Prophetic Metaphor Research Articles

Translating the Prophetic Metaphor into English (with reference to An-Nawawi’s collection of forty Hadiths)

One of the main challenges that translators encounter in the translation of religious texts is translating the Prophetic metaphor. The current study aims to investigate the challenges encountered by three well known translators, namely Ibrahim & Johnson-Davies (1999), Badi (2001), and Al-Munajjid (2017) in translating the Prophetic metaphors in An-Nawawi’s collection of forty Hadiths and to examine the strategies of translating them into English as well as to find out the most appropriate strategy in translating the Prophetic metaphors. Adopting Newmark’s (1988) metaphor translation strategies, three different English translations of ten examples of the Prophetic metaphors from An-Nawawi’s forty Hadiths are selected and analyzed using a qualitative – descriptive approach. Findings indicate that only two metaphor translation strategies are used, out of seven strategies proposed by Newmark (1988). The most dominant strategy used by the three selected translators is the first strategy of Newmark (1988), which is reproducing the same image of the source language (SL) metaphor in the target language (TL) whereas the least dominant strategy is Newmark’s (1988) fifth strategy, which is conversion of metaphor to sense. The findings of this study further show that Newmark’s (1988) first strategy occurs as the most appropriate one in dealing with translating the Prophetic metaphors into English. 
 Keywords: Metaphor, Translation Strategies, An-Nawawi’s collection of forty Hadiths, three English translations.

An Interdisciplinary Approach to Empathy in the Nathan’s Narrative, 2 Samuel 12:1-15

Empathy as an essence of therapeutic relationships has been drawn attention not only by psychotherapists, philosophers, educators, medical professionals, but also by theologians and pastoral counselors. From the tradition of self psychology of Heinz Kohut, empathy has been dealt with an observational and therapeutic tool to bring information and healing in the clinical environment. Also Edmund Husserl in the phenomenological stream reveals “higher psychic sphere” to transcend one’s own mental state and to remain reciprocal intersubjectivity. Nathan’s storytelling allows David to enter into the poor man’s inner world through his intuitive imagination. David re-experienced the poor man’s suffering from unfairness and was able to access rich man’s misconducts and greedy mind through Nathan’s prophetic metaphor and direct address. Marion Taylor points out Nathan’s parable as a teaching model of empathic understanding in the biblical context. It, however, can be debatable for readers to regard David’s compassion as authentic empathy in terms of lack of reciprocal intersubjectivity. Nathan’s narrative informs us of inspirable pastoral implications for Korean pastoral caregivers, in particular, how to bring empathy in faith community and how to improve empathy with another in spiritual blindness. Awareness about power dynamics in empathic relationships can be one of effective strategies to improve pastoral care-givers and counselors’empathic understanding.

What Can the Prophet Muhammad’s Metaphors Do?

The current article approaches the issue of the persuasiveness of metaphors in The Prophet Muhammad’s Tradition. The main concern of the article is to show that the Prophetic metaphors are discursively practiced by the Prophet for the function of persuading his audience to accept Islamic laws, and introduce rites and rituals, and to prohibit the unlawful. Through a survey of instances of metaphoric scenarios and images, and in reference to the contemporary cognitive theory of metaphor (Lakoff and Johnson, 1980), the article demonstrates that the persuasiveness of the prophetic metaphors is primarily evoked by disambiguation, arousing the emotions, and implicit threat.

Interpretation of the news qualities of Sharif Al-Radi, a study in his Quranic and prophetic metaphors

Al-Sharif Al-Radi is considered a prominent scientific figure in his era, which was marked by a scientific renaissance and replete with the presence of great giants of thinkers and scholars in various sciences, especially human and religious ones. He is an encyclopedic figure in her knowledge, so besides being one of the great poets, he had important achievements in the sciences of jurisprudence, hadith, interpretation, speech, and the arts and rhetoric of Arabic. His books (Metaphors of the Qur’an) and (Metaphors of the Prophet) are among the distinguishing signs of his scholarly achievement. Because he dealt in them with the process of revealing the true meanings and connotations of the Qur’anic and prophetic text in their inclusion of the foundations of belief and the system of legislation, and the research stopped at an issue that had its location, importance and presence in these two books; It is the interpretation of news qualities

‘Let my people go!’ The exodus as Israel’s metaphorical divorce from Egypt

This article builds upon the prophetic metaphor of Israel being bound to God in a marriage-type relationship, commenced in the Sinai covenant, in which worship of foreign gods would be considered spiritual adultery. It is argued that similar involvement with foreign deities before Sinai, would hinder union between God and his people. Biblical evidence suggests that the Hebrews in Egypt were implicated in the worship of the idols of that nation, which in effect constituted a marriage-type relationship with false gods. Without the termination of this relationship the people could not enter into a covenant bond with Yahweh. On verbal grounds the demand of Moses from Pharaoh to release the Hebrews amounts to a spiritual divorce from the gods of Egypt. Typological considerations lend support to such a construal of the exodus.

Metaphors we believe by: Islamic doctrine as evoked by the Prophet Muhammad's metaphors

Metaphorical language has an ideological function that needs to be investigated. In this paper, I show how some of the prophetic metaphors are deliberately used to represent a well-defined statement of beliefs that constructs Islamic doctrine based on early Arabs’ beliefs and experiential knowledge. This statement is represented in terms of metaphors from the metaphoric domains of journeying, the heart, slavery or servitude, brotherhood, shepherds, and light.

Challenging Prophetic Metaphor: Theology and Ideology in the Prophets. By JULIA O'BRIEN.

This is a courageously honest book. Julia O'Brien tackles a number of the most familiar metaphors used by the Old Testament prophets, mainly to depict their understanding of God and of the people's relationship to their God, but also, in two instances, of their relationship with surrounding nations. After a brief survey of the history of interpretation of the prophetic books, and a more detailed consideration of feminist criticism of them, the metaphors dealt with are ‘God as (Abusing) Husband’, with special attention to Hosea 1 and 2; ‘God as (Authoritarian) Father’, particularly (but not exclusively) as found in Malachi; ‘God as (Angry) Warrior’, with special focus on Nahum; ‘Jerusalem as (Defenseless) Daughter’, with Micah 4 and 5 as main example, and ‘Edom as (Selfish) Brother’, especially as highlighted in Obadiah. O'Brien finds particularly difficult the sexual and social implications of the patriarchal structure of the family underlying the ideological assumptions of the biblical writers, with both women and children seen as the property of the dominating male who is perfectly justified in whatever treatment of them he sees fit. But she also claims that these metaphors intersect ‘with not only gender but also race, class, and other forms of privilege’ (p. 49). Certainly, for me, the Old Testament has raised, above all, problems to do with the political, racial, and territorial claims of the writers, with all the menacing consequences of these claims in our own times. O'Brien expresses her dilemma (and that of many others) when she asks, ‘How can a person like the Bible and at the same time admit that at times it can be downright horrible?’ (p. 48).

Challenging Prophetic Metaphor: Theology and Ideology in the Prophets

Challenging Prophetic Metaphor: Theology and Ideology in the Prophets

Book Review: Prophetic Metaphor

Book Review: Prophetic Metaphor

Book Review: Challenging Prophetic Metaphor: Theology and Ideology in the Prophets

Book Review: Challenging Prophetic Metaphor: Theology and Ideology in the Prophets

Challenging Prophetic Metaphor: Theology and Ideology in the Prophets - By Julia M. O'Brien

Religious Studies ReviewVolume 35, Issue 3 p. 177-177 Challenging Prophetic Metaphor: Theology and Ideology in the Prophets – By Julia M. O'Brien Ellen White, Ellen White University of St. Michael's CollegeSearch for more papers by this author Ellen White, Ellen White University of St. Michael's CollegeSearch for more papers by this author First published: 17 August 2009 https://doi.org/10.1111/j.1748-0922.2009.01362_36.xRead the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Volume35, Issue3September 2009Pages 177-177 RelatedInformation

Review: 'The Earth Mourns': Prophetic Metaphor and Oral Aesthetic

Review: 'The Earth Mourns': Prophetic Metaphor and Oral Aesthetic

"The Earth Mourns": Prophetic Metaphor and Oral Aesthetic

Book Review| October 01 2004 "The Earth Mourns": Prophetic Metaphor and Oral Aesthetic "The Earth Mourns": Prophetic Metaphor and Oral Aesthetic, Katherine M. Hayes. John Hill John Hill Search for other works by this author on: This Site Google Journal of Biblical Literature (2004) 123 (3): 548–550. https://doi.org/10.2307/3268052 Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn MailTo Permissions Search Site Citation John Hill; "The Earth Mourns": Prophetic Metaphor and Oral Aesthetic. Journal of Biblical Literature 1 January 2004; 123 (3): 548–550. doi: https://doi.org/10.2307/3268052 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectiveSBL PressJournal of Biblical Literature Search Advanced Search The text of this article is only available as a PDF. Article PDF first page preview Close Modal You do not currently have access to this content.

Violence and the Construction of Gender in the Hebrew Bible: a New Historicist Approach 1

AbstractThis programmatic essay examines the discursive connections between violence and gender in the Hebrew Bible, as well as the methodological problem of the perpetuation of these biblical gender constructions in scholarly interpretation. Adopting a New Historicist perspective on the mutually productive relation of text and culture, the essay asserts that the institutions of warfare and rape are fundamental to the discursive production of the gendered subject in biblical texts: violence against a feminine object is central to consolidation of masculine identity. The article examines Hebrew sacral war motifs, the Deuteronomic laws of warfare and rape, biblical narratives of sexual assault, the prophetic metaphor of divine judgment as rape, and the motif of women who kill in the book of Judges.

Behavioral science, religion, and mental health

Any genuinely human life is psychologically marginal. It is at best a short span of years compressed between two oblivions, spent chiefly in wonderment, and terminated in mystery. To be human implies moments of delight and glimpses of happiness; but also it implies ordeals of suf fering, discord of purposes, frequent defeat of self, and painful recon quest of self. A mentally ill person is one who, at least temporarily, has lost the battle. He regrets his past, abhors his present, and dreads his future. If we ourselves have not gone over this brink, we have been close enough to it to sympathize with those who have. And such sympathy today is widespread. The many current re searches in universities and clinics, frequently supported by the federal government through the National Institute of Mental Health, and the founding and rapid growth of the Academy of Religion and Mental Health with its various activities, including the publication of this Journal, are signs of a new understanding and tokens of hope. Our common aim is to fortify the human spirit so that it can withdraw from the brink and to help those who have fallen to regain their footing. In a general way, we know what mental health requires. It requires that we learn to grow muscles where our injuries were. In the words of the Eighty-fourth Psalm, that man is blessed "who, going through the vale of misery, uses it for a well." One thing we have learned is that a full discussion of mental health requires a rich bilingualism. It requires both the poetic and prophetic metaphors of religion and the precise, hard grammar of science. This bilingual approach to mental health is something new under the sun. A long-standing gap in communication is closing at last. Ridhard This paper was read at a meeting held by the Academy of Religion and Mental