213 Sentences With "exegete" | Random Sentence Generator

We can exegete the scripture and use theology and all that but how does it apply to now?

She has become a kind of prophet and exegete of American democracy, as devoted to our secular scriptures as to her Christian ones.

McWhorter, playing the tone poet's patient exegete, scours several instances of the usage, settling on the idea that in this context "up" conveys the intimacy of the setting it qualifies.

Comparisons with his peers William Carlos Williams and Marianne Moore come naturally, because Stevens knew them; his greatest successor (James Merrill) and exegete (Harold Bloom) met him and so figure into his story.

If you consider "Eventually the dying man takes his final breath/but first checks his news feed to see what he's about to miss" a profound lyric, you may be just the exegete Tillman needs.

President Trump may not be a biblical exegete, but I can assure you that he instinctively knows that there are times when you simply have to "turn over the tables in the temple" to get things done.

Throughout Lamar delivers star-studded, hooky-to-jingly, sneakily experimental pop-rap product tinged with the flick's racialized broad-stroke humanitarianism; whatever sketchy plot references some exegete may imagine, "I Am" is a stand-alone love song, "Paramedic!" a street-ready gangsta metaphor.

Eliezer of Beaugency was a Jewish French Bible exegete of the twelfth century.

Tomaso Malvenda (1566 - 7 May 1628) was a Spanish Dominican exegete and historical critic.

Nicholas Tacitus Zegers (c.1495 - 25 August 1559) was a Flemish Franciscan biblical exegete.

Peter van Hove (–1793) was a Flemish Friar Minor, lector in theology and exegete.

Moses ibn Gikatilla was a Jewish grammarian and Bible exegete of the late eleventh century.

Willem Smits Willem Smits (1704 - 1 December 1770) was a Dutch Franciscan orientalist and exegete.

Francis Xavier Patrizi (Rome, 19 June 1797 - Rome, 23 April 1881) was an Italian Jesuit exegete.

Carmina Selecta, 1757 Ignatius von Weitenauer (November 1, 1709 – February 4, 1783) was a German Jesuit writer, exegete, and Orientalist.

Henri-Joseph Crelier (16 October 1816 - 22 April 1889) was a Swiss Roman Catholic priest, Hebrew scholar and Biblical exegete.

Lucien Deiss was a French Catholic priest, biblical exegete and liturgical composer, born in Eschbach in 1921 and died on .

John Wemyss (c. 1579–1636), also spelled Weemes or Weemse, was a Church of Scotland minister, Hebrew scholar and exegete.

Jerome de Prado (1547 - 13 January 1595) was a Spanish Jesuit Biblical scholar and exegete who interpreted the Book of Ezekiel.

Friedrich Heinrich Hugo Windischmann (13 December 1811 in Aschaffenburg 23 August 1861 in Munich) was a German orientalist, exegete and Catholic leader.

600) and the exegete (fl. c. 700). The commentary attributed to Gregory is considered one of the best on Ecclesiastes from antiquity.

The historian, the dogmatician, and the existentialist exegete all contribute valuable dimensions on preexistence that must be held in mutual critical tension.

Juan Maldonado (Maldonatus, Maldonation) (1533 in Casas de Reina, Llerena, Extremadura - 5 January 1583 in Rome) was a Spanish Jesuit theologian and exegete.

Joseph ben Simeon Kara ( 1065 – c. 1135) (), also known as Mahari Kara, was a French Bible exegete who was born and lived in Troyes.

Gerhard von Rad (21 October 1901 - 31 October 1971) was a German academic, Old Testament scholar, Lutheran theologian, exegete and University of Heidelberg professor.

Franciscus Lucas Brugensis or François Luc de Bruges (1548/9–1619) was a Roman Catholic biblical exegete and textual critic from the Habsburg Netherlands.

Portrait of Wolf Heidenheim, from the 1906 Jewish Encyclopedia. Wolf (Benjamin) ben Samson Heidenheim (1757 – February 23, 1832) was a German exegete and grammarian.

Italian exegete, philosopher, and physician; born at Cesena about 1475; died at Bologna in 1550. See the main article on him, Obadiah ben Jacob Sforno.

Johannes Drusius Johannes van den Driesche [or Drusius] (28 June 1550February 1616) was a Flemish Protestant divine, distinguished specially as an Orientalist, Christian Hebraist and exegete.

Joseph König (7 September 1819, at , Grand Duchy of Baden - 22 June 1900, at Freiburg im Breisgau) was a German Roman Catholic theologian and Biblical exegete.

Centum octoginta tres disputationes Benedict Pereira (also Pereyra, Benet Perera, Benet Pererius) (March 4, 1536 – 6 March 1610) was a Spanish Jesuit philosopher, theologian, and exegete.

Guillaume-René Meignan (12 April 1817 at Chauvigné, France - 20 January 1896 at Tours) was a French Catholic apologist and scriptural exegete, Archbishop of Tours and Cardinal.

Johannes Weiss Johannes Weiss (December 13, 1863 – August 24, 1914) was a German Protestant theologian and biblical exegete. He was a member of the history of religions school.

Manuel de Sá (b. at Vila do Conde, Province Entre-Minho-e-Douro, 1530; d. at Arona, Italy, 30 December 1596) was a Portuguese Jesuit priest, theologian and exegete.

Cornelius Jansenius Hulstensis Cornelius Jansen, the ElderAlso Jansens, Janssen, Janssenius or Jansenius Gandavensis. (; 1510, Hulst – 11 April 1576, Ghent) was a Catholic exegete and the first bishop of Ghent.

Heinrich Klee (20 April 1800 in Münstermaifeld, Rhine province - 28 July 1840 in Munich) was a German theologian and Biblical exegete who argued against liberal and Rationalist currents in Catholic thought.

Abd al-Malik ibn Abd al-Aziz ibn Jurayj (, 80 AH/699 CE - 150 AH/767 CE) was an eighth-century faqīh, exegete and hadith transmitter from the Taba' at- Tabi'in.

Cornelius a Lapide (1567–1637) Cornelius Cornelii a Lapide (né Cornelis Cornelissen van den Steen; 18 December 1567 - 12 March 1637) was a Catholic, Flemish, Jesuit priest and exegete of Sacred Scripture.

Hentenius (John Henten, born 1499 at Nalinnes, now in Belgium; died 10 October 1566, at Leuven) was a Flemish Dominican Biblical exegete. He is well known for his edition of the Vulgate in 1547.

Berechiah ben Natronai Krespia ha-Nakdan (; ) was a Jewish exegete, ethical writer, grammarian, translator, poet, and philosopher. His best-known works are Mishlè Shu'alim (Fox Fables) and Sefer ha-Ḥibbur (The Book of Compilation).

Rabbi Maimon ben Joseph (born c.1110) was a Spanish exegete, moralist and dayyan (Hebrew for "judge"). He is best known as the father of Maimonides. His teacher was the respected scholar Joseph ibn Migash.

John de Pineda John de Pineda (1558–27 January 1637) was a Spanish Jesuit theologian and exegete. He was a consultor to the Spanish Inquisition and nineteen printed works and six manuscript of his writing are in existence.

Marcus was born and raised in Alexandria, Egypt. Marcus was born as the second son to Alexander the Alabarch, a wealthy Jewish aristocrat. His older brother was Tiberius Julius Alexander. His paternal uncle was the exegete and philosopher Philo.

Naphtuhim is a son of Mizraim and grandson of Ham first mentioned in Genesis 10:13. According to the medieval biblical exegete, Saadia Gaon, his descendants inhabited the town of Birma (Al Gharbiyah region, Egypt), and were formerly known as Parmiin.

Gabriel Arya (fl. late 7th century), also called Gabriel Qaṭraya, was a biblical exegete who wrote in Syriac. The epithet Qaṭraya indicates that he was a native of Beth Qaṭraye (Qatar). Arya, the Syriac for lion, is probably a nickname.

Accessed 10 September 2020. better known as Father Pierre Benoit, was a French Catholic priest, exegete, and theologian who became an expert on the archaeology of Jerusalem.Father Pierre Benoit (1906-1987), exegete and theologian - biography at the site of the Ecole biblique. Accessed 10 September 2020.Pierre Benoit, O.P. 1906–1987 - obituary by Hershel Shanks in the Biblical Archaeology Review 13:4, July/August 1987. Accessed 10 September 2020. Pierre Benoit impressed with his combination of both unswerving Christian faith, and skeptical and open-minded approach to biblical history typical for a scientist, the one side never impeding on the other.

Jeshua ben JudahJoshua ben Judah, Heb. Yeshua ben Yehuda or Yehoshua ben Yehuda, Arab. Abu al-Faraj Furqan ibn Asad. was a Karaite scholar, exegete and philosopher, who lived in eleventh-century Iraq (or Persia, according to some sources) or at Jerusalem.

Francisco de Toledo (4 October 1532 in Cordoba (Spain) – 14 September 1596 in Rome) was a Spanish Jesuit priest and theologian, Biblical exegete and professor at the Roman College. He is the first Jesuit to have been made a cardinal (in 1593).

Theodore Bar Konai () was a distinguished Assyrian exegete and apologist of the Church of the East who seems to have flourished at the end of the eighth century. His most famous work was a book of Scholia on the Old and New Testaments.

Asahel C. Kendrick (December 7, 1809 - October 21, 1895) was an American classicist, grammarian and exegete. He was the first professor of Greek at the University of Rochester. He was the author of textbooks on Greek grammar, and a contributor to the Revised Version of the New Testament.

His reputation as a legal scholar spread far beyond France. Avraham ibn Daud, the Spanish chronicler of the sages, mentioned Rabbeinu Tam in his Sefer HaKabbalah, but not Rashi. The Italian Mishnaic exegete, Rabbi Isaac ben Melchizedek of Siponto, maintained a written correspondence with Rabbeinu Tam."Or Zarua'," ii.

Main Street Books, 1997. ). Originally a strong supporter of modern day Israel and its biblical claims, Brueggemann later repudiated Israel for its exploitation of "ancient promises" to create a "toxic ideology," and now affirms his belief that it is not anti- Semitic to stand up for justice for Palestinians.Walter Brueggemann, Foreword to "Fatal Embrace: Christians, Jews and the Search for Peace in the Holy Land", Mark Braverman, Synergy Books, 2010 Brueggemann is known throughout the world for his method of combining literary and sociological modes when reading the Bible. V. S. Parrish categorized Brueggemann as being an exegete and theologian. As an exegete he has composed several commentaries (Genesis, Exodus, Deuteronomy, 1 and 2 Samuel, Isaiah, and Jeremiah).

Tegchö Dzö (Wylie: theg mchog mdzod) "Treasury of the Sublime Vehicle'" is one of the Seven Treasuries, a collection of seven works, some with auto- commentaries, by the Tibetan Buddhist philosopher and exegete Longchenpa. The Tegchö Dzö is a commentary on the Seventeen Tantras of the Menngagde division of Atiyoga.

Adolf Jülicher (26 January 1857 – 2 August 1938) was a German scholar and biblical exegete. Specifically, he was the Professor of Church History and New Testament Exegesis, at the University of Marburg. He was born in Falkenberg near Berlin and died in Marburg. Jülicher differentiated between Jesus' parables and allegories.

Since 1990, the Vălenii summer school has functioned regularly, having Iorga exegete Valeriu Râpeanu as a regular guest. In later years, the critical interpretation of Iorga's work, first proposed by Lucian Boia around 1995, was continued by a new school of historians, who distinguished between the nationalist-didactic and informative contents.

Auguste-François Maunoury (b. at Champsecret, Orne, France, 30 October 1811; d. Séez, Orne, 17 November 1898) was a Catholic Hellenist and exegete. He studied classics at the preparatory seminary in Séez, to which institution he returned after his theological course, and where he spent the whole of his long priestly career.

Pablo de Santa María Paul of Burgos (Burgos, 1351 - 29 August 1435) was a Spanish Jew who converted to Christianity, and became an archbishop, Lord Chancellor, and exegete. He is known also as Pablo de Santa Maria, Paul de Santa Maria, and Paulus episcopus Burgensis. His original name was Solomon ha- Levi.

His main Quranic work is an exegesis titled Tafsir Alforqan (in three volumes). Ayatullah Allama Tabataba'i.e., the most famous exegete of Quran wrote a commendation for it saying: "This exegesis is our glory and honour." He also published critique books on the Bible such as Aqaidona (our beliefs), Al - Moqarinat, and Rasool - ul - Islam.

He translated Beaumont and Fletcher (1808), the Divina Commedia (5th ed. 1873), Dante's lyrics (2nd ed. 1842), and many others, ranging from Horace's Odes, Anacreon, and Sappho to Chaucer, Byron, and Scott. He was also famed as an exegete of Goethe, and edited with valuable notes a selection from that author's lyrical verse (1835).

Franz Ferdinand Benary (22 March 1805, Kassel - 7 February 1880, Berlin) was a German orientalist and exegete. He was the older brother of classical philologist Agathon Benary. From 1824 he studied theology and oriental languages at the universities of Bonn, Halle and Berlin. At Halle he was especially influenced by the teachings of Wilhelm Gesenius.

He was friends with Atanasie Marian Marienescu, whom some claim introduced Mangiuca to folklore, although this is disputed. While Marienescu was an ardent collector of folklore, Mangiuca's collecting activity was limited to the songs for the dead published in two studies. By contrast, he was more valued as a historian, linguist and ethnologist, an exegete of folklore.Deleanu, p.

Jedidiah Solomon ben Abraham Norzi (1560–1626) () was a Rabbi and exegete, best known for his work Minchat Shai. Born at Mantua, he studied under Moses Cases, and received his rabbinical ordination in 1585. Toward the beginning of the 17th century he was elected co-rabbi of Mantua, a position which he held until his death.

Al-Baydawi was an expert on Qurʼanic exegesis, Islamic jurisprudence, and Islamic theology. He was born in Bayda, near Shiraz, Persia. He was a Shafi'i-Ash'ari scholar, a judge, a Sufi (mystic) and a Qur'anic exegete (mufassir). Al-Baydawi grew up to be a staunch Shafi'i in jurisprudence and Ash'ari in theology and was opposed to Shiites and Mu'tazilites.

In the 10th century AD the Bible exegete Rabbi Saadia Gaon, believed that the biblical site of Ramesses had to be identified with Ain Shams.Saadia Gaon, Judeo-Arabic Translation of Pentateuch (Tafsir), s.v. Exodus 21:37 and Numbers 33:3 ("רעמסס: "עין שמס); Rabbi Saadia Gaon's Commentaries on the Torah (ed. Yosef Qafih), Mossad Harav Kook: Jerusalem 1984, p.

Abu Ahmad Muhammad bin Ali bin Muhammad al-Karaji, better known as al-Qassab, was a Muslim warrior-scholar, exegete and specialist in Hadith studies.Hussein Abdul-Raof, Theological Approaches to Qur'anic Exegesis: A Practical Comparative-Contrastive Analysis, pg. 147. Abingdon-on-Thames: Routledge, 2012.Ahmad Al-Saiid Zaki Hemeidah, Repentance as a Legal Concept, pg. 26.

Atiyah ibn Sa'd is regarded as a reliable transmitter of Prophetic narrations, hadith, by Ibn Hajar al- Asqalani and al-Tabari. In addition, he was a great exegete of the Qur'an and wrote a commentary on it in five volumes. He was a student of the great Sahaba Abdullah ibn Abbas and Jabir ibn Abd Allah al-Ansari.

According to Jewish oral history, Timur gave the Jews of Balkh a city quarter of their own with a gate to close it. The Jewish community in Balkh was reported as late as the nineteenth century where Jews still resided in a special quarter of the city. The famed Jewish exegete Hiwi al-Balkhi was from Balkh.

Thomas Christian Römer (born 13 December 1955 in Mannheim) is a Swiss exegete, philologist and biblist, of German origin. After teaching at the University of Geneva, he became professor of the Old Testament at the University of Lausanne and, from 2007, held the chair "Biblical environments" at the Collège de France, of which he became administrator in 2019.

Ebussuud Efendi (Turkish: Muhammad Ebussuûd Efendi, 30 December 1490 – 23 August 1574İsmail Hâmi Danişmend, Osmanlı Devlet Erkânı, Türkiye Yayınevi, İstanbul, 1971, p. 114. ) was a Hanafi Ottoman jurist and Qur'an exegete. He was also called "El-İmâdî" because his family was from Imâd, a village near Iskilip. Ebussuud was the son of Iskilipli Sheikh Muhiddin Muhammad Efendi.

Nathan ben Abraham, known also by the epithet President of the Academy () in the Land of Israel (died ca. 1045 – 1051), was an 11th-century rabbi and exegete of the Mishnah who lived in Ramla, in the Jund Filastin district of the Fatimid Caliphate. He was the author of the first known commentary covering the entire Mishnah.

This intercession, however, availed nothing. Chromatius was also active as an exegete. Until the modern age only seventeen treatises were known to be authored by him on the Gospel according to St. Matthew (iii, 15-17; v-vi, 24), besides a fine homily on the Eight Beatitudes (counted as an eighteenth treatise). In 1969 researcher Henri Lemarié discovered and published thirty-eight sermons.

According to the Jerusalem Talmud (Megillah 1:1 [2b]), both Sennabris and Bet Yerah once produced kinarīm, a word explained by Talmudic exegete Moses Margolies to mean "reeds", but by Jastrow to mean "Christ's thorn jujube."Marcus Jastrow (ed.), A Dictionary of the Targumim, the Talmud Babli, and Yerushalmi, and the Midrashic literature (2nd edition), New York/China 2006, s.v. כנרא (p. 651) .

He seems to have received the ordinary Christian scriptures; and Origen, who treats him as a notable exegete, has preserved fragments of a commentary by him on the fourth gospel, while Clement of Alexandria quotes from him what appears to be a passage from a commentary on Luke. These writings are remarkable for their intensely mystical and allegorical interpretations of the text.

Both men acknowledged the great influence each had on the other. By the early 1930s, Ellul's three primary sources of inspiration were Karl Marx, Søren Kierkegaard, and Karl Barth. Ellul was first introduced to the ideas of Karl Marx during an economics lecture course taught by Joseph Benzacar in 1929–30; Ellul studied Marx and became a prolific exegete of his theories.

Anthony John Maas (1859–1927) was a noted Catholic exegete, or writer of critical interpretation of scripture. Anthony J. Maas was born in Bainkhausen, Province of Westphalia, Prussia. He was educated at public and private schools and the gymnasium at Arnsberg, Westphalia, the Jesuit scholasticates at Manresa, New York, Woodstock College, and Manresa, Spain."Maas, Anthony J.", New Catholic Dictionary, 1929 p.

Eliezer ben Reuven Kahana was a Jewish preacher and homiletic exegete in Karlin, present-day Belarus, at the beginning of the eighteenth century. His works include: Siah Sefunim (Zolkiev, 1751–52), a commentary on the Five Scrolls, each of them having its special subtitle; and Ṭa'ame Torah (ib. 1752-65), on the accents, the Masoretic Text, and the recitation of the Pentateuch.

The practice of Theravāda meditation can be traced back to the 5th century exegete Buddhaghosa, who systematized the classic Theravāda meditation, dividing them into samatha and vipassana types and listing 40 different forms (known as "kammaṭṭhānas", "workplaces") in his magnum opus, the Visuddhimagga.Buddhaghosa & Nanamoli (1999), pp. 90–91 (II, 27–28, "Development in Brief"), 110ff. (starting with III, 104, "enumeration").

The furn is a furnace-like oven, the name being a loanword borrowed from the Greek (fūrnos = φούρνος),, s.v. פורני and which, according to Maimonides, was also made of clay. In the eleventh-century, talmudic exegete, Rashi, who was of the Jewish Diaspora in France, explained its meaning as being "our large ovens whose mouths are at their side" (i.e. masonry oven).

Raymond Francis Collins is an American Roman Catholic priest of the Diocese of Providence, and an exegete of the New Testament. Recently retired, he has taught as a professor at a variety of institutions of higher education, including most prominently Katholieke Universiteit Leuven and the Catholic University of America. He also served the American College of the Immaculate Conception as its ninth rector.

Nizam al-Din Hasan al-Nisaburi (d. 1328/29) (in Persian: نظام الدین حسن نیشاپوری) was a Persian mathematician, astronomer, jurist, exegete, and poet. His full name was Nizam al-Din Hasan ibn Mohammad ibn Hossein Qumi Nishapuri. As the genealogy in his full name shows, his grandfather was originally from the city of Qom but Nizam was born in Nishapur.

James Edward Gordon was founder of the British Society for Promoting the Religious Principles of the Reformation, closely related to the Albury Circle, and also was a "Recordite", an associate of The Record edited by Alexander Haldane. Critics of the Circle included the brothers Gerard Thomas Noel and Baptist Wriothesley Noel. The former was a prophetical exegete with a closely related approach; the latter a prominent evangelical.

German guye (Ratzenried, Württemberg, 25 November 1825 - 27 May 1885, Rottenburg am Neckar) was a German Catholic exegete. After studying at Tübingen and Bonn, where he made special studies in the exegesis of the Old Testament and in Oriental languages, he was ordained priest when twenty-eight years old. Soon after this he became assistant lecturer at Tübingen, and in 1840 regular professor of Old Testament exegesis.

Hesychius of Jerusalem was a Christian presbyter and exegete, active during the first half of the fifth century. Nothing certain is known as to the dates of his birth and death (450s?), or, indeed concerning the events of his life. Bearing as he does the title πρεσβύτερος "priest", he is not to be confused with Bishop Hesychius of Jerusalem, a contemporary of Gregory the Great.

5th century) a South Indian exegete and philosopher who moved to Sri Lanka and wrote various commentaries and treatises in Pali. His Visuddhimagga ("Path of Purification") is a comprehensive manual of Buddhist practice that also contains an overview of the Abhidhamma. This text remains one of the most popular Abhidhamma influenced texts in Theravada. Sri Lankan Theravādins also composed shorter introductory manuals to the Abhidhamma.

Abu al-Fiḍā ‘Imād Ad-Din Ismā‘īl ibn ‘Umar ibn Kathīr al-Qurashī Al-Damishqī (; – 1373), known as Ibn Kathīr (, was a highly influential historian, exegete and scholar during the Mamluk era in Syria. An expert on tafsir (Quranic exegesis) and faqīh (jurisprudence), he wrote several books, including a fourteen-volume universal history.Ludwig W. Adamec (2009), Historical Dictionary of Islam, p.138. Scarecrow Press. .

William of Luxi, O.P. (fl. 1267-1275), also Guillelmus de Luxi or (Luci, Lusci, Luscy, Lexi, Lissi, Lisi, Lyssy), was born in the region of Burgundy, France, sometime during the first quarter of the thirteenth century.Luxi, Postilla super Baruch, pp. xiii-xiv. He was a Dominican friar who became regent master of Theology at the University of Paris and a noted biblical exegete and preacher.

For example, according to an early Quranic exegete, Matr al-Warraq,Matr ibn Tihman al- Warraq died in the year 119 after the migration; he used to transcribe the Quran (Kitab al-Jami bain Rijal al-Sahihain, vol. 2, p. 526, Dar al-Kutub al- Ilmiyah). the verse from the Quran, “Or a remnant of knowledge,”Sorah al- Ahqaf: 4 refers to the isnad of a hadith.

Bernadine a Piconio (Henri Bernardine de Picquigny) (1633 - 8 December 1709) was a French Capuchin theologian and exegete. He was born and educated at Picquigny, Picardy, and joined the Capuchins in 1649. As professor of theology he shed great lustre upon his order; his best-known work is his "Triplex expositio epistolarum sancti Pauli" (Paris, 1703 [French], 1706 [English, tr. Prichard], London, 1888), popular among Scriptural scholars.

In it, she proved successful as a biblical translator and exegete, both being skills typically reserved for men. Her prefatory letter to the duchess of Urbino signaled a step up in her career from secular to sacred literature. By 1565, she was at the height of her fame.Pamela Joseph Benson and Victoria Kirkham, Strong Voices, Weak History (Ann Arbor: The University of Michigan Press), 179-181.

The first page of the manuscript Commentarii in Isaiam prophetam by Hervé de Déols (Bibliothèque municipale de Dijon) Hervé de Bourg-DieuHervé de Déols, Hervi de Bourg Dieu, Hervaeus of Bourg-Dieu, Hervaeus Burgidolensis, Hervaeus of Châteauroux, Herveus of Deols. (c. 1080 in Le Mans - 1150 in Déols) was a French Benedictine exegete. He is known particularly for his Commentarii in Isaiam prophetam, on the Book of Isaiah.

Bishop Salgado steered the 40th anniversary celebration of the diocese of Laoag with "The Church as Mystery of Communion" as its theme. The celebration was held on July 28, 2001, a Saturday, to allow more faithful in the celebration. The biblical exegete Fr. Gerardo Tapiador was the main speaker. There are three things the Bishop Salgado wanted to do in his Episcopal ministry in the diocese of Laoag.

Kufa was also among the first centers of Qur'anic interpretation, which Kufans credited to the exegete Mujahid (until he escaped to Mecca in 702). It further recorded general traditions as Hadith; in the 9th century, Yahya ibn ‘Abd al-Hamid al-Himmani compiled many of these into a Musnad. Given Kufa's opposition to Damascus, Kufan traditionists had their own take on Umayyad history. The historian Abu Mikhnaf al-Azdi (d.

Aaron ben Hayyim was an exegete who lived in the first half of the nineteenth century at Grodno, Russia. He wrote Moreh Derek (He Who Shows the Way), tracing the exodus of the Israelites from Egypt, their wanderings in the desert, and the partition of Canaan among the Twelve Tribes. Appended to this work is a colored map of Palestine. The book was published at Grodno in 1836.

Historically, the school's legitimacy was not always accepted. Muslim exegete Muhammad ibn Jarir al-Tabari, founder of the now extinct Jariri school of law, was noted for ignoring the Hanbali school entirely when weighing the views of jurists; this was due to his view that the founder, Ibn Hanbal, was merely a scholar of prophetic tradition and was not a jurist at all.Yaqut al-Hamawi, Irshad, vol. 18, pg. 57-58.

Among his 'disciples' or Muridīn was the great Hanafī scholar, Qādī Thanāullāh Panipatī, who wrote a famous Tafsir of the Qur'an by the name Tafsir-i Mazharī, which he named after his teacher. Also in his spiritual lineage (silsila) came the great Hanafī jurist Imam Ibn 'Abidīn and the Qur'an exegete Allāma Alusī. His Naqshbandī lineage came to be known as Mazhariyya Shamsiyya. Mazhar apparently authorised more disciples than any of his predecessors.

Sinites were a people descended from Canaan, son of Ham, according to Genesis 10:17 and 1 Chronicles 1:15. Most authorities however consider the identity of Sinites uncertain, but that they are possibly a people from the northern part of Lebanon where there are various localities with similar names, such as Sinna, Sinum or Sini, and Syn. Medieval biblical exegete Saadia Gaon identified the Sinites with the indigenous peoples of Tripoli, in Lebanon.

George Peters notes, “If man is to be reached, he must be reached within his own culture.”George Peters, A Biblical Theology of Missions, Moody Press, 163. This principle is observed when God became a man in the form of Jesus to come to earth and incarnate the gospel. As missionaries sent by Jesus, every Christian must learn to exegete their surrounding culture, uncovering the language, values, and ideas of the culture.

Jacob Qirqisani (c. 890-c. 960) ( ʾAbū Yūsuf Yaʿqūb al-Qirqisānī, Yaʿqov ben Yiṣḥaq haṢerqesi) was a Karaite dogmatist and exegete who flourished in the first half of the tenth century. He was a native of Circassia—his laqab al- Qirqisani means "the Circassian"—, which at the time probably still fell under Khazar overlordship. He seems to have traveled throughout the Middle East, visiting the centers of Islamic learning, in which he was well-versed.

47 For example, the medieval exegete Najm al-Dīn al-Ṭūfī (d. 716 AH/1316 CE) provided a commentary on select verses from the book of Habakkuk, saying the prophet's words "for his rays become light" (Habakkuk 3:4) alluded to the spread of Islam;Najm al-Dīn al-Ṭūfī, al-Ta‘līq ‘alā al- Anājīl al-arba‘a wa-al-ta‘līq ‘alā al-Tawrāh wa-‘alā ghayrihā min kutub al- anbiyā’, 381, tr.

94, Kiddushin 39a, s.v. כלאי זרעים According to biblical exegete Nachmanides, the reason for its prohibition being that when seedlings draw nutrients from other seedlings, their properties and natural forms are changed thereby and the sower cancels thereby the fixed design and purpose of the universe.Rabbi Moses ben Nahman on the Torah, s.v. Leviticus 19:19 Diverse seed-plantings or vegetables that grew together in violation of the biblical command are permitted to be eaten,, Hil.

SchlierLorenzo Cappelletti (2008). "Being Homeless in the World: An interview with Veronika Kubina- Schlier, daughter of the great German exegete", 30 Days, no. 11. was the son of a military doctor and attended the High School-Gymnasium in Landau and Ingolstadt, participated in World War I and in 1919 studied Evangelical Theology at the University of Marburg, Leipzig and Jena. From 1927, he served as pastor and teacher of the New Testament in Halle, Saxony-Anhalt and Wuppertal.

Akmal al-Din al-Babarti (), was a Hanafi scholar, jurist, scholastic Maturidi theologian, mufassir (Quranic exegete), muhaddis (Hadith scholar), grammarian (nahawi), an eloquent orator, and prolific author with more than 40 works to his name. He was praised by several famous scholars, including Ibn Hajar al-'Asqalani, Al-Suyuti, Al-Maqrizi, Ibn Qutlubugha, Ibn Taghribirdi, Ibn al- Hinna'i, Muhammad ibn Iyas, Ibn al-'Imad al-Hanbali, and Abd al-Hayy al- Lucknawi, and the Sultan Barquq was honoring him.

Solomon ben Jeroham, in Arabic Sulaym ibn Ruhaym, was a Karaite exegete and controversialist who flourished at Jerusalem between 940 and 960. He was considered one of the greatest authorities among the Karaites, by whom he is called "the Wise" ("HaHakham"), and who mention him after Benjamin Nahawendi in their prayers for their dead great teachers (Karaite Siddur, i. 137b). His principal work, one of several treatises entitled Milhamoth Adonai, was an attack on Saadia Gaon.

Odorannus of Sens (c. 985-1046) was a Benedictine monk at the abbey of Saint- Pierre-le-Vif in Sens, France. He was, in varying capacities, an artist, architect, goldsmith, musical theorist, biographer, exegete and chronicler. Virtually all that is known of Odorannus is the information he himself provides in his work. He was given an extensive education, apparently under the auspices of the abbot Rainard of Saint-Pierre-le-Vif (979-1015), who revitalized the monastery with learning.

Among Bahya's principal works was his commentary on the Torah (the five books of Moses), in the preparation of which he thoroughly investigated the works of former biblical exegetes, using all the methods employed by them in his interpretations. He enumerates the following four methods, all of which in his opinion are indispensable to the exegete: # The peshat, the "plain" meaning of the text in its own right. # The midrash or the aggadic exegesis. # Logical analysis and philosophical exegesis.

He had a great influence on all the communities of Salonica and was one of the first to sign the agreements (Haskamot) of the sages. Later we find Moshe Capsali. The chacham Yehudah ben Benveniste, also arrived after the expulsion and established a very important library. Another chacham from the Catalonian Jewish community was Rabbi Moshe Almosnino, Marbitz Torah, exegete and philosopher, son of Barukh Almosnino, who had rebuilt the Catalonian synagogue after the fire of 1545.

Yohanan AlemannoRabbi Johannan Alemanno, Yohanan ben Isaac Alemanno, Yochanan Alemanno, Johanan Alemanno, Johann Alemanno, Johanan Allemanno, Yohanan Isaac Allemanno, Aliman, Alemannos (born in Constantinople or in Mantua, c. 1435 - died after 1504) was an Italian Jewish rabbi, noted Kabbalist, humanist philosopher, and exegete, and teacher of the Hebrew language to Italian humanists including Pico della Mirandola. He taught that the Kabbalah was divine magic.Colette Sirat, A History of Jewish Philosophy in the Middle Ages (1985), p.410.

Miguel Ángel Tabet Balady (December 24, 1941 – April 7, 2020) was a Venezuelan theologian, Catholic priest, author, and exegete. Tábet, who was of Lebanese Venezuelan descent, lived and worked in Rome, Italy. He was a professor of biblical hermeneutics, the study of the principles of interpretation of the Bible, at the Pontifical University of the Holy Cross in Rome. Tabet died from COVID-19 during the COVID-19 pandemic in Rome, Italy, on April 7, 2020, at the age of 78.

Joseph Qimḥi or Kimchi (1105-1170) () was a medieval Jewish rabbi and biblical commentator. He was the father of Moses and David Kimhi, and the teacher of Rabbi Menachem Ben Simeon and poet Joseph Zabara. Grammarian, exegete, poet, and translator; born in southern Spain about 1105; died about 1170. Forced to leave his native country owing to the religious persecutions of the Almohades, who invaded the Iberian Peninsula in 1146, he settled in Narbonne, Provence, where he spent the rest of his life.

Călinescu & Vianu, p.345, 406 Ştefănescu believes that Negoiţescu had intended to elude that part of Eminescu's work that had become widely accessible to a "motley" public, and instead focused the remaining secrets. The result of such studies, Ştefănescu proposes, has "the flickering—and blinding—unity of magnesium flames", its intensity evoking "a maddening experience, leaving the experimenter to reemerge with his hair all white." In Ştefănescu's view, the passion felt by the exegete is the homoerotic equivalent of a physical affair.

Opposition may, and actually does, exist between the facts narrated in Sacred Scripture and the Church's dogmas that rest on them. Thus the critic may reject as false facts the Church holds as most certain. 24\. The exegete who constructs premises from which it follows that dogmas are historically false or doubtful is not to be reproved as long as he does not directly deny the dogmas themselves. 25\. The assent of faith ultimately rests on a mass of probabilities. 26\.

Surviving in at least 52 manuscripts, the text seems to have been among the most popular biblical commentaries of the early Middle Ages, and was cited by Claudius of Turin, Hrabanus Maurus, Angelomus of Luxeuil, Haimo of Auxerre, and Remigius of Auxerre.Michael Fox, "Alcuin the Exegete: The Evidence of the Quaestiones in Genesim", in The Study of the Bible in the Carolingian Era, ed. by Celia Chazelle and Burton Van Name Edwards, Medieval Church Studies, 3 (Turnhout: Brepols, 2003), pp. 39-60 (pp.

Dan Ashkenazi was a 13th-century German Talmudist and exegete. He was a prominent Talmudists of Germany and the teacher of Mordecai ben Hillel. He emigrated to Spain toward the end of the 13th century, probably in consequence of the cruel persecutions to which the Jews of Germany were subjected at that time, when many were driven to seek asylum in other countries. In Spain, where he was called "Ashkenazi" (German), he met the foremost rabbinical authorities, who thought highly of him.

Sadr al-Shari'a al-Asghar (), also known as Sadr al-Shari'a al-Thani (), was a Hanafi-Maturidi scholar, fakih (jurist), mutakallim (theologian), mufassir (Qur'anic exegete), muhaddis (expert of the Hadith), nahawi (grammarian), laghawi (linguist), logician, and astronomer, known for both his theories of time and place and his commentary on Islamic jurisprudence, indicating the depth of his knowledge in various Islamic disciplines. His lineage reaches 'Ubadah ibn al-Samit. He was praised by al-Taftazani, and 'Abd al-Hayy al- Lucknawi.

The classical Quranic exegete and historian Tabari offered two versions, whom Abraham was ordered to sacrifice. According to the first strand, Abraham wished for a righteous son, whereupon an angel appeared to him informing him, that he will get a righteous son, but when he was born and reached puberty, he must be sacrificed for God. Later, the angel appeared to Sarah to inform her about the upcoming child. When Isaac was grown, someone appeared to Abraham, invites him to keep his vow.

The former ruins of Jerusalem are alluded to by the broken arches and columns on the left. According to the classical Quranic exegete, Ibn Kathir, after Ezra questioned how the resurrection will take place on the Day of judgment, God had him brought back to life many years after he died. He rode on his revived donkey and entered his native place. But the people did not recognize him, nor did his household, except the maid, who was now an old blind woman.

Mendelssohn's influence was doubtless instrumental in securing for Löwe the position of tutor in the house of the influential David Friedländer. Löwe became a most intimate friend of another prominent Mendelssohnian, Isaac Abraham Euchel, whose first work, a Hebrew biography of Mendelssohn, contains a dedicatory letter addressed to Löwe. At the close of his life Löwe was principal of the Wilhelms-Schule in Breslau. Löwe was an excellent Hebraist, grammarian, and exegete, and, like most Mendelssohnians, was also a "Schöngeist" (bel esprit).

Islamic tradition says that these verses were revealed during a prayer congregation; Muhammad and his followers immediately changed their direction from Jerusalem to Mecca in the middle of the prayer ritual. The location of this event became the Masjid al-Qiblatayn ("The Mosque of the Two Qiblas"). There are different reports of the qibla direction when Muhammad was in Mecca (before his migration to Medina). According to a report cited by historian al- Tabari and exegete (textual interpreter) al-Baydawi, Muhammad prayed towards the Kaaba.

Culture constitutes an essential element in any organization of any type. Yet, virtual organizations have to be even more vigilant about this notion as they imply a shared leadership between the team, which is composed of self-reliant workers from all around the world. Virtual organizations must find a way to overcome cultural differences, which involve dissimilar approaches of working (such as time and deadlines) and living (punctuality for instance), in other words, distinctive philosophies. Thus, virtual organization must exegete respect for differences among the team.

Henri Cazelles (born on 8 June 1912 and died on 10 January 2009 in Paris) was a French exegete, priest of Saint-Sulpice, doctor of theology, licentiate in Sacred Scripture, doctor of law, graduate of the École libre des sciences politiques, doctor honoris causa of the University of Bonn, member of the Egyptian Society, former secretary of the Pontifical Biblical Commission, former director of studies at the EPHE, associate member of the Royal Academy of Belgium, EBU Theology and Religious Sciences. He is famous for having edited the Supplément au Dictionnaire de la Bible.

When its appearance was made possible and its issue was begun in 1847 under the direction of Benedict Welte, exegete of Tübingen, and Heinrich Joseph Wetzer, Orientalist of Freiburg. After sixteen years of struggling and striving on the part of Herder, all obstacles were overcome, and the work was brought to completion in 1856, thanks chiefly to the support of Hefele. It had a decisive influence on the subsequent intellectual activity of Catholicism. While it was still in process of issue, Protestant scholars made use of Herder's scheme for the Real-Encyklopädie für protestantische Theologie.

Isaac Elijah ben Samuel Landau (1801–December 6, 1876) was a Jewish-Russian preacher, exegete, and communal worker born at Vilna. At the age of 18 he settled at Dubno, his wife's native town, where he carried on a prosperous business. On Saturdays and holy days he used to preach in the synagogues, attracting large audiences. Owing to his eloquence Landau was chosen by the communities of Volhynia as member of the rabbinical commission appointed by the emperor in 1861, which necessitated his remaining for five months in St. Petersburg.

Within fifty years of his death, William was recognized as an outstanding biblical exegete. In a list of biblical commentaries written by Landolphus de Columna sometime before 1328, William comes across as a biblical commentator of some repute. In Landolphus' list he is firmly placed within the circumference of an illustrious circle of medieval, biblical exegetes that include Nicholas Trivet, Thomas Aquinas, Dominic Grima, Peter of Tarentaise, Nicholas of Lyra and Hugh of St. Cher.Giuseppe Billanovinch, "Dal Livio di Raterio al Livio del Petrarca" in Italia Medioevale e Umanistica 2 (1959): 157.

Quaestiones in Genesim is a commentary on the biblical Book of Genesis by the Anglo-Saxon scholar Alcuin, addressed to his protege Sigewulf, comprising 281 questions and corresponding answers about Genesis.Edited in Patrologia Latina, volume 100, columns 515–66. It has been dated by Michael Fox to around 796.Michael Fox, "Alcuin the Exegete: The Evidence of the Quaestiones in Genesim", in The Study of the Bible in the Carolingian Era, ed. by Celia Chazelle and Burton Van Name Edwards, Medieval Church Studies, 3 (Turnhout: Brepols, 2003), pp. 39-60 (p.

Schadel Erwin, Wiederholte Ansprache an Baron Wolzogen : mit einem Kommentar und einen Einführung in der antisozinianische Kontroverse des Comenius = Iteratus ad Baronem Wolzogenium sermo And Wolzogen took issue with the followers of Descartes.Ludwik Chmaj: Wolzogen przeciw Descartes'owi : przyczynek do charakterystyki zwia̧zku aryanizmu polskiego z myśla̧ filozoficzna̧ zachodu by Wolzogen was a distinguished exegete, and, besides his Bible commentaries, wrote a Compendium religionis Christiana and a criticism of the doctrine of the Trinity . Among the early Unitarians Wolzogen is among those noted for his uncompromising preaching of pacifism.Peter Brock Pacifism in Europe to 1914- 2015 - p.

Although Piper considers Wright's presentation confusing, he does not dismiss Wright's view as false. In response, Wright has stated he wishes Piper would "exegete Paul differently" and that his book "isn’t always a critique of what I’m actually saying." Wright also expressed how he has warmed to Piper and considers him a "good, beloved brother in Christ, doing a good job, building people up in the faith, teaching them how to live." In 2009, Wright has since addressed the issue in his book Justification: God’s Plan and Paul's Vision.

These later works such as the Visuddhimagga, a doctrinal summa written in the fifth century by the exegete Buddhaghosa also remain influential today.Crosby, Kate (2013), Theravada Buddhism: Continuity, Diversity, and Identity, p. 86. Theravāda derives from the Mahāvihāra (Tāmraparṇīya) sect, a Sri Lankan branch of the Vibhajyavāda Sthaviras, which began to establish itself on the island from the 3rd century BCE onwards. Theravāda flourished in south India and Sri Lanka in ancient times; from there it spread for the first time into mainland southeast Asia about the 11th century into its elite urban centres.

Andrew of Saint Victor (died 19 October 1175) was an Augustinian canon of the abbey of Saint Victor in Paris, a Christian Hebraist and biblical exegete. His learning "reflects a great humanist culture ... put at the service of theology," while he emphasised the literal meaning of the Old Testament "to an extent not found elsewhere in the Middle Ages." Originally from England, Andrew went to Paris and studied under Abbot Hugh of Saint Victor. Around 1147 he was elected the first abbot of the Victorine daughter house of Saint James at Wigmore in England.

With his writings, Lattes was a guide and a teacher to three generations of Italian Jews. was one of the most important representatives of Jewish Italian culture in the 20th century. His father's great-great-grandfather, Samuel David Luzzatto (Shadal),Samuel David Luzzatto (1800–65) was an Italian historian, theologian, and biblical exegete, known, after the initial letters of his Hebrew name, as Shadal. Shadal was one of the pioneers of the Judische Wissenschaft movement, contributing many studies in Jewish history to learned periodicals and producing a critical edition of the Italian Prayer Book .

Many of the medieval Sri Vaishanava scholars like Nathamuni, Ramanuja, Pillai Lokacharya, Vedanta Desika and Manavala Mamunigal are associated with the temple. Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of , one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples.

Antiquities of the Jews, book 1.6 Pliny in his natural history mentions the river Laud along south of the Atlas mountains near the river Fut (Phut).Pliny, Natural History, book 5 Medieval biblical exegete Saadia Gaon, identifies the Ludim with Tanisiin, and which R. Yosef Qafih thought may have been referring to the inhabitants of Tunis. These Ludim should not be confused with another group who were said to descend from Lud, son of Shem, son of Noah. Ludim is sometimes thought to be a scribal error for Lubim, in reference to Libyans.

Süskind has many relatives from the aristocracy in Württemberg, making him one of the descendants of the exegete Johann Albrecht Bengel and of the reformer Johannes Brenz. After his qualification testing for university and his mandatory community service, he studied medieval and modern history at the University of Munich and in Aix-en-Provence from 1968–1974, but never graduated.Focus: Patrick Süskind - So flüchtig wie ein Duft Funded by his parents, he relocated to Paris, where he wrote "mainly short, unpublished fiction and longer screenplays which were not made into films".Francke, Eckhart.

The purpose of all interpretation > is to conquer a remoteness, a distance between the past cultural epoch to > which the text belongs and the interpreter himself. By overcoming this > distance, by making himself contemporary with the text, the exegete can > appropriate its meaning to himself: foreign, he makes it familiar, that is, > he makes it his own. It is thus the growth of his own understanding of > himself that he pursues through his understanding of others. Every > hermeneutics is thus, explicitly or implicitly, self-understanding by means > of understanding others.

Maulana Abdul Majid Daryabadi (), (16 March 1892 – 6 January 1977) was an Indian Muslim writer on, and exegete of, the Qur'an. Daryabadi was actively associated with the Khilafat Movement; Royal Asiatic Society, London; Aligarh Muslim University, Aligarh; Nadwatul Ulema, Lucknow; Shibli Academy, Azamgarh, and several other leading Islamic and literary organisations. In addition to contributing an extensive commentary on the Qur'an in English, Daryabadi wrote also an independent Tafsir in Urdu published as Tafsir Majidi (Academy of Islamic Research and Publications, Lucknow). He also authored book Hakeem -ul- Ummat in 1950.

Abd al-Hamīd ibn Mustafa ibn Makki ibn Badis (), better known as Abdelhamid Ben Badis (), (December 4, 1889 – April 16, 1940) was an Algerian educator, exegete, Islamic reformer, scholar and figurehead of cultural nationalism. In 1931, Ben Badis founded the Association of Algerian Muslim Ulema, which was a national grouping of many Islamic scholars in Algeria from many different and sometimes opposing perspectives and viewpoints. The Association would have later a great influence on Algerian Muslim politics up to the Algerian War of Independence. In the same period, it set up many institutions where thousands of Algerian children of Muslim parents were educated.

Ibn Taymiyyah had mastered the grammar of Arabic and one of the books which he studied was the book of Arabic grammar called Al-Kitab, by Sibawayh. In later life he met the Quranic exegete and grammarian Abu Hayyan al-Gharnati to whom he expressed that, "Sibawayh was not the prophet of syntax, nor was he infallible. He committed eighty mistakes in his book which are not intelligible to you." Ibn Taymiyyah is thought to have severely criticized Sibawayh but the actual substance of those criticisms is not known because the book within which he wrote the criticisms, al-Bahr, has been lost.

It declared that no exegete was allowed to interpret a text to contradict church doctrine. Later, in 1943 on the fiftieth anniversary of the Providentissimus Deus, Pope Pius XII issued the papal encyclical Divino afflante spiritu ('Inspired by the Holy Spirit') sanctioning historical criticism, opening a new epoch in Catholic critical scholarship. The Jesuit Augustin Bea (1881–1968) had played a vital part in its publication. This tradition is continued by Catholic scholars such as John P. Meier, and Conleth Kearns who also worked with Reginald C. Fuller and Leonard Johnston preparing the New Catholic Commentary.

The Qurʾan mentions the word Torah eighteen times, and confirms that it was the word of God. However, Muslims also believe that there were additions and subtractions in the Torah, according to a verse of the Quran which says : "Woe to those who write the book with their own hands in exchange for a small amount of money, woe to them by what their hands have written and Woe to them from what they were doing ". Another early Qurʾanic exegete Called Tabari referred to the Jewish Torah in his words as "the Torah that they possess today".Camilla Adang.

Anan ben David, a prominent Babylonian Jew in the eighth century, rejected Rabbinism for the written Old Testament and became the founder of the sect known a Karaites (a word indicating their preference for the written Bible). This schism produced great energy and ability on both sides. The principal Karaite Bible commentators were Nahavendi (ninth century); Abu al-Faraj Harun (ninth century), exegete and Hebrew grammarian; Solomon ben Yerucham (tenth century); Sahal ben Mazliach (died 950), Hebrew grammarian and lexicographer; Joseph al-Bazir (died 930); Japhet ben Ali, the greatest Karaite commentator of the tenth century; and Judah Hadassi (died 1160).

Of note, too, is the Synodal Discourse of Nerses of Lambron, Archbishop of Tarsus, delivered at the Council of Hromcla in 1179, which is anti-Monophysite in tone. The 13th century gave birth to Vartan the Great, whose talents were those of a poet, an exegete, and a theologian, and whose "Universal History" is extensive in the field it covers. Gregory of Datev (also transliterated as Tatev) in the next century composed his "Question Book", which is a fiery polemic against the Catholics. A major religious and lyric poet of the late Middle Ages was Yovhannēs T‘lkuranc‘i (c. 1450-1535).

There his forces were besieged by Abu Musa for 18 months. Shushtar finally fell in 642 AD; the Khuzistan Chronicle records that an unknown Arab, living in the city, befriended a man in the army, and dug tunnels through the wall in return for a third of the spoil. The Basrans purged the Nestorians—the Exegete of the city and the Bishop of Hormizd, and all their students—but kept Hormuzan alive.Hoyland, Robert G., Seeing Islam as Others Saw It, Darwin Press, 1998, p184 There followed the conquests of Gundeshapur and of many other districts along the Tigris.

A reading of the tractate Pesahim from the Babylonian Talmud (c. 500) makes it clear that in Talmudic times, matzo soaked in water was permitted during Passover; the Ashkenazi rabbi and exegete, Rashi (c. 1100), also indicates that this was unobjectionable (Berachot 38b). However, the custom later developed among some Ashkenazim, primarily Hasidic Jews, to avoid putting matzo (or any derivative, such as matzo meal) into water (or any liquid), to avoid the possibility that a clump of flour that was never properly mixed with water (and thus is still susceptible to leavening) may come into contact with the liquid.

Abraham of Seville (RIṬBA) calls Dan "our teacher",ib. although this did not prevent him from writing a pamphlet against Dan regarding their dispute over an important halakic question.RIṬBA to Yibum, 109 Dan was also very independent as an exegete; the fragments of his exegesis that have been preserved in manuscript, and also in the works of Baḥya ben Asher and in the collection "Hadrat Zeḳenim",Leghorn, 1840 are highly interesting on account of their rationalism, which was not to be expected from one who had allowed himself to be misled by a false prophet. For instance, he interpreted מלאך, in Ex. xxiii.

Matthew Vellanickal pursued doctoral studies in the discipline of New Testament at the Pontifical Biblical Institute, Rome under the Belgian New Testament Exegete Ignatius de la Potterie and was awarded the doctoral degree in 1970 based on his dissertation The Divine Sonship of Christians in the Johannine Writings. He was a member of the Pontifical Biblical Commission from 1978 to 1984, and President of the Paurastya Vidyapitham (Pontifical Oriental Institute of Religious Studies), KottayamGörres-Gesellschaft, Oriens Christianus, Volume 67, O. Harrassowitz., 1983. p.191. from 1982Xavier Koodapuzha, Oriental churches: an introduction, Issue 180 of Oriental Institute of Religious Studies, Kottayam, 1996. pp.

Archives at Swansea Rhees taught philosophy at Swansea University from 1940 to 1966. He has been known mainly as a Wittgenstein exegete and for his influence on his friends, colleague Peter Winch and former student and his literary executor D. Z. Phillips. He was responsible for editing but also developing the legacy left by Wittgenstein, at times emphasising religious and ethical understandings of Wittgenstein's work, reflecting how Wittgenstein himself sometimes said he wanted to be understood. Together with G. H. von Wright and G. E. M. Anscombe he was appointed by Wittgenstein as his literary executor.

In his explanation of the term "turning the wheel of Dharma", the Theravada exegete Buddhaghosa explains that this "wheel" which the Buddha turned is primarily to be understood as wisdom, knowledge, and insight (ñāṇa). This wisdom has two aspects, paṭivedha-ñāṇa, the wisdom of self-realisation of the Truth and desanā-ñāṇa, the wisdom of proclamation of the Truth. The dharmachakra symbol also points to the central Indian idea of "Dharma", a complex and multivalent term which refers to the eternal cosmic law, universal moral order and in Buddhism, the very teaching and path expounded by the Buddha.Issitt, Micah.

He was in sympathy with the nationalist (later Zionist) movement, speaking in its favor as early as the winter of 1893–94 before the Zion Society of Baltimore. As an exegete he developed a subtle and original system in which full account was taken of the work of the Masorites. His "Commentary on Job" (Baltimore, 1886), written in classical Hebrew and conceived in an original and deeply Jewish spirit, attests to the accuracy of his scholarship. His publications include articles in Jewish and in secular periodicals, as well as sermons, lectures, religious school-books, and devotional literature.

Abū ‘Abd Allāh Muḥammad ibn Ziyād (), surnamed Ibn al-Arābī () (ca. 760 – 846, Sāmarrā); a philologer, genealogist, and oral traditionist of Arabic tribal poetry. A grammarian of the school of al-Kūfah, who rivalled the grammarians of al-Baṣrah in poetry recital. He was famous for his knowledge of rare expressions and for transmitting the famous anthology of ancient Arabic poetry, Al-Mufaḍḍalīyāt. The meaning of the word A'rābī, and its difference to the word Arabī, is explained by the exegete al-Sijistānī, in his book on rare Qur’ānic terms: A'rābī is a non-Arab desert inhabitant, whereas Arabī is a non-desert dwelling Arab.

Verhoeven is a member of the Jesus Seminar, and he is the only member who does not have a degree in biblical studies. He graduated with a degree in mathematics and physics from the University of Leiden. Since he is not a professional biblical exegete, his membership in the Jesus Seminar has occasionally been cited by opponents of the Seminar as a sign that this group is less scholarly than it claims. For example, Luke Timothy Johnson criticizes the Jesus Seminar's methods on exegetical grounds, and also criticizes what he perceives to be a dependence on the theatrical and an attempt to manipulate the mainstream media.

First, Nathan went to Sicily, whither Matzliach ibn al-Batzaq had just returned from a course of study under Hai Gaon, the last of the Pumbedita geonim. It was there that Nathan garnered that Babylonian learning which has led some to the erroneous notion that he had himself pilgrimed to Pumbedita. Then Narbonne enticed him, where he sat under the prominent exegete and aggadist R. Moses ha-Darshan. On his way home he probably lingered for a while at the several academies flourishing in Italy, notably at Pavia, where a certain R. Moses was head master, and at Bari, where R. Moses Kalfo taught.

Aaron of Canterbury was an English rabbi and halakhic exegete, mentioned in Minhat Yehudah ("The Offering of Judah") by Judah ben Eliezer on Deuteronomy xxvi.2, in association with Rashi and Rabbi Jacob of Orleans, and thus, seemingly, of the twelfth century. But a passage in the Close Roll of 1242 refers the decision in a divorce case to three "magistri," Mosse of London, Aaron of Canterbury, and Jacob of Oxford, and makes it probable that the Aaron mentioned in "Minhat Yehudah" was of the thirteenth century and acted as an ecclesiastical assessor, or dayyan, in London about 1242. If so, his name was Aaron fil (son of) Samson.

His comment on Isaiah, xix, 1, "the Lord will ascend upon a swift cloud, and will enter into Egypt" is "Christ in the arms of the Virgin". Water represents always to him "the mystical water" (of baptism), and bread, "the mystical table" (of the Eucharist). It is this hyper-allegorical and glossarial method which constitutes the peculiar characteristic of his exegesis, and proves a valuable help to the literary critic in distinguishing authentic Hesychiana from the unauthentic. The anti-Semitic tone of many scholia may find an explanation in local conditions; likewise geographical and topographical allusions to the holy places of Palestine would be expected of an exegete living at Jerusalem.

If he wishes to apply himself usefully to Biblical studies, the exegete must first put aside all preconceived opinions about the supernatural origin of Sacred Scripture and interpret it the same as any other merely human document. 13\. The Evangelists themselves, as well as the Christians of the second and third generation, artificially arranged the evangelical parables. In such a way they explained the scanty fruit of the preaching of Christ among the Jews. 14\. In many narrations the Evangelists recorded, not so much things that are true, as things which, even though false, they judged to be more profitable for their readers. 15\.

Numerous citations are found, especially in Abraham ibn Ezra, from Gikatilla's commentaries on Isaiah, the Minor Prophets and the Psalms. Gikatilla is the first Jewish exegete who gave a purely historical explanation of the prophetical chapters of Isaiah and of the utterances of the other prophets. He refers the prophecies in the first part of Isaiah to the time of King Hezekiah and to the Assyrian period, and those in the second part to the time of the Second Temple. According to him, Joel 3:1 does not refer to the Messianic time, but to the numerous prophets' disciples contemporary with Elijah and Elisha.

At last in 1594 he obtained the position of professor of biblical exegesis at the Jesuit college of Leuven. He would teach (and later publish on) the Old Testament Song of Songs and the Book of Lamentations. (His successor in that chair would be Cornelius a Lapide, possibly the most famous exegete of the Counter- Reformation.) During these years he also gave a number of sermons in honour of the Virgin Mary, which he collected and published under the title Florida Mariana (Marian Blossoms, 1598). In Leuven he also reunited with his university friend Justus Lipsius, who credited Delrio as the "author of his conversion".

Malter rejected 882 because it was in conflict with other known events in Saadia's life. He suspected an error by a copyist. The year 882 is now generally accepted because its source is closer in both time and space to his death. Abraham Firkovich had previously held the opinion that Saadia Gaon was born in 862, based on the view that he was aged twenty when he first began writing his Sefer Ha-Iggaron in 882 (See: Abraham Firkovich, Hebrew Newspaper Hamelitz - 1868, Issue 26–27)Bar Ilan CD-ROM was a prominent rabbi, Gaon, Jewish philosopher, and exegete of the Geonic period who was active in the Abbasid Caliphate.

Beatus of Liebana (or Lieban), was, like Elipandus, a native of Spain, but unlike Elipandus, he lived outside of Muslim territory in the small Christian kingdom of Asturias. A monk, Beatus appears to have been a person of influence in Asturias, possibly counselor to the Queen of Leon. Beatus was also a skilled exegete, best known for his Commentary on the Apocalypse of John.Cavadini, The Last Christology of the West, 52–53. In Adversus Elipandum, written in response to Elipandus’ Adoptionist teachings, Beatus chastised Elipandus for what he saw as a misuse of the word servus ("slave" or "servant"), arguing that Philippians 2 referred to Christ’s servanthood in relation to God.

Traité sur les apparitions des esprits et sur les vampires ou les revenans de Hongrie, de Moravie, &c.; (Treatise on the Apparitions of Spirits and on Vampires or Revenants of Hungary, Moravia, et al.) is one of the many works by an Abbot monk named Antoine Augustin Calmet, an exegete and an 18th century Lorraine scholar of the Benedictine Order; also known as Dom Calmet. The work was published in 2 volumes that dealt with the extensive investigation into occult matters regarding the apparitions of angels, demons and other spirits. It included dissertations on various topics of Magic, sorcery, witchcraft and instances of vampires, revenants and individuals returning from the grave.

Isaiah was a very prolific writer. He wrote: Nimmukim or Nimmukei Homesh, a commentary on the Pentateuch, consisting mainly of glosses on Rashi which show him to have been, as Güdemann says, an acute critic rather than a dispassionate exegete. The work has been printed as an appendix to Azulai's Penei Dawid (Leghorn, 1792); extracts from it have been published in Stern's edition of the Pentateuch (Vienna, 1851) under the title Peturei TzitzimSee also Berliner, Rashi, p. xii and Zedekiah ben Abraham, author of Shibbolei haLeket and a pupil of Isaiah, composed glosses on it in 1297.Leipzig MS. No. 15, p. 318 As regards other Bible commentaries ascribed to him, see Isaiah di Trani the Younger.

Jacob ben Reuben (יעקב בן ראובן) was a Karaite scholar and Bible exegete of the eleventh century. He wrote a brief Hebrew language commentary on the entire Bible, which he entitled Sefer ha-'Osher, because, as he says in the introduction, the reader will find therein sufficient information, and will not need to have recourse to the many voluminous commentaries which the author himself had consulted. The book is, in fact, merely a compilation; the author's explanation of any given passage is frequently introduced by the abbreviations or (i.e., Arabic "ma'nahu" or "ya'ni" = "that is to say"); and divergent explanations of other commentators are added one after the other and preceded by the vague phrase ("another says").

Kamal al-Din Hussain Wa'ez Kashefi Bayhaqi (), usually called together with the titles of Mawlana () or Mulla (), was a prolific Persian prose-stylist, a poet, a Quran exegete, a Sufi scholar, and an astronomer of the Timurid era. Kashefi was his pen name, Wa'ez denoted his professional occupation as a preacher. He spent most of his career in Herat, where his academic activities were supported by Ali-Shir Nava'i, a senior vizier in the Timurid court during Sultan Husayn Bayqara's rule, hence the reason for Kashefi to dedicate most of his works to Nava'i. He was also very close to the famous Persian poet and sufi, Nur al-Din 'Abd al-Rahman Jami.

Haag in particular as biblical scholars and exegete known, among other things, he published a well-known Bible dictionary. In his 1969 book on Farewell to the devil : from the Christian dealing with evil, he is noted for being the first Catholic theologian in the modern era to deny the existence of the devil, and to deny it as constitutive of the Christian faith, claiming it to be merely linked to a cultural frame inherited from both Judaism and paganism, a position which was criticized by then Cardinal Ratzinger.Theological foundations, p. 72. He also criticized dogmas of the church doctrine, such as original sin, apostolic succession, homosexuality, celibacy of the clergy and the ban on the ordination of women.

In July 1645 he moved from the rural western counties to the London area, as Colonel Alexander Popham, the patron of St. Mary's parish, brought him east to the tiny town of Stoke Newington, in Middlesex county, outside London proper. Here he began his major mid-week lectures, first on Isaiah 53 (mid-1640s),Based on a comment in Manton's Works, 4:8 then on James (end of the 1640s), and finally on Jude (late 1640s–early 1650s).On the dating, see Cooper, The Ecumenical Exegete, 52–53. While at Stoke Newington he was invited to preach before Parliament for the first of at least six occasions on 30 June 1647, which was a fast day for Parliament.

Yaqoobi graduated with a BA in Civil Engineering from the University of Baghdad in 1982 and joined the Hawza Najaf in 1988. In Najaf, he studied under various scholars, most notably Ayatollah Abu al-Qasim al-Khoei, under whom he was ordained with his religious turban, and Aytollah Mohammad Mohammad Sadeq al-Sadr. He maintained a close relationship with Grand Ayatollah Mohammad Mohammad Sadeq al-Sadr, who, amongst others, granted him his Ijtihad in 1998. Amongst these testimonies is the Ijtihad testimony of Mohammad Sadeqi Tehrani, the well known expert exegete of the Quran and student of Muhammad Husayn Tabatabai who in particular highlights Yaqoobi's expertise in deriving religious law from the Quran.

Abū Manṣūr Muḥammad b. Muḥammad b. Maḥmūd al-Samarḳandī (853–944 CE; ), often referred to as Abū Manṣūr al-Māturīdī for short, or reverently as Imam Māturīdī by Sunni Muslims, was a Sunni Hanafi jurist, theologian, and scriptural exegete from ninth-century Samarkand who became the eponymous codifier of one of the principal orthodox schools of Sunni theology, the Maturidi school,Madelung, W., “al-Māturīdī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. which became the dominant theological school for Sunni Muslims in Central AsiaMadelung, W., “al-Māturīdī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.

Eusebius of Caesarea (; , Eusébios tés Kaisareías; 260/265 – 339/340), also known as Eusebius Pamphili (from the ), was a historian of Christianity, exegete, and Christian polemicist. He became the bishop of Caesarea Maritima about 314 AD. Together with Pamphilus, he was a scholar of the Biblical canon and is regarded as one of the most learned Christians of his time. He wrote Demonstrations of the Gospel, Preparations for the Gospel and On Discrepancies between the Gospels, studies of the Biblical text. As "Father of Church History" (not to be confused with the title of Church Father), he produced the Ecclesiastical History, On the Life of Pamphilus, the Chronicle and On the Martyrs.

From 1830 to 1833, he was adjunct professor of ancient languages and literature at Princeton. In 1834, he became an assistant to Dr. Charles Hodge, professor of oriental and biblical literature in the Princeton Theological Seminary, and in 1838, he became associate professor of oriental and biblical literature there, succeeding Dr. Hodge in that chair in 1840 and being transferred in 1851 to the chair of biblical and ecclesiastical history, and in 1859 to that of Hellenistic and New Testament literature, which he occupied until his death at Princeton in 1860. Alexander was a remarkable linguist and exegete. He had been ordained as a Presbyterian minister in 1839, and was well known for his pulpit eloquence.

Ibn Hanbal has been extensively praised for both his work in the field of prophetic tradition and his defense of orthodox Sunni dogma. Abdul-Qadir Gilani stated that a Muslim could not truly be a wali of Allah except that they were upon Ibn Hanbal's creed; despite praise from his contemporaries as well, Yahya ibn Ma'in noted that Ibn Hanbal never boasted about his achievements. His juristic views were not always accepted. Qur'anic exegete Muhammad ibn Jarir al-Tabari, who at one time had sought to study under Ibn Hanbal, later stated that he did not consider Ibn Hanbal a jurist and gave his views in the field no weight, describing him as an expert in prophetic tradition only.

In the Koine Greek text of the Book of Sirach, the author's father is called "Jesus the son of Sirach of Jerusalem". Jesus is the Anglicized form of the Greek name Ἰησοῦς, the equivalent of the Aramaic borrowed from late Biblical Hebrew Yeshuaʽ, derived from the older Masoretic Hebrew Yehoshuaʽ. The copy owned by Saadia Gaon, the prominent rabbi, Jewish philosopher, and exegete of the 10th century, had the reading "Shimʽon, son of Yeshuaʽ, son of Elʽazar ben Siraʼ"; and a similar reading occurs in the Hebrew manuscript B. Sirach is the Greek form of the family name Sira. It adds the letter Chi, an addition like that in Hakel-dama-ch in Acts 1:19.

Not only did she lead Muslim men in prayer, she recited the two longest chapters in the Quran during that prayer.History of Messengers and Kings, By al-Tabari, 51:80; Ali Masudi, Gardens of Gold, Dar al-Andalus, Beirut, 1965, 3:139 Well-known early jurists — including Al-Tabari (838–932), historian, exegete and founder of a now defunct juristic school; Abu Thawr (764–854), mufti of Iraq; Al-Muzani (791–878); and Ibn Arabi (1165–1240) — considered the practice permissible at least for optional (nafl salat) prayers. Al-Muthani (d. 878), student of Shafii and contributor to the establishment of the Shafii juristic school, allowed women to unconditionally lead men in prayer.

Mosaic depicting Gregory and Antipas of Pergamum in the Church of the Theotokos Peribleptos in Ohrid (13th century) The hagiography supplies a list of works by Gregory, one of which was dedicated to Saint Andrew, described as "chief" (koryphaios) of the apostles. A Greek commentary on Ecclesiastes is traditionally attributed to the bishop of Agrigento. This attribution is rejected by some, who think the exegete must have been writing in the time of Justinian II. Since the earliest manuscripts of the commentary date from the 8th or 9th centuries, the commentator can only securely be placed in the 7th century. The result of this theory is the existence of two distinct Gregories of Agrigentum, the bishop (fl. c.

15 (103–1904), pp. 450–455. He understood it to be the first duty of an exegete to ascertain the meaning of the writer, and he showed that this could be done by the use of grammar and history and the historical imagination. He supplied guidance when it was much needed as to the methods and results of the higher criticism. Being a master of its methods, but very cautious in accepting assertions about its results,Personal conversation with Professor W. McKane he secured attention early in the Free Church for scientific criticism, and yet threw the whole weight of his learning and his caustic wit into the argument against critical extravagance.

The story of Asmodeus and Solomon has a reappearance in Islamic lore. Asmodeus is commonly named Sakhr (rock) probably a reference to his fate in common Islam- related belief, there, after Solomon defeated him, Asmodeus was imprisoned inside a box of rock, chained with iron, and thrown it into the sea.Sami Helewa Models of Leadership in the Adab Narratives of Joseph, David, and Solomon: Lament for the Sacred Lexington Books 2017 page 167 In his work Annals of al-Tabari, the famous Persian Quran exegete (224–310 AH; 839–923 AD) Tabari, referred to Asmodeus in Surah 38:34. Accordingly, the puppet is actually Asmodeus who took on the shape of Solomon for forty days, before Solomon defeated him.

It was sixteen years more before the preliminary work could be begun on the new edition, and ten years more before its publication could be started. While the historical element had been especially emphasized in the first edition, the dogmatic and exegetical side was expanded to equal dimensions in the second edition. The subjects to be treated were chosen by Adalbert Weiss, professor at the Freising lyceum, and the editorial chair was held by Joseph Hergenröther until his elevation to the cardinalate, and afterwards by Franz Philip Kaulen, the exegete of Bonn. The stupendous plan, which Benjamin had cherished since 1841, of building up a "Theologische Bibliothek" (Theological Library) according to an equally logical and symmetrical scheme, he was unable to realize until thirty years later.

Abu al-Barakat al-Nasafi (), was an eminent Hanafi scholar, Qur'an exegete (mufassir), and a Maturidi theologian. He is perhaps best known for his Tafsir Madarik al-Tanzil wa Haqa'iq al-Ta'wil (). He was one of the foremost figures of the classical period of Hanafi jurisprudence and one of the major scholars of the Maturidi school in the Sunni tradition, which developed in parallel with Hanafiyya, who made a tremendous contribution in the field of Islamic sciences in Central Asia, especially to the dissemination of the Hanafian order and teachings of the Maturidi school in the Islamic world and left a great amount of scientific heritage. He successfully worked in different branches of Islamic studies such as tafsir, fiqh and kalam.

Despite his strong claims about the shared suffering of the prophets and God, Fretheim acknowledges that in the Old Testament God Himself did not become completely incarnate in an entire human life. That act is reserved for the incarnation of Jesus Christ, but Fretheim sees it, not as something radically new, but as “the culmination of a long-standing relationship of God with the world that is much more widespread in the OT than is commonly recognized.” Fretheim's work is incredibly successful at accomplishing its stated purpose of bringing balance to the church's image of God in the Old Testament. He powerfully synthesizes the work of feminist, liberation, and process theologians while relying firmly on his expertise as a biblical exegete.

It was sixteen years more before the preliminary work could be begun on the new edition, and ten years more before its publication could be started. While the historical element had been especially emphasized in the first edition, the dogmatic and exegetical side was expanded to equal dimensions in the second edition. The subjects to be treated were chosen by Adalbert Weiss, professor at the Freising lyceum, and the editorial chair was held by Joseph Hergenröther until his elevation to the cardinalate, and afterwards by Franz Philip Kaulen, the exegete of Bonn. The stupendous plan, which Benjamin had cherished since 1841, of building up a "Theologische Bibliothek" (Theological Library) according to an equally logical and symmetrical scheme, he was unable to realize until thirty years later.

11th century manuscript of the Hebrew Bible. In the mid-18th century, some scholars started a critical study of doublets (parallel accounts of the same incidents), inconsistencies, and changes in style and vocabulary in the Torah. In 1780 Johann Eichhorn, building on the work of the French doctor and exegete Jean Astruc's "Conjectures" and others, formulated the "older documentary hypothesis": the idea that Genesis was composed by combining two identifiable sources, the Jehovist ("J"; also called the Yahwist) and the Elohist ("E"). These sources were subsequently found to run through the first four books of the Torah, and the number was later expanded to three when Wilhelm de Wette identified the Deuteronomist as an additional source found only in Deuteronomy ("D").

Yefet claims full freedom for the exegete, refusing to admit any authority for the interpretation of the Torah; and, although he sometimes uses the thirteen hermeneutic rules laid down in the Mishnah, he denies their authority: they are to be applied, he claims, only when it is not possible to explain the passage literally. Thus, notwithstanding his veneration for Anan ben David, the founder of Karaism, and for Benjamin Nahawandi, he often rejects their interpretations. Yefet was an adversary of the philosophico-allegorical treatment of Scripture. He, however, symbolizes several Biblical narrations, as, for instance, that of the burning bush, in which he finds a representation of Israel, whom enemies can not annihilate; and he admits that the Song of Solomon is an allegory.

Persian scholar, historian and exegete of the Qur'an Muhammad ibn Jarir al-Tabari, writes about Khidr in a chapter of his The History of al-Tabari, called "The Tale of al- Khiḍr and His History; and the History of Moses and His Servant Joshua." Al- Tabari describes several versions of the traditional story surrounding al- Khiḍr. At the beginning of the chapter, al-Tabari explains that in some variations, al-Khiḍr is a contemporary of the mythical Persian king Afridun, who was a contemporary of Abraham, and lived before the days of Moses. Al- Khiḍr is also said to have been appointed to be over the vanguard of the king Dhul-Qarnayn the Elder, who in this version is identified as the king Afridun.

The Theravada exegete Buddhaghosa says, in his Visuddhimagga: > It is called nibbana (extinction) because it has gone away from (nikkhanta), > has escaped from (nissata), is dissociated from, craving, which has acquired > in common usage the name ‘fastening (vana)’ because, by ensuring successive > becoming, craving serves as a joining together, a binding together, a lacing > together, of the four kinds of generation, five destinies, seven stations of > consciousness and nine abodes of being.Both the stream-enterer and the once- > returner abandon the first three fetters. What distinguishes these stages is > that the once-returner additionally attenuates lust, hate and delusion, and > will necessarily be reborn only once more. According to Buddhaghosa, nibbāna is achieved after a long process of committed application to the path of purification (Pali: Vissudhimagga).

He studied theology and religious studies at the theological faculties of the University of Heidelberg and University of Tübingen from 1974 to 1980. He studies biblical Hebrew, Ugaritic and other Semitic languages notably under the direction of Rolf Rendtorff, professor of Old Testament in Heidelberg, who encourages him to develop a thesis on the question of the Patriarchs in Deuteronomy and Deuteronomist story. From 1980 to 1982 Römer studied Religious Studies at the Ecole Pratique des Hautes Etudes in Paris. During his preparation in Paris, where he arrived in 1980, he attended the École Pratique des Hautes Etudes, the Catholic Institute of Paris and the Protestant Faculty of Theology in Paris - where his teacher was the exegete Françoise Florentin-Smyth - and obtained his doctorate in 1988.

Rabbi Morris Aaron Gutstein (February 26, 1905 – April 21, 1987) was an American rabbi. He was a prominent congregational Rabbi in Newport, Rhode Island, and Chicago, Illinois, and a historian best known for his work on the history of the Jewish community of colonial Newport. Rabbi Gutstein was born to Naftali and Sarah Pearl Taubes in Otynia, a small town in the province of Galicia (Central Europe), which at the time of his birth was part of the Austro-Hungarian Empire. He was a scion of a rabbinical family, descended maternally from a long line of renowned rabbis, including Rabbi Yisroel ben Eliezer (The Baal Shem Tov), the founder of Hasidic Judaism, and Rashi (Rabbi Shlomo Yitzhaqi), the famous Biblical exegete.

Of the thirteen children, some of them followed in the footsteps of Abdurrahman as a mufassir (Qur'anic exegete), academican, and politician. Like his third child, Umar, was a cleric who sat on the ranks of members of the Indonesian Ulema Council. While the Quraish and Alwi were Qur'anic interpreters and both once sat in the government seat as a ministers. Aside from being interpreters who wrote monumental works of Tafsir Al-Mishbah, Quraish was also the Minister of Religious Affairs in the Seventh Development Cabinet of the Suharto era, while Alwi was the Minister of Foreign Affairs in the National Unity Cabinet of the Abdurrahman Wahid era and the Coordinating Minister for People's Welfare in the United Indonesia Cabinet of the Susilo Bambang Yudhoyono era.

Shepherd finely comments on Valla's advantage in the literary dispute: the power of irony and satire (making a sharp imprint on memory) versus the ploddingly heavy dissertation (that is quickly forgotten). These sportive polemics among the early Italian humanists were famous, and spawned a literary fashion in Europe which reverberated later, for instance, in Scaliger's contentions with Scioppius and Milton's with Salmasius. Erasmus, in 1505, discovered Lorenzo Valla's Adnotationes in Novum Testamentum (New Testament Notes), which encouraged him to pursue the textual criticism of the Holy Scriptures, free of all academic entanglements that might cramp or hinder his scholarly independence—contributing to Erasmus's stature of leading Dutch Renaissance humanist.Marvin Anderson, "Erasmus the Exegete" (1969), Concordia Theological Monthly 40 (11): 722–746.

About the year 950, the grammarian Dunash ben Labrat was in Baghdad; and in this city the gaons Hai, Kimui bar Rab Aḥai, and Yehudai bar Samuel were officials (דייני דבבא בבגדד) before going to Pumbedita. According to Hai (died 1038), the Baghdad Jews of his day were accustomed to say the 'Abodah of the Day of Atonement both at the morning and musaf service (Graetz, ib. iii. 166). It is also probable that the exegete and traveler Abraham ibn Ezra visited Baghdad between the years 1138 and 1140 (see his commentary to Exodus 25:18). Ibn Ezra's son Isaac, who probably came with him, and was baptized, wrote in Baghdad (1143) a poem in honor of another convert, Nathaniel Hibat Allah ("Kokbe Yiẓḥaḳ," 1858, p.

His depth and acumen, however, are shown to much better advantage in his responsa, quoted in the collection Temim De'impart iv of Tummat Yesharim, by Benjamin Motal, Venice, 1622 and in the Sefer ha-Terumot of Samuel Sardi. Other responsa sent to Joseph ben Ḥen (Graziano) of Barcelona and Meshullam ben Jacob of Lunel are found in a manuscript belonging to Baron de Günzburg in Saint Petersburg. A collection of Raavad II's responsa preserved in Yemen, the only manuscript of its kind, was published by R. Yosef Qafih in 1962. As an acknowledged rabbinical authority and president of the rabbinical board, he was frequently called upon to give his decision on difficult questions: and his answers show that he was not only a lucid exegete, but also a logical thinker.

The reasons behind the rejection are covered in more detail in the article on Mosaic authorship. In the mid-18th century, some scholars started a critical study of doublets (parallel accounts of the same incidents), inconsistencies, and changes in style and vocabulary in the Torah. In 1780 Johann Eichhorn, building on the work of the French doctor and exegete Jean Astruc's "Conjectures" and others, formulated the "older documentary hypothesis": the idea that Genesis was composed by combining two identifiable sources, the Jehovist ("J"; also called the Yahwist) and the Elohist ("E"). These sources were subsequently found to run through the first four books of the Torah, and the number was later expanded to three when Wilhelm de Wette identified the Deuteronomist as an additional source found only in Deuteronomy ("D").

His disciples and contemporaries quoted many such propositions in his name. As an exegete, Rabbi Joshua ben Levi was of some importance, his interpretations often enabling him to deduce legal rulings. Some of his explanations have been accepted by later commentators.See, e.g., Abraham ibn Ezra and others on ; see Exodus Rabbah 23. A number of his teachings were recorded in the sixth and final chapter of Pirkei Avot (6:2-7) including his 48 attributes of excellent students -- the 48th being that of attributing a saying to its original speaker.Pirkei Avot 6:6 Joshua ben Levi’s emphasis of study was seen when he spoke of God as saying to David () that "better" in God’s sight is "one day" of study in the Law "than a thousand" sacrifices.Babylonian Talmud Makkot 10a; Midrash Tehillim 122:2.

In addition to all this it must be remembered that he contributed upward of 130 articles to the Princeton Review, many of which, besides exerting a powerful influence at the time of their publication, have since been gathered into volumes, and as Selection of Essays and Reviews from the Princeton Review (1857) and Discussions in Church Polity (ed. W. Durant, 1878) have taken a permanent place in theological literature. This record of Hodge's literary life is suggestive of the great influence that he exerted. But properly to estimate that influence, it must be remembered that 3,000 ministers of the Gospel passed under his instruction, and that to him was accorded the rare privilege, during the course of a long life, of achieving distinction as a teacher, exegete, preacher, controversialist, ecclesiastic, and systematic theologian.

Mironescu (2011), p.93 In his memoirs, Sanielevici ventured to state that his own writing was generally "more elegant" than Maiorescu's, and "precise" in the manner of 18th-century literati. Against the Junimists, Gherea's disciple was slowly visualizing an "optimistic" and "balanced" Classicism that was not aristocratic, but rather could belong to any social class "at the peak of its domination".Mironescu (2011), p.93-94 However, in discussing the delayed Romanticism of Mihai Eminescu's work, Sanielevici spoke of "genius", and boasted having been the first to describe Eminescu as a poet of European proportions. Leonida Maniu credits him with having been the first exegete to document Eminescu's kinship with German idealism and, in particular, with Novalis' "magic idealism". For Doris Mironescu, the work on Sărmanul Dionis remains one of Sanielevici's most commendable efforts.

In 1910, the priest-exegete Dr. Henri Poels (1868-1948) was posted as a working chaplain to the mine area, where he introduced the concept of social action. Dr. Poels, who was a member of one of the leading families of "De Grote Compagnie" in Venray, thereby laid the foundations for a social structure in which all the various population groups were integrated, and it was he who stood up for the material rights of the miners. He stimulated the formation of interest groups based on the 'harmony' model, and although this cooperative union between capital and labour found little or no resonance elsewhere in the Netherlands, it was to some degree responsible for the fact that the government-initiated mine closures in and after 1965 did not result in any significant social or political conflict.

This "unseemly" being their Mystery of divine bliss, he states; "that heavenly, sublime, felicity, that absence of all form which is the real source of every form." And baptism applied to none save the man who was introduced into this divine bliss, being washed with the Living Water, and "anointed with the Ineffable Chrism from the Horn, like David [was],1 Samuel 16:13 not from the flask of clay, like Saul,1 Samuel 10:1 who was fellowcitizen with an evil daemon of fleshly desire."Hippolytus Philosophumena 5, 4 The Hermetic alchemists asserted that the Great Work was an opus contra naturam; Paul's use of "against nature" (παρὰ φύσιν, ) may have been given a similar allegorical meaning by the Naassene exegete. It is certainly possible that the Naassenes viewed homosexuality as exemplifying their concept of androgyny.

Nonetheless, the belief in the racial and ethnic supremacy of the Arabs and the belief in the linguistic supremacy of Arabic did not seem to be necessary entailments of each other.Abu 'Ubayda, a Persian philologist, exegete, and historian who was later accused of "hating Arabs", asserted that "the Qur'an was revealed in a clear Arabic tongue, and so whosoever claims that [the word] "taha" is Nabatean has committed a great error". Poems and sayings attributed to Arabic-speaking personages who lived before the standardization of the Classical idiom, which are preserved mainly in far later manuscripts, contain traces of elements in morphology and syntax that began to be regarded as chiefly poetic or characteristically regional or dialectal. Despite this, these, along with the Qur'an, were perceived as the principal foundation upon which grammatical inquiry, theorizing, and reasoning were to be based.

His chief work is his chronicle (βίβλος χρονική, biblos chronike) of events from the creation of the world to the death of Alexios I Komnenos in 1118. His main sources for the chronicle were George Monachos, John Skylitzes and his continuators, John Zonaras, and Constantine Manasses. Over half the work is dedicated to the narrative of the creation and early Jewish history. As a historical source, it contains no new information, but Glykas displays his opposition to the Komnenian dynasty, and emulates Zonaras in his criticism of Alexios I. Another notable work, which led Hans-Georg Beck to describe Glykas as the "most original and vivid exegete of the 12th century", was the collection of 95 replies on theological questions (Εἰς τὰς ἀπορίας τῆς Θείας Γραφῆς κεφάλαια, Chapters on the questions on the Holy Scripture), written in letter form.

Even while arguing against his views, however, Optatus does not refer to Parmenian as a heretic, but rather as a "brother." (It was Optatus' opinion that only pagans and heretics go to hell; he believed that schismatics and all Catholics will eventually be saved after a necessary purgatory.) In about 372, Ticonius, a lay exegete, wrote a book to condemn the more extreme views of Parmenian, but without abandoning his allegiance to the Donatist party. Parmenian replied, condemning the doctrine of Ticonius as tending to connect the true church (that of the Donatists), with the corrupt one, the Catholic church, especially its African branch. Even if Parmenian proved more extreme than Ticonius, he can be considered a relatively moderate Donatist for the reason that he did not require the rebaptism of all converts, but only those who had received their first baptism as Catholics.

Harut and Marut are a pair of angels mentioned in Surah 2:102 teaching magic. Although the reason behind their stay on earth is not mentioned in the Quran, the following narration became canonized in Islamic tradition.Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al- mala'ik Routledge 2015 p. 8 The Quran exegete Tabari attributed this story to Ibn Masud and Ibn AbbasAmira El-Zein Islam, Arabs, and the Intelligent World of the Jinn Syracuse University Press 2009 page 40 and is also attested by Ahmad ibn Hanbal.Reynolds, Gabriel Said, “Angels”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. Consulted online on 16 October 2019 Erste Online-Erscheinung: 2009 Erste Druckedition: 9789004181304, 2009, 2009-3 Briefly summarized, the angels complain about the mischievousness of mankind and make a request to destroy them.

The most detailed scholarly review is by Daniel King, a Syriacist at the University of Cardiff, who endorses some of Luxenberg's emendations and readings and cites other scholars who have done the same, but concludes: The conclusion of King's article summarizes the most prominent reviews of Luxenberg's work that have been published by other scholars. Gabriel Said Reynolds complains that Luxenberg "consults very few sources" -- only one exegete (Abu Jafar al-Tabari) -- and seldom integrates the work of earlier critical studies into his work; "turns from orthography to phonology and back again"; and that his use of Syriac is "largely based on modern dictionaries". Robert Hoyland argues against Luxenberg's thesis that Syro- Aramaic language was prevalent in the Hijaz during the time of the Quran's inception, finding arabic script on funerary text, building text inscriptions, graffiti, stone inscriptions of that era in the area.

Cernat, Avangarda, p.340, 350, 352–355 The goal, Călinescu suggested, was "purely epic", "seeming to tell a story without in fact recounting anything".Cernat, Avangarda, p.353 Another verdict of this kind belongs to aesthetician Tudor Vianu, who also believed that Urmuz was a satirist of automatic behavior, and fundamentally a sarcastic realist. More severe in tone, Pompiliu Constantinescu assessed that Urmuz was superficial, chaotic and amateurish, interesting to researchers only because of defying "the bourgeois platitude".Cernat, Avangarda, p.349–350 Contrarily, another interwar exegete, Perpessicius, made ample efforts to rehabilitate Urmuz as a thoughtful literary figure with "great creative verve", on the same level as Arghezi and poet Adrian Maniu.Cernat, Avangarda, p.322, 329 Ciprian noted that Urmuz was unlike the "cheeky, daring, disorganized" pranksters whom he superficially resembled, that nothing in Urmuz's exterior gave the impression that he was in any way "spoiled".Ciprian, p.

Two anthologies co-edited with Alessandra Raengo (both published by Blackwell) fleshed out the project: Literature and Film: A Guide to the Theory and Practice of Adaptation (Blackwell, 2005), and Companion to Literature and Film (Blackwell, 2004). Another field of intervention for Stam has been in cultural theory, especially in Subversive Pleasures: Bakhtin, Cultural Criticism, and Film (Johns Hopkins, 1989), the first book-length study to extrapolate for film and cultural studies Bakhtin's conceptual categories, such as “translinguistics” and “dialogism” and the “carnivalesque.” Stam has also been an advocate-exegete of semiotics, poststructuralism, and film theory in such books as New Vocabularies in Film Semiotics: Structuralism, Poststructuralism, and Beyond (Routledge, 1992) and Film Theory: An Introduction (Blackwell, 2000), the first book to recount the history of film theory from its beginnings to the present within a transnational framework that included Latin America, Africa and Asia alongside Europe and North America.

He was also considered an important musician, poet, dramatist, exegete, theologian, and logicianRe-accessing Abhinavagupta, Navjivan Rastogi, page 4Key to the Vedas, Nathalia Mikhailova, page 169 – a polymathic personality who exercised strong influences on Indian culture.The Pratyabhijñā Philosophy, Ganesh Vasudeo Tagare, page 12Companion to Tantra, S.C. Banerji, page 89 He was born in the Kashmir ValleyDoctrine of Divine Recognition, K. C. Pandey, page V in a family of scholars and mystics and studied all the schools of philosophy and art of his time under the guidance of as many as fifteen (or more) teachers and gurus.Introduction to the Tantrāloka, Navjivan Rastogi, page 35 In his long life he completed over 35 works, the largest and most famous of which is Tantrāloka, an encyclopaedic treatise on all the philosophical and practical aspects of Trika and Kaula (known today as Kashmir Shaivism). Another one of his very important contributions was in the field of philosophy of aesthetics with his famous Abhinavabhāratī commentary of Nāṭyaśāstra of Bharata Muni.

Abū Saʿīd b. Abi ’l-Ḥasan Yasār al-Baṣrī, often referred to as Ḥasan of Basra (Arabic: حسن البصري, Ḥasan al-Baṣrī; 642 - 15 October 728) for short, or reverentially as Imam Ḥasan al-Baṣrī in Sunni Islam, was an early Muslim preacher, ascetic, theologian, exegete, scholar, judge, and mystic. Born in Medina in 642,Mourad, Suleiman A., “al-Ḥasan al-Baṣrī”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. Hasan belonged to the second generation of Muslims, all of whom would subsequently be referred to as the tābiʿūn in Sunni Islamic piety.Mourad, Suleiman A., “al-Ḥasan al-Baṣrī”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. In fact, Hasan rose to become one of "the most celebrated" of the tābiʿūn,Mourad, Suleiman A., “al-Ḥasan al-Baṣrī”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.

The other great work of Bengel, and that on which his reputation as an exegete is mainly based, is his Gnomon Novi Testamenti, or Exegetical Annotations on the New Testament, published in 1742. It was the fruit of twenty years labor, and exhibits with a brevity of expression, which, it has been said, condenses more matter into a line than can be extracted from pages of other writers, the results of his study. He modestly entitled his work a Gnomon or index, his object being rather to guide the reader to ascertain the meaning for himself, than to save him from the trouble of personal investigation. The principles of interpretation on which he proceeded were, to import nothing into Scripture, but to draw out of it everything that it really contained, in conformity with grammatico-historical rules not to be hampered by dogmatical considerations; and not to be influenced by the symbolical books.

Gilbert Génébrard Gilbert Génébrard (12 December 1535, Riom, Puy-de-Dôme – 16 February 1597, Semur, Côte-d'Or) was a French Benedictine exegete and Orientalist. In his early youth he entered the Cluniac monastery of Mozac near Riom, later continued his studies at the monastery of Saint-Allyre in Clermont, and completed them at the College de Navarre in Paris, where he obtained the doctorate in theology in 1562. A year later he was appointed professor of Hebrew and exegesis at the Collège Royal and at the same time held the office of prior at Saint-Denis de La Chartre in Paris. He was one of the most learned professors at the university and through his numerous and erudite exegetical works became famous throughout Europe. Among his scholars at the Collège Royal was St. Francis de Sales, who in his later life considered it an honour to have had Génebrard as professor (Traite de l'Amour de Dieu, XI, 11).

Fournier-le Bras, Histoire, 63, counted around 500 biblical quotations. Thomas Charles-Edwards considered the methods by which the compiler(s) of this collection organized their material: "the Hibernensis both contains and relies on exegesis to a far greater extent than do such collections as those of Dionysius Exiguus".Charles-Edwards, ‘Construction’, 230. The compiler, or ‘exegete’ as Charles-Edwards calls him, was interested not only in presenting decisions, but in finding answers to questions on morality; it was the compiler’s own moral preoccupations, as well as his own interpretation of his sources that determined the shape and content of the collection.Charles- Edwards, ‘Construction’, 234–36. The compiler’s use of testimonia and exempla to prove a rule sometimes led him to take a ‘dialectical’ approach to legal questions, in which he would present opposing rules on a single topic and attempt some sort of crude reconciliation, though usually this reconciliation is only ever implied.

165) Amin Ahsan Islahi, a notable exegete of the Quran has clarified the nature of this love:Amin Ahsan Islahi, Tazkiyah-i nafs (tr: Self Purification), 119 > ... it does not merely imply the passionate love one naturally has for one's > wife, children and other relatives, but it also refers to the love on the > basis of intellect and principles for some viewpoint and stance. It is > because of this love that a person, in every sphere of life, gives priority > to this viewpoint and principle ... So much so, if the demands of his wife, > children and relatives clash with the demands of this viewpoint, he adheres > to it and without any hesitation turns down the desires of his wife and > children and the demands of his family and clan. Islahi and Maududi both have inferred that the Quranic comparison of a good word and a bad word in Chapter 14 is actually a comparison of faith and disbelief. Thus, the Quran is effectively comparing faith to a tree whose roots are deep in the soil and branches spread in the vastness of the sky.

Born in Milan, Italy, he did his schooling in the liceo classico of the 'Pius XI' diocesan seminary at Venegono Inferiore, in the province of Varese, [Italy]. Subsequently, he followed the usual cycle of studies at the major seminary itself and in 1990 gained the pontifical baccalaureate in theology from the Facoltà Teologica dell'Italia Settentrionale. On June 8, 1991 he was ordained priest at Milan for the diocese by the then archbishop, Cardinal Carlo Maria Martini, a noted biblical exegete. From 1991 to 1994 Manzi pursued studies for the licentiate at the Biblical Faculty of the Pontifical Biblical Institute in Rome. Under the direction of Fr Albert Vanhoye, S.J., later made cardinal by Pope Benedict XVI, he prepared the required thesis for the licentiate, entitled 'L'opera salvifica di Gesù Cristo tra kenosi (Fil 2,6-11) e solidarietà (Eb 5,5-10)' (The Salvific Work of Jesus Christ between Kenosis (Phil 2:6-11) and Solidarity (Heb 5:5-10)'). He was granted the Licentiate in Biblical Sciences (SSL), on February 15, 1994, with an average grade of summa cum laude.

The New Testament exegete, Rudolf Bultmann, explains the way ambiguity functions in the Fourth Gospel. "The misunderstanding comes when someone sees the right meaning of the word but mistakenly imagines that its meaning is exhausted by earthly matters."Rudolf Bultmann, The Gospel of John: A Commentary, trans. G. R. Beasley-Murray, R. W. N. Hoare, and J. K. Riches (Philadelphia: Westminster, 1971), 135 n. 1. A case in point is the ambiguous metaphor of “living water” (Greek: ὕδωρ ζῶν, hydōr zōn) in John 4:7-15. A woman from Samaria assumes that Jesus knows of a flowing stream (“living water”) that will make her job of fetching water at Jacob's well in Sychar easier. Jesus, however, has in mind a different type of “living water”—one that wells up within a person in the figurative or spiritual sense of the word.James L. Resseguie, Narrative Criticism of the New Testament: An Introduction (Grand Rapids, MI: Baker Academic, 2005), 66; Resseguie, "A Glossary of New Testament Narrative Criticism with Illustrations," in Religions, 10 (3: 217), 10-11.

Consequently, the classical language, as well as the Arabic script, became the subject of much mythicization and was eventually associated with religious, ethnic, and racial conflicts, such as the rise of many groups traditionally categorized under the broad label of al- Shu'ibiyya (roughly meaning "those of the nations", as opposed to Arab tribes), who, despite the remarkable differences in their views, generally rejected the stressed and often dogmatized belief that the Arabs, as well as their language, were far superior to all other races and ethnicities,Such views were not held only by Arabs. Many Islamized Persians appear to have internalized similar beliefs, and they are expressed in the works of such renowned Persian scholars as al-Farisi and his pupil Ibn Jinni. and so the term later came to be applied pejoratively to such groups by their rivals.The term is used disparagingly in the introduction to Al-Mufaṣṣal, a treatise on Arabic grammar by the Persian theologian and exegete al-Zamakhshari, wherein he begins by attacking "al-Shu'ubiyya" and thanking Allah for making him "a faithful ally of the Arabs".

Following the great Sakya exegete and philosopher Sakya pandita (1182-1251), mahāmudrā in the Sakya school is seen as the highest tantric realization, which means that mahāmudrā practice is only taken on after having been initiated into tantric practice and practicing the creation and completion stages of deity yoga. Stenzel, Julia, The Mahåmudrå of Sakya Pandita, Indian International Journal of Buddhist Studies Volume 15 (2014) In his "A Clear Differentiation of the Three Codes" (Sdom gsum rab dbye), Sakya Pandita criticized the non-tantric "sutra" mahamudra approaches of the Kagyu teachers such as Gampopa who taught mahāmudrā to those who had not received tantric initiations and based themselves on the Uttaratantrasastra. He argued that the term mahāmudrā does not occur in the sutras, only in the highest class of tantras and that only through tantric initiation does mahāmudrā arise: "Our own Great Seal consists of Gnosis risen from initiation." According to Sakya Pandita, through the four empowerments or initiations given by a qualified guru, most practitioners will experience a likeness of true mahāmudrā, though a few rare individuals experience true mahāmudrā.

After the St. Bartholomew's Day Massacre (1572), he used his influence to give to the refugees a hospitable reception at Geneva. In 1574, he wrote his De jure magistratuum (Right of Magistrates), in which he emphatically protested against tyranny in religious matters, and affirmed that it is legitimate for a people to oppose an unworthy magistracy in a practical manner and if necessary to use weapons and depose them. Without being a great dogmatician like his master, nor a creative genius in the ecclesiastical realm, Beza had qualities which made him famous as humanist, exegete, orator, and leader in religious and political affairs, and qualified him to be the guide of the Calvinists in all Europe. In the various controversies into which he was drawn, Beza often showed an excess of irritation and intolerance, from which Bernardino Ochino, pastor of the Italian congregation at Zurich (on account of a treatise which contained some objectionable points on polygamy), and Sebastian Castellio at Basel (on account of his Latin and French translations of the Bible) had especially to suffer.

Drawing on the tradition of great encyclopaedic narratives such as Balzac's The Human Comedy and Zola's Rougon-Macquart cycle, Szentkuthy aimed at depicting the totality of two thousand years of European culture. While there are clear parallels between this monumental work and Huysmans, Musil, and Robert Burton, and in ways it is parodic of St. Augustine, Zéno Bianu observed that its method is in part based on Karl Barth's exegetical work. "In 1938, Szentkuthy read the Römerbrief of the famous Protestant exegete Karl Barth, a commentary that is based on an analysis, phrase by phrase, even word by word, of the Epistle to the Romans. Literally enchanted by the effectiveness of this method – 'where, in his words, every epithet puts imagination in motion' – he decided to apply it on the spot to Casanova, which he had just annotated with gusto a German edition in six large volumes." In the years 1939–1942, Szentkuthy published the first six parts of the series: Marginalia on Casanova (1939), Black Renaissance (1939), Escorial (1940), Europa Minor (1941), Cynthia (1941), and Confession and Puppet Show (1942). In the period 1945–1972, due to Communist rule in Hungary, Szentkuthy could not continue Orpheus.