The taste leaders are wealthy people, with exegetes in their wake.
|
|
Medieval exegetes of the Quran debated details like how God's spirit was "breathed" into Mary.
|
|
"The 'no compulsion' verse was a problem to the earliest exegetes," as Patricia Crone, a scholar of Islamic history, has noted.
|
|
Mainstream exegetes take this statement literally. Exegetes of the rationalist Mu'tazila school of theology of the 8th–10th centuries interpreted the word nūr in this passage in the sense of "the truth, the Quran and the proof" rather than the commonplace meaning of "light". Shia exegetes take it to mean "the land of the soul will shine with the Lord's light of justice and truth during the time of Imam al-Mahdi." Sufi exegetes take nūr in this case to mean "justice", or take the statement to mean "God will create a special light to shine on the Earth".
|
|
Neyrangistan, Hirbodistan, Hadokht Nask is a Zoroastrian religious book which is written in middle Persian language. The book consists of three documents whose name is gathered from them. Neyrangistan, Hirbodistan, Hadokht Nask is an exegesis text of Avesta like the Zend and refers to the laws of the Zoroastrian tradition and the opinions of exegetes regarding the laws. The texts are probably written and collected by Saoshyant and Pishagsar, two exegetes of the Avesta.
|
|
If the word refers to some supernatural being, the word angelus appears. Such differentiation has been taken over by later vernacular translations of the Bible, early Christian and Jewish exegetes and eventually modern scholars.
|
|
84, 87, 89, 168 He states: "Agârbiceanu is a socializing Poporanist or Sămănătorist only when he is at his weakest".Dragomirescu, p. 89 According to exegetes such as Iorga,Iorga, pp. 178–180 Constantin ȘăineanuȘăineanu, p.
|
|
The fourth Gospel exaggerated miracles not only in order that the extraordinary might stand out but also in order that it might become more suitable for showing forth the work and glory of the Word Incarnate. 18\. John claims for himself the quality of witness concerning Christ. In reality, however, he is only a distinguished witness of the Christian life, or of the life of Christ in the Church at the close of the first century. 19\. Heterodox exegetes have expressed the true sense of the Scriptures more faithfully than Catholic exegetes. 20\.
|
|
He died in prison. Like most of his contemporaries, he was scientifically an epigone of the great philosophers and exegetes. He also wrote Elef ha-Magen (a commentary on the aggadah in the treatise Megillah), some piyyuṭim, and poems.
|
|
Meforshim is a Hebrew word meaning "commentators" (or roughly meaning "exegetes"), Perushim means "commentaries". In Judaism these words refer to commentaries on the Torah (five books of Moses), Tanakh, Mishnah, Talmud, the responsa literature, or even the siddur (Jewish prayerbook), and more.
|
|
See H. Hirschfeld, "Jew. Quart. Rev." xii. 140 Those who desired to study medicine as a profession were exempted from the ban. A special ban was pronounced against the rationalistic Bible exegetes and the philosophic Haggadah commentators, their writings and their adherents.
|
|
In explanation of the name, exegetes such as Tha'labi hold that at this time, the future King of Israel was to be recognised by his height; Samuel set up a measure, but no one in Israel reached its height except Tālūt (Saul).
|
|
The Biurists were a class of Jewish Biblical exegetes, of the school of Moses Mendelssohn. Most of the Biblical commentators immediately preceding Mendelssohn had interpreted the Biblical passages from an individual point of view, and Mendelssohn was concerned to obtain clarity as to the actual meaning of the passages.
|
|
Notable exegetes of the Ratnagotravibhāga have been Dolpopa Sherab Gyaltsen, Gö Lotsawa Zhönnu-pel, Gyaltsab Je, and Jamgon Ju Mipham Gyatso, amongst others. The Nyingma commentary of Ju Mipham from a Dzogchen view has been rendered into English by Duckworth (2008).Duckworth, Douglas S. (2008). Mipham on Buddha-nature: the ground of the Nyingma tradition.
|
|
The discussions in all four Sunni law schools institutionalised the viewpoint of the Quranic exegetes by turning wife- beating into a means of discipline against rebellious wives. Classical jurists such as Ibn Hajar al-Asqalani (1372-1449 AD) and al-Shawkani (1759-1839 AD) state that hitting should never happen except in extraordinary cases.
|
|
According to Tabari, the malicious devs are part of a long chain of pre-adamic creatures, preceding the benevolent peris, whom they fight a constant battle. However, not all exegetes agree with that. The Islamic philosopher Al-Razi conjectured that the devs are souls of the wicked dead, turned into dev after their death.
|
|
He and his colleague Abtalion are termed the gedolei ha-dor (the great men of the age)Pesahim 66a and darshanim (exegetes).Pesahim 70b Hillel the Elder was a contemporary of Shemaiah and Abtalion, and regularly attended their lectures.Babylonian Talmud (Yoma 35b; Pesahim 66a) Of the political life of Shemaiah, only one incident is reported.
|
|
The history of the concept of accommodation reaches back to ancient Jewish biblical interpretation. It was taken up and developed by Christian theologians like Origen and Augustine, which ensured its continuance into the work of medieval biblical exegetes. Erasmus of Rotterdam employed it as did numerous Reformation theologians, both Roman Catholic and Protestant.Ford Lewis Battles. 1977.
|
|
20a and Midr. Teh. The ultimate act of sanctification of the Name is a Jew who is prepared to sacrifice his life rather than transgress any of God’s three cardinal laws: banning serving idols (Avodah Zarah, or foreign worship), committing certain sexual acts (such as incest or adultery) or committing murder. The commandment was introduced by the Exegetes.
|
|
Mannerist painter, ca. 1533 Poor Dionis is rated by some exegetes (including Indian philologist Amita Bhose) Simona Grazia Dima, "Eminescu și filozofiile Indiei", in Luceafărul, Nr. 30/2010 as primarily a work of philosophical fiction. The historian and critic Nicolae Iorga merely saw the work as "illegible, were it not for the beauty of each passage".Iorga, p.
|
|
The author cannot be determined with certainty. The title-page of the Venice edition ascribes the composition of the work to R. Simeon of Frankfort, "the chief of exegetes" ("rosh ha- darshanim"), and this was accepted by David Conforte and Azulai, who called him Simeon Ashkenazi of Frankfort. J.L. RapoportIn Kerem Ḥemed, vii. 7 et seq.
|
|
Bahya ben Asher ibn Halawa (, 1255–1340) was a rabbi and scholar of Judaism. He was a commentator on the Hebrew Bible. He was one of two people now known as Rabbeinu Behaye, the other being philosopher Bahya ibn Paquda. He is considered by Jewish scholars to be one of the most distinguished of the biblical exegetes of Spain.
|
|
Culturally, Teodoreanu belonged to the schools of interwar nationalism, be they conservative (Gândirea, Țara Noastră) or progressive (Viața Românească). Some exegetes have decoded proof of patriotic attachment in the writer's defense of Romanian cuisine, and especially his ideas about Romanian wine. Șerban Cioculescu once described his friend as a "wine nationalist"Hrimiuc, p. 327; Mironescu (2008), p.
|
|
The name 'Tālūt' has uncertain etymology. Unlike some other Quranic figures, the Arabic name is not similar to the Hebrew name (Sha'ul). According to Muslim exegetes, the name 'Tālūt' means 'Tall' (from the Arabic "tūl") and refers to the extraordinary stature of Saul, which would be consistent with the Biblical account.Leaman, Oliver, The Quran, An Encyclopedia, 2006, p.638.
|
|
However, the term was also used positively as it derives from the Qur'an. Moreover, many Arabic grammarians strove to attribute as many words as possible to a "pure Arabic origin", especially those in the Qur'an. Thus, exegetes, theologians, and grammarians who entertained the idea of the presence of "impurities" (for example, naturalized loanwords) in the Qur'an were severely criticized and their proposed etymologies denounced in most cases.Versteegh (1997) believes that early Medieval Arabic etymologists and philologists, be they exegetes, grammarians, or both, were noticeably far more eager to ascribe words to historically non-Arabic origins, and so he concludes that the spread of the association of "linguistic supremacy" with "etymological purity" was a later development, though he mentions al-Suyuti as a notable exception to this puristic attitude, which eventually became prevalent.
|
|
Berlin, 1897 It appears from these passages that this midrash contained much valuable material from the earlier halakic exegetes. Especially noteworthy is the statement that R. Simon Gamaliel, together with R. Johanan b. Zakkai, addressed a circular letter to the Galileans and other communities,Liḳḳuṭe Mekilta, p. 30 a statement which certainly antedates the parallel passage in Tosefta, Sanh. 2:6.
|
|
12–15 Artistic license also surfaces in the apparent pleonasm, with which Cătălina beckons Hyperion: Cobori în jos, luceafăr blând ("Descend down, gentle Morning Star"). Some Eminescu exegetes see here an intellectual stress on the separation between the realms, breached by "divine descent into humanity", Ilie Constantin, "Cătălina, Hyperion, Cătălin", in România Literară, Nr. 1/2000 or the repetition one associates with incantation.
|
|
Moses ordered his people to kill them, resulting in thousands of casualties, but the carnage stopped after Moses begged Allah to stop the violence. Samiri's punishment has been interpreted as total social isolation by most scholars.Albayrak, I. (2002). Isra’iliyyat and Classical Exegetes’ Comments on the Calf with a Hollow Sound Q.20: 83-98/ 7: 147-155 with Special Reference to Ibn ’Atiyya.
|
|
The figure of "the angel of the " (Heb. ; mal’akh YHVH) has been perceived by generations of exegetes and interpreters as obscure and perplexing. Almost every appearance of this figure in the Tanakh complies to the following pattern: # The narration introduces the angel of the ; # He behaves as if he were a deity, e.g. promising fertility (Genesis 21:18), annihilating an army with a single blow (e.g.
|
|
Ed. Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy. Englewood Cliffs, NJ: Prentice-Hall, 1990. Joseph Ratzinger, later Pope Benedict XVI, who has argued that the infancy narratives and John’s Gospel are historically reliable,Pope Benedict XVI, Jesus of Nazareth (Bloomsbury, 2007) chapter 8. was personally complimentary of Brown and his scholarship, and said that he "would be very happy if we had many exegetes like Father Brown".
|
|
Following his Jewish and Christian contemporaries, he interpreted the Bible allegorically, symbolically, and mystically, endeavoring to find in it his own philosophical and religious views, though not disregarding the simple, literal meaning, which he placed above the symbolic. The sole value of his commentaries lies in the fact that his wide range of reading enabled him to make the works of other exegetes and philosophers accessible to his contemporaries and countrymen.
|
|
He saw the Gospel as an investigation into a God who was wholly Other and transcendent, seeing no place in the vision of the author for a Church or sacraments. Bultmann's analysis is still widely applied in German-speaking countries, although with many corrections and discussions. Wide-ranging replies have been made to this analysis. Today, most Christian exegetes reject much of Bultmann's theory, but accept certain of his intuitions.
|
|
Besides the Tibetan translation of Indian commentaries on the Heart Sutra, Tibetan monk-scholars also made their own commentaries. One example is Tāranātha's A Textual Commentary on the Heart Sutra. In modern times, the text has become increasingly popular amongst exegetes as a growing number of translations and commentaries attest. The Heart Sutra was already popular in Chan and Zen Buddhism, but has become a staple for Tibetan Lamas as well.
|
|
This translation as well as others spread ibn Janah's methods and fame outside the Arabic-speaking Jews. He was subsequently cited by Hebrew scholars and exegetes in the Iberian peninsula, the Middle East and southern France. In 1875 Kitab al-Usul was published in English as "The Book of Hebrew Roots", and a second printing with some corrections occurred in 1968. It was republished in Hebrew in 1876.
|
|
The author Paul Nwyia notes that the Qur'anic accounts of Moses have inspired Sufi exegetes to "meditate upon his experience as being the entry into a direct relationship with God, so that later the Sufis would come to regard him as the perfect mystic called to enter into the mystery of God". Muslim scholars such as Norman Solomon and Timothy Winter state without naming that some Sufi commentators excused Moses from the consequence of his request to be granted a vision of God, as they considered that it was "the ecstasy of hearing God which compelled him to seek completion of union through vision". The Qur'anic account of the meeting of Moses and Khidr is also noted by Muslim writers as being of special importance in Sufi tradition. Some writers such as John Renard and Phyllis G. Jestice note that Sufi exegetes often explain the narrative by associating Moses for possessing exoteric knowledge while attributing esoteric knowledge to Khidr.
|
|
Sunni exegetes, from the 9th century onward, increasingly saw in them categorical prohibitions against producing and using any representation of living beings. There are variations between religious schools and marked differences between different branches of Islam. Aniconism is common among fundamentalist Sunni sects such as Salafis and Wahhabis (which are also often iconoclastic), and less prevalent among liberal movements in Islam. Shi'a and mystical orders also have less stringent views on aniconism.
|
|
The authorship of the Gospel of Luke and the Acts of the Apostles, collectively known as Luke–Acts, is an important issue for biblical exegetes who are attempting to produce critical scholarship on the origins of the New Testament. Traditionally, the text is believed to have been written by Luke the companion of Paul (named in Colossians ). However, the earliest manuscripts are anonymous, and the traditional view has been challenged by many modern scholars.
|
|
From the beginning, opinions have been divided on the character. Anne Isabella Milbanke gave a glowing review of the novel, while Mary Russell Mitford criticizes Elizabeth's lack of taste.In a letter to Sir William Elford dated December 20, 1814. The modern exegetes are torn between admiration for the vitality of the character and the disappointment of seeing Elizabeth intentionally suppress her verve and submit, at least outwardly, to male authority.Lydia Martin 2007 , p. 201.
|
|
Afterward, he is to be escorted back to his home where he feels safe. This, al-Zamakhsharî says, is established practice for all time." Concerning the influential Fakhr al-Din al-Razi, "unlike previous exegetes, al-Rāzī further comments that this verse indicates that imitation of precedent (al-taqlīd) is not sufficient in religion, and that critical inquiry (al-nazar) and the seeking of proofs (al-istidlāl) are indispensable requirements within religion.
|
|
Commentaries on the Awakening in Faith were composed in China, Japan, and Korea by numerous exegetes. Commentaries composed before the mid 9th century in Chinese and Korean include those by Jingying Huiyuan 淨影慧遠 Taisho Tripitaka Vol. 44, No. 1843 大乘起信論義疏 Dasheng qixinlun yishu; two by Wonhyo 元曉 Taisho Tripitaka Vol. 44, No. 1844 起信論疏 Gisillon so and Taisho Tripitaka Vol.
|
|
Regardless of what we do not know, Saadia traveled to Tiberias (home of the learned scribes and exegetes) to learn and he chose Abū 'l-Kathīr Yaḥyā ibn Zakariyyāʾ al-Katib al-Tabariya. The extent of Abū ʾl-Kathīr's influence on Saadia's thought cannot be established, however. Abū ʾl-Kathīr's profession is also unclear. al-Masʿūdī calls him a kātib, which has been variously interpreted as secretary, government official, (biblical) scribe, Masorete, and book copyist.
|
|
Brant Pitre, a Catholic theologian at Notre Dame Seminary, observes that the supernatural translation for epiousios "despite being widely held among ancient Christians, receives virtually no support among modern exegetes....despite the fact that it is easily the most literal translation." Those rejecting this translation include some Roman Catholic Biblical scholars, such as Raymond E. Brown,Raymond E. Brown. "The Pater Noster as an Eschatological Prayer." Theological Studies 1961 Jean Carmignac, and Nicholas Ayo.
|
|
Only one passage in the Quran prescribes a strictly legal position. It is not restricted to homosexual behaviour, however, and deals more generally with zina (illicit sexual intercourse): Most exegetes hold that these verses refer to illicit heterosexual relationships, although a minority view attributed to the Mu'tazilite scholar Abu Muslim al-Isfahani interpreted them as referring to homosexual relations. This view was widely rejected by medieval scholars, but has found some acceptance in modern times.
|
|
Some biblical scholars have questioned whether the Gospels give historically accurate accounts of John the Baptist's execution.Meier, A Marginal Jew: Rethinking the Historical Jesus, Volume Two: Mentor, Message and Miracles. Anchor Bible Reference Library, New York: Doubleday, 1994, pp. 171–176. Some exegetes believe that Antipas' struggle with John the Baptist as told in the Gospels was some kind of a remembrance of the political and religious fight opposing the Israelite monarchs Ahab and Jezebel to the prophet Elijah.
|
|
Tafsīr al-Qurʾān al-ʿAẓīm is slightly controversial in western academic circles. Henri Laoust regards it primary as a philological work and "very elementary". Norman Calder describes it as narrow-minded, dogmatic, and skeptical against the intellectual achievements of former exegetes. His concern is limited to rate the Quran by the corpus of Hadith and is the first, who flatly rates Jewish sources as unreliable, while simultaneously using them, just as prophetic hadith, selectively to support his prefabricated opinion.
|
|
According to the scholar Sergey Shtyrkov, the Assian exegetes have created "their own dogma and theological system", through etymology and comparison with other Indo-Iranian traditions. Foltz finds this effort to elaborate theological doctrines from traditional texts comparable to similar efforts found in Germanic Heathenry and modern Hellenism. The artist and architect Slava Dzhanaïty has published many books on the Ossetian folk religion, emphasising its philosophical aspects in contrast to the more practical leaning of Makeyev's writings.
|
|
Sheikh Adam Abdullah Al-Ilory (1917-1992) was a leading Benin-Nigerian Islamic scholar. He was born into the family of late Sheikh Abdul Baqi al-Ilory who was the son of Abdullah. A Maliki scholar and the author of several books in the Arabic language, he was a Sufi ascetic in the Qadiriyya order. He founded the Arabic and Islamic Training Centre in Agege, a suburb of Lagos, Nigeria, in 1952, from which generations of Qur'anic exegetes originated.
|
|
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.
|
|
245; Ostap (2012), p. 54; Teodoreanu & Ruja, pp. 8, 16 Since 1975, Iași has hosted an epigrammatists' circle honoring Teodoreanu's memory. Known as "Păstorel's Free Academy", it originally functioned in connection with Flacăra Iașului newspaper, and was therefore controlled by the communist authorities. Gina Popa, "Academia Liberă 'Păstorel' aniversează 37 de ani", in Evenimentul, February 7, 2012 After the Romanian Revolution of 1989 lifted communist restrictions, it became possible for exegetes to investigate the totality of Teodoreanu's contributions.
|
|
But it also leads to a "sometimes bitter and always prolix sectarian controversy between later Chán and Hua-yen exegetes". In the Huayan classification of teachings, the sudden approach was regarded inferior to the Perfect Teaching of Hua-yen. Guifeng Zongmi, fifth patriarch of Hua-yen ànd Chán-master, devised his own classification to counter this subordination. To establish the superiority of the Chán-teachings, Chinul explained the sudden approach as not pointing to mere emptiness, but to suchness or the dharmadhatu.
|
|
Since 1978, an Integrated Community in Africa has developed from her encounter with Bishop Christopher Mwoleka, Tanzania. One of her greatest concerns was the theology, which had grown from the new experience of the Church. In order to work on this, two exegetes of the New Testament, Rudolf PeschRudolf Pesch, Juden und Christen – ein einziges Volk Gottes? Patmos Verlag, Düsseldorf 2009, and Gerhard LohfinkIn review: No Irrelevant Jesus, by Gerhard Lohfink Thomas D. Stegman (2013): The Living Presence of God.
|
|
The YBh also exherted a strong influence on the later works of the Yogācāra-Vijñānavāda school, such as the Mahāyānasūtrālaṃkāra, the Abhidharma- samuccaya and the Mahāyānasaṃgraha.Kragh 2013, p. 233. Finally, the YBh also exherted a clear influence on the tantric tradition of Indian Buddhism of the sixth to fourteenth centuries (and the works of exegetes like Ratnākaraśānti), and the YBh is itself aware of the use of mantras and subjugation rituals that would become common to the tantric tradition.Kragh 2013, pp. 235-236.
|
|
Rubin, Uri. "Tradition in Transformation: the Ark of the Covenant and the Golden Calf in Biblical and Islamic Historiography," Oriens (Volume 36, 2001): 202. Still others say that the calf was formed by Allah himself, as a test for the Hebrew people.Albayrak, I. (2002). Isra’iliyyat and Classical Exegetes’ Comments on the Calf with a Hollow Sound Q.20: 83-98/ 7: 147-155 with Special Reference to Ibn ’Atiyya. Journal of Semitic Studies, 47(1), 39–65. doi:10.1093/jss/47.1.
|
|
The Nart sagas are regarded as the "holy writings" of Assianism, from which some exegetes of the movement, such as Daurbek Makeyev, have drawn theological doctrines. The scholar Richard Foltz defines the Narts a "typical Indo-European heroic epic". According to Makeyev, who according to Foltz takes an essentialist perspective, "the framework [i.e., the rituals that actualise the content of the books] is changeable" and yet "the meaning is eternal", and "the ultimate divine reality is light", reflecting a theme shared by all Iranian religions.
|
|
Yannai said in reference to Hanina, "He who studies the Law under only one teacher sees no sign of blessing".Avodah Zarah 19a Yannai is conspicuous in both Talmud and Midrash as a prolific aggadist, and he occupies an important place among the Biblical exegetes of his time. In reference to a man who studied much but did not fear God, he said: "Woe to the man who, before he gets a house, makes the door".Shabbat 31b He recommended submission to the government.
|
|
The debate of the historicity of Jesus (Goguel) against the denial of historicity (Couchoud) unfurled in Paris during 1923–1925. Maurice Goguel (1880-1955) was a Professor at the Faculty of Protestant Theology and the Sorbonne University in Paris. Representing a group of liberal exegetes, he responded to Couchoud's first article (1923), with an article also published in the Mercure de France (June 1923), entitled "About the Enigma of Jesus". To better criticize Couchoud's ideas, he also joined the discussions of "The Union for Truth".
|
|
He develops a theory of human nature and sin departing from self-deception theory. He elucidates and exegetes several scriptural passages based upon self-deception as the underlying cause of the human condition of alienation. Ostler elucidates a "Compassion Theory of Atonement" and describes how free acceptance of Christ's gracious gift of divine light leads to interpersonal healing and overcoming alienation. He presents two arguments that creation ex nihilo (out of nothing) is logically incompatible with both libertarian and compatibilist views of free will.
|
|
Manuscript page from Yemenite Midrash ha-Gadol on Genesis. The oldest Yemenite manuscripts are those of the Hebrew Bible, which the Yemenite Jews call "Taj" ("crown"). The oldest texts dating from the 9th century, and each of them has a short Masoretic introduction, while many contain Arabic commentaries.Torah Qedumah, Shaul Ben Shalom Hodiyafi, Beit Dagan, 1902, page Aleph Yemenite Jews were acquainted with the works of Saadia Gaon, Rashi, Kimhi, Nahmanides, Yehudah ha Levy and Isaac Arama, besides producing a number of exegetes from among themselves.
|
|
The first Grammarians of Baṣra lived during the seventh century in Al-Baṣrah. The town, which developed out of a military encampment, with buildings being constructed circa 638 AD, became the intellectual hub for grammarians, linguists, poets, philologists, genealogists, traditionists, zoologists, meteorologists, and above all exegetes of Qur’ānic tafsir and Ḥadīth, from across the Islamic world. These scholars of the Islamic Golden Age were pioneers of literary style and the sciences of Arabic grammar in the broadest sense. Their teachings and writings became the canon of the Arabic language.
|
|
But it also leads to a "sometimes bitter and always prolix sectarian controversy between later Ch'an and Hua-yen exegetes". In the Huayan classification of teachings, the sudden approach was regarded inferior to the Perfect Teaching of Huayan. Guifeng Zongmi, fifth patriarch of Huayan and Chan master, devised his own classification to counter this subordination. To establish the superiority of Chan, Jinul, the most important figure in the formation of Korean Seon, explained the sudden approach as not pointing to mere emptiness, but to suchness or the dharmadhatu.
|
|
He is bold enough to express the opinion that the Book of Samuel was not written by the prophet himself, but later (Commentary on I Samuel ix.9). He does not go into grammatical or philological research, and cares more for the sense of the whole sentence than for a single word. He shows more common sense than depth, and though he does not altogether hold aloof from aggadic interpretations, he takes a leading place among the exegetes of northern France, who in general preferred the rational exegesis.
|
|
The first who thought of publishing Bartolocci's work, with the omission of its Hebrew texts, etc., was the Oxford scholar Edward Bernard. Adriaan Reland of Holland attempted to publish in Amsterdam such an extract of the Bibliotheca, but he failed to execute the plan, there appearing in print the biographies alone of such famous exegetes as Rashi, Abraham ibn Ezra, David Ḳimḥi, Levi ben Gershom, and Judah Abravanel, which were embodied in his Analecta Rabbinica (Utrecht, 1702). Bartolocci left in manuscript a work on the difficult expressions in the Mishnah.
|
|
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.
|
|
CE; in Islam, Sunni and other exegetes from the 9th century onward; in Judaism, Joseph Karo's Shulkhan Arukh (Code of Jewish Law: Venice, 1563); and, in the Bahai faith, the concerns of Shoghi Effendi, the Guardian of the Bahá'í Faith (1921-57). to distrust art as deceiving people into entering a world which was not real (see Aniconism). The artistic challenge was resurrected with increasing ambition as art became more and more realistic with the invention of photography, film (see Arrival of a Train at La Ciotat), and immersive computer simulations.
|
|
Various exegetes have reached the conclusion that Pals' Alge poetry is ahead of its time and context, one of the more notable contribution to the second-wave avant-garde in Romania. Paul Cernat describes a clash of visions between the "prophetic" ambitions of Alge and Pals' character, that of a "vulnerable introvert, terrorized by the precariousness of the human condition". According to Ion Pop, some of these poems stand out among the "purely awkward exercises" of youth, as "unhinged" expressionist pieces in succession to those of Adrian Maniu and Jules Laforgue.Pop, pp.
|
|
In early Islam, a qāṣṣ (plural quṣṣāṣ) was a preacher or "sermoniser" who told stories ostensibly to edify the faithful. The term comes from the Arabic verb qaṣṣa, meaning "to recount". The qāṣṣ was essentially a popular storyteller and the reputation among Islamic scholars of the early quṣṣāṣ has generally been that of "second-rate religious figures lingering on the fringes of Islamic orthodoxy and even, at times, contributing directly to the corruption of the faith". In actuality, the quṣṣāṣ varied from serious Qurʾānic exegetes to outright charlatans.
|
|
Her head is uptilted, poised to imbibe the blood that overflows her kapala, and her right hand brandishes a curved kartika. Nārodākinī's physical attributes are interpreted with reference to long- standing Buddhist principles as well as distinctively tantric concepts. For example, her freely flowing hair is, in the Indic setting, a mark of a yogic practitioner, especially one who cultivates tummo,The Encyclopedia of Tibetan Symbols and Motifs by Robert Beer (1999) p.23 whereas Buddhist exegetes interpret the unbound tresses as a sign that her mind, free from grasping, is a flowing stream of nonconceptuality.
|
|
Frederick Dale Bruner is a theologian and author of several works, including a critical examination of Pentecostal theology, entitled "A Theology of the Holy Spirit," and his multi-volumed commentaries on the Gospels of Matthew and John (all three published by Eerdman's). Bruner, who calls himself a Reformed biblical theologian, writes principally for the Church, not the Academy, and considers this the highest calling of theological exegetes. Bruner became a Christian under the teaching of Henrietta Mears at the First Presbyterian Church of Hollywood. It was there that he met his wife Kathy and discerned his call to be a professor and missionary.
|
|
The principal subject of the surah is a specific historic event. The year of Muhammad's birth is identified as 'the Year of the Elephant', when Mecca was attacked by Abraha accompanied by an elephant. Quranic exegetes interpreted that God saved the Meccans from this force by sending a swarm of birds that pelted the invaders with clay stones and destroyed them. The army of Abraha destroyed for attacking the KaabahGeorge Sale is a reminder and an example that Allah can save His house (Al-Ka'bah) by destroying an army of 60,000 with elephants, through a flock of birds.
|
|
Most of the German Jews in that period spoke Yiddish and many were literate in Hebrew (the original language of the scripture). The commentary was also thoroughly rabbinic, quoting mainly from medieval exegetes but also from Talmud-era midrashim. Mendelssohn is also believed to be behind the foundation of the first modern public school for Jewish boys, "Freyschule für Knaben", in Berlin in 1778 by one of his most ardent pupils, David Friedländer, where both religious and worldly subjects were taught. Mendelssohn also tried to better the Jews' situation in general by furthering their rights and acceptance.
|
|
Variant names for the shrine within Al Kifl are: Dhu'l Kifl Shrine, Marqad Dhu'l Kifl, Qubbat Dhu'l Kifl, Qabr al-Nabi Dhu al-Kifl, Dhu al-Kifl Shrine, Zul Kifl Shrine, Qabr Hazqiyal, Hazqiyal Shrine. Hazqiyal is the Arabic transliteration of the Hebrew Y'hezqel, which was mostly utilized by Sephardi Jews after they adopted Arabic. This indicates that the Jews equated Ezekiel and Dhul-Kifl, and Muslim exegetes followed suit. The Iraqi authorities assert that in 1316 (715–16 AH) the Ilkhanid Sultan Uljaitu acquired the rights of guardianship over the tomb from the Jewish community.
|
|
The individual elucidations form an organic whole only insofar as they refer to the same Biblical passage. Lengthy citations from ancient works are often abridged or are only partially quoted, the remainder being cited elsewhere. Since the interpretations of the ancient exegetes usually referred to several passages, and since Yalkut Shimoni endeavored to quote all such explanations, repetitions were inevitable, and aggadic sayings relating to two or more sections of the Bible were often duplicated. In many instances, however, only the beginning of such an explanation is given, the reader being referred to the passage in which it is recorded in its entirety.
|
|
In , Jesus mentions "For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others – and there are those who choose to live like eunuchs to the sake of the kingdom of heaven." Some biblical exegetes have interpreted the "eunuchs who were born that way" as including asexuals. Christianity has traditionally revered celibacy (which is not the same as asexuality); the apostle Paul, a lifelong unmarried celibate, has been described by some writers as asexual. He writes in , Nonetheless, some Christians regard asexuality as imaginary or even immoral.
|
|
In the 8th century the distinction became part of a struggle for influence at the Chinese court by Shenhui, a student of Huineng. Hereafter "sudden enlightenment" became one of the hallmarks of Chan Buddhism, though the sharp distinction was softened by subsequent generations of practitioners. Once the dichotomy between sudden and gradual was in place, it defined its own logic and rhetorics, which are also recognizable in the distinction between Caodong (Soto) and Lin-ji (Rinzai) chán. But it also led to a "sometimes bitter and always prolix sectarian controversy between later Chán and Hua-yen exegetes".
|
|
The Quran, the Islamic holy book, does not explicitly prohibit the depiction of human figures; it merely condemns idolatry., Interdictions of figurative representation are present in the hadith, among a dozen of the hadith recorded during the latter part of the period when they were being written down. Because these hadith are tied to particular events in the life of the Islamic prophet Muhammad, they need to be interpreted in order to be applied in any general manner. Sunni exegetes of tafsir, from the 9th century onward, increasingly saw in them categorical prohibitions against producing and using any representation of living beings.
|
|
770), over the exegetes, traditionists and fuqaha (jurists). However Ibn Mujahid then told him of his dream wherein the Prophet had sent a message to Thalab that his was the superior science. Abū Abd Allāh al-Rūdbāri interpreted this to mean that the study of oral language is above all the other sciences – tafsir (exegesis), Ḥadīth (tradition), fiqh (Law) – as it perfects and connects these to discourse. Thalab, was invited but declined to take a commission by the vizier al-Qāsim to write a commentary on the book Compendium of Speech by Maḥbarah al-Nadīm, which the caliph Al-Mutaḍid had ordered.
|
|
St. Jerome, In Gal. 5, 19–21: PL 26, 417 A. no less serious attention must be given to the content and unity of the whole of Scripture if the meaning of the sacred texts is to be correctly worked out. The living tradition of the whole Church must be taken into account along with the harmony which exists between elements of the faith. It is the task of exegetes to work according to these rules toward a better understanding and explanation of the meaning of Sacred Scripture, so that through preparatory study the judgment of the Church may mature.
|
|
Christian exegetes of ("for in the day that you eat of it you shall die") have applied the day-year principle to explain how Adam died within a day. , and Jubilees 4:29–31 explained that, to God, one day is equivalent to a thousand years and thus Adam died within that same "day". Online translation of Jubilees The Greek Septuagint, on the other hand, has "day" translated into the Greek word for a twenty-four-hour period (ἡμέρα, hēméra). According to the Genesis narrative, during the antediluvian age, human longevity approached a millennium, such as the case of Adam who lived 930 years.
|
|
Several of Fondane's exegetes have discussed the links between his apparent traditionalism and the classical themes of either secular Jewish culture or Judaism, with a focus on his Hasidic roots. According to Swedish researcher Tom Sandqvist (who discusses the Jewish background of many Romanian avant-garde authors and artists), the Hasidic and Kabbalah connection is enhanced by both the pantheistic vision of Tăgăduința lui Petru and the "Ein Sof-like emptiness" suggested in Priveliști.Sandqvist, p. 355 Paul Cernat too argued that the traditionalist elements in Fondane's work reflected Hasidism as it was experienced in Galicia or Bukovina, as well as the direct influence of Iacob Ashel Groper.
|
|
In return they become friends and at his request the angel takes Idris to the heavens to meet the angel of death.Muham Sakura Dragon The Great Tale of Prophet Enoch (Idris) In Islam Sakura Dragon SPC Some recent non-Islamic scholars suggest Uzair, who is according to Surah 9:30 called a son of God by Jews, originally referred to a fallen angel.Steven M. Wasserstrom Between Muslim and Jew: The Problem of Symbiosis under Early Islam Princeton University Press 2014 ISBN p. 183 While exegetes almost unanimously identified Uzair as Ezra, there is no historical evidence that the Jews called him son of God.
|
|
Lupasco was not well served by the (few) exegetes that had looked closely at his work. Only one book, by the sociologist Marc Beigbeder, presents both a substantial description of Lupasco’s theory and development of it as a “logic of society”. A brief monograph by the philosopher Benjamin Fondane, dating from 1944 (just prior to his deportation and death) and published in 1998, discusses the limitations of Lupasco’s view of affectivity and ontology. A book by an obscure English artist, George Melhuish, uses Lupasco’s ideas to develop his own concept of the structure of the universe, a sympathetic but not very rigorous reading of his work.
|
|
Yefet's commentaries were much used by succeeding Karaite exegetes and were often quoted by Abraham Ibn Ezra. Written in Arabic, some of them were rendered into Hebrew either in full or abridged. Nearly the whole Arabic text on all the Biblical books is extant in manuscripts in European libraries (Leyden, Oxford, British Museum, London, Paris, Berlin, etc.). The parts which have been published are: on the Psalms and the Song of Solomon, by Abbé Bargès (Paris, 1861, 1884); on Proverbs, by Z. Auerbach (Bonn, 1866); on Hosea, by Tottermann (Leipzig, 1880) and M. Polliack and E. Schlossberg (2009); on Daniel, by Margoliouth (in "Anecdota Oxoniensa", Semitic Series, i.
|
|
Nabokov dismissed him as a Soviet agent, and probably used him as an inspiration for the novella Double Talk. Nabokov's reading is dismissed by his exegetes: Vladimir E. Alexandrov speaks of Nabokov's "unjustified suspicions, including his snubbing of Marc Slonim";Vladimir E. Alexandrov, The Garland Companion to Vladimir Nabokov, p. 627. New York City & Oxon: Routledge, 1995. Brian Boyd also notes that Slonim "was in fact firmly against Stalin and the Soviet system." Before 1950, Slonim was again banned in the Soviet Union and the Eastern bloc: copies of Le Bolchévisme vu par un russe were confiscated on sight by the Romanian Propaganda Ministry.
|
|
As a result of his work in translating the non-canonical gospels, New Testament academic research, broad participation in dissemination activities and numerous publications, Piñero has become one of the most influential agnostic Spanish exegetes and authors in the study of the early Christianity (mainly the 1st and 2nd centuries). In his work he focuses on the historical Jesus, therefore he tries to separate the religious interpretation from the historical reconstruction of Jesus through historical and philological methods. Similarly, he also addresses the first steps of the early Christianity trying to clarify the evolution of the first communities of followers of Jesus of Nazareth.
|
|
Obadiah was an indefatigable writer, chiefly in the field of Biblical exegesis. The characteristic features of his exegetical work are respect for the literal meaning of the text and a reluctance to entertain mystical interpretations. He possessed excellent judgment in the selection of explanations from the earlier exegetes, as Rashi, Abraham ibn Ezra, the Rashbam, and Nahmanides, and he very often gives original interpretations which show an extensive philological knowledge. He wrote the following commentaries: on the Pentateuch (Venice, 1567); on Song of Songs and Ecclesiastes, that on the latter being dedicated to King Henry II of France; on the Psalms (1586); "Mishpaṭ Ẓedeḳ," on Job (ib.
|
|
Harut and Marut in Their Forever Well (1703) Some Islamic exegetes prefer to view Harut and Marut as ordinary men rather than angels, who learned magic from devils since their legend cannot be attributed to Muhammed with certainty. This also shall defend the impeccability of angels, as already asserted by Hasan of Basra, but mostly emphasized during the Salafi-movement. Contrary, the story was accepted by many Medieval Muslims, and also cited by influential scholars such as Ahmad ibn Hanbal. According to Muslim scholar Ansar Al-'Adl, many interpretations of the verse originated from alleged Judeo-Christian sources that came to be recorded in some works of Quranic exegesis, called Tafsir.
|
|
An early interpretation of Sura 108 of the Quran The Quran has sparked a huge body of commentary and explication (tafsir), aimed at explaining the "meanings of the Quranic verses, clarifying their import and finding out their significance." Tafsir is one of the earliest academic activities of Muslims. According to the Quran, Muhammad was the first person who described the meanings of verses for early Muslims. Other early exegetes included a few Companions of Muhammad, such as Abu Bakr, 'Umar ibn al-Khattab, 'Uthman ibn 'Affan, ʻAli ibn Abi Talib, 'Abdullah ibn Mas'ood, ʻAbdullah ibn Abbas, Ubayy ibn Kaʻb, Zayd ibn Thaabit, Abu Moosaa al-Ash’ari, and ‘Abdullah ibn al-Zubayr.
|
|
From the Sufi point of view, God is the always the beloved and the wayfarer's longing and suffering lead to realization of the truths. Men reading the Quran at the Umayyad Mosque, Damascus, Syria Muhammad Husayn Tabatabaei says that according to the popular explanation among the later exegetes, ta'wil indicates the particular meaning a verse is directed towards. The meaning of revelation (tanzil), as opposed to ta'wil, is clear in its accordance to the obvious meaning of the words as they were revealed. But this explanation has become so widespread that, at present, it has become the primary meaning of ta'wil, which originally meant "to return" or "the returning place".
|
|
The word as an adjective means "vehement" or "intense" and is derived from the root S-J-N () related to gaoling or imprisonment. The Arabic word for prison sijn (), along with verbs from the root, appears several times in Surah Yūsuf in relation to the account of Joseph in prison. Interestingly, a similar-sounding word (but of unrelated etymology from Byzantine Greek sigíllion via Classical Syriac), sijill () appears in a verse () and is translated as "scroll". Some exegetes who interpret the word sijjīn as a register for the damned or a book listing the names of the sinful draw a connection between the two words.
|
|
The following list is based on the one found in the 9th century. Other hadith, such as those of al-Bukhari, Sahih Muslim, Ibn Majah, al-Hakim al-Tirmidhi or Ibn ʿAsākir, have variant lists. Al-Tirmidhi comments on his list: "This (version of the) hadith is gharib [unusual, scarce]; it has been narrated from various routes on the authority of Abu Hurairah, but we do not know of the mention of the Names in the numerous narrations, except this one." Various early Muslim exegetes, including Jaʿfar al-Sadiq, Sufyan ibn `Uyaynah, Ibn Hazm, al-Qurtubi, Ibn Hajar al-Asqalani, have given their own versions of lists of 99 names.
|
|
While the Quran clearly disapproves of the sexual practices of the "people of Lot" ("What, of all creatures do ye come unto the males, and leave the wives your Lord created for you?"Sura 26:165–167, quoted in Wafer, p. 88), only one passage has occasionally been interpreted as taking a particular legal position towards such activities: Most exegetes hold that these verses refer to illicit heterosexual relationships, although a minority view attributed to the Mu'tazilite scholar, Abu Muslim al-Isfahani, interpreted them as referring to homosexual relations. This view was widely rejected by medieval scholars, but has found some acceptance in modern times.
|
|
Barnabas Lindars holds the Acts narrative to be prior, and that although the incident is not created out of the Old Testament passages the text of Zechariah 11:12ff is "freely used to fill up the gaps in the story ... to the early Christian exegetes a perfectly legitimate hermeneutical procedure".Barnabas Lindars, New Testament Apologetic, London, 1961, p122 According to Ian Howard Marshall, Acts may be recording the (inaccurate) story as told within Jerusalem.I Howard–Marshall, Acts, Tyndale, 1980, pp 64–65 Another view holds that the passages (Matthew 27:3-9, Acts 1:18) are complementary. Both in the Matthew and the Acts accounts share the essential details of Judas’ betrayal, remorse, and suicide.
|
|
In Islam, Azazel appears in relation to the story of Harut and Marut, a pair of angels mentioned in the Quran. Although not explained by the Quran itself, Muslim exegetes, such as Al-Kalbi and Al-Tha`labi,Johannes Hendrik Kramers Shorter Encyclopaedia of Islam uzac Verlag, 1961 p. 135 usually linked the reason of their abode to a narration related to the Watchers known from 3 Enoch. Just as in 3 Enoch, angels complained about humans iniquity, whereupon God offered a test, that the angels might choose three among them to descend to earth, endowed with bodily desires, and proof that they would do better than humans under the same conditions.
|
|
Being an excellent theologian, well grounded, at Salamanca, in Latin and Greek, having also learned Hebrew, Syriac, Chaldaic, and Arabic in Paris, and knowing all that was then known of ancient history, the Fathers and the false interpretations of the heretics, Maldonado became, according to the opinion of Kuhn, superior to most exegetes of his time, and inferior to none. In Cornely's opinion, his "Commentaries on the Gospels" are the best ever published. He excelled, according to Simon, in explanation of the literal sense; according to Andres, in his comprehension of the text and in gathering the aptest and truest sense, leaving no difficulty unexamined. Maldonado has played a major role in French demonology.
|
|
Stories of the Prophets, Ibn Kathir, Stories of Elias and Elisha Elijah has been the subject of legends and folktales in Muslim culture, usually involving his meeting with Khidr, and in one legend, with Muhammad himself.Historical Dictionary of Prophets in Islam and Judaism, B. M. Wheeler, Elijah: "Muslim exegetes report that the prophet Muhammad and a band of followers once met Elijah on a journey outside Mecca. Elijah served the prophet with food from heaven and then left on a cloud heading for the heavens" In Islamic mysticism, Elijah is associated closely with the sage Khidr. One hadith reported that Elijah and Khidr met together every year in Jerusalem to go on the pilgrimage to Mecca.
|
|
As noted by Bhikkhu Bodhi, the growth of the Theravāda Abhidhamma into a complex and massive textual tradition, that included both the already large and difficult Abhidhamma Pitaka and numerous commentaries by exegetes like Buddhaghosa (which fills more than 40 volumes in the PTS latin script edition), made it difficult to study for novices. Thus, there arose a need for concise summaries for teaching novices. While there were various texts written for this purpose, the fifty page saṅgaha became the most popular such text because of "its remarkable balance between concision and comprehensiveness." Ācariya Anuruddha did not introduce any new content or doctrines into the Theravāda Abhidhamma in this text, the work is a compendium or textbook of doctrine.
|
|
Some scholars proposed emendations of the received spelling of the name, عزير. Paul Casanova and Steven M. Wasserstrom read the name as ‘Uzayl (عزيل), a variant of Asael (Enoch 6:8) or ‘Azazel (Leviticus 16:8), who is identified in the Jewish Haggada as the leader of the fallen angels called "sons of God" in Genesis 6:2. J. Finkel instead reads the name as ‘Azīz (عزيز, potentate), connecting it to the phrase "thou art my son" in Psalms 2:7. Viviane Comerro, Professeur in Islamic literature at INALCO, considers the possibility of Quranic Uzair not being Ezra but Azariah instead, relying on Ibn Qutaybah, and identifying a confusion committed by Muslim exegetes.
|
|
But he also criticized the perceived scientific and institutional bias that he found to be pervasive in Ethiopian-, African-, and Western-made historiographies on Ethiopia. Specifically, Kebede took umbrage at E. A. Wallis Budge's translation of the Kebra Nagast, arguing that Budge had assigned a South Arabian origin to the Queen of Sheba although the Kebra Nagast itself did not indicate such a provenience for this fabled ruler. According to Kebede, a South Arabian extraction was contradicted by biblical exegetes and testimonies from ancient historians, which instead indicated that the Queen was of African origin. Additionally, he chided Budge and Ullendorff for their postulation that the Aksumite civilization was founded by Semitic immigrants from South Arabia.
|
|
The living > tradition of the whole Church must be taken into account along with the > harmony which exists between elements of the faith. It is the task of > exegetes to work according to these rules toward a better understanding and > explanation of the meaning of Sacred Scripture, so that through preparatory > study the judgment of the Church may mature.Dei Verbum (Dogmatic > Constitution on Divine Revelation), promulgated by Pope Paul VI on November > 18, 1965; No. 12. In these words and in the ensuing decrees of the Biblical commission, the contextual interpretation of scripture was endorsed, as distinguished from the fundamentalist approach which would hold to the verbal accuracy of every verse of scripture.
|
|
Muharram rituals and the implications of the acts of Husayn ibn Ali and his companions in the battle of Karbala have been frequently a favorite topic of discussion among religious exegetes, anthropologists, and political experts. Michael Fischer was the first to coin the phrase the Karbala Paradigm in 1981 to launch a comparative study between Shi'a practices in Muslim territories during the month of Muharram and those of the Catholic Christendom. According to Fischer, the paradigm "provides models for living and a mnemonic for thinking about how to live." In 1983, historian Nikki Keddie regenerated the discussion in her book Religion and Politics in Iran: Shiʻism from Quietism to Revolution to imply a notion of duality through which scholars and intellectuals came to understand the Karbala Paradigm.
|
|
1\. The ecclesiastical law that prescribes that books concerning the Divine Scriptures are subject to previous examination does not apply to critical scholars and students of scientific exegesis of the Old and New Testament. 2\. The Church's interpretation of the Sacred Books is by no means to be rejected; nevertheless, it is subject to the more accurate judgment and correction of the exegetes. 3\. From the ecclesiastical judgments and censures passed against free and more scientific exegesis, one can conclude that the Faith the Church proposes contradicts history and that Catholic teaching cannot really be reconciled with the true origins of the Christian religion. 4\. Even by dogmatic definitions the Church's magisterium cannot determine the genuine sense of the Sacred Scriptures. 5\.
|
|
The asbāb for Q.2:79 demonstrate the opposite: Here the reports agree the verse is directed against the Jews, and so a proscription with seemingly broad applicability is almost completely deflated into a polemical filip about Jewish alteration of holy scripture (tahrīf). Lastly, as an example of juridical inflation, is Q.2:104: The asbāb put forward by the exegetes cannot establish the meaning of the probably-transliterated word rā'inā, but they generally identify it as some sort of curse or mock which the Jews tricked the Muslims into incorporating into their own greetings. In any case: As these examples amply demonstrate, supporting exegetical literature (e.g. hadith, sabab-material) are often decisive in fixing the legal meaning of a particular Qur'anic verse/pericope.
|
|
The Harrowing of Hell has been a unique and important doctrine among members of The Church of Jesus Christ of Latter-day Saints since its founding in 1830 by Joseph Smith, although members of the church ("Mormons") usually call it by other terms, such as "Christ's visit to the spirit world." Like Christian exegetes distinguishing between Sheol and Gehenna, Latter-day Saints distinguish between the realm of departed spirits (the "spirit world") and the portion (or state) of the wicked ("spirit prison"). The portion or state of the righteous is often referred to as "paradise". Perhaps the most notable aspect of Latter-day Saint beliefs regarding the Harrowing of Hell is their view on the purpose of it, both for the just and the wicked.
|
|
Nathan's original Judeo-Arabic commentary of the Mishnah served as the basis for a later recension made by a 12th-century anonymous author and copyist,Schlossberg, E. (2005), p. 281Assaf, Simcha (Kiryat Sefer 1933) presumes that the copyist and redactor lived between the years 1105 CE and 1170 CE, based on the fact that the last of the exegetes mentioned by the copyist is Rabbi Isaac Alfasi (1013–1103), while not mentioning at all in his work the explanations given by Maimonides (born 1135), who also compiled a Judeo-Arabic commentary on the Mishnah (see: Nathan ben Abraham (1955), vol. 1, Preface written by Mordecai Yehudah Leib Sachs, appended at the end of the book). believed to be of Yemenite Jewish provenance.
|
|
In contrast to Book I, Book V contains no definitions and no explanation. The ambiguity has served as a magnet to exegetes of Apollonius, who must interpret without sure knowledge of the meaning of the book's major terms. Until recently Heath's view prevailed: the lines are to be treated as normals to the sections. A normal in this case is the perpendicular to a curve at a tangent point sometimes called the foot. If a section is plotted according to Apollonius’ coordinate system (see below under Methods of Apollonius), with the diameter (translated by Heath as the axis) on the x-axis and the vertex at the origin on the left, the phraseology of the propositions indicates that the minima/maxima are to be found between the section and the axis.
|
|
According to Smith, Sethianism may have begun as a pre-Christian tradition, possibly a syncretic cult that incorporated elements of Christianity and Platonism as it grew. According to Temporini, Vogt, and Haase, early Sethians may be identical to or related to the Nazarenes (sect), the Ophites, or the sectarian group called heretics by Philo. According to Turner, Sethianism was influenced by Christianity and Middle Platonism, and originated in the second century as a fusion of a Jewish baptizing group of possibly priestly lineage, the so-called Barbeloites, named after Barbelo, the first emanation of the Highest God, and a group of Biblical exegetes, the Sethites, the "seed of Seth". At the end of the second century, Sethianism grew apart from the developing Christian orthodoxy, which rejected the docetian view of the Sethians on Christ.
|
|
It notably included an extended discussion between Aderca and Lovinescu, summarizing the compatibilities, and disagreements, between the two Sburătorists.Crohmălniceanu (1972), p.37 Elsewhere, Aderca approaches Ion Barbu to discuss the principal stages in Barbu's poetry: Barbu rejects Aderca's calling his 1920s hermetics phase șaradistă ("charades-ist"), opening up a field of debates between later exegetes of his work. Ioana Pârvulescu, "Este Ion Barbu Șaradist?", in România Literară, Nr. 31/2009 Ion Pop, "Încă o dioptrie?", in România Literară, Nr. 38/2009 In other chapters, Cezar Petrescu recounts his ideological preparation and his various youthful choices,Crohmălniceanu (1972), p.317 while Arghezi speaks about his commitment to art for art's sake. The book also includes exchanges between Aderca and sculptor Oscar Han, who reacts against the official policies in regard to national landmarks.
|
|
The Sword Verse (ayat as-sayf) is the fifth verse of the ninth surah (or Surat at-Tawbah ) of the Quran (also written as 9:5). It is a Quranic verse widely cited by critics of Islam to suggest the faith promotes violence against "pagans", ("idolators", mushrikun) by isolating the portion of the verse "fight and slay the Pagans wherever ye find them". The next verse (often excluded from quotes) appears to present a conditional reprieve: Quranic exegetes al-Baydawi and al-Alusi explain that it refers to those pagan Arabs who violated their peace treaties by waging war against the Muslims.Anwar al- Tanzeel wa Asrar al-Ta’weel, al-Baydawi, (9:5).Rūḥ al-ma‘ānī fī tafsīr al- Qur’ān al-‘aẓīm wa-al-sab‘ al-mathānī, Mahmud al-Alusi, (9:5).
|
|
In the first inscription, Theodorus is referred to with the expansive title of strategos autokrator, which suggests the extraordinary military responsibilities of the role, which he received from his predecessor Crocus, as a result of the civil war between Ptolemy VIII and Cleopatra II. In all other inscriptions, the qualification autokrator is absent, since this military power was withdrawn from the role by Ptolemy VIII after the end of the civil war. In older scholarship, it was claimed that Theodorus died in 118 BC, but then his name was found in a papyrus document dated to 105/4 BC,P. Koeln. 2, 81. in which he is named as priest of the "beneficent and mother-loving goddess" (Cleopatra III) for life and as leader of the council of Alexandria (exegetes).
|
|
Similarly, critic Bogdan Crețu notes that Dobrescu managed to overturn the "poltroonish" classification of Xenopol and others as "detractors": "the new anthology [is] an honest exercise in the reevaluation of an epoch that is much more nuanced and rich than the books of literary history or the dictionaries will have us know". Contrarily, other experts routinely list Xenopol as mainly an anti-Eminescian—his has an entry among the "detractors of Eminescu" in Săluc Horvat's dictionary of Eminescu exegetes (published in 2010). Viorel Mureșan, "Un dicționar de eminescologi (I)", in Caiete Silvane, June 2010 N. Xenopol's Bucharest villa, on Arcului Street, was ravaged by neglect during the decades of Romanian communism. According to a 2008 article by critic Dan C. Mihăilescu, it is one of the few well restored period buildings in downtown Bucharest.
|
|
Though the Sarvāstivāda Abhidharma system began as a mere categorization of mental events, their philosophers and exegetes such as Dharmatrata and Katyāyāniputra (the compiler of the Mahavibhasa, a central text of the school) eventually refined this system into a robust realism, which also included a type of essentialism. This realism was based on a quality of dharmas, which was called svabhava or 'intrinsic existence'.Kalupahana, David; A History of Buddhist Philosophy: Continuities and Discontinuities, page 128 Svabhava is a sort of essence, though it is not a completely independent essence, since all dharmas were said to be causally dependent. The Sarvāstivāda system extended this realism across time, effectively positing a type of eternalism with regards to time; hence, the name of their school means "the view that everything exists".
|
|
Some verses in the Qur'an are associated with Fatimah and her household by classical exegetes, although she is not mentioned by name. According to J. D. McAuliffe, two of the most important verses include the verse of purification, which is the 33rd ayah in Surah al-Ahzab, and the 61st ayah in Surah Al-i-Imran.Encyclopedia of the Qur'an, Fatima In the first verse, the phrase "people of the house" (ahl al- bayt) is ordinarily understood to consist of Muhammad, Fatimah, her husband Ali and their two sons (al-Tabari in his exegesis also mentions a tradition that interprets "people of the house" as Muhammad's wives; for Ibn al-Jawzi, the order of these options is reversed). The second verse refers to an episode in which Muhammad proposed an ordeal of mutual adjuration (Mubahala) to a delegation of Christians.
|
|
Not only exegetes of this "école large" were now in trouble, but also the prominent French theologian Alfred Loisy who worked for a thoroughly historical understanding of the Bible, in order to open up spaces for theological reform. The Roman Congregation of the Index began to prepare a censuring of Loisy's main works, but until the death of Leo XIII in 1903 no decision was taken, as there was also considerable resistance within the Roman Curia against a premature judgment on matters of biblical interpretation. On the whole, the official Catholic attitude to the study of Sacred Scripture at the turn of the 20th century was one of cautious advance, and at the same time of a growing appreciation of what had promise for the future."Regarding history of Biblical interpretation", Catholic Sentinel, Archdiocese of Portland.
|
|
Ben Zoma was specially noted as an interpreter of the Jewish Scriptures, so that it was said, "With Ben Zoma died the last of the exegetes" ("darshanim").Soṭah 9:15 The principal subject of Ben Zoma's exegetic research was the first chapter of Genesis. One of his questions on this chapter, in which he took exception to the phrase "God made",Genesis 1:7 has been handed down by the Judean aggadists (though without the answer), with the remark, "This is one of the Biblical passages by which Ben Zoma created a commotion all over the world".Genesis Rabbah 4 An interpretation of the second verse of the same chapter has been handed down in a tannaitic tradition, together with the following anecdote: Joshua ben Hananiah was walking one day, when he met Ben Zoma, who was about to pass him without greeting.
|
|
Although it is not clear if it was known to John that the Muslims denied the crucification or not, rather this is his own take on it as he presented these ideas to his own followers in Greek so the Muslims could not understand it and therefore he could say as he pleased.Lawson 2009, page 7. Lawson states that the interpretation of John of Damascus is unjustifiable as the Qur'an's assertion that the Jews did not crucify Jesus being very different from saying that Jesus was not crucified, explaining that it is the varied Quranic exegetes in Tafsir, and not the Qur'an itself, that denies the crucifixion, further stating that the message in the 4:157 verse simply affirms the historicity of the event, and Christian understanding of the Muslim point of view never advanced past that of JohnLawson 2009, page 12.
|
|
The Euthyphro dialogue occurs near the court of the archon basileus (king magistrate), where Socrates and Euthyphro encounter each other; each man is present at the court for the preliminary hearings to possible trials (2a). Euthyphro has come to present charges of murder against his own father who, after arresting one of his workers for killing a slave from the family estate on Naxos Island, tied him and threw him in a ditch where he died of exposure to the elements without proper care and attention (3e–4d) while Euthyphro's father waited to hear from the exegetes (cf. Laws 759d) about how to proceed. Socrates is astonished by Euthyphro's confidence in being able to prosecute his own father for the serious charge of manslaughter, despite the fact that Athenian Law allows only relatives of the dead man to file suit for murder (Dem.
|
|
He then mentions the redaction of the Babylonian Talmud under Rav Ashi as occurring in the year 841 of Seleucid era (corresponding with 530 CE), and names the great exegetes that followed this period, namely: the author of Halakhot Ḳetu'ot and Halakhot Pesuḳot, Rabbi Yehudai Gaon; the author of Halakhot Gedolot, Rabbi Shimon Kiara; the author of the Beramot (a term applied to the book Sheëltot of Rav Aḥai, the Gaon of Shabḥa); Rabbi Hai Gaon; Rabbi Isaac ibn Ghiyyat of Lucena; Rabbi Nissim, the author of Sefer ha-Mafteaḥ, Rabbi Samuel ben Ḥofni, Rabbi Hananel, and Rabbi Isaac Alfasi. A certain book entitled Kitāb al-Ḥāwī ("the Compendium") is cited four times, composed by a certain R. David b. Saadiah.Assaf, S. (1955), pp. 319–322 (= Kiryat Sefer, X [1934], 542–545); Friedman, Mordechai A. (1990a), p.
|
|
Then, as the full light > of modern day come on, the Alexander Romance ceased to be regarded as > history, and with it Alexander's Gate passed into the realm of fairyland. In the Muslim world, several expeditions were undertaken to try to find and study Alexanders's wall, specifically the Caspian Gates of Derbent. An early expedition to Derbent was ordered by the Caliph Umar (586–644 AD) himself, during the Arab conquest of Armenia where they heard about Alexander's Wall in Derbent from the conquered Christian Armenians. Umar's expedition was recorded by the renowned exegetes of the Quran, Al-Tabarani (873–970 AD) and Ibn Kathir (1301–1373 AD), and by the Muslim geographer Yaqut al-Hamawi (1179–1229 AD): > ... Umar sent ... in 22 A.H. [643 AD] ... an expedition to Derbent [Russia] > ... `Abdur Rahman bin Rabi`ah [was appointed] as the chief of his vanguard.
|
|
Theologically conservative positions tend to make great effort in standing for conclusions that are derived from the inspired text of Scripture in isolation from culture, rather than draw conclusions that are derived from the Bible in a supposed coalition with culture - to have anything less in the perceptions of theologically conservatives is considered a great misrepresentation of them. Other pertinent relationships that help more clearly delineate the spectrum of posture toward the Biblical text within Christianity can be seen in the way exegetes have tension with culture: for a more exhaustive study, one can see both Common Grace and Pro Rege volumes 1-3 and Lectures on Calvinism all by Abraham Kuyper, or The God Who is There by Francis Schaeffer or various works by C.S. Lewis - these three authors have made great efforts to create an alternative to both extremes of Secularism and Ecclesiasticalism as paradigms of Christianity and culture.
|
|
In the arrangement of the Ancient Text, the 4- and 5-character verses are not reproduced in the same sequence as in the standard version; and in the new arrangement, the discourse of Cantong qi reveals a much clearer pattern. The Ancient Text gives prominence not only to the three main subjects of the Cantong qi, but also to the three authors traditionally considered to be involved in its composition. This is likely to be the main reason why several commentators, for whom Wei Boyang could only be the single author of the whole Cantong qi, and Internal Alchemy its single subject, rejected the Ancient Text altogether. According to the new version, Wei Boyang wrote the portion entitled "Canon" ("Jing") in verses of 4 characters; Xu Congshi—whom the Ancient Text exegetes regularly identify as Xu Jingxiu 徐景休, as also did Yu YanZhouyi cantong qi fahui, chapter 9.
|
|
By doing so, it linked the holy past to the historical present and represented Alfred's law-giving as a type of divine legislation. Similarly Alfred divided his code into 120 chapters because 120 was the age at which Moses died and, in the number- symbolism of early medieval biblical exegetes, 120 stood for law. The link between Mosaic law and Alfred's code is the Apostolic Letter which explained that Christ "had come not to shatter or annul the commandments but to fulfill them; and he taught mercy and meekness" (Intro, 49.1). The mercy that Christ infused into Mosaic law underlies the injury tariffs that figure so prominently in barbarian law codes since Christian synods "established, through that mercy which Christ taught, that for almost every misdeed at the first offence secular lords might with their permission receive without sin the monetary compensation which they then fixed".
|
|
In the Septuagint Greek and Old Latin texts, these had all been split as "double" books. The Vulgate is usually credited as being the first translation of the Old Testament into Latin directly from the Hebrew Tanakh rather than from the Greek Septuagint. Jerome's extensive use of exegetical material written in Greek, as well as his use of the Aquiline and Theodotiontic columns of the Hexapla, along with the somewhat paraphrastic style in which he translated, makes it difficult to determine exactly how direct the conversion of Hebrew to Latin was.Some, following P. Nautin (1986) and perhaps E. Burstein (1971), suggest that Jerome may have been almost wholly dependent on Greek material for his interpretation of the Hebrew. A. Kamesar (1993), on the other hand, sees evidence that in some cases Jerome's knowledge of Hebrew exceeds that of his exegetes, implying a direct understanding of the Hebrew text.
|
|
The Malmad is divided into brief chapters, according to the weekly Scriptural portions. In it Anatoli manifests a wide acquaintance not only with the classic Jewish exegetes, but also with Plato, Aristotle, Averroes, and the Vulgate, as well as with a large number of Christian institutions, some of which he ventures to criticize, such as celibacy and monastic castigation, as well as certain heretics (compare 15a, 98a, 115a); and he repeatedly appeals to his readers for a broader cultivation of the classic languages and the profane branches of learning. He indignantly repudiates the fanatical view of some coreligionists that all non-Jews have no souls —a belief reciprocated by the Gentiles of the time. To Anatoli all men are, in truth, formed in the image of God, though the Jews stand under a particular obligation to further the true cognition of God simply by reason of their election—"the Greeks had chosen wisdom as their pursuit; the Romans, power; and the Jews, religiousness" (l.c. 103b).
|
|
All of this enabled the Leuven Faculty of Theology to enter the twentieth century as a center of study built around the historical- critical approach to theology. During the Modernist Crisis, Leuven theologians were spared from further censures thanks to the protection of Cardinal Désiré- Joseph Mercier. The direction of critical research set by the faculty continued under a generation of professors who expanded the faculty's international reputation, specifically through contributions to the Second Vatican Council. Among the theologians laboring during the Council's time were renowned exegetes such as Lucien Cerfaux, Joseph Coppens, and Albert Descamps, dogmatic theologians such as Charles Moeller and Gerard Philips and Gustave Thils; patristic theologians such as Joseph Lebon and René Draguet; church historians like Roger Aubert; and moral theologians such as Louis Janssens They all contributed to the renewing of theology in the twentieth century, including those that formed themselves in various movements (ecumenical movement, liturgical movement, renewal of Bible studies, and patristics).
|
|
Another specialist in political science, Victor Rizescu, highlights the importance of Ornea's "interdisciplinary" approach among other such contributions, noting: "of the authors who wrote in this vein, it goes without saying that the hugely prolific stands out as the most important, due not only to his massive output, but also to the documentary soundness, coherence, clarity and literary value of his works. Trained as a sociologist but cohabitating, for the longest part of his career, with the community of literary historians, this author came closest of all exegetes of Romanian culture to offering a global investigation on the interrelationship to offering a global investigation of the interrelationship between literary, philosophical, sociological and economic ideas that confronted and influenced each other in the intellectual debates of the period 1860-1945."Rizescu (2005), p.288-289 Ornea's scholarly work reflected his familiarity with Romanian culture and the national vernacular, both of which earned the stated admiration of his peers.
|
|
To be able to discuss with the Rabbinites the kinds of work permitted or forbidden on the Sabbath, he was obliged to state his own exegetical rules, and to show that Karaites are not inferior to the Rabbinites as exegetes. After giving the thirteen rules ("middot") of R. Ishmael ben Elisha and the thirty-two of R. Eliezer ben Jose ha-Gelili, he gives his own, dividing them into two groups, one of sixty and one of eighty, and finding an allusion to them in the Song of Solomon vi. 8. The sixty "queens" denote the sixty grammatical rules, headed by five "kings" (the five vowels); the eighty "concubines" denote the eighty exegetical rules; and the "virgins without number" represent the numberless grammatical forms in the Hebrew language. Considering phonetics as necessary for the interpretation of the Law, Hadassi devotes to this study a long treatise, in the form of questions and answers.
|
|
Jacob Anatoli is generally regarded as a pioneer in the application of the Maimonidean Rationalism to the study of Jewish texts. He was the son-in-law of Samuel ibn Tibbon, translator of Maimonides. Due to these family ties Anatoli was introduced to the philosophy of Maimonides, the study of which was such a great revelation to him that he, in later days, referred to it as the beginning of his intelligent and true comprehension of the Scriptures, while he frequently alluded to Ibn Tibbon as one of the two masters who had instructed and inspired him. Anatoli wrote the Malmad exhibiting his broad knowledge of classic Jewish exegetes, as well as Plato, Aristotle, Averroes, and the Vulgate, as well as with a large number of Christian institutions, some of which he ventures to criticize, such as celibacy and monastic castigation, as well as certain heretics and he repeatedly appeals to his readers for a broader cultivation of the classic languages and the non-Jewish branches of learning.
|
|
The historical-grammatical method is a Christian hermeneutical method that strives to discover the biblical authors' original intended meaning in the text. According to the historical-grammatical method, if based on an analysis of the grammatical style of a passage (with consideration to its cultural, historical, and literary context), it appears that the author intended to convey an account of events that actually happened, then the text should be taken as representing history; passages should only be interpreted symbolically, poetically, or allegorically if to the best of our understanding, that is what the writer intended to convey to the original audience. It is the primary method of interpretation for many conservative Protestant exegetes who reject the historical-critical method to various degrees (from the complete rejection of historical criticism of some fundamentalist Protestants to the moderated acceptance of it in the Roman Catholic tradition since Pope Pius XII),The Biblical Commission's Document "The Interpretation of the Bible in the Church" Text and Commentary; ed. Joseph A. Fitzmyer; Subsidia Biblica 18; Rome: Editrice Pontificio Istituto Bibllico, 1995.
|
|
Roy has made a "major contribution to our overall understanding of the novel by so structuring every single page of his translation that the numerous levels of the narration are clearly differentiated" and has annotated the text with a precision, thoroughness, and passion for detail that makes even a veteran reader of monographs smile with a kind of quiet disbelief". His glosses and annotations combine "the quarter century he tells us he has worked on the novel with the labors of the centuries of Chinese commentators and exegetes who came before him—all of whom he seems to have read—and the dedicated researches and doctorates of his own accomplished students at the University of Chicago (whose contributions are fully acknowledged)". The scholar Perry Link reviewing the last volume to appear, also in the New York Review of Books, wrote that "Roy can point to a life’s work of enviable concreteness: 3,493 pages, five volumes, and 13.5 pounds, the world’s only translation of 'everything,' as he puts it, in a huge and heterogeneous novel that has crucial importance in Chinese literary tradition.
|
|
It has traditionally been believed that the houris are beautiful women who are promised as a reward to believing men, with numerous hadith and Quranic exegetes describing them as such. In recent years, however, some have argued that the term ḥūr refers both to pure men and pure women (it being the plural term for both the masculine and feminine forms which refer to whiteness) and the belief that the term houris only refers to females who are in paradise is a misconception. The Quran uses feminine as well as gender-neutral adjectives to describe houris, by describing them with the indefinite adjective عِينٌ, which some have taken to imply that certain passages are referring to both male and female companions. In addition, the use of masculine pronouns for the houris' companions does not imply that this companionship is restricted to men, as the masculine form encompasses the female in classical and Quranic Arabic—thus functioning as an all-gender including default form—and is used in the Quran to address all humanity and all the believers in general.
|
|
The Quran terms this an abomination or fahisha () unprecedented in the history of the world: Later exegetical literature built on these verses as writers attempted to give their own views as to what went on; and there was general agreement among exegetes that the "abomination" alluded to by the Quranic passages was attempted sodomy (specifically anal intercourse) between men. Some Muslim academics disagree with this interpretation, arguing that the people of Lot were destroyed not because of participation in same-sex acts, but because of misdeeds which included refusing to worship one God, disregarding the authority of the Prophets, and attempting to rape the travelers, a crime made even worse by the fact that the travelers were under Lot's protection and hospitality. The sins of the people of Lut () subsequently became proverbial and the Arabic words for the act of anal sex between men such as liwat () and for a person who performs such acts () both derive from his name, although Lut was not the one demanding sex.Wayne Dynes, Encyclopaedia of Homosexuality, New York, 1990.
|
|
Influenced by Al-Afghani's modernist interpretations, Muhammad Abduh, a mufti of Egypt revisited then contemporary Islamic thought with his ijtihad post–1899 AD in his tafsir al Manar, expressed that, wherever the Quran seemed contradictory and irrational to logic and science, it must be understood as reflecting the Arab vision of the world, as written with available 7th century intellectual level of Arabs; all verses referring to superstitions like witchcraft and the evil eye be explained as expressions of then–Arab beliefs; and miraculous events and deeds in Quran be rationally explained just as metaphors or allegories. In their research paper, Jafar Nekoonam, Fatemeh Sadat, and Moosavi Harami discuss the verity of interpretations about the Quranic concept dealt in verses 15:16-18, 37:6-10, 72:8-9, 67:5 of stone throwing devils with meteors. According to Jafar Nekoonam & et al, 2016, various interpretations for what the Quran means by stone throwing devils with meteors have been put forward by Muslim exegetes over the centuries. In the pre-modern times, the meaning of this Quranic expression was assumed to be clear, Meccan unbelievers would accuse the Prophet of getting the revelation from the jinn.
|
|