Rather than the commonly understood chaotic ending to Judges which illustrates the need for a king, the exchange of women in Judg 21 mediates the conflict between the Israelite tribes, creating a peaceful resolution to their civil war through the reestablishment of kinship loyalties. By applying anthropological concepts of gift exchange and alternative marriage practices to the final story of Judges (chs. 19-21), especially to the resolution of that story in ch. 21, we can see the rapprochement achieved through the gift of virgin brides which strengthens relations between the tribes. In light of this assessment, the monarchic refrain (Judg 17:6; 18:1; 19:1; and 21:25) was likely added during the latest stages of development to frame the final two stories to emphasize the need for a strong central government—kingship. Only with this refrain does the reconciliation of the warring tribes realized through the traffic of women appear insufficient.

This article examines the misogyny of the Davidic court through the lens of philosopher Kate Manne’s recent study Down Girl: The Logic of Misogyny, which illustrates how the individual deeds or words perceived as misogynistic fit into a well-ordered system. In particular, it analyzes how Michal is treated differently by Saul and David in 1 Samuel 19 and 2 Samuel 6 compared to other male characters, such as Jonathan. Within a patriarchal society, misogyny is the policing arm which differentiates between good women and bad women, or those who conform to the gendered norms and expectations of the patriarchy and those who do not. When a woman, like Michal, fails to uphold her role supporting the elite men in her life, the men must swiftly respond not only to ameliorate her threatening position, but also to warn other women, both inside and outside the text, against similar behavior.

This article aims to contribute to an understanding of how social and institutional factors affect the language learning environments of university students studying less-commonly taught languages (Turner, 1958), at beginner level by distance online. The empirical material is drawn from longitudinal case studies of students who enrolled in beginner-level distance courses in LCTLs at a regional Swedish university in the early 2010s. The study supports previous research illustrating the importance of sociocultural factors in learning activities. Furthermore, the study adds to research showing that for LCTLs an online learning context provides affordances that simply may not exist in campus settings and makes the study of LCTLs accessible to people for whom it would otherwise not be, an important contribution to linguistic diversity. The novel finding of this study is the direct and clearly articulated effect of different policies and frameworks on individuals’ choices of how, when and where to study, which suggests a need to examine further the ways that government and supranational entities shape the decisions made by adult learners.

As is typical of the metaphorical nature of poetry, the Song of Songs describes sexual activities indirectly, without giving any explicit references. As a result, interpreters often hesitate to define the exact practices portrayed in any given verse. For example, both Song 2:16 and 6:3 describe the male lover as “he who grazes among the lotuses.” Many scholars read these verses as some type of sexual activity, but do not specifically define the action. Using comparative evidence from Egyptian and Sumerian love poetry, as well as contextual analysis of these verses within the Song as a whole, I argue that these verses depict a particular type of love-making, cunnilingus. According to my reading, Song 2:16 and 6:3 focus exclusively on the sexual pleasure of the two partners, disregarding other potential benefits of sexual intercourse, such as reproduction, giving us a rare glimpse into a particular sexual practice in ancient Israel.

No abstract