bluuebunny/crossref_metadata_2025_split huggingface dataset:
COVID-19 News and Its Association With the Mental Health of Sexual and Gender Minority Adults: Cross-sectional Study
Authors: Clark Kristen D , Lunn Mitchell R , Sherman Athena D F , Bosley Hannah G , Lubensky Micah E , Obedin-Maliver Juno , Dastur Zubin , Flentje Annesa 
Published: April 2022

Background
Sexual and gender minority (SGM; people whose sexual orientation is not heterosexual or whose gender identity varies from what is traditionally associated with the sex assigned to them at birth) people experience high rates of trauma and substantial disparities in anxiety and posttraumatic stress disorder (PTSD). Exposure to traumatic stressors such as news related to COVID-19 may be associated with symptoms of anxiety and PTSD.

Objective
This study aims to evaluate the relationship of COVID-19 news exposure with anxiety and PTSD symptoms in a sample of SGM adults in the United States.

Methods
Data were collected between March 23 and August 2, 2020, from The PRIDE Study, a national longitudinal cohort study of SGM people. Regression analyses were used to analyze the relationship between self-reported news exposure and symptoms of anxiety using the Generalized Anxiety Disorder-7 and symptoms of COVID-19–related PTSD using the Impact of Events Scale-Revised.

Results
Our sample included a total of 3079 SGM participants. Each unit increase in COVID-19–related news exposure was associated with greater anxiety symptoms (odds ratio 1.77, 95% CI 1.63-1.93; P<.001) and 1.93 greater odds of PTSD (95% CI 1.74-2.14; P<.001).

Conclusions
Our study found that COVID-19 news exposure was positively associated with greater symptoms of anxiety and PTSD among SGM people. This supports previous literature in other populations where greater news exposure was associated with poorer mental health. Further research is needed to determine the direction of this relationship and to evaluate for differences among SGM subgroups with multiple marginalized identities.
Pemaknaan Kiamat dalam Penafsiran Umar Sulaiman Abdullah Al-Asyqar
Authors: Zulihafnani Zulihafnani , Che’ Had Soleh Bin 
Published: April 2022

In the Qur'an there are many verses that talk about the apocalypse, there are also various interpretations produced by the interpreters. This paper wants to examine the interpretation and understanding of Umar Sulaiman al-Asyqar regarding the doomsday verse, this may be different from other commentators because of the different methods and characteristics of interpretation. This research is a bibliographical study with the data sources being the books of al-Ma'ānī al-Ḥasān fī Tafsīr al-Qur'ān and al-'Aqīdah fi 'i al-Kitāb wa al-Sunnah: al-Qiyāmah al-Kubra. Data was collected through thematic methods), and the analysis was carried out descriptively. The results of the study indicate that Umar Sulaiman interprets the word tafjīr as having the same meaning (synonym) as the word tasjīr which means burning (انفجار) or exploding (انسجار), while previous commentators distinguish the word tafjīr which means mixed up (إختلاط) with the word tasjīr which means lit (إضطرام). Dalam al-Qur’an terdapat banyak ayat yang berbicara mengenai kiamat, terdapat beragam pula penafsiran yang dihasilkan oleh para penafsir. Tulisan ini ingin mengkaji penafsiran dan pemahaman Umar Sulaiman al-Asyqar mengenai ayat kiamat, hal ini berkemungkinan berbeda dengan mufasir lainnya karena metode dan karakteristik penafsiran yang berbeda. Penelitian ini bersifat kepustakaan dengan sumber data kitab al-Ma‘ānī al-Ḥasān fī Tafsīr al-Qur‘ān dan al-‘Aqīdah fi Ḍū’i al-Kitāb wa al-Sunnah: al-Qiyāmah al-Kubra. Pengumpulkan data dilakukan melalui metode tematik), dan analisi dilakukan secara deskriptif. Hasil dari penelitian menunjukkan bahwa Umar Sulaiman menafsirkan kata tafjīr mempunyai persamaan makna (sinonim) dengan kata tasjīr yang diartikan menyala (انفجار) atau meledak (انسجار), sedangkan mufasir terdahulu membedakan kata tafjīr yang diartikan bercampur baur (إختلاط) dengan kata tasjīr yang diartikan menyala (إضطرام).
Dialógica
Authors: Araújo de Sousa Alves Lucicleide , Nogueira da Silva Marilene 
Published: April 2022

O presente artigo reflete sobre o diálogo, compreendendo-o como um direito de manifestação da palavra, como um processo pedagógico interativo e um estímulo capaz de possibilitar alterações nos modos de aprender, organizar o pensamento e ocorrência de uma modificabilidade cerebral quando integrado a outras estratégias didático-pedagógicas nos processos de aprendizagem. Embasa-se no princípio da ação dialógica proposta por Freire (2005), Morin (2007), Buber (2001) e Síveres (2015), perpassando pelas descobertas da neurociência em diálogo com os saberes da educação que tem demonstrado estudos promissores, haja vista que é por meio do Sistema Nervoso Central (SNC) que tudo acontece, segundo Consenza e Guerra (2011). As reflexões engendradas apontam sobre a importância de saber selecionar as informações e transformá-las em conhecimento pertinente pela apropriação dos saberes da neurociência para avanços no fazer docente. O desconhecimento sobre o processo de como o cérebro melhor aprende interfere nas escolhas das estratégias a serem utilizadas nos processos educativos que poderão possibilitar o acontecimento da aprendizagem com mais eficácia. E apresenta o diálogo integrado com diversas estratégias como possibilidade de favorecer o desenvolvimento dos processos neurocerebrais e a ocorrência da neuroplasticidade.
The "Fear of God" in the Book of Ecclesiastes
Authors: LONGMAN TREMPER 
Published: April 2022

Abstract
The phrase "fear God" appears seven times in the book of Ecclesiastes 3:14; 5:7 [Heb., 5:6], 7:18; 8:12 [twice], 13; 12:3). The present study examines each use and determines that there are two different forces to the expression that are discerned by the context and that inform the theology of the two voices of the book. Qohelet, whose voice dominates the body of the book (1:12–12:7), encourages his listeners to be afraid of God and do their best to avoid drawing God's attention. After all, life is meaningless and God is no help. The frame narrator (1:1–11 and 12:8–14) encourages his son (12:12; and thus other readers) to combine the fear of God (understood as reverent awe) with obedience to the law.
Rhetorical Criticism in Old Testament Studies
Authors: HOWARD, DAVID M. 
Published: April 2022

Abstract
Rhetorical criticism in Old Testament studies—indeed, in biblical studies in general—had its origins in a self-conscious way in 1968, when James Muilenburg issued his now-famous call to go beyond form criticism and focus upon the unique features of a text. Since then, biblical rhetorical criticisms have flourished. However, in Old Testament studies, rhetorical criticism has tended to be primarily a literary concern, with emphasis upon stylistics. Classical and contemporary rhetorical criticisms are very different, however. These focus particularly upon the suasive aspects of spoken discourse. This paper reviews the history of rhetorical criticism in Old Testament studies and in the field of speech and rhetoric, comparing and contrasting approaches. It then issues a call to biblical scholars to practice a truly "rhetorical" criticism, based upon speech and persuasion.
Where Have All the Prophets Gone? The "Disappearing" Israelite Prophet Against the Background of Ancient Near Eastern Prophecy
Authors: GORDON R. P. 
Published: April 2022

AbstractWhile the phenomenon of the "disappearing prophet" has become a feature (indeed function) of some modern approaches to Israelite prophecy, at the same time the profile of Syro-Mesopotamian prophecy has been becoming increasingly clear, and there are now definite cognates for the basic Hebrew word for "prophet". Against this background it is argued that, though eighth century prophets like Amos and Hosea may not have been much interested in the title "prophet" (and not surprisingly, when the cognate term was used for non-Israelite prophets), they nevertheless saw themselves functioning as such. No single aspect of Israelite prophecy marks it out as distinct from its near eastern cultural equivalents; its obvious distinctiveness derives from Israel's unique perception of God.
The Mesopotamian Background of the Tower of Babel Account and Its Implications
Authors: WALTON JOHN H. 
Published: April 2022

Abstract
This paper investigates the history of ziggurats and brick making as well as the settlement patterns and development of urbanization in southern Mesopotamia. Gen 11:1–9 is interpreted in light of this information, and the conclusion reached is that the tower, as a ziggurat, embodied the concepts of pagan polytheism as it developed in the early stages of urbanization. Yahweh took offense at this distorted concept of deity and put a stop to the project. The account is seen against the backdrop of the latter part of the fourth millennium in the late Uruk phase.
The Focus of Mark 13:24–27: The Parousia, or the Destruction of the Temple?
Authors: HATINA THOMAS R. 
Published: April 2022

AbstractMark 13:24–27 is often interpreted as a prediction of the parousia at the consummation of history. In this article the author proposes that these verses, derived entirely from OT texts, metaphorically refer to the destruction of the Temple in 70 CE. The first part of the article provides the narrative context by focusing on the genre and structure of Mark 13 along with the chapter's narrative proximity to Jesus' criticism of the Temple hierarchy in chapters 11–12. The second part of the article explores the function of cosmic portents, the coming of the Son of Man and the gathering of the elect as they appear in the OT and subsequent exegetical traditions. The temporal function of this language provides an important precedent for its function in Mark.
The Book of Esther: "Opus non gratum" in the Christian Canon
Authors: BUSH FREDERIC W. 
Published: April 2022

Abstract
The book of Esther tends to be an unaccepted book in Christendom. Indeed, Martin Luther expressed contempt for Esther, claiming that it is spoiled by too much "pagan impropriety." Such denigration, however, is ultimately based on a serious misreading of this OT book. Esther offers readers an insightful satire of the pagan world and yet at the same time provides a glimpse of the dangers the Jewish people have faced in the diaspora.
The Language and Logic of Virtue in 2 Peter 1:5–7
Authors: CHARLES J. DARYL 
Published: April 2022

AbstractAlthough the polemical development of 2 Peter mirrors interaction between Stoic and Christian moral thought-worlds, the moral grammar of the Stoa employed by the writer in 2 Peter 1 expresses a distinctly Christian qualification. The readers are reminded that a profession of faith without ethical fiber is wholly incommensurate with their gracious calling. The rhetorical effect created by the progression and climax of the catalog of virtues in 2 Pet 1:5–7 can be understood to reflect a concrete situation in which there has been a fundamental ethical breakdown. In addressing this crisis the writer appropriates paraenesis and a standard hortatory device to underscore the necessity of the moral life.
A Preliminary Edition of 4QPsj(4Q91)
Authors: FLINT PETER , ULRICH EUGENE , SKEHAN PATRICK W. 
Published: April 2022

Abstract
This article presents an overview of the forty Psalms scrolls or manuscripts incorporating Psalms that were found among the Dead Sea Scrolls, followed by a preliminary edition of 4QPsj. The edition includes a description and transcription of this interesting manuscript, as well as notes and a full list of variant readings.
The "Protevangelium of James" as an Alleged Parallel to Creative Historiography in the Synoptic Birth Narratives
Authors: QUARLES CHARLES L. 
Published: April 2022

Abstract
This article contrasts the compositional techniques used in the Synoptic birth narratives with those used by the author of a work which is almost universally recognized as midrashic, the Protevangelium of James. While "James" created his "history" from OT narratives, he was apparently unaware of the many OT dependencies in the Synoptic Gospels asserted by midrash critics. Unlike the Synoptic writers, the author of the Protevangelium of James created some of his narrative by retrojecting words and events from the later ministry of Christ into his account of Jesus' birth. These disparate compositional techniques suggest that the Synoptic Gospels and the midrashic Protevangelium of James belong to different literary genres.
The Codex and the Early Collection of Paul's Letters
Authors: RICHARDS E. RANDOLPH 
Published: April 2022

Abstract
The early Christian predilection for the codex may be a major key to understanding how Paul's letters were collected. Ancient letter-writers routinely kept personal copies of their letters. These personal copies were often kept in codex notebooks. Paul probably followed this custom. The "collection" of Paul's letters was not the result of any deliberate second-century effort to collect the letters of Paul. There was probably no early veneration of Paul or any early appreciation of Paul's letters. Rather, Paul had a personal set of copies with him in Rome. After his death, these copies with his other personal effects were passed down to his disciples. The later (second-century) publication of Paul's letters arose from these copies rather than the dispatched copies.
Recent Research on the Parable of the Wicked Tenants: An Assessment
Authors: SNODGRASS KLYNE R. 
Published: April 2022

AbstractThe Parable of the Wicked Tenants (Mark 12:1–12) remains in the spotlight as one of the most debated—and misunderstood—parables of Jesus. Three factors lead to failure in understanding this parable: (1) ignoring its OT and Jewish context; (2) the desire on the part of interpreters to avoid any thought of judgment; and (3) the desire to avoid any correlation with Jesus. It is concluded that this parable is a juridical parable, modeled after Isaiah's juridical parable, or song, of the vineyard (Isa 5:1–7), which passes judgment against the ruling priests of Jerusalem.
The Last Supper in Matthew
Authors: HAM CLAY 
Published: April 2022

Abstract
The Synoptic Gospels and 1 Corinthians provide a reliable tradition of the memorable words and actions of Jesus at the Last Supper. A comparison of these four accounts reveals the most notable detail in Matthew's account: Jesus' blood of the new covenant is poured out for many for the forgiveness of sins. This saying over the cup explains Jesus' death according to Isaiah 53 and Jeremiah 31, while its wording has been influenced by Exodus 24. In the context of Matthew's Gospel, the three themes of prophet, righteous sufferer, and new community anticipate the Last Supper account.
Creation, Genesis 1–11, and the Canon
Authors: SAILHAMER JOHN 
Published: April 2022

Abstract
The compositional strategy of Genesis 1–11 is reflected in the shape of the Pentateuch as a whole. It appears that the author of Genesis 1–11 is the author of the whole Pentateuch. His views can be seen in the way programmatic poetic texts have been distributed throughout the pentateuchal narratives. Explanatory comments inserted into the ancient poems, such as "in the last days" and "ships shall come out from the Kittim," reflect an overriding interest in an eschatology similar to that of the late prophetic literature—for example, Ezekiel and Daniel. A central purpose of the eschatological framework of the Pentateuch is to bring the whole of Genesis 1–11 into the realm of Israel's own history and thus prepare the way for an understanding of concepts such as the Kingdom of God in terms of the concrete realities of creation.
The "Son of Man" Passages in Mark
Authors: KIRCHHEVEL GORDON D. 
Published: April 2022

Abstract
The fourteen "Son of Man" passages in Mark fall into three groups. Mark 1–6 portrays Jesus as the authoritative "Son of Man" perceived in Psalm 8. In Mark 8–14 there are nine "Son of Man" passages that portray Jesus as the suffering servant of the Lord perceived in Isa 52:13–53:12, even following the sequence of that passage. The three passages in Mark that predict that the "Son of Man" will come again were inspired by Isa 5:26–30, where Jesus is perceived coming "with a great force" of angels. Isa 5:30 forecasts "clouds," and so does Mark 13:26; 14:62. The words attributed to John in Mark 1:7 cannot be linked to Daniel 7, because the allusion was to Isa 5:26–30. Mark 12:6 even portrays Jesus as the "beloved" son perceived in Isa 5:1.
Ascertaining Women's God-Ordained Roles: An Interpretation of 1 Timothy 2:15
Authors: KÖSTENBERGER ANDREAS J. 
Published: April 2022

Abstract
Puzzling as it is, the statement of 1 Tim 2:15, "Women will be saved through childbearing," is a significant passage regarding the issue of women's God-ordained roles. After an initial survey of the passage's history of interpretation, the essay is devoted to a detailed investigation of the phrase σωθήσεται διὰ τῆς τεκνογονίας. Subsequently, the present passage is interpreted in light of a major but thus far overlooked theme found in 1 Timothy. The article concludes with a brief discussion of some implications for the contemporary church and culture.
The Tilted Balance: Early Rabbinic Perceptions of God's Justice
Authors: PHILLIPS ELAINE A. 
Published: April 2022

Abstract
The fundamental biblical and rabbinic principle for the application of justice is lex talionis or "measure for measure" (מדה כנגד מדה). The balance represented in this formulation is a requirement for human judicial proceedings. Beyond this, it serves in early rabbinic texts as the basis for both singular statements and complex literary structures that demonstrate that God Himself acts according to the principle. Retribution for enemies is כנגד מדה מדה and reward for those who are obedient is likewise measure for measure. Even so, while the principle is explicitly cited with regard to God's actions, the actual מדה כנגד מדה punishments and rewards that the rabbis discovered in the biblical text are measure for measure in kind but not in intensity. There is frequently a greater degree of punishment than the crime objectively warranted for sins of offenders who are enemies of God and His people. On the other hand, measure-for-measure rewards for those who are beloved of God also match in kind but, in fact, are greatly increased over the "just desert." The very process of constructing the complex literary schemata, spanning biblical history, taught a profoundly necessary lesson about faithfulness and continuity in God's dealing with His people. This background illuminates the instances in which this expression is used in the Gospels.
The Old Testament Background of Paul's Reference to "the Fruit of the Spirit" in Galatians 5:22
Authors: BEALE G. K. 
Published: April 2022

Abstract
"The fruit of the Spirit" in Gal 5:22 and its manifestations appear to be a general allusion to Isaiah's promise that the Spirit would bring about abundant fertility in the coming new age. Uppermost in mind are Isaiah's repeated prophecies (especially chap. 32 and, above all, 57) that in the new creation the Spirit would be the bearer of plentiful fruitfulness, which Isaiah often interprets to be godly attributes such as righteousness, patience, peace, joy, holiness, and trust in the Lord, traits either identical or quite similar to those in Gal 5:22–23. Paul's rhetorical effect and thematic emphasis are increased by the readers' being able to situate themselves as those who are part of the dawning eschatological promises made to Israel, and hence they are true Israelites who play a significant role in this cosmic redemptive-historical drama. If they are really part of this drama, then they will pay heed to Paul's exhortations.
The Angels under Reserve in 2 Peter and Jude
Authors: CHARLES J. DARYL 
Published: April 2022

Abstract
In both 2 Peter and Jude, the reader encounters the rebellious angels, a paradigm of hard-heartedness that appears frequently in Jewish tradition. In both epistles, OT characters and events (and exegetical traditions extending from them) are paraenetic rather than didactic in nature. That is, they are illustrative and serve as moral types to warn the reader. In their function the rebellious angels constitute an important weapon in the rhetorical arsenal of both writers. Despite similarities in their appearance, they function in slightly different ways in the two epistles, suggesting a literary-rhetorical strategy that is unique to each writer.
The Ending of Mark
Authors: STEIN ROBERT H. 
Published: April 2022

Abstract
With the recognition that Mark 16:8 is the most authentic ending of the second Gospel, debate has raged over whether this is the Evangelist's intended ending or whether his intended ending was lost. In the first part of the 20th century, the predominant view was that the original ending had been lost, but in the latter part of the century this was replaced by the view that 16:8 was Mark's intended ending, and numerous attempts were made to explain how 16:8 serves as a fitting ending for the Gospel. The present article seeks to demonstrate that 16:8 is not the Evangelist's intended ending. The two main arguments given are that Mark 14:28 and 16:7 are Markan insertions that point to a postresurrection meeting of Jesus and the disciples in Galilee and that it is very unlikely that the Evangelist would have left this prophecy unfulfilled by ending abruptly with 16:8. This would be the only unfulfilled prophecy of Jesus in Mark except for the prophecy concerning his parousia. The second argument is that in contrast to modern reader-response interpretations of 16:1–8, the emphasis of these verses is not about the disciples and their failures but on Jesus Christ, the Son of God (1:1), and the key verses are 16:6–7 and not 16:8.
The Eschatological Temple in John 14
Authors: BRYAN STEVEN M. 
Published: April 2022

Abstract
In an article published in Tyndale Bulletin in 1993, the eminent Cambridge scholar Ernst Bammel offered the following bare assertion in regard to John 14:2: "The house with the many mansions is, of course, the temple." This stands against the tide of scholarly opinion on the text, which identifies "my Father's house" as heaven. On this understanding, Jesus promises to return to heaven in order to prepare rooms that will serve as the final heavenly abode of his followers. However, several lines of evidence suggest that Bammel's intuition that the text was speaking about the Temple was correct. What follows then is an attempt to show that John 14:2–3 refers to a heavenly Temple that Jesus makes ready through his death and resurrection to serve as the eternal dwelling of his followers in the presence of God.
Interpreting Apocalyptic Symbolism in the Gospel of Matthew
Authors: GURTNER DANIEL M. 
Published: April 2022

Abstract
The appearance of apocalyptic symbols is common in NT narratives, including in the Gospel of Matthew. But the identification and interpretation of such symbols is frequently allusive, indeterminate, and even contradictory in scholarly discussion. The purpose of this article is to offer some methodological controls for interpreting these texts. Drawing on seminal work done on apocalypses as a genre and their constituent features, this article posits that the employment of symbols is a defining element of apocalypses that provides an important point of entry for the identification and interpretation of apocalyptic symbols in the Gospel of Matthew. These symbols can be interpreted in a manner similar to that employed for formal apocalypses, in which interpreters seek to determine the referent of the symbol employed. Yet the distinction in genre between an apocalypse and a bios warrants careful attention to the function of the apocalyptic symbol in the Gospel narrative. This method is demonstrated on a text frequently described as "apocalyptic" (Matt 27:51–54).