{'fraction_non_alphanumeric': 0.018770226537216828, 'fraction_numerical': 0.004530744336569579, 'mean_word_length': 5.5508474576271185, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Names in Focus: An Introduction to Finnish Onomastics

patriarch as a naked snoring drunk, or preserving the insinuation of a dubious father–son relationship? The authors gloss over similar instances of outrageous behaviour which call into question their central thesis—that oral traditions were reworked in order to achieve harmony with the Bible’s loftier moral tone. Why is Sarah portrayed as Abraham’s half-sister, in clear violation of the prohibition, in Leviticus 20:17, against brother–sister marriages? Why did the authors of Genesis suppress the story of Jacob stealing Esau’s birthright by holding onto his heel in the womb, and yet find it entirely acceptable that Jacob should cheat his brother of his inheritance by exchanging it for a bowl of lentils in exploitation of his weariness? Why does the author of 1 Samuel 25 portray David as a local hoodlum demanding money with menaces? In the few instances where Shinan and Zakovitch give speculation looser rein, the reader squints narrowly through their interpretive fog. Moreover, the principal thesis—that moral imperatives censor and edit biblical narratives—is overstated. However, in much the same way that the biblical narrative draws together numerous traditions, the authors’ simplification provides them a convenient structure to gather in one volume thirty chapters of impressive philological and literary critical erudition that will afford both the specialist and the general reader profound and surprising insights into the polyvalent structure of biblical narratives.