Spanish 
English 
Chinese 
Dutch 
Arabic 
Portuguese 
Russian 
French 
Italian 
German 
Japanese 
Continue reading with a subscription
Get unlimited access to all our premium content and exclusive features.
Enjoy unlimited access, cancel anytime.
Resumen
- Los burros en la Biblia simbolizan la humildad y el servicio, apareciendo en historias clave como el viaje de Abraham, el burro parlante de Balaam y la entrada de Jesús en Jerusalén, donde representan la providencia de Dios y el uso inesperado de medios humildes.
- El burro contrasta con los caballos en las Escrituras, simbolizando la paz y la humildad, mientras que los caballos representan la guerra y el poder, destacando el liderazgo amable y servicial de figuras como Jesús, David y Salomón.
- La historia del burro de Balaam demuestra el uso que hace Dios de las criaturas humildes para transmitir sabiduría divina, animando a los creyentes a mantenerse abiertos a la voz de Dios en lugares inesperados.
- La terquedad de los burros en las Escrituras sirve como metáfora de la obstinación humana, pero también sugiere virtudes potenciales como el discernimiento y la persistencia cuando se alinean con la voluntad de Dios.
Bibliografía (Haga clic para mostrar)
rong>
Barré, M. L. (2001). Wandering about as a Topos of Depression in Ancient Near Eastern Literature and in the Bible. Journal of Near Eastern Studies, 60, 177–187.
Breier, I. (2018a). Animals in Biblical and Ancient Near Eastern Law: Tort and Ethical Laws. Journal of Animal Ethics, 8, 166–181.
Breier, I. (2018b). Humans and Wild Animals in Biblical and Ancient Near Eastern Texts: Interactions and Metaphors. Anthrozoos, 31, 657–672.
Di̇lek, Y. (2023). Naming in The Context of Ancient Cultural Schema: The Case of Canaanite And Phoenician Cultures. IÄŸdır ÃÅniversitesi Sosyal Bilimler Dergisi.
Hallote, R. S. (2020). The Southern Levant and the Ancient Near Eastern Canon. 45–65.
Hartenstein, F. (2007). Cherubim and Seraphim in the Bible and in the Light of Ancient Near Eastern Sources. Deuterocanonical and Cognate Literature Yearbook, 2007, 155–188.
Near Eastern Languages and Civilizations. (2022).
Nosek, M., & Hughes, R. (2001). Psychospiritual Aspects of Sense of Self in Women with Physical Disabilities. Journal of Rehabilitation, 67, 20–25.
Oates, N. (2004). The Namesake (review). The Missouri Review, 27, 177–179.
Ouro, R. (2013). SIMILARITIES AND DIFFERENCES BETWEEN THE OLD TESTAMENT AND THE ANCIENT NEAR EASTERN TEXTS.
Pentateuch, P., & Hundley, M. B. (2022). OTHER ANCIENT NEAR EASTERN LITERATURE.
Roets, M. (2018). Goats in the Ancient Near East and Their Relationship with the Mythology, Fairytale and Folklore of These Cultures. Goats (Capra) – From Ancient to Modern.
Samuelson, C. (2008). On Becoming a Disciple-Scholar. The FARMS Review.
The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms . By Keel Othmar. New York: The Seabury Press, 1978. 422 pages. $24.50. (n.d.).
Walton, J. H. (2021). Ancient Near Eastern Thought And The Old Testament Introducing Conceptual World Of Hebrew Bible John H Walton.
Weeks, N. K. (2024). Diffusionism and the Hebrew Bible. Buried History.
Alchuk, M., & Pavlyshyn, A. (2022). The Spirituality of Hryhorii Skovoroda’s Work in Taras Zakydalsky’s Research. Anthropological Measurements of Philosophical Research.
Boone, M. J. (2023). How Does the Bible Refer to Christ? Interacting with Augustine the Allegorist. Heythrop Journal.
Coffey, K. (1994). Palm Sunday. Theology Today, 50, 595–595.
Cowell, N. D. (2014). Cyrenaican Church Floor Mosaics of the Justinianic Period: Decoration or Meaning? Libyan Studies, 45, 85–96.
Cronauer, P. T. (2005). The Stories about Naboth the Jezreelite: A Source, Composition and Redaction Investigation of 1 Kings 21 and Passages in 2 Kings 9.
Dulaey, M. (2011). Imagery and the Fathers of the Church: about the cubiculum F in the Via Latina catacomb. 19, 47–62.
Ford, J. J. (2024). Τhe Meaning of ἀλληγοÃÂÃŽÂÉ in Galatians 4.24 Revisited. New Testament Studies, 70, 174–186.
Galbraith, D. (2024). Nephilim in Aotearoa New Zealand: Reading MÄÂori Narratives of TÄÂwhaki with Gen 6:1–4’s Ancient Divine Heroes. Religions.
Gerasimova, N. V. (2024). El programa iconográfico de la portada y el frontispicio de la Biblia de Isabel. St Tikhons University Review Series V Christian Art.
Ibita, Ma. M. S. (2024). Filming Biblical Interpretations from the Ground: Anti-Empire Matthean Interpretations in Huwag Kang Papatay (2017) and the Philippine Drug War. Religions.
King, M. K. (2022). Randall Price with H. Wayne House, Zondervan Handbook of Biblical Archaeology. Review & Expositor, 119, 160–162.
Kolb, R. (2021). Heinrich Bünting’s 1581 Biblical Itinerarium. Lutheran Quarterly, 35, 18–35.
Landau, J. M. (2010). From the Sultan to Atatürk. Middle Eastern Studies, 46, 457–458.
Long, M. G. (2006). Conclusion: We Are Now in the Violent Societyâ€â€A Question of Legacy. 221–226.
Masoga, M. (2023). Reading the text of 1 Kings 3:7-9 as inspirational teaching on leadership to the modern church: A hermeneutical perspective. Pharos Journal of Theology.
Milanovic, L. (2023). Trono siempre listo: Reevaluación del papel de la hetoimasia en la iglesia de la Virgen Eleousa en Veljusa. Zbornik Radova Vizantološkog Instituta.
Mu, D. (2005). The Symbolic Meaning of Lamb in the《Bible》 and the Exploration of the Lamb-culture. Journal of Henan Mechanic and Electric Engineering College.
Nesterova, O. E. (2022). The mother-ass and her colt (Zech 9:9 and Matth 21): the principles of inner-biblical exegesis and the intertextual approach to the interpretation of biblical texts. St. Tikhons’ University Review. Series III. Philology.
Noya, L. B. J. (2023). Worship Resources for November: Exodus 23:12. Expository Times, 135, 29–30.
Osipenkova, M. (2023). Death on a yellow horse: Rendering of the color term in Revelation 6:8 in Danish Bible translations. Scandinavian Philology.
Ostoia, V. K. (1956). A Palmesel at the Cloisters. Metropolitan Museum of Art Bulletin, 14, 170.
Pachuau, H. (2023). Book Review: God at Work in the World: Theology and Mission in the Global Church by Lalsangkima Pachuau. Theology Today, 80, 317–319.
Reisner, P. (2023). Lutheranism in the Contemporary American Short Story. Studies in the American Short Story.
Rojszczak-Robińska, D. (2023). Recepción del Pentateuco en los apócrifos polacos medievales del Nuevo Testamento. Verbum Vitae.
Schreffler, M. J. (2012). The Glories of the Republic of Tlaxcala: Art and Life in Viceregal Mexico (review). Americas, 69, 137–138.
Segal, M. (2007). Part I. The Editorial Layer: Rewritten Stories, Legal Passages, And The Chronological Framework. 43–46.
Shalom-Guy, H. (2018). The Story of Gideon’s Destruction of the Altar of Baal (Judges 6:25–32): An Intertextual Reading in Light of Two Biblical Passages. 33, 4364.
Stavsky, J. (2021). For-soþe I had leuar se ÈÂow be slayn: Margery Kempe and the Biblical Susanna. The Journal of Medieval Religious Cultures, 47, 166–188.
Stone, K. (2023). Reading Elisha’s She-Bears: Biblical Interpretation, Extinction Studies, and the Wildness of God. Biblical Interpretation.
The Church in the Salvific Plan of God and the Motherhood of the Church in the Writings of Mar Jacob of Sarug. (2022).
Widyastomo, D., & Nion, W. M. (2024). The Symbolic Architecture and Meaning of the Church of GKI Jahja Sasari, Biak Numfor Regency, Papua. International Journal of Scientific Research in Science Engineering and Technology.
