriarch)