57 Sentences With "exegeses" | Random Sentence Generator

Is the Book of Esther amusing enough to warrant seven different exegeses?

In the end, Ms. Okpokwasili's often academic-sounding exegeses of her work become repetitive.

"'Noise' isn't strong enough," he said of the din, by which he must now read exegeses and grade exams.

Baseball writers whom I much respect offer learned exegeses on revolutionary batting techniques and the physics of hitting a baseball.

Her exegeses are prickly and acute, the Helen Vendler-meets-Patti Smith grad seminar you wanted but never quite got.

Strauss devoted most of his life to closely argued and eccentric exegeses of classic texts by writers like Plato, Maimonides, Machiavelli, and Hobbes.

Manson picked up Stranger in a Strange Land in the same spirit that he learned to strum a guitar and offer exegeses on Beatles lyrics.

"In discussing his 32 movies, Buñuel (1900-83) is charmingly temperamental in his refusal to be cornered by the exegeses of his interrogators," wrote our reviewer.

More than a romantic desire to return to the motherland, Weems's images confront histories of forced movement while they stand as exegeses on longing and distance.

Her approach comes out of the early online communities that sprang up around shows, where fans could kibitz and argue, exchanging detailed exegeses of episodes and (back then) bootleg videotapes.

The 2016 quest for the White House has included ample exegeses on gender and plenty of talk about double standards, but most if not all of those have pertained to Hillary Clinton.

These acute exegeses stand in reproachful contrast to the occasionally lumpy quality of the book's capsule surveys of intellectual history; like many a survey course, this one can feel at once cursory and undigested.

Their track, "All in Time," is a six minute monster of climbing guitars and tremendous heat that sees the band build on 2016's phenomenal Exegeses and push their frantic sound to the next level.

In interviews he was often diffident and obliging, agreeing with whatever the interviewer said in order to allow them to project their own exegeses onto him and then go away and write up their own versions of him.

The band's full-length debut, Exegeses, is a tornado of yearning guitars and frantic percussion, more melodic and emotionally unburdened than efforts by peers like Mutilation Rites or Krallice (the latter of which also features Anicon drummer Lev Weinstein).

The dudes behind NYC black metal outfit Anicon have been staying busy as sin lately, and for good reason: 2016 marks their biggest year yet, what with the release Exegeses, of their Gilead Media debut, a triumphant appearance at the inaugural Migration Festival, and an upcoming tour with Denver's Wayfarer.

In the crassness of the writing, it has often been argued, there is actually a critique, an understanding—reinforced by frequent narratorial asides as well as writerly exegeses in interviews and essays—that this desiccated landscape of human relationships is what one gets when the 1960s assault on heterosexual monogamy arrives, through the wasteland of the 1980s, at the internet-driven, globalized, and consumerist approach to life of recent decades.

The Nart sagas are central to the religion, and exponents of the movement have drawn theological exegeses from them.

He served on the committee for the Revised Version of the New Testament from 1872 to 1880, and he wrote exegeses on the New Testament.

He even quotes Qur'anic verses while explaining philosophy. He wrote exegeses of the Qur'an such as his explanation of Al-Kursi. Asfar means journey. In al- Asfar you are gaining on a journey to gain wisdom.

Nelder (Section 2.1: The Neglect of Marginality) and VenablesVenables, W.N. (1998). "Exegeses on Linear Models". Paper presented to the S-PLUS User’s Conference Washington, DC, 8–9 October 1998. have argued strongly for the importance of this principle in regression analysis.

David Thomas, Trinity, Encyclopedia of the Qur'an There has been little doubt that Muslims have rejected Christian doctrines of the Trinity from an early date, but the details of Quranic exegeses have recently become a subject of renewed scholarly debate.

Within mainstream exoteric classic Rabbinic literature, such as the Talmud and Midrashim, Halacha is Jewish legal discussion and ruling, while Aggadah is Jewish theological/narrative discussion. As two approaches in exoteric Judaism, so Peshat-Simple, Remez-Hinted and Drush-Homiletic exegeses methods, which work exoterically, can be used in either Halachic or Aggadic contexts.

Tafhim-ul-Quran () is a 6-volume translation and commentary of the Qur'an by the Pakistani Islamist ideologue and activist Syed Abul Ala Maududi. Maududi began writing the book in 1942 and completed it in 1972. The Tafhim is a combination of orthodox and modernist interpretation and has deeply influenced modern Islamic thought. It differs from traditional exegeses in several ways.

Leo Africanus. Moroccan literature is written mostly in Arabic, Berber, Hebrew, and French. Particularly under the Almoravid and Almohad empires, Moroccan literature was closely related to the literature of al-Andalus, and shared important poetic and literary forms such as zajal, the muwashshah, and the maqama. Islamic literature, such as Quranic exegeses and other religious works such as Qadi Ayyad's Al-Shifa were influential.

Ameer Muhammad Akram Awan (, ; born 31 December 1934 in Noorpur Sethi, British India – died 7 December 2017 in Rawalpindi, Pakistan) was an Islamic scholar and spiritual leader of the Naqshbandia Owaisiah order of Sufism. As a mufassir, he authored four exegeses (tafsir) of the Qur'an, including Asrar at-Tanzeel. Awan was dean of the Siqarah Education System and patron of the magazine Al-Murshid and of the Al-Falah Foundation.

Later Medieval Kabbalah on the Knesset Menorah. Posture similar to earlier "descenders of merkabah", head between knees, also mentioned in the Talmud. Beyond the rabbinic community, Jewish apocalyptists also engaged in visionary exegeses concerning the divine realm and the divine creatures which are remarkably similar to the rabbinic material. A small number of texts unearthed at Qumran indicate that the Dead Sea community also engaged in merkabah exegesis.

The last work runs over 800 pages, and from it came a very practical and spiritually accessible work, Spiritual Exercises Based on Paul's Epistle to the Romans. The creative endeavor links biblical commentary and exegeses with modern spirituality. In it, Fitzmyer lays out his interpretation of Romans in a more condensed form. Using historical and rhetorical criticism, Paul's Jewish background and Graeco-Roman setting fail to prevent Fitzmyer from seeing coherency in Paul's message.

Abraham Ibn Ezra is quoted in his writings as saying that the Rabbis of the Talmud were well-versed in Peshat, having built their Midrashic exegeses on it: "They [the talmudic rabbis] knew peshat better than all the generations that came after them."Lockshin, Martin I. "Lonely Man of Peshat." Jewish Quarterly Review 99.2 (2009): 291-300. Print. In contrast, Rashbam, felt that the early rabbis were not knowledgeable in Peshat, and instead used other strategies.

Peshat, Remez, Drush and Sod are constrained by their limited disciplines: from Peshat describing material perception to Sod- Kabbalah limited to the esoteric supernal emanations of God. As essence, Hasidic thought, investigated intellectually in Habad, both transcends all four levels of Pardes in its own exegetical explanation, and permeates within the four. Yechida-Essence is revealed through the four levels of Pardes, but not constrained by them. The particular exegeses of PaRDeS become connected together in light of the Hasidic exegesis.

His literary and scientific activity had two main directions: studies of folklore (Miorița în Moldova, Muntenia și Oltenia, 1924) and exegeses of Mihai Eminescu's work (Arta cuvântului la Eminescu, 1938; Creativitatea eminesciană, 1943). His writings on folk ballads (Balada poporană română, 1932-1933) laid the groundwork for geographic-based folklore studies, then a new concept. His commentary on Eminescu was marked by a binary perspective: dynamic (the poems' genesis) and static (the poet's artistic use of language).Aurel Sasu (ed.), Dicționarul biografic al literaturii române, vol.

Jud is responsible for several other influential publications, including large and small catechisms in 1534, which were published in German, followed by a Latin edition in 1538, and another catechism in 1541. He also published Zwingli's New Testament exegeses lectures in 1539, Proverba Solomonis (The Proverbs of Solomon), and the Biblia Sacrosancta, published posthumously in 1543. Jud's work was influential all over Europe, being disseminated as far as Hungary. It is also assumed that Jud played a role in converting the printer Christoph Froschauer, who was critical in distributing Zwingli's works in Germany.

Paschasius has an extensive collection of works, including many exegeses on various books of the Bible. He wrote commentaries on the Gospel of Matthew, Lamentations, and an exposition of Psalm 45, which he dedicated to the nuns at St. Mary at Soissons. De Partu Virginis, written for his friend Emma, Abbess of St. Mary at Soissons and daughter of Theodrara, describes the lifestyle of nuns. He also wrote a treatise, titled De Nativitae Sanctae Mariae, regarding the nature of the Virgin Mary and the birth of Jesus Christ.

Bugge served as vicar in Holmestrand from 1866, before being appointed professor of theology at the Royal Frederick University in 1870. He was a theological conservative, and edited the magazine Luthersk Ugeskrift until 1880. He is best known for his popular exegeses of New Testament documents such as the Epistles of Paul, Epistles of Peter, Epistle of Jude, Acts of the Apostles, the Gospel of Luke and the Gospel of John. He also worked with a new translation of the New Testament, but this translation was ultimately published several years after his death, in 1904.

'' Mufti Muhammad Taqi Usmani (DB) has written in his 'Ulūmu-l-Qur'ān (An Approach to the Qur'anic Sciences): Since this is the publication of latest era, he has tried to gather important discussions of previous exegeses. Hence elaborate discussions have been carried out on language, grammar, literature, rhetoric, jurisprudence, beliefs, etymology, geophysics, astronomy, philosophy, spiritualism, and relevant narrations. An attempt has been made that no scientific and literary problem should remain unanswered. In the matter of reporting of Traditions also 'Allamah Alusi (R'A) had been more careful than other commentators.

Most modern understanding of Shōtetsu is derived from his Monogatari, which is by either Shōtetsu himself, or edited by his disciple Shōkō. The work is useful, not merely for the critical discussion, but also for the biographical detail on Shōtetsu that it provides. It exists in 2 volumes, probably compiled by disciples. It contains 'randomly a variety of information: bits of Shotetsu's poetic biography, an articulation of his aesthetic ideals,Particularly yūgen exegeses of poems, poetic anecdotes, advice for novice poets, and such specialist information as the date of Hitomaro's death.'.

The next morning he told his teacher about this extraordinary spiritual experience. The teacher remarked: "There is no need for you to get further knowledge from me. Perhaps on the Day of Judgement I shall be rewarded with salvation of my soul for having given a few lessons to you before this glorious spiritual experience." Syed Naushah Pir was an expert in the religious field, like Fiqh (Islamic law), Hadith (the report of the practise and sayings of the Prophet), Tafsir (exegeses of the Qur'an), logics, philosophy and Kalam (theology concerning the tenets of belief).

Griaule is remembered for his work with the blind hunter Ogotemmeli and his elaborate exegeses of Dogon myth ( fr )—(including the Nommo) and ritual.The Dogon – article at The Numo His study of Dogon masks remains one of the fundamental works on the topic. A number of anthropologists are highly critical of his work and argue that his claims about Sirius and his elaborate accounts of cosmic eggs and mystic vibrations do not accurately reflect Dogon belief. Griaule is the father of anthropologist Geneviève Calame-Griaule (See :fr: Geneviève Calame-Griaule).

Tessitori appealed to him for criticism of his exegeses on Jain literature and practises. Suri offered him a position at a Jain school in Rajasthan, but while negotiating the delicate position of a Christian living in a Jain community, Tessitori received approval for his application from the India Office, and made preparations to head to India in 1914. In India, Tessitori involved himself with both its Linguistic Survey and the Archaeological Survey, and made discoveries of fundamental importance to Indology. In 1919, he received news that his mother was seriously ill, and he left for Italy on 17 April.

In 1611, Scheiner observed sunspots; in 1612 he published the "Apelles letters" in Augsburg. Mark Welser had the first three Apelles letters printed in Augsburg on 5 January 1612. They provided one of many reasons for the subsequent unpleasant argument between Scheiner and Galileo Galilei, which began when Galileo responded to the Apelles letters with his own Letters on Sunspots. Scheiner published in 1614 the Disquisitiones mathematicae in Ingolstadt with Johann Georg Locher, in 1615 Sol ellipticus in Augsburg and with Georg Schönberger Exegeses fundamentorum gnomonicorum in Ingolstadt, and in 1617 he published Refractiones coelestes, also in Ingolstadt.

The epistle's author writes to a Christian monastic community of men and women who have fallen into sin by having sexual relations with one another. The first portion of the epistle addresses the Christian woman as "virgin" while most of the remainder is addressed to the Christian man. Pseudo-Titus reminds his audience of their fear of eternal punishment as mentioned in the Book of Revelation as a means to deter the ascetic away from sensual temptation and sexual immortality. Pseudo-Titus gives ample citations and exegeses in support of strict celibacy, usually citing Paul first in a series of citations.

Tafsir al-baqir, or Tafsir Abul Jaroud, is al-Baqir's exegesis of the Quran. Ibn al-Nadim included this book in his list of exegeses of the Quran in his Kitab al-Fihrist, writing that Abul Jaroud Ziyad ibn Abi Ziyad (the head of the Jarudiyya) reported al-Baqir's book. According to Sayyd Hasan al-Sadr, "A group of the reliable Shiites reported the book from him [Abul Jaroud] from the days of his righteousness"; among them was Abu Basïr Yahya bin al-Qasim al-Asadi. Ali bin Ibrahï~m bin Hashim al-Qummi also mentioned it in his book, al-Tafsïr, by the authority of Abu Basïr.

331-32 His study of Micu-Klein, which also touched on Petru Pavel Aron and Dionisije Novaković, delved into the problems of the 18th century's first half, reconstructing the facts based on numerous sources collected from Transylvanian and foreign archives. It appears that Bunea began preparation as early as 1894, when he received several copies of documents from the Vienna imperial court's archive. The book demonstrates thorough research on the social, political and cultural history of the Romanians in that era. Later exegeses by Pâclișanu, I. Tóth Zoltán and David Prodan used it as a basis for further research into contemporary Romanian life in Transylvania.

According to Khulasat al-aqwal by Al-Hilli and Rijal al-Kashshi by Muhammad ibn 'Umar al-Kashshi he was a Shia Muslim. They point out, among many, that Sa'id ibn Jubayr was a follower and companion of Ali ibn Husayn Zayn al-Abidin, supported the Alid rebellion against the Sunni Umayyads, for which he was killed by the Umayyad appointed Al-Hajjaj ibn Yusuf. Sa'id was asked by Abd al-Malik ibn Marwan to write a book concerning Quranic exegesis. His exegesis is mentioned by Ibn al-Nadim in his al-Fihrist under Shiite exegeses, without mentioning any other exegesis that is temporally prior to it.

Liptzin, Sol, A History of Yiddish Literature, Jonathan David Publishers, Middle Village, NY, 1972. . pp.10-11. The name derives from a verse of the Song of Songs that begins Ṣʼenā urʼenā bnoth Ṣiyyon (, "Go forth and see, O ye daughters of Zion", ()). The nature of the source of the name indicates that the book was intended for women, who would have been less versed than men in Hebrew, the Jewish liturgical language. The title page of the Basel edition of 1622 acknowledged the book's sources as including the earlier popularizer Rashi (1040-1105) and the 13th century exegeses of Bahya ben Asher, as well as Talmudic sources.

"four dictums" (四箇の格言 shika no kakugen) entries in The Soka Gakkai Dictionary of Buddhism, p. 215, and Kyōgaku Yōgo Kaisetsu Shū, p. 54 Later in his writings, Nichiren referred to his early exegeses of the Pure Land teachings as just the starting point for his polemics against the esoteric teachings, which he had deemed as a far more significant matter of concern. Adding to his criticisms of esoteric Shingon, Nichiren wrote detailed condemnations about the Tendai school which had abandoned its Lotus Sutra- exclusiveness and incorporated esoteric doctrines and rituals as well as faith in the soteriological power of Amida Buddha.

Tafsīr al-Jalālayn () is a classical Sunni interpretation (tafsir) of the Qur'an, composed first by Jalal ad-Din al-Maḥalli in 1459 and then completed after his death by his student Jalal ad-Din as-Suyuti in 1505, thus its name, which means "Tafsir of the two Jalals". It is recognised as one of the most popular exegeses of the Qur'an today,Tafsir al-Jalalayn, Altafsir.com, accessed 16 March 2014 due to its simple style and its conciseness, as it is only one volume in length. Tafsir al-Jalalayn has been translated into many languages including English, French, Bengali, Urdu, Persian, Malay/Indonesian, Turkish, and Japanese.

Capgrave's earliest work was a Life of St Norbert in English from some time before 1422. There followed a succession of exegeses, many of them now lost. His lost commentaries entitled In regum are known to have been dedicated to Humphrey of Lancaster, 1st Duke of Gloucester and to John Low, prior-provincial of the Augustinians in 1427–1433 and later a bishop. Capgrave was present when the foundation stone of King's College, Cambridge was laid on 2 April 1441 by Henry VI. Several hagiographies and royal biographies followed, including one in English of St Katharine. By 1446 he was Prior of the Augustinian friary at Bishop's Lynn.

191-192Soka Gakkai Dictionary of Buddhism, "Devadatta Chapter". Some say this tale appears to reinforce the viewpoint prevalent in Mahayana scriptures that a male body is required for Buddhahood, even if a being is so advanced in realization that they can magically transform their body at will and demonstrate the emptiness of the physical form itself. However many schools of Buddhism and classical, seminal Chinese exegeses interpret the story to repudiate this viewpoint, stating the story demonstrates that women can attain Buddhahood in their current form. According to tradition, the Prajñapāramita sutras had been given by the Buddha to a great nāga who guarded them in the sea, and were conferred upon Nāgārjuna later.

The Vedānta tradition provides exegeses of the Upanishads, the Brahma Sutras, and the Bhagavadgita, collectively called the Prasthanatrayi, literally, three sources. # The Upanishads, or Śruti prasthāna; considered the ' (Vedic scriptures) foundation of Vedānta.Coburn, Thomas B. 1984. pp. 439Klaus Klostermaier (2007), Hinduism: A Beginner's Guide, , Chapter 2, page 26Eliott Deutsche (2000), in Philosophy of Religion : Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, , pages 245–248 Most scholars, states Eliot Deutsch, are convinced that the Śruti in general, and the Upanishads in particular, express "a very rich diversity" of ideas, with the early Upanishads such as Brihadaranyaka Upanishad and Chandogya Upanishad being more readily amenable to Advaita Vedānta school's interpretation than the middle or later Upanishads.

Such groups wrote exegeses while the Khalsa focused on political power at the time, as Sikh jathas solidified into the Sikh misls of the Dal Khalsa, which would establish the Sikh Empire, which, in the midst of reaching new levels of political power in the face of Mughal and Afghan attacks, came at the expense of reestablishing direct control over Sikh institutions and the eroding of Sikh mores, a development that Khalsa would have to contend with when the Sikh Empire was lost to the British. The British East India Company annexed the Sikh Empire in 1849 after the Second Anglo-Sikh War. Thereafter, Christian missionaries increased proselytising activities in central Punjab. In 1853, Maharajah Dalip Singh, the last Sikh ruler, was controversially converted to Christianity.

He was eventually placed in administrative positions for public education in the country's eastern province in Dammam, and then later moved to the legal department in the Ministry of Municipal and Rural Affairs. Upon returning to Riyadh, he founded and served as president of the Riyadh Literary Society, and began writing a regular column for the Arabic daily Al Jazirah; while he continues the latter endeavor, he relinquished his presidency of the Society and joined the general membership. From the 1960s to the 1980s, Ibn Aqil served in several posts including that of a legal adviser to the Riyadh Municipal Agency, auditor of the General Employees Bureau and Director of Services for the General Administration of Girls' Education. In the past, he was the host of "Tafsir al-Tafasir" or "exegesis of the exegeses," a religious program which was broadcast daily on the radio and weekly on television.

He first started studying Kabbalah at the age of 25 and was a student and tutor of Kabbalah for more than 60 years, beginning to teach in 1971. During this time he visited nearly all the old major centres of Kabbalah in Europe, North Africa and Israel, while specialising in the Toledano Tradition, a form that derives from the Sephardi Kabbalah which developed in early medieval Spain and France and which included among its focal points the towns of Lunel and Girona and the city of Toledo. left These and other centres flowered, producing among their practitioners of mysticism and Kabbalah Solomon ibn Gabirol, Isaac the Blind and Nachmanides. During this period Kabbalists incorporated into their expositions and exegeses a degree of Neoplatonic emanationism, called Ein Sof by kabbalists, that conformed to the requirements of Jewish theology and philosophy, though, to some extent, in medieval times, it conflicted with the Aristotelian approach to Jewish philosophy by Maimonides and his followers.

According to Snuffer's exegeses of LDS Scripture, the present Gospel dispensation, as restored through Joseph Smith (especially the LDS Church), has ended and a new Gospel dispensation has opened. As Scripturally foretold, remnants especially of indigenous peoples of the Americas will adopt Christ's covenant in these Last Days (these indigenous remnants are likely of mixed-blooded; in Mormon belief, such individuals are considered among components of the house of Israel). The present period is of a time of the Lord calling out those to transition between the dispensation that resulted in the establishment of the Church of Christ through Smith and this next, foretold dispensation of Israel. With regard to the 1844 succession crisis within Mormonism after the murder of Joseph Smith, the Snuffer movement holds beliefs similar to the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS), namely that Brigham Young, who ultimately took leadership of the largest portion Smith's followers, was in apostasy from Smith's teachings.

Ahmadi exegeses of the Quran tend to identify the "Servant of God" whom Moses met to be the symbolic representation of Muhammad himself. Ahmadis believe that the Quranic passage of Moses' encounter with the "Servant of God" is closely linked, contextually, to the subject matter of surah Al Kahf in which his story is cited. According to Ahmadi commentaries, Moses' journey towards, and his meeting with the "servant of God" was a visionary experience similar to the Mi'raj (ascension) of Muhammad whom Moses had desired to see and was shown in this vision. The nature of the dialogue between Moses and the "Servant of God" and the relationship between them is seen as indicative of the personal characterisitics of Moses and Muhammad as well as those of their respective followers; Khiḍr's seemingly innapropriate actions and the wisdom behind them are understood with reference to salient features of Muhammad's life and teachings; and the entire Quranic narrative is understood as being expressive of Muhammad's spiritual superiority over Moses and the superseding of the Judaic dispensation by the Islamic one.

In Berkovits's view,Set forth in a variety of books and articles, especially Not in Heaven: The Nature and Function of Halakha (New York: Ktav, 1983), and expanded in Halakha: Kocha v'Tafkida (Hebrew; "Halakha: Its Power and Function", Jerusalem: Mossad haRav Kook, 1981); see also Essential Essays on Judaism (Jerusalem: Shalem Press, 2002) and its bibliography of all Rabbi Berkovits's books and articles. the Oral Law was oral in order to allow maximum flexibility, by giving the rabbis of each generation the ability to decide questions of new situations and circumstances and even re-decide anew the questions of previous generations.The Rambam (Maimonides) in his Mishneh Torah (Yad haChazaka) says that the Sanhedrin of every generation, with certain limitations, can overturn the drashot (Scriptural exegeses and derivations) of a previous generations. When the Oral Law was written (chiefly in the Mishna and Talmud), the rabbis viewed this as so catastrophic and unprecedented and controversial because this killed much of the Oral Law's flexibility that was so inherent to its nature; by writing it down, decisions were set in stone and could not be redecided.

From 1920 to 1923, he taught Italian and German at Bucharest's Matei Basarab High School. Moving to Italy in 1923, he was a member of the Accademia di Romania for the next two years. In 1929, he became associate professor of Romanian language and literature at Sapienza University of Rome, rising to full professor in 1936. His work appeared in the publications of the Accademia, Ephemeris Dacoromana and Diplomatarium italicum; in Codrul Cosminului, Il giornale di politica e di letteratura, Roma, L’Europa Orientale, Termini, Revista germaniștilor români, Meridiano di Roma, Rassegna Italo-Romena, Revue de Culture, Européenne, Atti dell’Academia degli Arcadi, Le vie d’Oriente, Cahiers „Sextil Pușcariu”, Il libro italiano del mondo, L’illustrazione toscana; in the bound volumes put out by the Romanian Academy, and in various Italian academic publications. A researcher in the traditional mode of cultural and literary relations between Romania and Italy, he published the studies L’Italia e le origini della nuova letteratura romena (1929), La stampa periodica romeno-italiana in Romania e in Italia (1937) and Saggi romeno-italo-ispanici (1943), as well as exegeses on the works of Ion Codru-Drăgușanu and Gheorghe Asachi.