... pp. 143–49; and especially H. C. Hahn. “Work,” NIDNTT, vol. 3, pp. 1147–52; H. Seebass and C. Brown, “Righteousness,” NIDNTT, vol. 3, pp. 352–77; O. Michel, “Faith,” NIDNTT, vol. 1, pp. 393–607. 2:25 Rahab was viewed by Jesus as the archetypal proselyte to Judaism, and traditions about her abounded. In Christian literature, not only Heb. 11:31 (which stresses her action) praises her, but also 1 Clement 12:1, 8, which is part of a larger section, 1 Clement 9–12. In this section, after a ...
... where Solomon is accumulating both gold (e.g., 1 Kgs. 10:14) and wives (1 Kgs. 11:3). The extremely large number in the Hb. text of 4:26 is to be expected in view of what the text is trying to say about Solomon as the archetypal multiplier of horses—and numbers in the OT characteristically do aim to do much more than simply communicate facts (see the introduction). 4:33 He described plant life . . . animals: Careful observation of the natural world and how it works is one of the “normal” ways people ...
... ” in 2 Kgs. 23:2 with the Levites in 2 Chron. 34:30. He concludes that the substitution fits a larger pattern whose aim is to incorporate Jeremiah into the narrative of Josiah’s reign and to establish him as the “archetypal Levite-prophet” in the Chronicler’s historiography. The name’s inclusion specifically in the narrative of Josiah’s covenant ceremony shows that the Chronicler is aware that “the Levite-prophet typology of the Jeremiah tradition was forged during that king’s reign ...
... story. Until that time I had been raised on romantic adventure and hero stories in which good always won the day and intelligent, creative human beings (mostly men) triumphed over the hard realities of nature and evil. Our archetypal protagonists always combined bravery, cunning, physical strength, and psychological toughness, to triumph over whatever obstacles were set before them. This was true of Samson, Hercules, Ulysses, Sam Spade, Marshall Dillon, Steve McGarrett, Captain Kirk, Sergeant Saunders, and ...
The most important and urgent problems of the technology of today are no longer the satisfactions of the primary needs or of archetypal wishes, but the reparation of the evils and damages by the technology of yesterday.
... on, we often attempt to anesthetize our grief, our pain, our guilt, shame, or emptiness by filling our hearts and bellies with unhealthy things.[1] Asian cultures like to call these unsated cravings our “hungry ghost.”They envision the archetype of the “hungry ghost” as an unhealthy scrawny figure with a bloated belly from ingesting all the wrong things of the world rather than seeking spiritual fulfillment. While the concept of the “hungry ghost” steps from Asian spirituality, for Christians ...