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Adapting to a changing environment: inspiration for planetary health from east African communities
(2022)
Naomi
(2022)
Naomi is one of the dramatis personae of the book of Ruth, which is set by its author “in the days that the judges judged” (Ruth 1:1). She is introduced as wife of Elimelech and mother of Mahlon and Chilion, all of whom journeyed to Moab from Bethlehem, due to famine. By the fifth verse in the book’s first chapter, her husband and sons are dead, leaving Naomi with only her Moabite daughters-in-law, Orpah and Ruth (Ruth 1:1–5). Shortly thereafter, Orpah too exits the stage (Ruth 1:14). Against Naomi’s protestations, Ruth ties her own fate to her mother-in-law’s, joining Naomi on her journey back to Bethlehem (Ruth 1:4b, 8–19a).
Mordecai (Son of Jair)
(2021)
Mordecai, son of Jair, is the Deuteragonist of the book of Esther. Some time after the death of the eponymous Esther’s parents, Mordecai – Esther’s cousin – becomes her guardian (Esth 2:7). The MT version of the book also has Mordecai adopting Esther as his daughter (Esth 2:7, 15). In LXX, on the other hand, Mordecai takes her as his wife (Esth 2:7; cf. bMeg 13a). Although the syntax of Esth 2:5–6 is convoluted, it appears Mordecai is a Benjaminite deportee from Jerusalem – exiled by Nebuchadnezzar, along with King Jeconiah and others. Presuming a coherent historical and chronological framework, this would make Mordecai 114 years old at the time of the events, at the very least, which does not accord with his depiction throughout the novella. (This biographical detail is absent in the Greek Alpha Text of Esther.)
Jonah
(2023)
In the Masoretic canon of the Tanakh the book of Jonah appears as the fifth part of Tre Assar, or Twelve Minor Prophets, between Obadiah and Micah. In the Septuagint, on the other hand, Jonah appears as the sixth book in the series, and is followed immediately by Nahum. As both Jonah and Nahum speak out against the city of Nineveh, their chronology became an issue early in their discourses of reception (Liv. Pro. 11:1; Josephus, Ant. 9:239–242; Tg.Nah 1:1).
Cain and Abel
(2021)
The biblical story of Cain and Abel in Genesis 4:1–16 appears as the first case of siblings’ rivalry in the Torah. It is the starting point of a socio-ethical process of human development within the book of Genesis. The sibling narrative also includes the first report of homicide, more precisely a fratricide, as Cain slays his own brother Abel (Gen 4:8). The Jewish and Christian reception discourse of the Cain-Abel-story developed early on to deal with a range of open questions and difficult passages provided by the biblical text. The basic assumptions of Jewish and Christian interpretations are initially similar in terms of attempting to explain God’s preference for Abel’s sacrifice and Cain’s motivation for killing his brother.
Technology for humanity
(2023)