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Description
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The projected thirty-volume Encyclopedia of the Bible and Its Reception (EBR) is intended to serve as a comprehensive guide to the current state of knowledge on the background, origins, and development of the canonical texts of the Bible as they were accepted in Judaism and Christianity. Unprecedented in breadth and scope, this encyclopedia also documents the history of the Bible's interpretation and reception across the centuries, not only in Judaism and Christianity, but also in literature, visual art, music, film, and dance, as well as in Islam and other religious traditions and new religious movements.
The EBR is also available online.
Blogger's Choice - Articles recommended by biblioblogger Jim West (https://zwingliusredivivus.wordpress.com):
Laura Battini (Paris, France), Mouth I. Ancient Near East. This contribution focuses on the use of "Mouth" in Ancient Near Eastern texts, i.e., ANE mentions of "the physical mouth" as well as "the symbolicmouth," which is described in this way: "The mouth can be used metaphorically to indicate the entry of a part of the body, of an object, of a building, or of a watercourse. Other texts speak of the mouth in a symbolic way, concerning international relations on one hand and religion on the other"; and in "iconography." It is a well-crafted piece and quite informative.
Anna Tchitcherine (Utrecht, The Netherlands), Mouth of Hell II. Visual Arts. One of the more interesting, to me, artistic representations of a biblical citation has to do with the "mouth of hell" which has opened itself wide to receive the condemned (Isa 5:14). In this piece, Tchitcherine begins by noting that "The anthropomorphic image of the mouth of hell emerged in Britain during the 10th-century Monastic Reform and remained popular in Western Art until the advent of Renaissance. The depiction of the entrance to hell is characterized by a disembodied monstrous head with a large gaping mouth." She then delineates the path this notion took in artistic renderings. She concludes "The mouth of hell survived well into the 20th century - mostly in literature, though, which is suggestive of the potency of this theme." The entire entry in all its parts is very much worth the reader's time.
Mary Claire Gibson (Blacksburg, VA, USA), Mustard Seed IV. Literature. When it comes to the appearance of the theme of the mustard seed in literature, Gibson observes, "...the mustard seed passages found in Matt 17 and Luke 17 have been alluded to in literature by Fyodor Dostoevsky, Bret Harte, and Washington Irving to play on the idea that a lot can be achieved with even the smallest amount of faith, which is often associated with the notion of moving mountains." Other uses also appear, with the final example being "... the mustard seed is also used to signify belittlement or diminution. Victor Hugo mentions the mustard seed in a diminutive manner, comparing a mustard seed under a grindstone toanimals under God's power in his collection of poems, La Légende des siècles (1877: 188)." Small things like mustard seeds play a big role in the history of the reception of the Bible and its contents.
Patrick Cronauer (Latrobe, PA, USA), Naboth. Cronauer examines the figure of Naboth in the Hebrew Bible, Judaism, Christianity, economics and law, literature, the visual arts (including a very intriguing drawing of the stoning of Naboth from the 12th century CE), and film. Regarding the reception of Naboth in literature, Cronauer writes, "The story of Naboth is a staple of any drama or novel about Jezebel. Anthony Trollope uses the theme in Framley Parsonage (1860-61), chapter 2, in relation to the vicar's g
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u danken weiß."Bernd
