French 
English 
Chinese 
Dutch 
Arabic 
Spanish 
Portuguese 
Russian 
Italian 
German 
Japanese 
Continue reading with a subscription
Get unlimited access to all our premium content and exclusive features.
Enjoy unlimited access, cancel anytime.
Résumé
- Le nom Brenda n'apparaît pas dans la Bible, mais il possède une signification spirituelle et peut résonner avec des valeurs bibliques telles que la force et la beauté.
- Brenda est d'origine celtique, dérivé du vieux norrois, signifiant « épée » ou « lame », et parfois associé à « torche » ou « flamme », symbolisant la force et la lumière.
- Bien que Brenda n'ait pas d'origines hébraïques et qu'aucun personnage biblique ne porte un nom similaire, sa signification se connecte à des thèmes et idéaux bibliques comme la foi et l'illumination.
- L'absence de sainte Brenda ou de référence biblique directe invite à réfléchir aux diverses contributions culturelles à l'héritage chrétien et encourage les chrétiens à incarner les vertus bibliques, quelle que soit l'origine de leur nom.
Bibliographie (cliquer pour afficher)
Budennaya, E. (2023). Non-standard forms of saints’ names in Old East Slavic. Russian Linguistics¯: International Journal for the Study of the Russian Language, 1–17.
Czymara, C. S., Dochow-Sondershaus, S., Drouhot, L. G., Simsek, M., & Spörlein, C. (2022). Catalyst of hate? Ethnic insulting on YouTube in the aftermath of terror attacks in France, Germany and the United Kingdom 2014–2017. Journal of Ethnic and Migration Studies, 49, 535–553.
Enemuo, B. (2018). An Ethnographic Study of Clergy-Laity Collaboration for the Enhancement of the Mission of the Church in the Catholic Diocese of Nnewi, Nigeria.
Gabuev, A. K. (2021). The history of the Imyaslav polemic in the context of foreign Church journalism. Vestnik of North-Ossetian State University.
Gomes, C. (2013). Richard Hooker and the shaping of the Church of England’s identity¯: the role of Scripture, Reason and Tradition. 201–207.
Gregor, K., & Blais, B. (2024). Re-Examining Richard Bauckham’s Argument from Name Popularity in Light of Apocryphal and Talmudic Evidence. Journal for the Study of the New Testament.
Grinchenko, B. (2019). TRANSFORMATION OF UKRAINIAN NAME-GIVING PROCESS: HISTORICAL ANALYSIS.
Guseinova, A. (2020). Names of sacred ranks and ranks of saints in the Khakass language. 11.
Happell, B., Byrne, L., PlataniaPhung, C., Harris, S., Bradshaw, J., & Davies, J. (2014). Lived-experience participation in nurse education: reducing stigma and enhancing popularity. International Journal of Mental Health Nursing, 23 5, 427–434.
Heaton, R. D. (2023). The Shepherd of Hermas As Scriptura Non Grata.
Juárez, B. G., & Hayes, C. (2015). On Being Named a Black Supremacist and a Race Traitor: The Problem of White Racial Domination and Domestic Terrorism in U.S. Teacher Education. The Urban Review, 47, 317–340.
Kamp, G. (2015). The pneumatological Christology of David Coffey. The Australasian Catholic Record, 92, 67.
Konrád, E. (2022). Szentkultusz és személynévadás Magyarországon [Cult of Saints and Naming in Hungary](#)(#)(#)(#). By Mariann SlÃÂz. Historical Studies on Central Europe.
Kovács, I. (2024). When Was Byzantine Emperor Manuel I Komnenos Born? Acta Classica Universitatis Scientiarum Debreceniensis.
Ladas, A. (2023). Gregory Palamas’ Reading of a Seventh-Century Pseudo-Athanasian Homily. Studia Universitatis BabeÈ™-Bolyai Theologia Orthodoxa.
Lomachinska, I., Khrypko, S., & Iatsenko, G. (2019). Transformation of Ukrainian Name-giving Process: Historical Analysis. Skhid.
Matsyuk, H. (2022). Names of new saints of the Ukrainian Greek Catholic church and commemorative discourse. Culture of the Word.
McGinn, B. (2004). Evil-sounding, rash, and suspect of heresy: Tensions between Mysticism and Magisterium in the History of the Church. The Catholic Historical Review, 90, 193–212.
Mironowicz, A. V. (2017). Orthodox Church in Tsar Russia. Elpis, 19, 21–27.
Mitterauer, M. (2022). Name of Saints Between Byzantium and Europe. Balkanistic Forum, SOCIAL ANXIETY AND SOURCES OF MOBILISATION.
Morrissey, F. (2022). Hidden Caliphate: Sufi Saints beyond the Oxus and Indus. Asian Affairs, 53, 795–798.
Mushayavanhu, D. (2013). The spiritual weakness of Western Missionary Founded Churches as the cause of the rise of Africa Independent Churches in Zimbabwe with special reference to theUniting Presbyterian Church in Southern Africa.
Nobbs, A. (2024). A Problem like Maria: Further Reflections on Christian onomastic practices. Buried History.
Parsons, A. (2015). National Patriotism in Papal Teaching by John J. Wright (review). Franciscan Studies, 3, 322–324.
Piscitelli, F. (2019). When does the Forename End and the Surname Begin? Saints’ Names as Compound Forenames in Spanish. Cataloging & Classification Quarterly, 57, 187–196.
Ponzo, J. (2020). The Case of the Offering of Life in the Causes for Canonization of Catholic Saints: The Threshold of Self-Sacrifice. International Journal for the Semiotics of Law – Revue Internationale de Sémiotique Juridique, 1–21.
Răchișan, D.-A. (2022). Names of saints and holidays in various Romanian ethnographic areas and cultural spaces. Proceedings of the International Conference on Onomastics Name and Naming.
Renevey, D. (2022). Devotion to the Name of Jesus in Medieval English Literature, c. 1100 – c. 1530.
Richardson, P., & Pihlaja, S. (2018). Killing in the Name. Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts.
Saputro, N., Pamungkas, P., Trinugroho, I., Mahulette, Y. C., Sergi, B., & Thye, G. L. (2024). Google Trends, bank popularity and depositors’ fears in Indonesia. Managerial Finance.
SlÃÂz, M. (2017). Between East and West. The influence of the cults of saints on personal name-giving in medieval Hungary.
SlÃÂz, M. (2022). Cultural, social and political influences on the frequency of saints’ names. Proceedings of the International Conference on Onomastics Name and Naming.
Spenciner, D. B., & Dziemianowicz, T. (2023). Survey of the Early (pre-1000 AD) Use of Christian Saints’ Names and Images on European Coins. KOINON: The International Journal of Classical Numismatic Studies.
Warner, D. (2011). Doctors of the Church.
West, S., Shill, I., Clermont, C. P., PavloviÄÂ, N., Cairns, J., Seselja, B., Hancock, M. V., Roberts, S., Hendricks, S., & Emery, C. (2021). Same name, same game, but is it different? An investigation of female rugby union match events in Canadian Varsity players. International Journal of Sports Science & Coaching, 17, 1119–1127.
Wet, C. L. (2020). The Narrative Shape of Emotion in the Preaching of John Chrysostom, by Blake Leyerle. Journal of Early Christian History, 10, 110–114.
åрøÿúþ, á. ÃÂ., ÛþüðчøýÑÂúðÑÂ, ÃËœ. ÃÂ., & ïцõýúþ, Ó. î. (2019). Transformation of Ukrainian Name-giving Process: Historical Analysis.
Ô²Õ¡Õ²Õ¸Ö‚Õ´ÕµÕ¡Õ¶Ô¶Õ¡Ö„Õ¡Ö€Õ«Õ¡. (2024). ÕŠÕ¡Õ¿Õ¯Õ¥Ö€Õ¡Õ´Õ¡Ö€Õ¿Õ¡Õ¯Õ¡Õ¶ Õ·Õ¡Ö€ÕªÕ´Õ¡Õ¶ Õ½Õ¯Õ¦Õ¢Õ¶Õ¡Õ¾Õ¸Ö€Õ¸Ö‚Õ´Õ¶ Õ¸Ö‚ Õ¾Õ¡Ö€Õ¤Õ¡ÕºÕ¥Õ¿Õ¡Õ¯Õ¡Õ¶ Õ¡Ö€Õ±Õ¡Õ£Õ¡Õ¶Ö„Õ¨¤ ÕŽÖ€Õ©Õ¡Õ¶Õ¥Õ½ Õâ€Ã•Â¥Ã–€Õ©Õ¸Õ² Ö‡ Õ€Õ¸Õ¾Õ°Õ¡Õ¶ Õ„Õ¡ÕµÖ€Õ¡Õ£Õ¸Õ´Õ¥ÖÂÕ«. Studies in Oriental Sources.
Les origines de l'hébreu : À la recherche de la langue sainte. (2017). Une histoire sociale de l'hébreu.
Adams, J. (1936). Book Review: Hebrew Origins. Review & Expositor, 33, 442–444.
Beagan, B., & Etowa, J. (2011). The Meanings and Functions of Occupations Related to Spirituality for African Nova Scotian Women. Journal of Occupational Science, 18, 277–290.
Bekkum, K. (2018). The ‘Language of Canaan’: Ancient Israel’s History and the Origins of Hebrew. Biblical Hebrew in Context.
Boerger, B. H. (2016). Freeing Biblical Poetry to Sing. Open Theology, 2.
Brasher, B. E. (2004). Encyclopedia of Fundamentalism. Nova Religio-Journal of Alternative and Emergent Religions, 8, 135–136.
Colijn, B. B. (2004). Family in the Bible: A Brief Survey.
Długosz, N. (2023). Kto, kiedy i gdzie w Żywocie św. Konstantyna-Cyryla – klucz do lektury. Poznańskie Studia Slawistyczne.
Duncan, J. (1936). New light on Hebrew origins.
Francez, I. (2015). Modern-Hebrew lama-še Interrogatives and Their Judeo-Spanish Origins. 3, 104–115.
Gordon, C. (1963). Hebrew Origins in the Light of Recent Discovery. 3–14.
Graham, W. C. (1933). Hebrew Origins. The American Journal of Semitic Languages and Literatures, 49, 266–267.
Higgins, N., & Daly, B. O. (2010). International Peace Mediators and Codes of Conduct: An Analysis.
Justice 11 juillet 2013 – Ca C-65711, D. (2013). BEST NV. IIC – Revue internationale de droit de la propriété intellectuelle et de la concurrence, 44, 991.
Justice 19 juillet 2012 – Ca C-37611, D. (2013). Pie Optiek. IIC – International Review of Intellectual Property and Competition Law, 44, 731.
Konrad-Schineller, A. (2015). Angels as Agents of Transfer Between Hebrew Origins, Byzantium, and Western Europe: Marienberg in South Tyrol as a Case Study. 43–70.
Marshall, B. J. (1985). The Gospel According to Pilate. American Literature, 57, 486.
Mills, S. (2023). Edward Pococke (1604–1691), Philologie arabe-hébraïque comparative et la Bible. Journal of Medieval and Early Modern Studies.
Moringiello, S. D. (2014). Divine Providence: A History. The Bible, Virgil, Orosius, Augustine, and Dante. By Brenda Deen Schildgen.
Polshchak, A. (2024). Anthroponyms in F. Peretti’s Novel The Visit. Pitannâ Lìteraturoznavstva.
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, Brésil, Mobile Brain, R. D., Brain, M., Janeiro, R., Psychiatry, I., Janeiro, F. U., Computer Science, D., Exeter, T. U., Exeter, Royaume-Uni, ¦ Alegre, P. (2024). Une méthodologie pour des modèles de langage étendus explicables avec des gradients intégrés et une analyse linguistique dans la classification de texte.
Rothkrug, L. (2016). The Odour of Sanctity, and the Hebrew Origins of Christian Relic Veneration.
Roy, B., Frank, M. C., & Roy, D. (2012). Relating Activity Contexts to Early Word Learning in Dense Longitudinal Data. Annual Meeting of the Cognitive Science Society, 34.
Rubinstein, A., Sichel, I., & Tsirkin-Sadan, A. (2015). Superfluous Negation in Modern Hebrew and Its Origins. 3, 165–182.
Schildgen, B. (1994). Augustine’s answer to Jacques Derrida in the De Doctrina Christiana. New Literary History, 25, 383–397.
Schildgen, B. (2012). Divine Providence: A History: The Bible, Virgil, Orosius, Augustine, and Dante.
Schildgen, B. (2014). Romancing the Gospel: Italian Vernacular Scripture in the Middle Ages. 15–31.
Schildgen, B. (2018a). Jerome’s Prefatory Epistles to the Bible and The Canterbury Tales. Studies in the Age of Chaucer, 15, 111–130.
Schildgen, B. (2018b). Primo Levi, the Hebrew Bible, and Dante’s Commedia in “Se Non Ora, Quando?. 359–374.
Smith, B. K. (2019). Life of Faith Initiative and ELCA Faith Practices Ministry: Partnering to Live Out Faith in Daily life in New Ways. 46.
Widow, J. C. O. (2018). The Origins of the Canon of the Hebrew Bible.
Woolley, L. (1936). Abraham¯: recent discoveries and Hebrew origins.
Zamora, J. C., Svensson, M., Kirschner, R., Olariaga, I., Ryman, S., Parra, L., Geml, J., Rosling, A., AdamÄÂÃÂk, S., Ahti, T., Aime, M. C., Ainsworth, A., Albert, L., Albertó, E., GarcÃÂa, A., Ageev, D., Agerer, R., Aguirre-Hudson, B., Ammirati, J., ¦ Ekman, S. (2018). Considerations and consequences of allowing DNA sequence data as types of fungal taxa. IMA Fungus, 9, 167–175.
