COVID-19 symptoms at hospital admission vary with age and sex: results from the ISARIC prospective multinational observational study

Background: The ISARIC prospective multinational observational study is the largest cohort of hospitalized patients with COVID-19. We present relationships of age, sex, and nationality to presenting symptoms. Methods: International, prospective observational study of 60 109 hospitalized symptomatic patients with laboratory-confirmed COVID-19 recruited from 43 countries between 30 January and 3 August 2020. Logistic regression was performed to evaluate relationships of age and sex to published COVID-19 case definitions and the most commonly reported symptoms. Results: ‘Typical’ symptoms of fever (69%), cough (68%) and shortness of breath (66%) were the most commonly reported. 92% of patients experienced at least one of these. Prevalence of typical symptoms was greatest in 30- to 60-year-olds (respectively 80, 79, 69%; at least one 95%). They were reported less frequently in children (≤ 18 years: 69, 48, 23; 85%), older adults (≥ 70 years: 61, 62, 65; 90%), and women (66, 66, 64; 90%; vs. men 71, 70, 67; 93%, each P < 0.001). The most common atypical presentations under 60 years of age were nausea and vomiting and abdominal pain, and over 60 years was confusion. Regression models showed significant differences in symptoms with sex, age and country. Interpretation: This international collaboration has allowed us to report reliable symptom data from the largest cohort of patients admitted to hospital with COVID-19. Adults over 60 and children admitted to hospital with COVID-19 are less likely to present with typical symptoms. Nausea and vomiting are common atypical presentations under 30 years. Confusion is a frequent atypical presentation of COVID-19 in adults over 60 years. Women are less likely to experience typical symptoms than men

God’s Body and Emotions. Gender Perspectives on Images of the Divine in the Old Testament

The feminist distinction of biological sex and sociological gender has promoted new research on anthropological and theological concepts of the Bible. Western-European feminist theologians have challenged traditional interpretations of God in the Old Testament as androcentric, i.e. centered on maleness and the interests of men. The lecture will demonstrate that the biblical God is not characterized only as male. Instead, the Hebrew Bible offers a range of divine images which may be labeled “feminine” as well as “masculine” and include roles that are today attributed to either men or women.In a first part, the lecture will focus on descriptions of God’s body or, more precisely, of God’s body parts that are mentioned in biblical texts. In Hebrew thought, body parts are perceived as dynamic and symbolize certain abilities. The most frequently mentioned part is God’s face that connotes nearness and attention. Moreover, God’s hand, arm or right hand stand for his might and agency. The analysis of how God’s body is described will reveal that there is no hint at a sexually marked divine body but many references to performances and roles that are mostly attributed to a male gender. The second part of the lecture will deal with female roles attributed to God, especially the metaphor of giving birth (Ps 2,7; 90,2; Dtn 32,18) and the role of a mother (Isa 46,3-4). In the third part, the lecture addresses the question of divine emotions. Although the study of emotions in the Bible is a fairly new issue, the concept of rachamim “compassion, mercy” has long been discussed. Feminist theologians see a connection between rachamim and the Hebrew term rechem “womb” and thus interpret God’s compassion as an emotion that is traditionally related to women. The question of etymology and the implications of such a connection will be discussed

Prophecy and power: Jeremiah in feminist and postcolonial perspective

Londonxi, 279 p.: bibl., index; 23 c

The Seventh Day in Genesis 2:2–3 and the Change from Kingship to Sabbath

The priestly texts in the Pentateuch depict the Sabbath as the foundational principle of order. The present article argues that in the priestly world view the Sabbath takes the place normally occupied by the institution of kingship. In the priestly redefinition of order, the central focus no longer is on military power, but on holiness. Instead of having a king as his earthly representative, Yhwh chooses Israel. Furthermore, the tight bond between God and Israel is not demonstrated on the battlefield, but becomes manifest in their joint venture of keeping the Sabbath as a holy day. God reveals this sublime principle of order to Israel, so that Israel as his representative will continue his work and protect the creational order. By living according to the Sabbatical order— in which the Sabbath serves as the paragon for the entire priestly Torah— the people of Israel, as though they were all kings, form the living image of God on earth. Gen 1:1–2:3, although often read as a universal story, on closer examination appears to be full of Israelite specifics. The author of the P-creation account never aimed to write an objective, universal treatise on the creation of the world. The purpose of Gen 1:1–2:3 was to enshrine Israel’s distinctive, Sabbatical, way of life within the creational order