Attempts to make sense of the disjuncture and of what it may entail or suggest fill library shelves of exegetic prose.
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In 1853, he helped found Danville Theological Seminary in Danville, Kentucky, becoming a Professor of Exegetic, Didactic and Polemic Theology.
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The Tosefta of Sotah is divided into fifteen chapters and contains a large number of aggadic and exegetic interpretations, as well as various historical statements and narratives.
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Darnielle recorded the tracks over a 10-day period in March 2020, releasing the songs "Exegetic Chains", "Until Olympius Returns", and "For the Snakes" on the band's YouTube channel prior to the full release.
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1, p. 48 Massignon believes a number of people could have compiled this exegetic work. Among them he names Jabir ibn Hayyan al-Kufi (aka Geber). He argues that Geber produced a number of books using Ja'far al-Sadiq's name, as the author.
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She also visited women's organizations, hospitals and Sunday schools to spread the Christian word. Together with secretary in the Kristiania Inner Mission, Carsten Hansteen, she also conducted exegetic studies of the Bible. She was awarded the King's Medal of Merit in gold in 1926. She did not marry.
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Naeem-ud-Deen Muradabadi (1887-1948), also known as Sadr ul-Afazil, was a twentieth-century jurist, scholar, mufti, Quranic exegetic, and educator. He was a scholar of philosophy, geometry, logic and hadith and leader of All India Sunni Conference. He was also a poet of na`at.
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He was a monk at the Xi Ming Temple in Chang'an (present-day Xi'an, Shanxi, at the eastern terminus of the Silk Road). Huilin "inwardly strictly observes the regulations and outwardly studies the Confucian Classics. He has a profound knowledge of Indian philology and exegetic studies" (tr. Yong and Peng 2008: 220).
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Phokaeos (1835). But there are handwritten heirmologia kalophonika notated in exegetic neume notation whose collection are not in every respect identical.GB-Bm Ms. Gr. 6. The surviving works of Bereketis were transcribed from the old system of Byzantine parasemantic notation largely by Gregorios the Protopsaltis and his colleague Chrysanthos of Madytos near the beginning of the 18th century.
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Other explanations regarding the commands of secrecy issued by Jesus have been proposed, e.g. philological explanations based on mistranslations. An example is the explanation suggested by the Exegetic School of Madrid based on the Aramaic primacy that Jesus never expressed those ideas, and that they were added as a result of mistranslation of what Jesus said.José Miguel García.
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Following the puritan approach of Ibn Kathir, Muhammad Abduh and Muhammad Rashid Rida, many contemporary tafsir (exegetic treatises) downplay the earlier significance of Biblical material (Isrā'iliyyāt). Half of the Arab commentaries reject Isrā'iliyyāt in general, while Turkish tafsir usually partly allow referring to Biblical material. Nevertheless, most non-Arabic commentators regard them as useless or not applicable.Johanna Pink (2010).
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Al-Kisā'i produced a collection of Stories of the Prophets with exegetic information not found elsewhere.Wheeler. Historical Dictionary of Prophets in Islam and Judaism, Al-Kisa'i. He elaborates on earlier exegesis with a fuller narrative and folkloric elements from non- extant oral traditions that often parallel those from Christianity. He includes two prophets, Shem and Eleazar, not named in later literature as prophets.
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Genesis Rabbah 43:3 His own aggadic teachings differ but little from those of his contemporaries, although some of his interpretations approach the simple exegetic method. An example of this is furnished by his interpretation of Ecclesiastes 3:11, where he explains the word "ha-kol" as meaning "the universe".Genesis Rabbah 9:2 Tanhuma often made use of symbolism to illustrate his thought.
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The Zitong was in one volume, and based upon the classic (121) Shuowen jiezi character dictionary. It included 601 character head entries, which were arranged into 89 sections according to the number of strokes in the regular script. The head character was in seal script and entries were in regular script, giving notation first, followed by the definition. All the exegetic interpretations quote the Shuowen jiezi without any other sources.
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Tafsir Numani is also sometimes known as Tafsir Imam Jafar al-Sadiq. This book is collected by Abu Abd Allah Muhammad ibn Ibrahim Numani. Paul Noya believes this exegetic work is a Shia counterpart to Ibn Ata's exegesis on Quran except that in Sunni versions, the hadiths referring to the Ahl al-Bayt are all removed but one.Paul Noya, Collected Works of Abd al- Rahman Sulami, 2nd edition, Iran University Press, vol.
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Yong and Peng (2008: 220) call it a "huge masterpiece of notation and interpretation of the sounds and meanings of characters in Buddhist scriptures – exhaustively embracing the ancient exegetic interpretations, phonetically notating the Sanskrit classics – and it is broad in collection and rich in content". Huilin's Yiqiejing yinyi is valuable for three reasons. It is extremely useful for studying Buddhist scriptures. It is significant to exegesis for providing the pronunciations and meanings of ancient words.
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It may be possible to distinguish in the haggadic legends of Biblical character those portions that probably formed part of the original accounts from those that have been developed by the exegetic principles of the haggadists. The uniqueness of the Talmudic style of both recording meaning and deriving it using exegesis places the many seemingly mythological components of the much larger halachic content into a content very unlike the purely story-telling corpus of other cultures.
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According to Ruth Calderon, there are currently almost one hundred non-halakhic Torah study centers in Israel. While influenced by methods used in the yeshiva and in the university, non–religious Torah study includes the use of new tools that are not part of the accepted hermeneutic tradition of the exegetic literature. These include feminist and post-modernist criticism, historic, sociological and psychological analyses, and literary analysis. Among these institutions is the Alma Centre for Hebrew Studies in Tel Aviv.
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He mutates quite suddenly into a woman, while the novella transforms into another story altogether. The novella's prose shifts constantly between this "found" material from The Border, a secondhand account of the recovered manuscript of The Border, and exegetic commentary on the text of The Border. Joseph Roth did write a text called Die Grenze (The Border). The work appeared in 1919 and belonged to Roth’s journalistic production and has little to do with what Bellatin describes in Jacob the Mutant.
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Topics tend to include homiletics, pastoral care, sacramental theology, and ethics. All branches of theology, whether theoretical or practical, purpose in one way or another to make priests, pastors, and others in a pastoral role "the ministers of Christ, and the dispensers of the mysteries of God" (1 Corinthians 4:1). Pastoral theology presupposes other various branches, accepts the apologetic, dogmatic, exegetic, moral, juridical, ascetical, liturgical, and other conclusions reached by the ecclesiastical student, and scientifically applies these various conclusions to the priestly ministry.
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Most Kievan Rus' literature is based on the Eastern Christian tradition which came to Rus' from Byzantium via Slavonic translations originating mainly in Bulgaria. "The homiletic and exegetic genres are among the 'purest' versions of the rhetorical tradition inherited from Byzantium, relatively uncontaminated in language and structure," as Franklin affirms. These genres within the tradition of Christian rhetoric became Kievan elite culture, eagerly imitated by Rus' medieval authors who "played the game according to received rules". The Byzantines also valued the stability of form and expression-the impression of timelessness.
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Henry of Hesse is credited with a treatise, "De arte prædicandi", which is probably not due to him. There is a monograph quoted by Hartwig which is interesting for the classification of the forms of sermon: modus antiquissimus, i. e. postillatio, which is purely the exegetic homily; modus modernus, the thematic style; modus antiquus, a sermon on the Biblical text; and modus subalternus, a mixture of homiletic and text sermon. Jerome Dungersheym wrote a tract De modo discendi et docendi ad populum sacra seu de modo prædicandi (1513).
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Abarbanel wrote many works during his lifetime which are often categorized into three groups: exegesis, philosophy, and apologetics. His philosophy dealt with the sciences and how the general field relates to the Jewish religion and traditions, and his apologetics defends the Jewish idea of the Messiah while criticizing the Christian version. Abarbanel's exegetic writings were different from the usual biblical commentaries because he took social and political issues of the times into consideration.Thomas G. Bergin (ed.), Encyclopedia of the Renaissance (Oxford and New York: Market House Books, 1987).
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Brandstaetter’s biography reflects the dramatic experiences and radical ideological choices facing twentieth-century Jewish intelligentsia. His life was shaped by Zionism and, later, Catholicism, while his literary output synthesized Jewish, Polish, Christian, and Greek and Roman traditions. His program for Polish Jewish literature called on writers to serve the cause of Zionism, while his interwar poetry relied on classical poetics to address universal and national Jewish themes, especially biblical ones. Cross-fertilization between Judaism and Christianity is central to Brandstaetter’s postwar works, including his best-known novel, Jezus z Nazarethu—an epic about Christ written in biblical style, exegetic in approach.
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This work provides exegetical material for the whole Quran, also contains conflicting information, which Tabari tries either to harmonize or argues in support of the one he feels more correct. Further he includes different readings, which according to him, both might be correct and gives his own opinion after each argumentation. Both linguistical and theological subjects are discussed throughout his work.Herbert Berg The Development of Exegesis in Early Islam: The Authenticity of Muslim Literature from the Formative Period Routledge 03.04.2013 pp. 120-128 The post-classical period is marked by the exegetic methodology of Ibn Kathir.
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Despite its defects, scholars highly regard Xuanying's Yiqiejing yinyi. It is not only of interest for early Buddhist terminology, but also for the study of historical Chinese phonology and early written vernacular Chinese, which had a great influence on Buddhist writings (see bianwen). Yong and Peng (2008: 222) describe the Yiqiejing yinyi as "extremely useful for studying Buddhist scriptures", "valuable to exegetic studies of ancient characters", and treasured for having retained what had been lost in other sources. Xing Guang (2012: 235) calls it a "valuable work for modern scholars" owing to the high quality of Xuanying's editing and scholarship.
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This genre was paraliturgical and therefore more experimental than the kalophonic way to compose stichera, which was already established by Late Byzantine composers like John Koukouzeles and Manuel Chrysaphes.Certain compositions like Πᾶσαν τὴν ἐλπίδα μου in echos varys used a new melopœia which had to be indicated by particular phthorai, see Gerlach (2011, 96-108). For the study of phthorai used in exegetic notation, see GB-Bm Ms. Gr. 6, ff. 87r-89v. The Ottoman collection of heirmoi kalophonikoi became more popular than the Byzantine stichera kalophonika within the living tradition of Orthodox chant, and it was published in the transcription of Gregorios the Protopsaltis by Theodoros Phokaeos.
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It was formally accepted in the Quinisext Council of 692, which also aimed to replace the exegetic poetry of the kontakion and other homiletic poetry, as it was sung during the morning service (Orthros) of the cathedrals. One reason why another eight mode system was established by Frankish reformers during the Carolingian reform, may well have been that Pope Adrian I accepted the seventh-century Eastern reform for the Western Church as well during the 787 synod. The only evidence for this is an abbreviated chant book called a "tonary". It was a list of incipits of chants ordered according to the intonation formula of each church tone and its psalmody.
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In halakhic exegesis Ela laid down the guiding rule, "[Every textual interpretation must respect the subject of the context".Yerushalmi Yoma 3 40c; Yerushalmi Megillah 1 72a Another and the most frequently cited of his exegetic rules is, "Wherever the Bible uses any of the terms 'beware,' 'lest,' or 'not,' a prohibitory injunction is involved".Menachot 99b, and parallels Quite a number of exegetical observations applied to halakhic deductions are preserved under Ela's name,Yerushalmi Shabbat 1 2b, etc. and he reports like interpretations by his predecessors.Yerushalmi Ma'aser Sheni 5 55d Ela also appears in aggadah,Yerushalmi Shabbat 2 5b, 6 8c; Yerushalmi Yoma 5 42b, etc.
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Menocal writes that, through The Spirit of Romance, Pound attempted to continue the work of Dante Alighieri in De vulgari eloquentia, "saving" poets from the exile of normative literary canon. Riobó expands on this, writing that Pound was able to enfranchise poets and works who had hitherto been written out of the national canons by earlier critics, providing new translations of their work to "lend them a voice" to reach modern audiences. One of the poets Pound "saved", Guido Cavalcanti, would later become a common persona for Pound to adopt in his poetry. The book includes numerous partial translations of Romance poems, described as "merely exegetic".
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Ben Zoma's erudition in the halakhah became proverbial, for it was said, "Whoever sees Ben Zoma in his dream is assured of scholarship".Berachot 57b Only a few of Ben Zoma's exegetic teachings have been preserved. The most widely known of these is his interpretation of the phrase, "that you may remember the day when you came forth out of Egypt" to prove that the recitation of the biblical passage referring to the Exodus is obligatory for the evening prayer as well as for the morning prayer. This interpretation, quoted with praise by Eleazar ben Azariah,Berachot 1:5 has found a place in the Haggadah for the Passover night.
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In a 1983 volume by one of its theorists, Edgar Papu, "Harap Alb" is seen having anticipated The Open Work, an influential volume by Italian semiotician Umberto Eco—a conclusion which literary historian Florin Mihăilescu later described as a sample of Papu's "exegetic obsession", lacking in both "sense of humor" and "sense of reality".Mihăilescu, Florin, De la proletcultism la postmodernism, Editura Pontica, Constanţa, 2002, p.158. First brought to the Romanian stage in the eponymous adaptations of Ion Lucian (one of the first productions premiered by the Ion Creangă Children's Theater) and Zoe Anghel Stanca, "Harap Alb" was also the subject of a 1965 Romanian film, directed by celebrated filmmaker Ion Popescu-Gopo.
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The relation of the Logos to the divine powers, especially to the two fundamental powers, must now be examined. And here is found a twofold series of exegetic expositions. According to one, the Logos stands higher than the two powers; according to the other, it is in a way the product of the two powers; similarly it occasionally appears as the chief and leader of the innumerable powers proceeding from the primal powers, and again as the aggregate or product of them. In its relation to the world the Logos appears as the Universal substance on which all things depend; and from this point of view the manna (as γενικώτατόν τι) becomes a symbol for it.
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The Aggadah is part of Judaism's Oral law ()—the traditions providing the authoritative interpretation of the Written Law. In this context, the widely held view in rabbinic literature is that the Aggadah is in fact a medium for the transmission of fundamental teachings (Homiletic Sayings—) or for explanations of verses in the Tanakh (Exegetic Sayings—). In Rabbinic thought, therefore, much of the Aggadah is understood as containing a hidden, allegorical dimension, in addition to its overt, literal sense. In general, where a literal interpretation contradicts rationality, the Rabbis seek an allegorical explanation: "We are told to use our common sense to decide whether an aggada is to be taken literally or not" (Carmell, 2005).
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The ' (δι) and ' (βου) have both moved to their mesos position. The difference between the diapason and the trochos system corresponded somehow with the oral melos transmission of the 18th century, documented by the manuscripts and the printed editions of the "New Music School of the Patriarchate", and the written transmission of the 14th-century chant manuscripts (revised heirmologia, sticheraria, Akolouthiai, and Kontakaria) which fit rather to the Octoechos disposition of the trochos system. Chrysanthos' theory aimed to bridge these discrepancies and the "exegetic transcription" or translation of late Byzantine notation into his notation system. This way the "exegesis" had become an important tool to justify the innovations of the 18th century within the background of the Papadic tradition of psaltic art.
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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.
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He was a zealous adherent of Sībawayh, writing under his leadership. In his Al-Hudud he used philosophical terminology. Tha'lab relates that al-Farrā’s was a friend of ‘Umar ibn Bukayr (), the preceptor to the vizier of the caliph Al-Ma'mūn, who was called Āmir al-Ḥasan ibn Sahl (). Al-Farrā taught in the mosque next to his house. Umar approached him for exegetic advice on teaching Qur'ānic studies to the vizier, and so al-Farrā' dictated the book Ma‘ānī aI-Qur’ān for his students to copy out. At the request of the caliph al-Ma'mun he dictated his Kitāb al-Ḥudūd (), 'Classifications' (in poetry and grammar), as a project to instruct the students of al-Kisā’ī. Over the sixteen year period it took to complete, a muezzin reader read while al-Farrā’ explained the entire Qur’ān. He continued dictating long after most students had lost interest and only two remained.
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Concerning stichera kalophonika, there are numerous compositions made up in his name, but his authorship must be regarded as a certain school which had a lot of followers and imitators. Modern print editions of chant books have only a very few compositions (different melismatic echos varys realisations of , several Polyeleos compositions, the cherubikon palatinon, the Mega Ison, the Anoixantaria) which are almost never sung, except the short Sunday koinonikon, for the very practical reason that most of John Koukouzelis' compositions, at least based on the exegetic transcriptions by Chourmouzios Chartophylakos (GR-An Ms. ΜΠΤ 703), are simply too long.Some collections of stichera kalophonika made alone of the Menaion cycle—they were usually called "exercise books" (mathemataria)—have a volume of 1900 pages. In fact, even the traditional way to sing the sticheraric melos had been already so expanded, that the modern editions must all regarded as different efforts to abridge the traditional melos.
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An example of such intellectual catholicity was set by Anatoli himself; for, in the course of his "Malmad," he not only cites incidentally allegoric suggestions made to him by Frederick II., but several times—Güdemann has counted seventeen—he offers the exegetic remarks of a certain Christian savant of whose association he speaks most reverently, and whom, furthermore, he names as his second master besides Samuel ibn Tibbon. This Christian savant was identified by Senior Sachs as Michael Scot, who, like Anatoli, devoted himself to scientific work at the court of Frederick. Graetz even goes to the length of regarding Anatoli as identical with the Jew Andreas, who, according to Roger Bacon, assisted Michael Scot in his philosophic translations from the Arabic, seeing that Andreas might be a corruption of Anatoli. But Steinschneider will not admit the possibility of this conjecture, while Renan scarcely strengthens it by regarding "Andreas" as a possible northern corruption of "En Duran," which, he says, may have been the Provençal surname of Anatoli, since Anatoli, in reality, was but the name of his great-grandfather.
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This multiplicity of languages, however, is at present generally considered a mere mark of the multifarious character of the compilation; and the credit for the exegetic employment of the several languages is given to Nathan's authorities rather than to himself. While he undoubtedly possessed a superficial and empiric knowledge of Latin and Greek, of which the former already contained an admixture of contemporary Italian, and the latter (subdivided into spoken and written Greek) was still partly used in southern Italy; while he may have acquired a desultory acquaintance with Arabic, and certainly was quite familiar with Italian, yet it may be stated almost with certainty that the majority of his etymologies were compiled and copied from his various source-books. For this reason, perhaps, the various dialects appear in the Arukh under several names, each originating seemingly in a different author, as Arabic, for example, which occurs under three distinct denotations, possibly without Nathan being aware of their synonymity. To the same cause may be assigned the polyonymy of the Hebrew and rabbinic dialects in the Arukh, as well as the presence of a great deal of geographic and ethnographic information which the author certainly did not acquire in actual travel.
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