Mesures bibliques : La colère – Combien de fois est-elle mentionnée dans la Bible ?

Adewale, O. A. (2015). Re-examining the message of the parable of the Prodigal Son in the light of its context. 5, 53–72.

Bannikov, K. V. (2023). Paul Claudel, a Reader of the Bible. Vestnik Permskogo Universiteta. Rossiyskaya i Zarubezhnaya Filologiya.

Bartkowski, J. (2001). Remaking the Godly Marriage: Gender Negotiation in Evangelical Families.

Bible, Tradition: An Eastern Orthodox View . By Georges Florovsky. Belmont, Massachusetts: Nordland Publishing Company, 1972. 127 pp. $5.95. (n.d.).

Brown, A. R. (2010). A History of the Christian Interpretation of the Days of Creation in Genesis 1:1-2:3: From the Apostolic Fathers to Essays and Reviews (1860).

Brown, C. (1998). The Parable of the Rebellious Son(s). Scottish Journal of Theology, 51, 391–405.

Cook, S. (2002). Enseigner la Bible au séminaire de Virginie à l'époque moderne tardive : Enseigner la Bible au nouveau millénaire.

Dorival, G. (2021). The Vocabulary of the Septuagint and the Church Fathers. The Septuagint from Alexandria to Constantinople.

Dulaey, M. (2011). Imagery and the Fathers of the Church: about the cubiculum F in the Via Latina catacomb. 19, 47–62.

Duncan, J., & Derrett, M. (1967). Law in the New Testament: The Parable of the Prodigal Son. New Testament Studies, 14, 56–74.

Eng, D. K. (2018). The Widening Circle: Honour, Shame, and Collectivism in the Parable of the Prodigal Son. Expository Times, 130, 193–201.

Fatkhullin, R. A. (2022). The Single Vector of the Social Orientation of Christianity and Islam. The Bulletin of Irkutsk State University Series Political Science and Religion Studies.

Gerasimova, N. V. (2024). Le programme iconographique de la page de titre et du frontispice de la Bible d'Élisabeth. Revue de l'Université Saint-Tikhon, Série V, Art chrétien.

Haan, A. (2021). Changing Jerome’s Bible: Biblical quotations in the patristic translations of Lampugnino Birago (1390–1472) and George of Trebizond (1396–1472/3) ☆. Renaissance Studies, 36.

Hamilton, A. (2006). How Do Christians Deal with Violence in the Bible. Eureka Street, 16, 17.

Iosr, J., Mfrekemfon, P. I., & Nwakwaola, C. L. (2015). Rape and the Girl Child.

Jack, A. (2018). Reading the Prodigal Son. The Prodigal Son in English and American Literature.

Kubo, S. (1989). Revised English Bible. The Expository Times, 101, 12–16.

Linford, M. (2016). The Parable of the Benevolent Father and Son. Interpreter: A Journal of Mormon Scripture, 22.

McGrath, K. (2019). The Ecclesiastical Culture of Anger. Royal Rage and the Construction of Anglo-Norman Authority, c. 1000-1250.

Mueller, A. (2002). Allegory in the parables of Jesus?: a comparison of the interpretive theories of C.H. Dodd and C.L. Blomberg¯: a case study, the places at the table, the great banquet and the prodigal son.

O’keefe, J. J., & Reno, R. (2005). Sanctified Vision: An Introduction to Early Christian Interpretation of the Bible.

Onyechere, J. B. (2019). Contextualizing the Parable of the Prodigal Son within The African Cultural Setting. International Journal of Innovative Research & Development.

Park, R. (2009). Revisiting the Parable of the Prodigal Son for Decolonization: Luke’s Reconfiguration of Oikos in 15:11-32. Biblical Interpretation, 17, 507–520.

Raffe, A. (2014). Godly Reading: Print, Manuscript and Puritanism in England, 1580-1720. 145.

Reuling, H. (2005). After Eden: Church Fathers and Rabbis on Genesis 3:16-21.

Richards, I. J. (2023). A third biblical foundation of James Baldwin’s Sonny’s Blues. The Explicator, 81, 6–8.

RonaldRolheiser. (2010). Living with our own Anger.

Santoso, M. (2013). The Biblical Design Pattern for Raising Children Who Have Godly Character. Asian Journal of Education and E-Learning, 1.

Schildt, J. (2011). Reading the Bible in Seventeenth-Century England: A Nonconformist Case-Study. 53.

Sievers, J. (2006). How irrevocable?¯: Interpreting Romans 11:29 from the Church Fathers to the Second Vatican Council. 87, 748–761.

Silva, M., God, Language and Scripture: Reading the Bible in the Light of General Linguistics (Foundations of Contemporary Interpretation, 4; Grand Rapids: Zondervan, 1990), pp. x + 160. Paper, n.p. ISBN 0-310-40951-9. (1992). Journal for the Study of the Old Testament, 17, 125–126.

Tara Hamling. Decorating the Godly Household: Religious Art in Post-Reformation Britain . New Haven, CT: Yale University Press, 2011. Pp. 256. $75.00 (cloth). (n.d.).

Thomas, A. (2008). Anatomical idiom and emotional expression in the Hebrew Bible and the Septuagint¯: a comparative study.

Thompson, E. (1956). The Prophetic Faith of our Fathers¯: The Historical Development of Prophetic Interpretation, by LeRoy Edwin Froom. Vol. IV—New World Recovery and Consummation of Prophetic Interpretation. Review and Herald, Washington D. C., 1955. 1295 pp. Church History: Studies in Christianity and Culture, 25, 184–185.

Toit, C. D. D. (2022). A realistic reading as a feminist tool: The Prodigal Son as a case study. HTS Teologiese Studies/Theological Studies.

Varvatsoulias, G. (2010). The Parable of the Prodigal Son as a Modern Psychological Reading.

Village Atheists: How America’s Unbelievers Made Their Way in a Godly Nation. By Leigh Eric Schmidt. Princeton: Princeton University Press, 2016. xix + 337 pp. $35.00 paper. (n.d.).

Wabyanga.PhD, R. K. (2017). Les fonctions politiques de l'herméneutique biblique de Yoweri Museveni en Ouganda. International Journal of Humanities and Social Sciences, 4, 1–11.

Abstract for Symposium The impact of Mahatma Gandhi’s views, values and resilience on mental health Outline of the symposium. (2022). Indian Journal of Psychiatry, 64, S642–S642.

Argersinger, P. H. (2007). Righteous Indignation: Religion and the Populist Revolution. The Journal of American History, 94, 310–311.

Ash, J. W. (1988). Paradise and Australian women poets.

Branch, R. G. (2009). Teaching an old dog new tricks: Herodotus confirms Xerxes’ anger in The Persian wars , and the Book of Esther provides insights on anger management. 43, 669–694.

Bürki, M. (2014). Divine Anger and Repentance. 34–35.

Bushueva, A. A. (2024). STORIES ABOUT THE DEATH OF BLASPHEMERS IN DIOCESAN JOURNALS OF THE LATE 19TH — EARLY 20TH CENTURIES IN THE CONTEXT OF THE HISTORY OF EMOTIONS. Ural Historical Journal.

Byrd, J. (2021). The Stone Which the Builders Rejected. 41–56.

Cornell, C. (2022). The Life of God in the Hebrew Bible. Hebrew Bible and Ancient Israel.

Çoruh, H. (2022). A New Hermeneutical Approach to the Qur’an with Special Reference to the Narrative of Prophet Yaḥyā (John the Baptist) in the Qur’an and the Bible. Religions.

Cowan, J. A. (2024). Israel, the Righteous, the Prophets, and the Messiah as the Servant(s) of the Lord. Journal of Ancient Judaism.

Cranach, L., Füssel, S., & Taschen, B. (2009). The Bible in pictures¯: illustrations from the workshop of Lucas Cranach (1534).

Creech, J. (2006). Righteous Indignation: Religion and the Populist Revolution.

Downs, D. J. (2009). The Specter of Exile in the Story of Jonah. Horizons in Biblical Theology, 31, 27–44.

Fisher, J. H., & Bornstein, D. (1974). In Forme of Speche is Chaunge: Readings in the History of the English Language.

Grant, D. (2023). A Prototype Approach to Hate and Anger in the Hebrew Bible.

Gruseke, A. A. (2022). Major Review: God and Guns: The Bible against American Gun Culture. Interpretation: A Journal of Bible and Theology, 76, 254–256.

Haney, S. L. (2003). Theodicy and the Nature of God in Nahum and Jonah. 27.

Ilyas, S. (2019). The Subaltern Voice in Arundhati Roy’s The God of Small Things: A Postcolonial approach. International Journal of English Literature and Social Sciences.

Joensen, U. (2011). Art and society.

Kim, C.-W. (2021). Psalms of Communal Lament as a Relic of Transgenerational Trauma. Journal of Biblical Literature, 140, 531–556.

Kotzé, Z. (2005a). Conceptual metaphors for anger in the Biblical Hebrew story of the Flood. Journal for Semitics, 14, 149–164.

Kotzé, Z. (2005b). Humoral theory as motivation for anger metaphors in the Hebrew Bible. Southern African Linguistics and Applied Language Studies, 23, 205–209.

Lawson, E. (1997). The family of God.

Louw, D. (2020). The angry and aggressive patient in clinical pastoral care: Towards a spiritual and hermeneutical approach within the interplay between hoping and dread. 54, 10.

Mason, H. A. (1988). Filthy Rage v. Righteous Indignation – Canto VIII.

McGrath, K. (2019). The Ecclesiastical Culture of Anger. Royal Rage and the Construction of Anglo-Norman Authority, c. 1000-1250.

Meens, R. (1998). Politics, mirrors of princes and the Bible: sins, kings and the wellbeing of the realm. Early Medieval Europe, 7.

Musodza, A. (2012). ‘Rewriting’ the Bible: its Canonical Implications and Meaning for Anglicans in the City of Harare.

PaÈ™ca-TuÈ™a, S. (2020). God’s Mercy or Jonah’s Anger? 65, 23–37.

Peng, Y. (2022). A Comparative Analysis of the high deity Shangdi (上帝) in Chinese Pre-Qin Literature and God in the Bible. International Journal of Sino-Western Studies.

Peursen, W., & Dyk, J. (2011). Tradition and innovation in Biblical Interpretation: Studies Presented to Professor Eep Talstra on the Occasion of his Sixty-Fifth Birthday.

RonaldRolheiser. (2011). Prayer as Seeking God’s Guidance.

Rose, O. N. (2016). Righteous Indignation an Interview with William Sloane Coffin. Tikkun, 21, 41–43.

Rosen, J. (2016). Grace, Punishment, and the Torah.

Ryu, C. J. (2009). Silence as Resistance: A Postcolonial Reading of the Silence of Jonah in Jonah 4.1-11. Journal for the Study of the Old Testament, 34, 195–218.

Schlimm, M. (2015). Review of Divine Anger in the Hebrew Bible (CBQMS, 52; Washington, D.C.: The Catholic Biblical Association of America, 2014). The Journal of Hebrew Scriptures, 15.

Schwanda, T. (2023). When Sleep is Elusive: The Spiritual Consequences and Means Towards Coping With Insomnia. Journal of Spiritual Formation & Soul Care, 16, 68–88.

Seales, C. (2011). Righteous Indignation: Religion and the Populist Revolution – By Joe Creech. Religious Studies Review, 37, 230–230.

Settje, D. E. (1997). Protestant Righteous Indignation: The Roosevelt Vatican Appointment of 1940. UCLA Historical Journal, 17.

Shulman, R. D. G. (2008). Jonah: His Story, Our Story; His Struggle, Our Struggle: Commentary on Paper by Avivah Gottlieb Zornberg. Psychoanalytic Dialogues, 18, 329–364.

Simatupang, E. S. (2024). BELAS KASIH ALLAH DAN PARTISIPASI ORANG KRISTIANI MENUJU KESELAMATAN. Aggiornamento.

Sobanski, P. (2020). Andrew Breitbart „Righteous Indignation: Excuse Me Although I Save The World – Recenzja książki.

Solomon, N. (2016). The Attenuation of God in Modern Jewish Thought. Melilah: Manchester Journal of Jewish Studies (1759-1953), 12, 109–197.

Stahl, M. (2021). The God of Israel: The God of the Hebrew Bible. The God of Israel in History and Tradition.

Sternberg, M. (1990). The Ass Who Spoke. Between the Species, 6, 13.

Stock, C. (2007). Joe Creech. Righteous Indignation: Religion and the Populist Revolution. Urbana and Chicago: University of Illinois Press. 2006. Pp. xxx, 232. Cloth 60.00, paper 25.00.

Talstra, E., Peursen, W., & Dyk, J. (2011). Tradition and innovation in Biblical interpretation¯: studies presented to professor Eep Talstra on the occasion of his sixty-fifth birthday / edited by W.Th. van Peursen and J.W. Dyk.

Thomas, A. (2008). Anatomical idiom and emotional expression in the Hebrew Bible and the Septuagint¯: a comparative study.

Tichi, C. (2004). Chapter 3. Muckrakersc. 1900 Civic Passions, Righteous Indignation.

Vosko, R. S. (2023). Moving Forward: Liturgical Transformations in the Roman Catholic Church. Liturgy, 38, 66–73.

Wardoyo, G. T. (2021). Reading Texts on The Violence of God in The Bible. Jurnal Ledalero.

Yoo, Y. (2022). Minjung and Han. The Oxford Handbook of the Bible in Korea.