Marriage in the Book of Tobit (Deuterocanonical and Cognate Literature Studies)

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Gallen degruyter. Show all links. Allow this favorite library to be seen by others Keep this favorite library private. Find a copy in the library Finding libraries that hold this item This study examines marital elements in the Book of Tobit in light of the mores and beliefs of Ancient Israel and neighboring civilizations. Read more Reviews User-contributed reviews Add a review and share your thoughts with other readers.

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Gallen " ;. All rights reserved. Privacy Policy Terms and Conditions. Remember me on this computer. Cancel Forgot your password? Deuterocanonical and cognate literature studies , Biographical note: Geoffrey David Miller, St. View all subjects. Similar Items. Erscheint auch als Elektronische Reproduktion von Erscheint auch als Miller. Druck-Ausgabe DE Home About Help Search. We know it also in the Catholic Church at the mass during the anaphora performed by the celebrating priest and on other occasions.

But let me return to this gesturing with the hands in connection with prayers in the book of Tobit. In many respects it is with his hands that Tobias is the saviour of his old parents. Only GII reports the action in v. This is mentioned only in GII But this east orientation is much older; for example, most of the Egyptian temples are built like this to greet the God Ra, who rises in the east after he has travelled during the night with a barque in the underworld from west to east. The prayers of these three women are cited here be- cause all of them are exemplary God-fearing and pious women, who address themselves in their distress to God and expect help only from Him.

Both have very close and loving relationships with males.

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All three women attend their locus of praying because it is connected to the loving male. This way, Sarah and Judith32 separate themselves from the company of others and ascend to an upper location in order to pray. That is to say, Hannah does not pray in the privacy of her home but in public, and in front of a cultic centre. It seems that for him prayer has to be ritualized within a liturgical setting and cited aloud.

The three women are each of a different social status, and also have in their prayers partly different topics. As an unmarried woman, Sarah confirms her virginity Tob , even after seven attempts at consummation, and hopes for a husband who can survive, and later on, for children from her marriage.

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The married wife Hannah wants at least one child, and the widow wishes a strong hand to rescue her people. Finally, all of them want to survive in one way or the other. And all of them receive a positive answer to their prayers cf. Tob ; 1 Sam , ; Jdt ; After finishing their prayers, all of them leave their isolation. Getting up for prayers and standing are usual practices in the human world, as well as in the divine presence. Bowing in the book of Tobit is performed as a prostration.

The use of different terminology depends on the situation and the kind of being to whom this posture is directed. Only GII mentions an upwards motion. Again, according GII, she stretches her hands out towards a window, presumably in the direction of the Temple in Jerusalem.


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Interestingly, most of the bodily expressions are performed by a woman, by Sarah. Raguel is the only male who does not per- form any physical movement at all during his short prayer in The cultural circumstances and the times may vary, but almost all people have greeting and farewell codes that involve a use of the limbs, as already men- tioned.

To a certain degree, we can transfer these elements to an encounter between a person and God during worship.

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To start a prayer we, as humans, have to show respect by standing or bending in front of him, and sometimes one even prostrates oneself to demonstrate total submission. Of course we focus on God, when we turn our faces and eyes in the direction where we imagine him to be, possibly upwards to heaven or towards the Temple of Jerusalem. Then we greet the Lord with blessings and simultaneously convey information to him as we utter our pleas or gratitude. Egger-Wenzel and J. Corley eds. Passaro ed. Reif and R. Egger-Wenzel eds. La Fontaine ed. Richards, London: Tavistock , Eine religionsgeschichtliche uud [sic!

Emerton ed. Brodersen ed. Grund, A. Lippke eds. Studien zur israeliti- schen und altorientalischen Gebetsliteratur, FS B. Karrer-Grube et al. Related Papers. By Renate Egger-Wenzel. By Dr. Ursula Schattner-Rieser. Abgrenzung und Theologie des Widerstands im Buch Tobit. Reif — Renate Egger-Wenzel ed.

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