« Hildegarde » est-il un prénom aux racines bibliques ?

 

Aldridge, A. (2012). Approaches to the Divine. Verbum, 10, 65–67.

Bhonde, P. (2014). R.L. Stevenson’s Outlook on Life as reflected in Virginibus Puerisque. IOSR Journal of Humanities and Social Science, 19, 18–20.

Faraji, S. (2014). Exploding the Myth of the Black Christian Past: What Can the New Black Church Learn from the Funeral Ceremony of Nelson Mandela? The Journal of Pan-African Studies, 6, 8.

Fleming, D. (2013). Jesus, that is hælend: Hebrew Names and the Vernacular Savior in Anglo-Saxon England. JEGP, Journal of English and Germanic Philology, 112, 26–47.

Grozdanov, C. (2008). The busts of the church hierarchs in the altar of the virgin Peribleptos in Ohrid. Zograf, 83–90.

Hussey, M. D. (n.d.). Origin of the Name Pharisee. In Journal of Biblical Literature (Vol. 39, p. 66).

Jendza, M. (2009). A Brief History of the Doctrine of the Trinity in the Early Church. Anglican Theological Review, 91, 310.

Luz, U., & Selle, R. (2005). Studies in Matthew.

Mazokopakis, E. (2018). Sorrow and cardiovascular events. Journal of Internal Medicine, 283.

Olsen, G. (1980). Book Review: The Western Church in the Later Middle Ages. Theological Studies, 41, 781–782.

Osborne, G. R. (1991). The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation.

Petrović, P. (2022). HRIŠĆANSKI ASPEKTI POJMA IPOSTAS (LIČNOST) U BIBLIJSKIM SPISIMA. Nasledje Kragujevac.

Ramsden, M. (2006). Heeding the great commission: The significance of Matthew’s gospel for Baptismal theology and practice in a post-Christian age.

Royal, S. (2013). Historian or Prophet? John Bale’s Perception of the Past*. Studies in Church History, 49, 156–167.

Sanz, S. M. P. (2001). Aldredian Glosses to Proper Names in the Lindisfarne Gospels. 119, 173–192.

Ștefan, F. (2021). THE PURPOSE OF THE WILDERNESS AND CELL IN THE PSYCHOLOGICAL SHAPING OF THE MONK. 7, 48–60.

Vassiliadis, P. (2019). The Holy and Great Synod of the Orthodox Church: Problems and its Ecclesiological Significance*.

Zabriskie, M. P. (2015). The Bible Challenge and Why it Matters. Anglican Theological Review, 97, 647–655.

Acker, P. (2013). Pseudo-Hildegard’s Anti-Mendicant Prophecy in Columbia University Plimpton Add. MS 3. 16, 261.

Aïm, E. (2020). Consonant dissimilarity in Biblical Hebrew defective nouns. Bulletin of The School of Oriental and African Studies-University of London, 83, 225–237.

Amzallag, N., & Yona, S. (2018). The Metallurgical Meaning of מִקְנֶה in Biblical Hebrew. Hebrew Studies, 59, 23–27.

Azar, M., Pahmer, A., & Waxman, J. (2020). A Thesaurus for Biblical Hebrew. LT4HALA, 68–73.

Baumer-Schleinkofer, A. (1998). Know the ways? On the occasion of Hildegard’s of Bingen 900th birthday(#)(#)(#). Berichte Zur Wissenschaftsgeschichte, 21 4, 215–230.

Bäumer-Schleinkofer, Ä. (1998). Wisse die Wege! Hildegard von Bingen zum 900. Geburtstag. Berichte Zur Wissenschaftsgeschichte, 21, 215–230.

Benton, R. (2020). Semantic category and situation aspect in the Biblical Hebrew Niphal and Hitpael. Brill’s Journal of Afroasiatic Languages and Linguistics.

Breslau, M. H. (n.d.). A compendious Hebrew grammar¯; Hebrew and English dictionary, Biblical and rabbinical¯: containing the Hebrew and Chaldee roots of the Old Testament post-biblical writings.

Bulag, U. E., & Diemberger, H. (2007). Chapter Two. The Zion Text Of Isaiah 28:16 In The History Of Exegesis. 9–64.

Clark, A. (2019). When Pictures Tell the Story: Imagination and Cognition in an Illustrated Prayer Book. Mediaevalia, 40, 27–58.

D’Amico, C. (2018). Tie this bond of scarlet cord. The color red and identity in the biblical stories of Rahab and Jezebel. 9–25.

Delgado, J. M. (2014). Morphology versus Meaning: Biblical Mixed Roots and Andalusi Hebrew Lexicographical Theories.

Doedens, J. (2022). The Fruits without the Roots? Postmodern Group-Identity in the Light of Biblical Anthropology. The Biblical Annals.

Ece, K. (2023). The Legacy of Hildegard Prozell. International Bulletin of Mission Research, 47, 573–582.

Frübis, H. (2014). Ephraim Moses Lilien The Figure of the Beautiful Jewess, the Orient, the Bible, and Zionism.

Frye, M. (2016). Retelling Inspired Stories: An Overview of Preaching Biblical Narrative.

Justice 11 July 2013 – Ca C-65711, D. (2013). BEST NV. IIC – International Review of Intellectual Property and Competition Law, 44, 991.

Justice 19 July 2012 – Ca C-37611, D. (2013). Pie Optiek. IIC – International Review of Intellectual Property and Competition Law, 44, 731.

Kantor, B. (2023). The Linguistic Classification of the Reading Traditions of Biblical Hebrew. Semitic Languages and Cultures.

Kelle, B. (2021). Moral Injury and Biblical Studies: An Early Sampling of Research and Emerging Trends. Currents in Biblical Research, 19, 121–144.

Khan, G. (2018). Orthoepy in the Tiberian reading tradition of the Hebrew Bible and its historical roots in the Second Temple Period. Vetus Testamentum, 68, 378–401.

Khan, G. (2020). The Tiberian Pronunciation Tradition of Biblical Hebrew, Volume 2.

Lane, B. (2019). Trees. The Great Conversation.

Makhov, A. E. (2020). …DRAWS US UPWARD. TOPOS IN THE FINAL LINES OF GOETHE’S FAUST. RSUH/RGGU Bulletin. Literary Theory. Linguistics. Cultural Studies Series.

Peplau, H. (1957). What is Experiential Teaching? The American Journal of Nursing, 57, 884–886.

Picón, D. (2009). LA CONCIENCIA COMO ESCRIBA: UNA ESCENA DE ESCRITURA INTERIOR EN LA OBRA DE HILDEGARD DE BINGEN. Revista Chilena De Literatura, 123–137.

Pons, E. V. (2019). Poetry in Hildegard of Bingen: A study on the Biblical Roots of the Ordo Virtutum. Svmma.

Preston, N. H. (2022). We Are All Cain: Thomas Wolfe’s Transformation of Biblical Myth in The Lost Boy. The Explicator, 80, 37–39.

Ribeiro, M., Malcorra, B., Mota, N. B., Wilkens, R., Hubner, A. V. L. C., Environment, C. R.-C. B. M., Institute, D. M., Norte, F. U., Natal, Brazil, Mobile Brain, R. D., Brain, M., Janeiro, R., Psychiatry, I., Janeiro, F. U., Computer Science, D., Exeter, T. U., Exeter, Uk, ¦ Alegre, P. (2024). A Methodology for Explainable Large Language Models with Integrated Gradients and Linguistic Analysis in Text Classification.

Sasson, G. E. (2015). The Symbolic Meaning of Biblical Names as a Narrative Tool: Moses, Abraham, and David. Storytelling, Self, Society, 11, 298.

SHAMSUTDYNOVA-LEBEDYUK, T. S.-L. T. (2022). BIBLICAL NARRATIVES IN THE WORKS OF HRYHORIY SKOVORODA. Almanac of Ukrainian Studies.

Tkachenko, T. (2020). The Reinterpretation of Biblical Images in Katrya Grynevycheva’s On the Way to Sykhem and Other Stories. 28, 25–36.

Tse, T. (2020). Biblical stories removed, Christian beliefs retained: religious elements in the life education curriculum of Hong Kong’s Methodist Church primary schools. Journal of Beliefs and Values, 41, 102–113.

Ulrich, J. (2001). Vision bei Hildegard von Bingen¯: Beobachtungen zur Vita Gottfrieds und Theoderichs und zu den Visionsschriften Hildegards. 47, 14–29.

Wierzbicka, A. (2019). The biblical roots of English ‘love.’ 6, 225–254.

Yue, W. (2022). Fake Cavaliers of Southern Women: Biblical Allusions in Faulkner’s works—Based on Dry September and The Sound and the Fury. Studies in Linguistics and Literature.

Zaleski, C., & Zaleski, P. (2000). The book of heaven¯: an anthology of writings from ancient to modern times.

ÐÅахов, А. Е. (2020). «…Тянет нас вверх»: топос в заключительных строках «Фауста» Гёте. 161–168.

张彩云. (2012). Biblical Symbolism of the Characters in the Grapes of Wrath. 216–217.