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The historicizing role of Old Testament women from the genealogy of Jesus according to St. Matthew
No full textKontekstem badań było pytanie: Jaką funkcję w historii zbawienia pełniły kobiety, których imiona wprowadzono do genealogii Jezusa, napisanej przez św. Mateusza? (Mt 1,1-17).
Dlatego celem stało się zbadanie gatunku literackiego genealogii biblijnej. Kolejnym celem było zbadanie, jak postrzegano kobiety w czasach biblijnych oraz kobiety z genealogii Jezusa. W badaniu w głównej mierze wykorzystano metodę kanoniczną, która została uzupełniona metodą odwoływania się do żydowskich tradycji interpretacyjnych.
Wyniki badań wykazały, że genealogia była pisana dla określenia przynależności rodowej danego człowieka, zatem też praw, które mu przysługiwały. Treść genealogii bazowała na historii, lecz mogła być modyfikowana w zależności od potrzeb, czego przykładem są genealogie biblijne. Czasami w genealogiach biblijnych, m.in. w genealogii Jezusa wg Mateusza, ujmowano kobiety, co w społeczeństwie patriarchalnym było zabiegiem nietypowym. Kobieta zależała od mężczyzny: ojca lub męża. Zabezpieczenie dla kobiet stanowiło prawo lewiratu, które obligowało do poślubienia wdowy brata zmarłego. Takie prawo znalazło zastosowanie w dziejach Tamar i Rut. W przypadku Tamar Kananejki prawo to zostało wpierw zignorowane, więc musiała je wyegzekwować podstępem, przebierając się za nierządnicę. Czynem tym ryzykowała życie, co wskazuje, jak ważne było wzbudzenie potomka po zmarłym mężu. Rut Moabitka mogła skorzystać z tego prawa, ponieważ po śmierci swojego męża zostawiła swój rodzinny kraj, by towarzyszyć swojej teściowej Noemi i razem z nią osiąść w Betlejem. Tam poślubił ją Booz – krewny jej zmarłego męża. Rachab, mieszkanka Jerycha, pomagając izraelskim zwiadowcom, zdradziła swoje miasto, które później zostało zrównane z ziemią. Utraciła dobytek, zginęli jej znajomi, a ocalała jedynie rodzina. Tylko Batszeby św. Mateusz nie wymienia z imienia, ale określa jako „ta od Uriasza”. Możliwe, że św. Mateusz nie miał na myśli Batszeby, lecz jej męża – obcokrajowca, który walczył za kraj Izraela, a który ze względu na etykę religijną sprzeciwił się królowi.
Po uwzględnieniu pochodzenia Tamar, Rachab, Rut i Uriasza oraz ich czynów, można wysunąć wniosek, że wiele ryzykowali, by spełnić wolę Boga i stać się częścią narodu wybranego. Dzięki temu zostali włączeni również do narodu wybranego.The context of the study was the question: what function in salvation history did the women included in the genealogy of Jesus, written by St. Matthew? (Matthew 1:1-17).
Therefore, the goal became to study the literary genre of the biblical genealogy. Another goal was to study how women were perceived in biblical times and the women in the genealogy of Jesus. The study mainly used the canonical method, which was supplemented by the method of referring to Jewish interpretive traditions.
The results of the research showed that genealogies were written to determine a person’s ancestral affiliation, and therefore the rights to which he was entitled. The content of the genealogy was based on history, but could be modified as needed, as exemplified by biblical genealogies. Sometimes in biblical genealogies, such as the genealogy of Jesus according to Matthew, women were included, which was an unusual procedure in a patriarchal society. A woman depended on a man: her father or husband. A safeguard for women was the law of levirate, which obliged them to marry the widow of the brother of the deceased. Such a law was applied in the history of Tamar and Ruth. In the case of Tamar the Canaanite woman, this law was first ignored, so she had to enforce it by trickery, disguising herself as a harlot. By this act she risked her life, indicating how important it was to raise a descendant from her deceased husband. Ruth the Moabite was able to exercise this right because after her husband's death, she left her native country to accompany her mother-in-law Noemi and settle with her in Bethlehem. There she was married to Booz – a relative of her late husband. Rachab, a resident of Jericho, while helping Israeli scouts, betrayed her city, which was later razed to the ground. She lost her possessions, her friends were killed, and only her family survived. Only Bathsheba is not mentioned by name by St. Matthew, but referred to as “she of Uriah”. It is possible that St. Matthew did not have Bathsheba in mind, but her husband – a foreigner who fought for the country of Israel, and who for reasons of religious ethics opposed the king.
After taking into account the backgrounds of Tamar, Rachab, Ruth and Uriah and their deeds, one can conclude that they risked a lot to fulfill God's will and become part of the chosen people. As a result, they were also included in the chosen people
Going Beyond Counting First Authors in Author Co-citation Analysis
Get PDFThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Historiozbawcza rola kobiet Starego Testamentu z genealogii Jezusa według św. Mateusza
Get PDFThe context of the study was the question: what function in salvation history did the women included in the genealogy of Jesus, written by St. Matthew? (Matthew 1:1-17).
Therefore, the goal became to study the literary genre of the biblical genealogy. Another goal was to study how women were perceived in biblical times and the women in the genealogy of Jesus. The study mainly used the canonical method, which was supplemented by the method of referring to Jewish interpretive traditions.
The results of the research showed that genealogies were written to determine a person’s ancestral affiliation, and therefore the rights to which he was entitled. The content of the genealogy was based on history, but could be modified as needed, as exemplified by biblical genealogies. Sometimes in biblical genealogies, such as the genealogy of Jesus according to Matthew, women were included, which was an unusual procedure in a patriarchal society. A woman depended on a man: her father or husband. A safeguard for women was the law of levirate, which obliged them to marry the widow of the brother of the deceased. Such a law was applied in the history of Tamar and Ruth. In the case of Tamar the Canaanite woman, this law was first ignored, so she had to enforce it by trickery, disguising herself as a harlot. By this act she risked her life, indicating how important it was to raise a descendant from her deceased husband. Ruth the Moabite was able to exercise this right because after her husband's death, she left her native country to accompany her mother-in-law Noemi and settle with her in Bethlehem. There she was married to Booz – a relative of her late husband. Rachab, a resident of Jericho, while helping Israeli scouts, betrayed her city, which was later razed to the ground. She lost her possessions, her friends were killed, and only her family survived. Only Bathsheba is not mentioned by name by St. Matthew, but referred to as “she of Uriah”. It is possible that St. Matthew did not have Bathsheba in mind, but her husband – a foreigner who fought for the country of Israel, and who for reasons of religious ethics opposed the king.
After taking into account the backgrounds of Tamar, Rachab, Ruth and Uriah and their deeds, one can conclude that they risked a lot to fulfill God's will and become part of the chosen people. As a result, they were also included in the chosen people.Kontekstem badań było pytanie: Jaką funkcję w historii zbawienia pełniły kobiety, których imiona wprowadzono do genealogii Jezusa, napisanej przez św. Mateusza? (Mt 1,1-17).
Dlatego celem stało się zbadanie gatunku literackiego genealogii biblijnej. Kolejnym celem było zbadanie, jak postrzegano kobiety w czasach biblijnych oraz kobiety z genealogii Jezusa. W badaniu w głównej mierze wykorzystano metodę kanoniczną, która została uzupełniona metodą odwoływania się do żydowskich tradycji interpretacyjnych.
Wyniki badań wykazały, że genealogia była pisana dla określenia przynależności rodowej danego człowieka, zatem też praw, które mu przysługiwały. Treść genealogii bazowała na historii, lecz mogła być modyfikowana w zależności od potrzeb, czego przykładem są genealogie biblijne. Czasami w genealogiach biblijnych, m.in. w genealogii Jezusa wg Mateusza, ujmowano kobiety, co w społeczeństwie patriarchalnym było zabiegiem nietypowym. Kobieta zależała od mężczyzny: ojca lub męża. Zabezpieczenie dla kobiet stanowiło prawo lewiratu, które obligowało do poślubienia wdowy brata zmarłego. Takie prawo znalazło zastosowanie w dziejach Tamar i Rut. W przypadku Tamar Kananejki prawo to zostało wpierw zignorowane, więc musiała je wyegzekwować podstępem, przebierając się za nierządnicę. Czynem tym ryzykowała życie, co wskazuje, jak ważne było wzbudzenie potomka po zmarłym mężu. Rut Moabitka mogła skorzystać z tego prawa, ponieważ po śmierci swojego męża zostawiła swój rodzinny kraj, by towarzyszyć swojej teściowej Noemi i razem z nią osiąść w Betlejem. Tam poślubił ją Booz – krewny jej zmarłego męża. Rachab, mieszkanka Jerycha, pomagając izraelskim zwiadowcom, zdradziła swoje miasto, które później zostało zrównane z ziemią. Utraciła dobytek, zginęli jej znajomi, a ocalała jedynie rodzina. Tylko Batszeby św. Mateusz nie wymienia z imienia, ale określa jako „ta od Uriasza”. Możliwe, że św. Mateusz nie miał na myśli Batszeby, lecz jej męża – obcokrajowca, który walczył za kraj Izraela, a który ze względu na etykę religijną sprzeciwił się królowi.
Po uwzględnieniu pochodzenia Tamar, Rachab, Rut i Uriasza oraz ich czynów, można wysunąć wniosek, że wiele ryzykowali, by spełnić wolę Boga i stać się częścią narodu wybranego. Dzięki temu zostali włączeni również do narodu wybranego
Variations on the Author
Get PDF“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Get PDFWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
Dispelling the Myths Behind First-author Citation Counts
Get PDFWe conducted a full-scale evaluative citation analysis study of scholars in the XML research field to explore just how different from each other author rankings resulting from different citation counting methods actually are, and to demonstrate the capability of emerging data and tools on the Web in supporting more realistic citation counting methods. Our results contest some common arguments for the continued
use of first-author citation counts in the evaluation of scholars, such as high correlations between author rankings by first-author citation counts and other citation
counting methods, and high costs of using more realistic citation counting methods that are not well-supported by the ISI databases. It is argued that increasingly available digital full text research papers make it possible for citation analysis studies to go beyond what the ISI databases have directly supported and to employ more
sophisticated methods
koamabayili/VECTRON-author-checklist: VECTRON author checklist
No full textWe have done our best to complete the author checklist relating to the use of animals in the hut study. Note that the objective for the hut study was to evaluate the IRS treatment applications for residual efficacy against Anopheles mosquitoes, including the local An. coluzzii mosquito population. Cows were only used to attract mosquitoes into the huts and no tests were carried out directly on the cows. The author checklist is intended for use with studies where experiments are carried out on animals, which is why we have had such difficulty in completing this for the hut study, as many of the questions do not relate to how the cows were used
Author-wise bibliometric analysis based on entropy.
No full textAuthor-wise bibliometric analysis based on entropy.</p
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