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20 pages, 429 KB

Open AccessArticle

Courts, Banquets, and Bedchambers: Mapping (Sub-)Genre Distinctions in Biblical Narratives Set in Foreign Imperia

by Joshua Joel Spoelstra

Religions 2026, 17(2), 243; https://doi.org/10.3390/rel17020243 - 17 Feb 2026

Viewed by 306

Abstract

There are many stories in the Hebrew Bible that depict prominent Jews in the epicentre of a foreign imperia, and biblical scholarship essentially classifies every such narrative as court tales in terms of genre. Notwithstanding nuances and sub-categorisations (e.g., court contest and court [...] Read more.

There are many stories in the Hebrew Bible that depict prominent Jews in the epicentre of a foreign imperia, and biblical scholarship essentially classifies every such narrative as court tales in terms of genre. Notwithstanding nuances and sub-categorisations (e.g., court contest and court conflict, wisdom court legend, success story of the wise courtier), to have one catch-all genre designation is imprudent and amorphous. This paper argues, using Formkritik and Gattungskritik, for three subgenres whereby foreign royal stories may be distinguished. One type of tale involves a foreign king who is either sleepless (Dan 6, Esth 6) or dreams (Gen 41, Dan 2 and 4); in the former, a king intervenes favourably for Jews in distress, while in the latter, the king’s dreams are interpreted by a wise Jewish courtier. Another type of tale is the imperial banquet, where an intoxicated gentile king orders the death of a high official (Dan 5, Esth 1, 5/7); this is wrought by a woman who exploits the king’s wine-induced disposition to effect lethal action with disastrous repercussions for the kingdom. Still another type of tale is the court tale proper; these episodes, however, are restricted to the courtly etiquette and decorum of courtiers who sagaciously advise the king, alongside its tensions with monotheism (Dan 3; Esth 3). As a result of this preliminary investigation, the typical setting of the political centre of the foreign imperium in Hebrew Bible narratives comprises three subgenres: court tales, banquet tales, and bedchamber tales. Since genres are determined by the common story forms, each distinct genre is scientifically determined by corresponding distinct narrative structures, vocabulary, and outcomes. Thus, what is proposed is a more illuminating distinction to the wide array and nebulous conglomeration of biblical stories involving Jews in prominent spaces within the foreign king’s court. Furthermore, the implications of the contended three subgenres involve calcifying religious practices, which become vital expressions of Judaism in the Second Temple period. Full article

(This article belongs to the Special Issue The Hebrew Bible: A Journey Through History and Literature)

11 pages, 233 KB

Open AccessArticle

Daniel 10 as a Window onto the Ancient Jewish Apocalyptic Literature

by Marco Settembrini

Religions 2026, 17(2), 134; https://doi.org/10.3390/rel17020134 - 25 Jan 2026

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Abstract

This article examines Daniel 10 as a key witness to the formation of early Jewish apocalyptic literature. The chapter portrays Daniel as a sage whose encounter with a celestial messenger prepares him to guide his community. Narratively, this scene introduces the final revelation [...] Read more.

This article examines Daniel 10 as a key witness to the formation of early Jewish apocalyptic literature. The chapter portrays Daniel as a sage whose encounter with a celestial messenger prepares him to guide his community. Narratively, this scene introduces the final revelation of Daniel 11–12; ideologically, it expresses the authors’ conviction that access to the heavenly realm is achieved through scribal discipline and engagement with inherited traditions. The study advances two related contributions. Drawing on recent reassessments of apocalyptic origins—especially insights from Aramaic texts at Qumran—the study offers a new analysis of intertextuality in Daniel 10, highlighting how apocalyptic writing predates the persecutions of Antiochus IV and is developed through the reinterpretation of authoritative Scriptures in the Persian and Hellenistic periods. Daniel’s profile aligns with elite temple-based scribes who operated across imperial and cultic settings and used apocalyptic discourse in intra-Judean power struggles. In addition, the reference to the Tigris in Dan 10:4 is reinterpreted in light of Seleucia-on-Tigris, whose culturally hybrid environment illuminates the cosmopolitan backdrop of the maśkîlîm traditions. Full article

(This article belongs to the Special Issue The Hebrew Bible: A Journey Through History and Literature)

16 pages, 354 KB

Open AccessArticle

Revisiting Biblical Studies in Light of Reception Theory: Christian and Jewish Arabic Sources on Psalms 110 and 137

by Miriam Lindgren Hjälm and Meira Polliack

Religions 2025, 16(10), 1218; https://doi.org/10.3390/rel16101218 - 23 Sep 2025

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Abstract

The purpose of the present paper is to revisit the interface between biblical studies, reception exegesis, and reception theory. In the first part of the paper, we discuss what we believe to be the most important lessons learned from recent scholarship on the [...] Read more.

The purpose of the present paper is to revisit the interface between biblical studies, reception exegesis, and reception theory. In the first part of the paper, we discuss what we believe to be the most important lessons learned from recent scholarship on the relationship between these fields and highlight what we think is still an underestimated conclusion: if we assume that “meaning” is contextual rather than essential, the full(er) capacity of a biblical text is not discoverable until we have examined how it has appeared in various contexts. Related to this is the question of why and how texts survive and even thrive in new contexts and in what way later authors utilize the “capacity” of the biblical texts, because even if “meaning” is ultimately brought to texts by their readers, texts are in some senses agents as well. To exemplify these discussions and the connection between reception exegesis and biblical criticism, two short examples from the reception of Psalms 110 and 137 in medieval Christian Arabic and Judeo-Arabic sources are presented. In the first example, we recapitulate findings on how inner-biblical reception generates a complex web of potential interpretations but also how the ambivalence created in the process may be the greatest asset of that text. It is also an example of where interpretation may teach us about the life and thought of ancient and medieval communities and how they interacted with one another over the meaning of the biblical text. In contrast, the second example is more centered on the “capacity” of the text and in what sense communities exploit that potential for their larger purposes. Full article

(This article belongs to the Special Issue The Hebrew Bible: A Journey Through History and Literature)

12 pages, 330 KB

Open AccessArticle

An Exemplary Sinner and Penitent: A Study of Ahab’s Conversion Patterns in the Greek and Hebrew Bibles

by Peter Dubovský

Religions 2025, 16(9), 1095; https://doi.org/10.3390/rel16091095 - 25 Aug 2025

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Abstract

Hebrew and Greek versions of the Books of Kings and Chronicles present various instances of kings undergoing conversion with respect to their political and religious attitudes. In some cases, kings who were initially good become bad, while in others, bad kings repent. This [...] Read more.

Hebrew and Greek versions of the Books of Kings and Chronicles present various instances of kings undergoing conversion with respect to their political and religious attitudes. In some cases, kings who were initially good become bad, while in others, bad kings repent. This paper explores the “conversion” patterns of king Ahab, focusing on their respective themes and vocabulary. The paper focuses on a comparison of the Hebrew and Greek versions, showing that the pattern of conversion changed in the late period: the Greek versions focus more on interior conversion. Full article

(This article belongs to the Special Issue The Hebrew Bible: A Journey Through History and Literature)

9 pages, 299 KB

Open AccessArticle

The Problems of Sons of Gods, Daughters of Humans, and the Nephilim in Genesis 6:1–4: A Reassessment

by Ki-Eun Jang

Religions 2025, 16(8), 972; https://doi.org/10.3390/rel16080972 - 26 Jul 2025

Cited by 1 | Viewed by 4009

Abstract

This article engages with earlier scholarly discussions on Genesis 6:1–4 and proposes that, contrary to the majority view, Genesis 6:1–4 does not presuppose knowledge of the flood narrative. Instead, its primary literary role is to introduce the Nephilim in anticipation of the forthcoming [...] Read more.

This article engages with earlier scholarly discussions on Genesis 6:1–4 and proposes that, contrary to the majority view, Genesis 6:1–4 does not presuppose knowledge of the flood narrative. Instead, its primary literary role is to introduce the Nephilim in anticipation of the forthcoming land promise and conquest narrative. I argue that the Nephilim are not necessarily read as divinely inspired beings but are instead associated with other pre-Israelite settlers characterized by their immense size. The inconsistent biblical depiction of the promised land—including the Transjordanian territory—and the conflation of various giant terms further suggest that the Nephilim in Genesis 6:4 are linked to the broader conquest narrative and associated traditions, particularly the eradication of giant groups such as the Rephaim. Full article

(This article belongs to the Special Issue The Hebrew Bible: A Journey Through History and Literature)

16 pages, 291 KB

Open AccessArticle

Praying for the Coming of the Kingdom, Crystallizing Biblical Themes in Second Temple Prayers: The Shema, the Qaddish, and the Lord’s Prayer

by Pino Di Luccio

Religions 2025, 16(8), 969; https://doi.org/10.3390/rel16080969 - 26 Jul 2025

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Abstract

Some studies have pointed to the Jewish background of the prayer that, according to the gospels of Matthew and Luke, Jesus taught his disciples. However, the formulations of LP’s words do not necessarily presuppose the conclusion of the formation of Jewish prayers and [...] Read more.

Some studies have pointed to the Jewish background of the prayer that, according to the gospels of Matthew and Luke, Jesus taught his disciples. However, the formulations of LP’s words do not necessarily presuppose the conclusion of the formation of Jewish prayers and do not necessarily presuppose a unidirectional influence of Jewish prayers on the formation of LP. This prayer and its “midrash” in John 17 may have influenced the formulation and final formation of some Jewish prayers. The differences between these prayers may indicate the mutual influence that, in some cases, took place throughout the history of their formation. This reciprocity may be due to the intention to establish and define the differences between the religious groups of Judaic origin that inherited these prayers and between the communities that recited them. The crystallization of biblical themes in these prayers highlights the common heritage of these groups and a different understanding of the fulfilment of God’s word in relation to the coming of his kingdom. While this process, characterized by a conflict of interpretations, took place “within Judaism,” it also led to the parting of the ways of Judeo-Christians from the Synagogue. Full article

(This article belongs to the Special Issue The Hebrew Bible: A Journey Through History and Literature)

18 pages, 276 KB

Open AccessArticle

The Graphic Interpretation of the Story of Ruth and Naomi in M. Finch’s The Book of Ruth

by Miren Junkal Guevara

Religions 2025, 16(6), 769; https://doi.org/10.3390/rel16060769 - 13 Jun 2025

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Abstract

In recent years, many academics have addressed the issue of the intersection of the fields of Biblical studies and Cultural studies. Many academic works have emphasized the importance of the Bible in the building of cultural narratives and the need to reflect on [...] Read more.

In recent years, many academics have addressed the issue of the intersection of the fields of Biblical studies and Cultural studies. Many academic works have emphasized the importance of the Bible in the building of cultural narratives and the need to reflect on those narratives through interpretation, placing biblical texts within originating cultural contexts. This article attempts to situate itself in that stream of work, exploring the graphic interpretation of the story of Ruth and Naomi in the graphic novel The Book of Ruth by Meredith Finch and Colin Dyer. It begins with an introduction to the characteristics of the graphic novel genre, highlighting how this medium has addressed religion and the Bible, including characters, narratives, and traditions. Subsequently, a comparative methodology is applied to examine the treatment of the biblical text in the graphic novel, contrasting the textual and graphic study conducted by Finch and Dyer. The aim is to demonstrate how the graphic novel serves as a contemporary mode of biblical text reception, creating a dialogue between the Bible and the current culture in which its texts are read. Full article

(This article belongs to the Special Issue The Hebrew Bible: A Journey Through History and Literature)

21 pages, 380 KB

Open AccessArticle

When Miriam’s Well Runs Dry: Death, Thirst, and the Bitterness of Israel in Num 20:1–2

by Francesco Cocco

Religions 2025, 16(3), 350; https://doi.org/10.3390/rel16030350 - 11 Mar 2025

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Abstract

The abrupt juxtaposition of Miriam’s death and the subsequent water crisis in Num 20:1–2 invites deeper reflection on the narrative and theological significance of her role in Israel’s wilderness journey. While the biblical text provides a succinct account, the immediate onset of thirst [...] Read more.

The abrupt juxtaposition of Miriam’s death and the subsequent water crisis in Num 20:1–2 invites deeper reflection on the narrative and theological significance of her role in Israel’s wilderness journey. While the biblical text provides a succinct account, the immediate onset of thirst among the Israelites suggests a profound connection between her presence and divine sustenance. This article explores the literary and theological dimensions of Miriam’s role, arguing that her death disrupts the delicate balance of Israel’s survival in the desert. Through the exegetical analysis of Num 20:1–2, this study examines the syntactical continuity that binds Miriam’s passing with the ensuing crisis. It revisits her leadership in Num 12, where her challenge to Moses highlights the complexity of wilderness leadership. Furthermore, the article engages with rabbinic interpretations that identify Miriam as Israel’s well, emphasizing the theological implications of her absence. By synthesizing biblical narrative, linguistic analysis, and Jewish exegetical traditions, this study argues that Miriam’s presence embodies Israel’s dependence on divine provision. Her death, and the drying up of water that follows, expose the fragility of both leadership and faith in the wilderness. In doing so, the article underscores how—while somehow building on the biblical text—rabbinic interpretations portray Miriam as a pivotal mediator of divine grace, whose absence precipitates a crisis of both thirst and identity. Full article

(This article belongs to the Special Issue The Hebrew Bible: A Journey Through History and Literature)

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25 pages, 1609 KB

Open AccessEssay

“Afterward, Job Began to Speak. . . . .”: Job’s Curse and Its Mourning and Restoration Rites

by Pedro Zamora García

Religions 2026, 17(2), 232; https://doi.org/10.3390/rel17020232 - 13 Feb 2026

Viewed by 552

Abstract

This article investigates how Job 1–3 may be read as a single narrative–dramatic unit shaped by a ritual process of mourning, with particular attention to the transition from the prose tale (Job 1–2) to the poetic imprecation (Job 3). The enquiry proceeds by [...] Read more.

This article investigates how Job 1–3 may be read as a single narrative–dramatic unit shaped by a ritual process of mourning, with particular attention to the transition from the prose tale (Job 1–2) to the poetic imprecation (Job 3). The enquiry proceeds by means of a comparative analysis of the prologues of the Ugaritic epics Keret (KTU 1.14 I:1–II:5) and Aqhat (KTU 1.17 I:1–47), texts frequently invoked for contextualising Job within Ancient West Asia. In a first stage, close reading of these Ugaritic prologues identifies narrative techniques for signalling ritual practices—especially lament and incubatio—while remaining largely allusive rather than descriptive. In a second stage, the study turns to the canonical form of Job 1–3 and re-examines its scene arrangement, pacing, and speech-acts against that epic model, including the function of framing formulae and temporal markers. The analysis is intentionally confined to the present form of the text. The paper thus offers a controlled methodological work in comparative poetics and ritual analysis, asking how far Ugaritic epic conventions can illuminate continuity across genre and register at the opening of Job. Full article

(This article belongs to the Special Issue The Hebrew Bible: A Journey Through History and Literature)

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