It seems intended less as a definitive solution to the mystery than as a virtuoso play in the endless exegetical game, which has a different outcome for each reader.
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Perhaps that is why he shows an especially sympathetic understanding of Philo of Alexandria, who wrote his philosophic and exegetical works in Greek in the early decades of the first century.
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Whatever one thinks of the exegetical merits of this argument, it's quite surprising in one particular way—Romans 33 was widely quoted in political debates of the 1840s and 1850s, but rarely thereafter.
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Whatever one thinks of the exegetical merits of this argument, it's quite surprising in one particular way—Romans 13 was widely quoted in political debates of the 1840s and 1850s, but rarely thereafter.
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To the members of her cult, Newsom inspires the kind of exegetical fervor that Bob Dylan did in 1966 — fandom on the high-rock album-era model, with devotees who pore over the runes of lyric sheets like Talmudists.
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They were graded on their ability in seven categories: exegetical ability (making Scripture come alive by plumbing its historical context, language and grammar), sermon relevance, the integrity of the preacher's life, upholding theological traditions, sermon structure, accessible communication and skilled delivery.
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The whole episode, in its intensity and its focus on the stakes of textual interpretation, was reminiscent of Lucas Hnath's recent play "The Christians," about a pastor who comes out against Hell and sparks not relief but an exegetical nightmare.
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"Pruitt's interpretation [of 'dominion'] is not 'theological' per se—not a reflection based on biblical scholars' findings that result from using exegetical methods of interpretation to try to come as close as possible to the meaning intended when written," she wrote in an email.
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These feral rituals compelled me to pay a kind of exegetical attention to the sky and the sea, to look for signs of mercy in the natural world; they felt authorless and calmed me: Cross yourself if you see the white heron on mile marker No.7.
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And of course Romans 13, with its dubious exegetical history, doesn't exhaust the Bible: This Bible verse perfectly sums up the situation:Woe to those who make unjust laws,to those who issue oppressive decrees,to deprive the poor of their rights & withhold justice from the oppressed of my people,making widows their prey and robbing the fatherless.
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Al- Tabari's Jami' al-bayan attributes a significant amount of exegetical material to Mujahid.
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Stephen Chambers, Ph.D., joined the faculty as professor (Exegetical Theology). Dr. Chambers currently serves as Academic Dean and Director of Library. With the retirement of Dr. Raaflaub in June 2006 the Seminary called Jonathan Kraemer as professor (Exegetical Theology), who served until 2016.
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He then devoted himself to exegetical studies. He died on 5 August 1666, aged 73.
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Madhusūdana was more interested in defending advaita and tackling the exegetical (interpretation of Vedanta) aspects.
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The Adygei team is exceptional because it has a trained exegetical checker who lives locally.
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He is now compiling what he learned from all these in his massive multivolume project Romans: Three Exegetical Interpretations and the History of ReceptionRomans: Three Exegetical Interpretations and the History of Reception (Volume 1 [2018] on Romans 1:1-32 and much methodological discussion is 531 page-long).
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Svensk exegetisk årsbok (Swedish Exegetical Yearbook) is an annual peer- reviewed academic journal of biblical studies and book reviews in Swedish and English. It was established in 1936 by the Swedish Exegetical Society and is distributed internationally by Eisenbrauns. The editor-in-chief is Göran Eidevall (Uppsala university).
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Theodoret's last exegetical works were the interpretations of difficult passages in the Octateuch and Quaestiones dealing with the books of Samuel, Kings, and Chronicles, written about 452 to 453. Excepting the commentary on Isaiah (fragments preserved in the catenae) and on Galatians ii.6-13, the exegetical writings of Theodoret are extant. Exegetical material on the Gospels under his name in the catenae may have come from his other works, and foreign interpolations occur in his comments on the Octateuch.
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The seminary is divided into four departments: Exegetical Theology, Historical Theology, Pastoral Ministry and Mission, and Systematic Theology.
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He produced two major exegetical studies of Thomas Aquinas: Grace and Freedom, and Verbum: Word and Idea in Aquinas.
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In the past, scholars described the theology of Protestant scholastics following John Calvin as more rationalistic and philosophical than the more exegetical biblical theology of John Calvin and other early Reformers. This is commonly described as the "Calvin against the Calvinists" paradigm. Beginning in the 1980s, Richard Muller and other scholars in the field provided extensive evidence showing both that the early Reformers were deeply influenced by scholasticism and that later Reformed scholasticism was deeply exegetical, using the scholastic method to organize and explicate exegetical theology.
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A Critical and Exegetical Commentary on The Gospel according to Saint Matthew, Vol. 1. Edinburgh: T&T; Clark. pp. 33–58.
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3, 1982, pp. 185–187."A Short Note on Mitchell Dahood's Exegetical Methodology." Hebrew Studies, vol. 22, 1981, pp. 35–38.
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The genuine exegetical fragments of this commentary were published by Sickenberger.Texte u. Untersuchen, VI, i (new series). See Bardenhewer-Shahan, Patrology (St.
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His writings were both exegetical and controversial, but chiefly the latter. They include Expositio Libri Psalmorum Davidis (1550). His controversial works refer to such subjects as the translation of the Bible into the vernacular, against Servetus, etc. Alesius published a large number of exegetical, dogmatic and polemical works, of which over twenty are mentioned by Bale in his List of English Writers.
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The Korean Confucian curriculum was based on the Chinese educational system which had 15 or so primary works, and a large number of exegetical works, along with graded exams that were on set topics. All of these works were written in Chinese, the academic written language of Joseon. A common introductory textbook was the Lesser Learning, an exegetical work by Zhu Xi.
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No future scholar undertaking interpretation and exposition of Qurān or working on Islamīc themes can afford to ignore this monumental exegetical work of Islahi.
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"Exegetical Themes in James 1 and 2." Review & Expositor 66 (1969) 391–402. "The Lord's Supper in the New Testament." Review & Expositor 66 (1969) 514.
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Berend Kordes or Berenne Kordes (Oct. 27, 1762 – Feb. 5, 1823) was a German writer on exegetical theology. He was born at Lubeck on Oct.
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These include the Academic Excellence Award, the Exegetical/Biblical Studies Award, and the Faculty Award.The winner of each prize is selected by relevant faculty members.
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This tractate in the Talmud does not contain disagreements between the sages nor does it have exegetical derivations. It is written as a historical description of the service.
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Gasser, M., "Ronald Stevenson, Composer-Pianist : An Exegetical Critique from a Pianistic Perspective" (Edith Cowan University Press, Western Australia, 2013) Scott's daughter, Lillias, married the Scottish composer Erik Chisholm.
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Wissenschaftliche Buchgesellschaft", Darmstadt 2004. modern commentators have alternatively suggested she might also have been a follower of the Stoics (who welcomed women among their ranks)Craig S. Keener, Acts: An Exegetical Commentary : Volume 3: 15:1-23:35 (2014). or a foreigner visiting Athens.Acts (Baker Exegetical Commentary on the New Testament) Darrell L. Bock - 2007 "The reference to Damaris continues Luke's focus on the response of women (Acts 16:15; 17:4, 12).
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He also uses it to interpret passages in Aristotle's On the Soul, and this exegetical value is seen as the theory's strong point by Averroes and the theory's later proponents.
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112, 1953.Driver, S.R. and Gray, G.B., A Critical and Exegetical Commentary on the Book of Job, T. & T. Clark, Edinburgh, Part II, p. 326, 1921. are historical descriptions of dinosaurs.
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He is clear and simple in thought and statement; and his merit is to have rescued the exegetical heritage of the school of Antioch as a whole for the Christian Church.
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Graetz's historical studies, extending back to Biblical times, naturally led him into the field of exegesis. As early as the fifties he had written in the Monatsschrift essays dealing with exegetical subjects, as "Fälschungen in dem Texte der LXX." (1853) and "Die Grosse Versammlung: Keneset Hagedola" (1857); and with his translation of and commentaries on Ecclesiastes and Canticles (Breslau, 1871) he began the publication of separate exegetical works. A commentary and translation of the Psalms followed (ib. 1882-83).
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Louw influenced on the teaching of exegetical skills to church leaders as an honorary academic adviser to Veritas College International, an organisation that provides church based leadership training in more than 30 countries. He served Veritas. Dr Bennie Wolvaardt, the founding president of Veritas College, was a student of Louw at the University of Pretoria. The semantic discourse analysis of Louw is at the root of the "do it yourself" exegetical approach with which Veritas equips their students .
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Chrysostom's extant homiletical works are vast, including many hundreds of exegetical homilies on both the New Testament (especially the works of Saint Paul) and the Old Testament (particularly on Genesis). Among his extant exegetical works are sixty-seven homilies on Genesis, fifty-nine on the Psalms, ninety on the Gospel of Matthew, eighty-eight on the Gospel of John, and fifty-five on the Acts of the Apostles."John Chrysostom" profile, Catholic Encyclopaedia Online, newadvent.org; retrieved 20 March 2007.
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The M.T.S. is a 2–year program that presents a curriculum covering many aspects of scriptural analysis and exegetical work in the original languages as well as church history, and biblical and systematic theology.
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However the editors discovered that White sometimes interprets Scripture differently from what the original context implies, and this was for a homiletical (preaching, and/or to convince or persuade) rather than exegetical (strict interpretation) use.
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His exegetical and doctrinal portions are taken from the Greek Fathers and previous Syriac Orthodox theologians. No complete edition of the work has yet been issued, but many individual books have been published at different times.
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In the words of Geza Vermes, these arguments have been rejected by the mainstream as "exegetical acrobatics", springing from the assumption that the Bible is inerrant, and most scholars have concluded that Luke's account is an error.
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Witherington is Armininan in his theology and refers to Arminianism as Wesleyanism. In The Problem with Evangelical Theology Witherington claims that Arminianism can show exegetical weakness when it comes to the experience of perfection. On the other hand he strongly challenges the exegetical foundation of Calvinism on each of its tenets. He particularly insists on the doctrine of Conditional preservation of the saints, and Prevenient grace in various publications, generally referring to the character of God and the nature of his grace and love as a justification for it.
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Abraham (Rabel) Aberle (28 July 1811 – 9 March 1841) was a Moravian Hebrew poet, translator, and writer from Austerlitz. All his literary productions—poems, metrical translations, exegetical notes, and riddles—were published in the periodical Bikkure ha-'Ittim.
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Sometimes an entire monograph is known by its "dibur hamatḥil". The published mystical and exegetical discourses of the Chabad-Lubavitch rebbes (called "ma'amarim"), derive their titles almost exclusively from the "dibur ha-matḥil" of the individual work's first chapter.
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Ruth Rabbah 2, beginning It appears that there was an aggadic collection containing Judah's answers to exegetical questions.Pesikta Rabbati 46 (ed. Friedmann, p. 187a) Among these questions may have been the one which Judah's son Simeon addressed to him.
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Many exegetical remarks are scattered throughout Qimḥi's grammatical works. His method is mostly that of the peshaṭ, i.e., literal interpretation. He frequently follows the Spanish school, without, however, reading into the Scriptural text the scientific knowledge of his own time.
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173 (Emmaus Road Publishing 2009), . although it is not clear that the canon was completely "closed" at the time of Ben Sira.Ska, Jean Louis, The Exegesis of the Pentateuch: Exegetical Studies and Basic Questions, pp. 184–195 (Mohr Siebeck Tübingen 2009), .
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Therefore a narrative approach to Scripture, and history are emphasized in some emerging churches over exegetical and dogmatic approaches (such as that found in systematic theology and systematic exegesis), which are often viewed as reductionist. Others embrace a multiplicity of approaches.
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Christopher Melchert; Harald Motzki with Nicolet Boeckhoff- van der Voort and Sean Anthony, Analysing Muslim Traditions: Studies in Legal, Exegetical and Maghāzī Ḥadith. J Semit Stud 2012; 57 (2): 436. doi: 10.1093/jss/fgs020 Motzki died on February 8, 2019.
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Archibald Robertson & Alfred Plummer. A Critical and Exegetical Commentary on the First Epistle of St Paul to the Corinthians. Edinburgh 1914:375–76; Oscar Cullmann. "Immortality of the Soul or Resurrection of the Dead" in Krister Stendahl (ed.) Immortality and Resurrection.
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A rulebook has been developed and gives a reference for understanding the interactions between the card types and the cards. The most up-to-date rulebook is the 10th anniversary rulebook. An "exegetical" guide is also available for more seasoned players.
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The end result was the exegetical spiritualization of the first generation Cistercian experience, the visual expression of Gregory's exegetical method. Initial to Book 21, Moralia in Job; Dijon, Bibliothèque municipale, ms 173:41. An example of this may be found in the illuminated initial "I" to Book Twenty-one (Dijon, Bibliothèque municipale, ms 173:41). The initial depicts a tattered monk with his knife in his belt and his leggings slipping down, chopping away at the base of a tree that is unusually large for a medieval manuscript and that forms the body of the initial.
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They described the Oral Torah as the result of a historical and exegetical process, emerging over time, through the application of authorized exegetical techniques, and more importantly, the subjective dispositions and personalities and current historical conditions, by learned sages. This was later developed more fully in the five-volume work Dor Dor ve-Dorshav by Isaac Hirsch Weiss. (See Jay Harris Guiding the Perplexed in the Modern Age Ch. 5) Eventually, their work came to be one of the formative parts of Conservative Judaism. Another aspect of this movement is reflected in Graetz's History of the Jews.
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The term has been explained in different ways by scholars. It has been defined as "a mode of secluding, and rendering harmless, anything imperilling the religious life of the nation",S.R. Driver (1896), A Critical and Exegetical Commentary on Deuteronomy. Second Edition.
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A mass-book is a book, used most commonly by the laity, as an aid while attending Catholic Mass (the principal Catholic church service). The massbook comprises scriptural readings, prayers, and psalms for the day's mass, sometimes also including homiletic or exegetical material.
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For the format and style of the Yiqiejing yinyi, Xuanying followed the example of Lu Deming's (583) Jingdian Shiwen exegetical dictionary of the Confucian Thirteen Classics. The Yiqiejing yinyi preface quoted Lu regarding phonetic notation and definition (tr. Yong and Peng 2008: 184).
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Some Lutheran scholastic theologians, for example, Johann Gerhard,For several selections of Gerhard's theology, Loci Theologici Book. 1. Prooemium 31 and Loci Theologici Book 1, Locus 2: De Natura Dei, ch. 4, 59. (Google Books) used exegetical theology along with Lutheran scholasticism.
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In the fifth-century CE exegetical Visuddhimagga, Buddhaghosa identifies knowing about the sense bases as part of the "soil" of liberating wisdom. Other components of this "soil" include the aggregates, the faculties, the Four Noble Truths and Dependent Origination.Buddhaghosa & Ñāamoli (1999), pp. 442–43.
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It also may refer to the book that recorded the names of the seven sleepers, as is suggested in Muhammad ibn Jarir al-Tabari's exegetical work Tafsir al-Tabari. The nearby village's modern name, al-Rajib, could be a corruption of the term al-Raqīm.
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Gray considered that it would have been in accord with the sentiment of early Israelites to worship the Moabite god on his own territory.George Buchanan Gray. A Critical and Exegetical Commentary on Numbers: The International Critical Commentary, pages 381–82. Edinburgh: T. & T. Clark, 1903.
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8]; here βαπτίσωνται appears in place of ῥαντίσωνται in Koine D Θ pl, giving βαπτίζω the meaning of βάπτω', Balz, H. R., & Schneider, G. (1990–c1993). Exegetical dictionary of the New Testament. Translation of: Exegetisches Worterbuch zum Neuen Testament. (1:195). Grand Rapids, Mich.
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There are nearly 14000 exegetical hadiths, narrated from Muhammad's family, collected by some Shi'ah scholars in a number of commentaries well known as Tafasir e Ma'thur (traditional commentaries) in Shi'ah. In the 12th century, most of these traditions were collected in the two large collections entitled Al-Burhan fi Tafsir al-Qur'an, the work of Bahrani.Methodology of Qur'an Interpretation In Exegetical Hadiths of Shi'ah It is one of the most important Shiism traditionary () commentaries in the eleventh and early twelfth century A.H. in Arabic. Its author is Syed Hashim bin Sulaiman bin Ismail al Huseini al Bahrani, the shiism scholar of “traditions believer” (akhbari maslak), commentator, traditionist and author.
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In August 2010, he was advanced further to the rank of Professor of Exegetical Theology. In 2013, he returned to parish ministry as senior pastor of St. Michael Lutheran Church in Fort Wayne, Indiana. In July 2020, he joined the faculty of Concordia University, St. Paul.
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After Ramanuja several authors composed important theological and exegetical works on Sri Vaishnavism. Such authors include Parsara Bhattar, Nadadoor Ammal, Engal Azhwan, Sudarshan Suri, Pillai Lokacharya, Vedanta Desika, Manavala Mamunigal, Vadakku Thiruveedhi Pillai (also called Krishnapada Swamy), Periyavachan Pillai, Nayanarachan Pillai, Azhagiya Manavala Perumal Nayanar, Rangaramanuja Muni.
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Guerric held closely to a literal interpretation. Besides his exegetical works, he also wrote one of the earliest quodlibeta, Quaestiones de quolibet, which has been edited and published, and also a commentary on Peter Lombard's Sentences. His thinking was more influenced by Aristotelianism than his contemporaries.
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In other words, the scientist was looking for variants recognized by all witnesses of the text; and did not seek to eliminate all additional readings. According to modern biblical scholars E. Camesar and T. Low (2008), Origen sought to increase the exegetical possibilities of the Greek text.
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Asharism accepts reason in regard of exegetical matters and traditionalistic ideas.Ed. Esposito The Oxford History of Islam Oxford University Press 1999 p. 280 What God does or commands — as revealed in the Quran and ahadith — is by definition just. What He prohibits is by definition unjust.
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2, Brill, 2009, He also wrote the Postillae in sacram scripturam juxta quadruplicem sensum, litteralem, allegoricum, anagogicum et moralem, published frequently in the 15th and 16th centuries. His Sermones de tempore et sanctis are apparently only extracts. His exegetical works were published at Venice in 1754 in eight volumes.
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He is Capuchin and nowadays he belongs to the Capuchin Brotherhood of Sarrià. He has studied the Hebrew manuscripts of Girona. He has published important exegetical studies about the Bible, both in Catalan and in Spanish. He has also translated many works of ancient Hebrew literature into Spanish.
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The leading scholars of Safed in 16th-century invigorated mainstream Judaism through new legal, liturgical, exegetical and Lurianic- mythological developments. Following the upheavals and dislocations in the Jewish world as a result of anti-Judaism during the Middle Ages, and the national trauma of the expulsion from Spain in 1492, closing the Spanish Jewish flowering, Jews began to search for signs of when the long-awaited Jewish Messiah would come to comfort them in their painful exiles. In the 16th century, the community of Safed in the Galilee became the centre of Jewish mystical, exegetical, legal and liturgical developments. The Safed mystics responded to the Spanish expulsion by turning Kabbalistic doctrine and practice towards a messianic focus.
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The medieval popular Bible is a term used especially in literary studies, but also in art history and other disciplines, to encompass the wide variety of presentations of biblical material in medieval culture not directly recorded in the exegetical tradition. The "exegetical tradition" means the vast corpus of Latin writings, often biblical commentaries, sermons or preaching handbooks, diatribes against doctrinal deviancy and philosophical explorations, in which scholars of the medieval Church present the Bible according to medieval orthodoxy. Its intended readership is, in the first instance, other theologians. In contrast to this, the "medieval popular Bible" is aimed at the ordinary population of medieval Europe, and to some extent is also created by them.
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In the 1870s William Boardman, author of The Higher Christian Life,Chapter, "William Boardman," in The Doctrine of Sanctification: An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective, Thomas Ross, Ph. D. diss., Great Plains Baptist Divinity School, 2016 began his own evangelistic campaign in England, bringing with him Robert Pearsall Smith and his wife, Hannah Whitall Smith, to help spread the holiness message.Chapter, "Hannah Whitall Smith," in The Doctrine of Sanctification: An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective, Thomas Ross, Ph. D. diss., Great Plains Baptist Divinity School, 2016 On May 1, 1873, Rev'd William Haslam introduced Robert Pearsall Smith to a small meeting of Anglican clergymen held at Curzon Chapel, Mayfair, London.
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He researches actively in the fields of Christology, the social implications of the doctrine of reconciliation, theological epistemology and theories of time. He is widely published and respected in his field and now closely associated with the Logos Institute for Analytic and Exegetical Theology at the University of St Andrews.
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The Expository Times aims to combine an interest in all pastoral matters, practical and theoretical with the latest international scholarship in religious studies, biblical studies and philosophy. The journal contains resources for the month for those conducting worship: a sermon by a preacher of distinction, exegetical notes and other resources.
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Worship takes place in modest buildings that may contain air condition, carpet, and padded pews, but without any musical instruments. Singing is a cappella and in four-part harmony. Preaching tends to be topical, rather than exegetical. Most congregations also hold summer vacation Bible school classes during the summer school holidays.
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Wm. B. Eerdmans Publishing, 2005. , . p. 83 This led Irenaeus,Against Heresies, Book V, Chapter XXX, paragraph 2 Hippolytus of Rome and some Millennialists to propose that the Antichrist will come from the tribe of Dan."Understanding Dan: an exegetical study of a biblical city, tribe and ancestor", Mark W. Bartusch.
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The term has currency primarily in theological and exegetical circles. This is to be distinguished from quotations from a source deemed a hostile witness, which inadvertently substantiate a point beneficial to the quoter in the course of its own narrative. Even when lifted out of context, those facts still stand.
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The following year, Charlemagne died and Louis was made ruler of the Holy Roman Empire. He brought Claudius to Aachen, the empire's capital city. There Claudius gave exegetical lectures to the emperor and the court and was even urged to put his lectures in writing by the emperor himself.M. Gorman 1997, p. 281.
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Daniel I. Block suggests that he may have been one of the "Lords of Shechem" (, wording of the New Revised Standard Version and New American Bible Revised Edition) who had previously gone into exile, being unwilling to support Abimelech.Daniel I. Block, Judges, Ruth: An Exegetical and Theological Exposition of Holy Scripture, p. 325.
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Studies in Abhidharma Literature and the Origins of Buddhist Philosophical Systems. SUNY Press. p. 130. Some of these texts surpassed the canonical Abhidharma in influence and popularity, becoming the orthodox summas of their particular schools' Abhidharma. Two exegetical texts, both from the 5th century, stand above the rest as the most influential.
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In the Brahmanas, the exegetical commentaries on the Vedas, the associations with morning and evening lead Mitra to be connected with the day, and Varuna with night. Also in Shatapatha Brahmana, Mitra-Varuna is analyzed as "the Counsel and the Power" - Mitra being the priesthood (Purohita), and Varuna the royal power (Rājān).
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The prophets were put to the sword (Jeremiah 2:30). Exegetical tradition relates that Isaiah, Manasseh's own grandfather, suffered a particularly painful execution, sawn in two under the king's orders."Isaiah", Jewish Encyclopedia "Innocent blood" reddened the streets of Jerusalem. For many decades those who sympathized with prophetic ideas were in constant peril.
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27, 1762,Zeitschrift der Gesellschaft für Schleswig-Holstein-Lauenburgische and studied at the universities of Kiel, Leipzig, and Jena. In 1793 he became librarian of the university at Kiel. and died there Feb. 5,1823. His exegetical works are, Observationumn in Jonce Oracula Specimina (Jena, 1788):-Ruth ex versione Septuaginta intepraetum (Jena, 1788).
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Among his other works were De rebus christianorum ante Constantinum commentarii (1753), Ketzer-Geschichte (2nd ed. 1748), and Sittenlehre der heiligen Schrift (1737). His exegetical writings, characterized by learning and good sense, include Cogitationes in N. T. bc. select. (1726), and expositions of I Corinthians (1741) and the two Epistles to Timothy (1755).
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L. P. Harvey, Muslims in Spain, 1500 to 1614, pg. 145. Chicago: University of Chicago Press, 2008. The majority of printed Mushafs today in North Africa and West Africa follow the reading of Warsh.Aisha Geissinger, Gender and Muslim Constructions of Exegetical Authority: A Rereading of the Classical Genre of Qurʾān Commentary, pg. 79.
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Amora of the fourth century who often carried Palestinian doctrinal and exegetical remarks to the Babylonian schools, and Babylonian teachings to Palestine (see Abdima Naḥota). In consequence of a decree of banishment issued by Constantius II against the teachers of Judaism in Palestine, he finally settled in Babylonia.Hullin 106a; Grätz, "Gesch." 2d ed.
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The majority of copies of the Quran today follow the reading of Hafs. In North and West Africa there is a bigger tendency to follow the reading of Warsh.Aisha Geissinger, Gender and Muslim Constructions of Exegetical Authority: A Rereading of the Classical Genre of Qurʾān Commentary, pg. 79. Leiden: Brill Publishers, 2015.
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Quek studied at Shelton College, Faith Theological Seminary, and the University of Pennsylvania. He received a PhD from the University of Manchester. Working under the supervision of F. F. Bruce, his thesis was Adam and Christ: An Exegetical Study of the Pauline Analogy in the Light of the History of Interpretation (1970).
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Heinz Giesen, in the Exegetical Dictionary of the New Testament, writes: > In the passive voice σκανδαλίζω [skandalizō] more often means . . . "fall > away from faith." In the interpretation of the parable of the sower (Mark > 4:13-20 par. Matt 13:18-23) those identified with the seeds sown on rocky > ground, i.e.
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He died at Segni in mid-1123. Bruno's published works are considered to be exegetical for the most part. He condemned simonical practices in a document written prior to 1109 entitled Libellus de simoniacis. He authored commentaries on the Book of Job and the Psalms as well as on the four Gospels.
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As indicated above, in a Pali discourse, the Buddha identified renunciation as part of his path to Awakening. In the Buddhavamsa, Jataka tales and exegetical literature, renunciation is codified as the third of ten practices of "perfection" (pāramī).Buddhavamsa, chapter 2. For an on-line regarding the Buddhavamsa and parami, see Bodhi (2005).
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There is also the literal, allusion-based and anagogical meanings of the text which are referred to as "Peshat", "Remez" and "Derash" respectively. When the 4th category is added, the acrostic forms the four-fold exegetical method called PaRDeS ("Paradise") which can be achieved once one understands the Torah in all four modes of interpretation.
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Bass holding Sunday service every fourth Sunday. From 1987 to 1991 he also studied Expository Preaching and Exegetical Preaching under his mentor Elder Rev. Kenneth Duke at New Jerusalem Primitive Baptist Church, Miami Florida. Upon graduating, Freddie was a qualified counselor working at the Miami Psychological Evaluation Center and a school teacher for the County.
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Only one whole work remains. His commentary on the minor prophets has been preserved and was published by Mai (Rome, 1825–1832) and Wegnern. Its exegetical value is diminished by Theodore's absolute confidence in the Septuagint. It is noteworthy for its independence of earlier hermeneutical authorities and Theodore's reluctance to admit a Christological reference.
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St. Jerome Cites:Ep. Lxx names Titus among writers whose secular erudition is as marvellous as their knowledge of Scripture; in his De Viris Illustribus, cii, he speaks of his "mighty" (fortes) books against the Manichaean and nonnulla alia. He places his death under Valens. Of the nonnulla alia only fragments of exegetical writings have survived.
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The Jñānaprasthāna became the basis for Sarvastivada exegetical works called vibhāṣa, which were composed in a time of intense sectarian debate among the Sarvāstivādins in Kashmir. These compendia not only contain sutra references and reasoned arguments but also contain new doctrinal categories and positions.Willemen, Charles; Dessein, Bart; Cox, Collett. Sarvastivada Buddhist Scholasticism, Handbuch der Orientalistik.
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With Arminius, he believed that unlimited atonement is consistent with penal substitution. In Kept by the Power of God (1969), Marshall mentioned the possibility of apostasy. He preferred the view of conditional security for having fewer exegetical difficulties, point that was added eventually in an epilogue of Kept by the power of God (1995).
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Exegetical professor Georg StöckhardtStöckhardt in the Christian Cyclopedia separated Biblical typology into two categories. Extrinsic or external typology was separate from the meaning of the text and its original meaning. Rather, it is applied to the topic by the reader. Intrinsic or internal typology referred to typology embedded within the meaning of the text itself.
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Nelson Publishers, 1981], Offence: skandalizō; skandalon, 294 and 304, fn. 5). and the noun skandalon ("enticement to unbelief, cause of salvation's loss, seduction"):Heinz Giesen, Exegetical Dictionary of the New Testament, 3:249. are theologically important as well:I. Howard Marshall, Kept by the Power of God: A Study of Perseverance and Falling Away, 217.
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Among these were Livy and Tacitus. The Latin codices also included translations of Greek works, commissioned by Bessarion. Other Latin codices were purchased during his legation to Germany (1460–1461), notably exegetical and theological works by Nicholas of Lyra and William of Auvergne.Labowsky, Bessarion's Library..., pp. 15–17Zorzi, La libreria di san Marco..., p. 58.
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In the fall, the core faculty teach Homiletics and Biblical language. The winter semesters are used for the students to complete an exegetical project using the language taught in the previous semester. Hebrew students translate Jonah and Greek students translate Titus. The school also houses the Gordon H. Clark memorial library, which contains Dr. Clark's personal collection.
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Recovering Biblical Manhood and Womanhood presents its essays in five sections: # Vision and Overview (2 essays) # Exegetical and Theological Studies (12 essays) # Studies from Related Disciplines (5 essays) # Applications and Implications (6 essays) # Conclusion and Prospect (1 essay) It also contains two appendices — an essay by Wayne Grudem and the Danvers Statement, and a Prefatory essay by John Piper.
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The first is philosophical and rationalistic, including references to Socrates, Aristotle and Alexander's letter to his mother. The second is exegetical. The stories of figures from the Old Testament who overcame adversity are apparently written from memory. The Consolation of Sorrows survives in a manuscript copy dated by Giorgio Levi Della Vida to the 9th century.
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Dr. Phillip Stone, Wofford College, Mount Pleasant, South Carolina: Arcadia Publishing, 2010, p. 16 However, he was forced to leave after he clashed with James Henry Carlisle (1825-1909), who served as the next President from 1875 to 1902. In 1875, he became a professor of exegetical theology in the Biblical Department at Vanderbilt University in Nashville, Tennessee.
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Compare Tosefta Shevuot 1:7; Yerushalmi Nazir 56b The well-known reference of the Talmud, ,Sanhedrin 86a may therefore apply to Sifre Zutta, in which, furthermore, there are several exegetical notes on passages of Book of Numbers mentioned in the Talmud, but which are not found in the larger Sifre.Compare Hoffmann, l.c. pp. 56 et seq.
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He organized the congregation in new provinces with missionary and educational activities in Thailand and French North Africa (there was for example a college in Casablanca). He then retired to Bethlehem where he continued his Bible and exegetical studies. At the same time, he was the spiritual director of the Carmel of Bethlehem. T.R.P. Buzy died in 1965.
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According to the church's doctrinal statement, its purpose is to "present isagogical, categorical, and exegetical Bible teaching" and to "present the Gospel of the Lord Jesus Christ both at home and abroad."Berachah Church Doctrinal Statement It holds to eternal security and a premillennial pre-tribulation rapture. Under "Church Ordinances", it lists only the Lord's Supper.
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In line with the traditional view of the exegetical School of Antioch, Ishodad openly rejects allegorical interpretation, and focuses on historical and philosophical problems in the texts.. Paul S. Russell views Ishodad's work as displaying a "scholarly sensibility along the lines of modern biblical research" in its careful treatment of different editions of the scriptural texts..
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Canon 29 of the 1983 Code of Canon Law offers a definition of general legislative decrees: The canon reproduces substantial elements (later deleted) of the original draft of what would become canon 7.Exegetical commentary, pg. 261. This canon incorporates a definition which takes its inspiration from Thomas Aquinas' definition of human law found in his Treatise on Law.
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He delivered in October his inaugural lecture as professor of critical and exegetical theology. In 1842 he was made principal of the theological department. His theological position was conservative, but he was the first in his denomination to bring to his classroom the processes and results of German critical research. Among his pupils was Philip Pearsall Carpenter.
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PubMed Central, 146-153. Ethics of medical practice continue to be an important marker of Islamic medicine for some. Al-Jawziyya also elaborates on the relationship between medicine and religion. A theologian renowned for his exegetical endeavors, Al-Suyuti also composed two works on prophetic medicine, one of which was on sexual relations as ordered by Muhammad.
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A. Carson, Exegetical Fallacies, Baker Book House, 1984, , p. 70. In particular, the aorist does not imply a "once for all" action, as it has commonly been misinterpreted, although it frequently refers to a simple, non-repeated action.Grant R. Osborne, The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation, 2nd ed., InterVarsity Press, 2006, , p. 69.
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In 1833 he became an associate professor of theology at the newly established University of Zürich. He was the author of Kurzgefaßten exegetischen Handbuchs zum alten Testament, (Concise exegetical textbook of the Old Testament, 1839) and Kommentar zum Hiob (Commentary on Job, 1839), the second work being republished in 1869 by August Dillmann (1823-1894) in its third edition.
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It is associated with the Kabbalistic Divine Name of Ban. The differentiation between the 10 Sephirot, each with its own particular characteristic, arises from each of their different spiritual vessels. The light adapts itself to each vessel, to express the particular nature of each vessel. Kabbalists read their mystical teachings into exegetical interpretations of Scripture and Rabbinic literature.
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Pierius was a Christian priest and probably head of the Catechetical School of Alexandria, conjointly with Achillas. He flourished while Theonas was bishop of Alexandria, and died at Rome after 309. The Roman Martyrology commemorates him on 4 November. His skill as an exegetical writer and as a preacher gained for him the appellation, "Origen the Younger".
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He published The Bible and Islam (1897), Critical and Exegetical Commentary on the Books of Samuel (1899, in the "International Critical Commentary") and Old Testament History (1903, in the "International Theological Library"). In Inspiration and Inerrancy (Cincinnati, 1893), he reprinted the papers on which the heresy charge was made, and outlined the case. His son was Preserved Smith.
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Megillah () is the tenth Tractate of Mishnah in the Order Moed. It and its Gemara deal with the laws of Purim and offers exegetical understandings to the Book of Esther. It also includes laws concerning the public reading of the Torah and other communal synagogue practices. There is also a segment in the first chapter which details certain miscellaneous laws.
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Rev. Dr Hussey became rector of Hayes, Kent. In 1831 he married Anna Maria Reed who was later a noted mycologist and illustrator. In his clerical capacity he published several sermons, but his magnum opus was a revised edition of the Bible with "a brief hermeneutic and exegetical commentary", published in two volumes in 1843–1845.Hussey, T.J. (ed.) (1843 & 1845).
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On 25 April 1820, he was formally appointed a professor at the University of Tübingen, where he continued to teach New Testament exegesis until his death. His exegetical writings are influenced by the rationalistic spirit of his day. He denied the genuineness of the Comma Johanneum and maintained that the Books of Job, Jonas, Tobias, and Judith are merely didactic poems.
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He supervised more than 17 master and 10 doctoral dissertations (promoting, in addition to the traditional, the sociological, feminist and other contemporary exegetical methods of biblical analysis), but also of missiological, ecumenical and liturgical character. He also participated in radio and television discussions, and gave numerous interviews on a variety of themes. He participated in more than 100 international conferences.
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Not much is known about St. Abibas's life. He was the second son of Gamaliel, a leading member of the Sanhedrin in the early first century. After being baptized alongside his father he died at the age of twenty of natural causes.Paton James Gloag, A Critical and Exegetical Commentary on The Acts of the Apostles, Volume 1, page 191, citing Photius, Cod.
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Aqa Bozorg Tehrani, Az-Zaree'a ila Tasaneef ush-Shia Tafsir-i Gazur is sometimes referred to as "an abridged version of the exegetical work of Abu al-Futuh Razi" despite having no reference to the latter. According to Ibn Yusuf Shirazi, some sections of this book were collected by Jurjani but others were compiled by Sayyid Gazur. This view is rejected by Urmawi.
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Ruetsche pursues three distinct tasks in this book. First, she offers an introduction to the conceptual foundations of the algebraic approaches i.e. generalisations of Hilbert spaces of ordinary quantum mechanics, that apply to systems with an infinite number of degrees of freedom (collectively referred to as QM-∞ by Ruetsche). Second, she offers a set of exegetical challenges raised by QM-∞.
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By late 1524, Bucer had abandoned the idea of corporeal real presence and, after some exegetical studies, accepted Zwingli's interpretation. However, he did not believe the Reformation depended on either position but on faith in Christ, other matters being secondary. In this respect he differed from Zwingli.; Bucer tried to mediate between Martin Luther (left) and Huldrych Zwingli (right) on doctrinal matters.
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From 1858 until 1861, Strong was both Acting President and Professor of Biblical Literature at Troy University. In 1868 he became Professor of Exegetical Theology at Drew Theological Seminary, where he remained for twenty-seven years. In 1881 the Wesleyan University honored Strong with the degree of Doctor of Laws (LL.D.). He died at Round Lake, New York in 1894.
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He founded the Basran philology school of Arabic grammar.al-Aṣmaʿī at the Encyclopædia Britannica Online. ©2013 Encyclopædia Britannica, Inc.. Accessed 10 June 2013. He was as well known as a grammarian as he was a reader, though his reading style was influenced by those of Nafi‘ al-Madani and Ibn Kathir al-Makki.Peter G. Riddell, Early Malay Qur'anic exegetical activity, p. 164.
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Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2008. However some scholars, such as Frauwallner, also hold that the early Abhidhamma texts developed out of exegetical and catechetical work which made use of doctrinal lists which can be seen in the suttas, called matikas.Ronkin, Noa, Early Buddhist Metaphysics: The Making of a Philosophical Tradition (Routledge curzon Critical Studies in Buddhism) 2011, pp. 27–30.
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Rabbi Akiva and Rabbi Ishmael and their scholars especially contributed to the development or establishment of these rules. Rabbi Akiva devoted his attention particularly to the grammatical and exegetical rules, while Rabbi Ishmael developed the logical. The rules laid down by one school were frequently rejected by another because the principles which guided them in their respective formulations were essentially different.
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He was on the Steering Committee of the International Greek New Testament Project on John (Birmingham, England) and co-editor of Acts of the Apostles in Novum Testamentum Graecum Editio Critica Maior (Institüt für neutestamentliche Textforschung; Münster, Germany) until 2004.Tera Harmon, “Carroll D. Osburn,” in Transmission and Reception: New Testament Text- Critical and Exegetical Studies. Texts and Studies, Third Series, Vol. 4.
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Cratylism as a philosophical theory reflects the teachings of the Athenian Cratylus (, also transliterated as Kratylos), fl. mid to late 5th century BCE. Cratylus is more popularly known as Socrates' antagonist in Plato's dialogue Cratylus. Vaguely exegetical, Cratylism holds that the fluid nature of ideas, words, and communications leaves them fundamentally baseless, and possibly unable to support logic and reason.
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Exegetical Commentary on the Code of Canon Law, Vol. I, pg. 261-262 (commentary on 1983 CIC, Book I, Title I) In the decades following the Second Vatican Council, many canonists called for a more theological, rather than philosophical, conception of canon law,Errázuriz, "Justice in the Church", pg. 71 acknowledging the "triple relationship between theology, philosophy, and canon law".
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He probably wrote his "On the Reason of the Schools", a history of the schools of Nisibis and Edessa, while a student at the school in Nisibis. In 605 he became the bishop of Holwan (modernly, near the western border of Iran). He was a signatory to the results of a synod called in 605 by Patriarch Gregory. Barhadbeshabba also wrote controversial and exegetical works.
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His best-known work was a biography of Antichrist, titled "De ortu et tempore Antichristi", which combined exegetical and Sibylline lore. This letter became one of the best-known medieval descriptions of Antichrist, copied many times and of great influence on all later apocalyptic tradition, in part because, rather than as an exegesis of apocalyptic texts, he chose to describe Antichrist in the style of a hagiography.
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In 2000 his book on the theological and exegetical aspects of divine action, entitled The God of Miracles, was published by Crossway. It was also carried by InterVarsity Press in the UK the following year. His next book, Science and Faith: Friends or Foes? was also published by Crossway in 2003, followed by Genesis 1-4: A Linguistic, Theological, and Literary Commentary, published by P&R; (2006).
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The large volume by Nancy Spector, Matthew Barney: The Cremaster Cycle, is the standard work on the Cycle and contains reproductions of production stills, concept drawings and an exegetical essay by Spector, Only The Perverse Fantasy Can Still Save Us. Neville Wakefield has produced The Cremaster Glossary, which is also included in the book. Nancy Spector, Matthew Barney: The Cremaster Cycle, New York: Guggenheim Museum Publications, 2002.
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Eleazar of Modi'im () was a Jewish scholar of the second tannaitic generation (1st and 2nd centuries), disciple of Johanan ben Zakkai,Bava Batra 10b and contemporary of Joshua ben Hananiah and Eliezer ben Hyrcanus.Mekhilta, Beshallah, Wayassa', 3 et seq. He was an expert aggadist, and frequently discussed exegetical topics with his distinguished contemporaries. Gamaliel II often deferred to Eleazar's interpretations, admitting, "The Moda'i's views are still indispensable".
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This section is clearly apologetical, meant to address anti- Christian allegations that were current at the time of its writing.Davies, W.D. and Dale C. Allison, Jr. A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. Edinburgh : T. & T. Clark, 1988-1997. The final meeting of Jesus and the disciples to issue the Great Commission appears in all four gospels, but with much variation.
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Karl Künstle saw the writing as anti-Priscillianist, which would have competing doctrinal positions utilizing the verse. Alan England BrookeAlan England Brooke, A critical and exegetical commentary on the Johannine epistles, 1912, pp.158–159 notes the similarities of the Expositio with the Priscillian form, and the Priscillian form with the Leon Palimpsest. Theodor ZahnTheodor Zahn, Introduction to the New Testament, Vol 3, 1909, p.
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W. D. Davies and Dale Allison, Jr., A Critical and Exegetical Commentary on The Gospel According to Saint Matthew. (Edinburgh: T&T; Clark, 1991), 181. When he tells them to be as wise as serpents, this refers back to the Genesis story of Eden, where the serpent is called ‘subtle’, but the Greek is the same both here and there (at Gen 3:1).Harrington, 144.
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BBC – Afternoon Play – The Price of a Fish Supper Stevenson's partner is the Scottish Gaelic poet Aonghas MacNeacail. Her father is the musician and composer Ronald Stevenson.Gasser, M., "Ronald Stevenson, Composer-Pianist : An Exegetical Critique from a Pianistic Perspective" (Edith Cowan University Press, Western Australia, 2013) Her sister Savourna Stevenson (born 1961) has recorded works on the Scottish harp, the clàrsach. She is a graduate of RADA.
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The Pillar New Testament Commentary (or PNTC) is a series of commentaries in English on the New Testament. It is published by the William B. Eerdmans Publishing Company. Expanding during the last twenty years and already being revised this series seems designed for students and pastors. Exegetical opinions are addressed and current academic theories are reviewed making the series serious but not overly technical.
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George Harink suggests that, along with G. Ch. Aalders, Seakle Greijdanus, and F. W. Grosheide, Ridderbos "took the lead in Neo-Calvinist exegetical production."George Harink, "Twin Sisters with a Changing Character: How Neo- Calvinists dealt with the Modern Discrepancy between Bible and Natural Science," in Nature and Scripture in the Abrahamic Religions: God, Scripture and the rise of modern science (1200-1700), p. 346.
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649) Yiqiejing yinyi. He incorporated all of Xuanying's definitions, with some corrections (Buswell and Lopez 2013: 1031). For the collation of entries, Huilin copied Xuanying's arrangement by provenance in individual scripture, which in turn was copied from Lu Deming's (583) Jingdian Shiwen exegetical dictionary of the Confucian Thirteen Classics. At the beginning of each chapter, Huilin listed the sutras and chapters from which the headwords are selected.
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For Wonhyo, t'i corresponds to Madhyamika's ultimate truth and yung to its conventional truth, and these, in turn, are the two gates of Yogacara's one-mind. Chinul (1158–1210) and Kihwa (1376–1433) also employ and develop this idea of Essence-Function in their writings in particular ways. Wonch'uk (613–696) employed the conceptual and analytical tool, Essence-Function, as an exegetical, hermeneutical and syncretic device.
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Jeshua's activity in the domain of Bible exegesis was very extensive. He translated the Pentateuch into Arabic, and wrote thereon an exhaustive commentary, of which he made, in 1054, an abridged version. In this commentary, Jeshua made use of all the exegetical works of his Karaite predecessors and of that of Saadia Gaon, often attacking the latter most vigorously. Several passages of Jeshua's commentary are quoted by Abraham ibn Ezra.
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A letter of Metrophanes to Manuel, logothetes tou dromou, is extant, written in 870, in which he gives his reasons for his opposition to Photius. It is an important source for the struggle between Photius and Ignatius. Metrophanes also wrote an encomium of Saint Polycarp of Smyrna, several exegetical works (the Commentary on Ecclesiastes is preserved only in Georgian), an Anacreontic hymn on the Trinity, and other pieces.
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Later Buddhist teachers were faced with the problem of resolving these contradictions. Nagarjuna and other teachers introduced an exegetical technique of distinguishing between two levels of truth, the conventional and the ultimate. A similar method is reflected in the Brahmanical exegesis of the Vedic scriptures, which combine the ritualistic injunctions of the Brahmana and speculative philosophical questions of the Upanishads as one whole 'revealed' body of work thereby contrasting the with .
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This means "living" in Hebrew, from a root that can also mean "snake". The word traditionally translated "rib" in English can also mean "side", "chamber", or "beam". A long-standing exegetical tradition holds that the use of a rib from man's side emphasizes that both man and woman have equal dignity, for woman was created from the same material as man, shaped and given life by the same processes.
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323–42 Slavery was common practice and an integral component of ancient Greece, as it was in other societies of the time, including ancient Israel.John Byron, Slavery Metaphors in Early Judaism and Pauline Christianity: A Traditio-historical and Exegetical Examination, Mohr Siebeck, 2003, , p. 40Roland De Vaux, John McHugh, Ancient Israel: Its Life and Institutions, Wm. B. Eerdmans Publishing, 1997, , p. 80J.M. Roberts, The New Penguin History of the World, pp.
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Peshat (also P'shat, ) is one of four classical methods of Jewish biblical exegesis used by rabbis and Jewish bible scholars in reading the Hebrew Bible, also known as the Tanakh. It is the first of the four exegetical methods known together as PaRDeS. While Peshat is commonly defined as referring to the surface or literal (direct) meaning of a text,Goldin, S. (2007). Unlocking the Torah Text: Bereishit.
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Crates of Mallus (, Krátēs ho Mallṓtēs; century ) was a Greek language grammarian and Stoic philosopher, leader of the literary school and head of the library of Pergamum. He was described as the Crates from Mallus to distinguish him from other philosophers by the same name. His chief work was a critical and exegetical commentary on Homer. He is also famous for constructing the earliest known globe of the Earth.
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When he moved to the United Kingdom in 2005, he completed his master's degree in Islamic studies at the School of African and Oriental Studies (SOAS), where he received his MA Islamic Studies. Khalifa was also awarded a PhD from the University of Exeter: his thesis title was People of the Book An Analytical Study of Jews and Christians in the Qur’an, With Particular Reference to Contemporary Exegetical Discourse.
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He may have been an exegetical scholar. Michael Richter argues that he was a teacher of the Irish "Augustine" (died 665), identifying him with the Bathanus named by Augustine in his De mirabilibus sacrae scripturae.Richter, Ireland and her neighbours in the seventh century (1999): p. 188. He was included in the martyrologies, which implies he was considered, at least by some, to be a man of saintly character.
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The concept of nazm in Qurān adopted by Islahi in his exegesis led him to interpret Qurān in many places different from the other Ulama. Another characteristic of Tadabbur-i-Qurān is specification of the addresses of the text. This is important to determine implication of the tenets of Qurān upon the Muslims. Tadabbur-i-Qurān is influencing Islamīc literature more than any other Qurānic exegetical work in modern times.
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Farsi tafsirs vary considerably in the extent to which they included exegetical discussions of the technical nature and Arabic questions. Thus, some Persian commentaries on Surat Yusuf resemble their Arabic counterparts. Other commentaries consist mainly of a translation of the versus and storytelling, which is unlike Tabari's style. Mystical readings of Joseph, from the 6th century AH / 12th century ACE tafsir of Maybundi are an example of this influence.
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In his own time, Bede was as well known for his biblical commentaries and exegetical, as well as other theological, works. The majority of his writings were of this type and covered the Old Testament and the New Testament. Most survived the Middle Ages, but a few were lost. It was for his theological writings that he earned the title of Doctor Anglorum and why he was declared a saint.
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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.
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Victor P. Hamilton, Exodus: An Exegetical Commentary (Baker Academic, 2011) page 264. A more orthodox view compares the two miracles of water from the rock with the revelation of God. First, God is revealed with Law (striking the rock), and secondly, God is revealed as Person (speaking to the rock). God's anger at Moses for not speaking to the rock on the second occasion, highlights that this is not the spiritual picture He wanted portrayed.
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In 1936 Franzmann accepted the position to serve as a professor of Greek and English at Northwestern until the Summer of 1946. In 1946, he was called to teach at Concordia Seminary in St. Louis, Missouri. In 1957, he became the Chairman of Exegetical Theology at Concordia. He was notable for his traditional stance on Biblical inerrancy and inspiration against historical criticism well before the walkout that led to the Seminex crisis.
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From March 1990 to August 1999 he was the pastor of Trinity Lutheran Church, Broken Arrow, Oklahoma. During the course of his parish work, he received his MDiv, STM, and PhD from Concordia Seminary. In September 1999, he was installed as assistant professor of exegetical theology at Concordia Seminary. In May 2005, he was advanced to the rank of associate professor. In August 2007, he became the director of the seminary’s graduate school.
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Hillel Noah Maggid (1829-1903) (also known as Hillel Steinschneider) was a Russian-Jewish genealogist and historian. A descendant of Rabbi Saul "Wahl" Katzenellenbogen; he was born at Vilna in 1829. His father, Rabbi Shalom Israel Maggid, was also a bibliographer. His grandfather, Phinehas [Pinchas, "Maggid Tzedek"] was rabbi at Polotsk and Vilna, and the emissary of Elijah of Vilna in his struggle with the Hasidim, and the author of nine exegetical works.
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A-scholia are found in other manuscripts as well. Venetus A contains some bT scholia. bT scholia came from two sources: the 11th century T, the "Townleian" scholia, so designated because the manuscript, Townleyanus, was once in the collection of Lord Townley, and a lost manuscript, b, of the 6th century, which has descendants, including Venetus B. The bT manuscripts descend from an earlier c. bT scholia are termed exegetical, as opposed to critical.
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In regard to the widely reported raid of Hudhayl, Ibn Sayyid al-Nas' transmission is nearly identical to the narrations of Muhammad al-Bukhari himself, save seven small differences, six copyist errors and one difference in a single word.Nicolet Boekhoff- van der Voort, "The Raid of Hudhayl: Ibn Shihab al-Zuhri's Version of the Event." Taken from Analysing Muslim Traditions: Studies in Legal, Exegetical and Maghāzī Ḥadīṯ, pg. 325. Ed. Harald Motzki.
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This commentary, which comprises quotations and paraphrases of patristic exegetical works, surrounds the verses. Even though it is written in a smaller pitch than the primary text, the gloss occupies far more of each page than ths psalms, which are reduced to a few verses per page. The length of the gloss causes the longer psalms to occupy up to 8 pages. Glossed biblical texts were usually commissioned by monastic libraries, clerics and theologians.
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The blast struck the evildoers > and they lay dead in their homes, as though they had never lived and > flourished there. Yes, the Thamūd denied their Lord– so away with the > Thamūd! Ruins of carved buildings at Hegra The Islamic exegetical tradition adds detail to the Quran's account. According to the exegesis, the Thamūd were a powerful and idolatrous tribe living in Hegra—now called Madāʼin Ṣāliḥ, the Cities of Ṣāliḥ—in northwestern Arabia.
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The Naassenes had one or more books out of which Hippolytus of Rome largely quotes in the Philosophumena, which professed to contain heads of discourses communicated by James, the brother of Jesus, to Mariamne. They contained treatises of a mystical, philosophic, devotional, and exegetical character, rather than a cosmological exposition. A very interesting feature of the book seems to have been the specimens it gave of Ophite hymnology. The writer (or writers) is possibly Greek.
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Scriptural interpretation remains fundamental for postliberal theology. There are at least four key exegetical differences between liberal and postliberal theology. First, liberal interpretation of Scripture is done with a preoccupation with the historical context, whereas postliberal interpretation is "an act of imagination", interpreting the text with the needs of the reading sub-community in the forefront. Liberal theology deals with aiming to understand the text as it would have applied to the past.
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The Denkard originally contained nine books or volumes, called nasks, and the first two and part of the third have not survived. However, the Denkard itself contains summaries of nasks from other compilations, such as Chihrdad from the Avesta, which are otherwise lost. The natural divisions of the books are as follows: Books 3-5 are devoted to rational apologetics, book 4 to moral wisdom, and books 7-9 to exegetical theology.
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In addition to all these he published Denkwürdigkeiten aus der Geschichte des Christentums (1823-1824, 2 vols., 1825, 3 vols., 1846); Das Eine und Mannichfaltige des christlichen Lebens (1840); papers on Plotinus, Thomas Aquinas, Theobald Thamer, Blaise Pascal, John Henry Newman, Blanco White and Thomas Arnold, and other occasional pieces (Kleine Gelegenheitsschriften, 1829), mainly of a practical, exegetical and historical character. Several of his books went through multiple editions and were translated into English.
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The Mu'tazila tradition of tafsir has received little attention in modern scholarship, owing to several reasons. First, several exegetical works by Mu'tazila scholars have been studied as books on theology rather than as works of tafsir. Secondly, the large Mu'tazilite tafsir at-Tahdib fi tafsir al-Qur'an by al-Hakim al-Jishumi has not been edited, and there is no complete copy of it available at any single location, which limits its accessibility to scholars.
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Turkish Islamic theologian Yaşar Nuri Öztürk denounced contemporary Islamic practices as altered. He distinguished between that is called Islam, consisting mainly of customs and traditions introduced in the Umayyad period. In 1992 he published a tafsir-like exegetical work of 760 pages, called Kur'an'daki Islam. He deals with each Sura in one chapter structured around certain verses of the specific sura or words occurring in the text, which need to be explained.
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According to A. Cruzel (1992), Origen never tried to "determine" his theological thought and was completely dependent on the biblical text, which he followed in his comments step by step, so his own theology was a matter of exegesis. The basis of his exegetical activity was a deep conviction that the whole Bible contains meanings besides direct reading, which was the basis for his condemnation by Epiphany of Cyprus and Vikentiy Lirinsky.
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Craig L. Blomberg (born August 3, 1955) is an American New Testament scholar. He is currently a Distinguished Professor of the New Testament at Denver Seminary in Colorado where he has been since 1986. His area of academic expertise is the New Testament. This includes parables, miracles, historical Jesus, Luke-Acts, John, 1 Corinthians, James, the historical trustworthiness of Scripture, financial stewardship, gender roles, Latter Day Saint movement, hermeneutics, New Testament theology, and exegetical method.
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Sollamo has received numerous awards and accolades: the Academy of Finland Doctoral Thesis Award (1980), the University of Helsinki Eino Kaila Award (1992), elected Woman of the Year (social influence) by the Finnish business and Professional Women Association (1993), the Maikki Friberg Equality Prize (1996), and the Alfred Kordelin Foundation Award (2014). Since 2002, she is an honorary member of the Finnish Exegetical Society and since 2006 a member of the Finnish Academy of Sciences.
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Shaj Mohan has published in the areas of metaphysics, reason, nature, secrecy, philosophy of technology, and philosophy of politics. His work combines the formalism and argumentation of analytic philosophy with the intuitive exegetical style of continental philosophy. Mohan is credited with having "created a new voice in philosophy" but "one can't help hear in it the voice of prophesy". Mohan said that it is possible to practice philosophy without anchoring it to any tradition.
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For over two decades she worked as scientific assistant to the editors of the Theological Dictionary of the Old Testament. 1982 she was elected member of the scientific Nathan Soederblom, and served as its president from 1995 to 1996. For many years she was the secretary of the Uppsala Exegetical Society and editorial secretary of its annual publication. 1985-1997 she was appointed a member of the board of the Swedish Bible Society.
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Depiction of the Venerable Bede (on CLVIIIv) from the Nuremberg Chronicle, 1493 Bede wrote scientific, historical and theological works, reflecting the range of his writings from music and metrics to exegetical Scripture commentaries. He knew patristic literature, as well as Pliny the Elder, Virgil, Lucretius, Ovid, Horace and other classical writers. He knew some Greek. Bede's scriptural commentaries employed the allegorical method of interpretation,Holder (trans.), Bede: On the Tabernacle, (Liverpool: Liverpool Univ.
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Nuelsen was appointed a Professor at St. Paul's College in St. Paul Park, Minnesota, serving until 1892. During 1892-93 he completed his Master's degree. In 1894 he was appointed a Professor at his alma mater, Central Wesleyan College, serving until 1899. In 1899 the Nast Theological Professorship in Exegetical Theology was established at German Wallace College, Berea, Ohio with a gift of $20,000 given by Franzeska Wilhelmina "Fanny" Nast Gamble, daughter of the Rev.
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In exegetical scholarship, Psalm 22 is generally regarded as being of composite origin. It is understood to have originally consisted of the contents of verses 1-22/23, with verses 23/24-32 comprising a later addition.Hans-Joachim Kraus (1978), Psalmen 1–59 (in German). 5. Auflage. Neukirchen-Vluyn: Neukirchener Verlag. . p. 232. Further analysis also recognizes verses 4–6 as part of the later addition, and finds a third layer of editorial development in verses 28-32.
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To defend and clarify the Nestorian tradition against Henana's Origenism and the advancing Monophysites, Babai the Great produced some 83 or 84 volumes of writing. He developed a systematic Christology, the only one in Nestorian Mesopotamia. Of his extensive exegetical works on all of Scripture nothing survived. What remains are two hagiographies (of Christina and George of Izla), his principal work on the foundations of ascetic life 'On the Life of Excellency', and commentaries on mystical themes.
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Guardini's book typifies modern exegetical criticism, approaching Jesus Christ through the Gospels, placing his life in the context of history and showing how his teachings are related to the whole body of church doctrine and practice. He does not attempt to recount Jesus' life in a chronological or logical sequence. Rather, he selects certain teachings, events, traits, and miracles and meditates upon them, offering considerations and commentary. Considered a masterpiece by Catholic scholars,Cf. int. al.
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His online ministry currently reaches an audience of up to 20,000 people each month offering psychological counsel, and spiritual guidance. He is a certified minister, originally licensed by Reverend W. Bouyer and Church Secretary Ms Mary Jackson in 1985 and ordained in December 2014. Peterkin's style of ministering is described as Expository Preaching and Exegetical Preaching which he had studied in 1997 to 1991, under his mentor Elder Rev. Kenneth Duke at New Jerusalem Primitive Baptist Church, Miami Florida.
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Teller was born in Leipzig. His father, Romanus Teller (1703–1750), was a pastor at Leipzig, and afterwards became professor of theology in the University of Leipzig. He edited the earlier volumes of a ("Bible Book", 19 volumes, 1749–1770) which was designed as an adaptation for German readers of the exegetical works of Andrew Willet, Henry Ainsworth, Simon Patrick, Matthew Poole, Matthew Henry and others. Wilhelm Abraham studied philosophy and theology in the university of his native town.
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The writing of piyyutim was clearly hold as the own genre. Hillel ben Eliakim wrote down in the twelfth century his exegetical commentary Sifre ve Sifra. Shemarya HaIkriti who moved after 1328 to Negroponte prepared his supercommentary to Ibn Ezra and, circa 1346-47 wrote his Sefer Amasyahu, a handbook of biblical apologetics. In tune with the intellectual currents among Romaniotes, Shemarya was trained in Philosophy and was able to translate directly from Greek to Hebrew.
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With the exception of the Daode jing and the Zhuangzi, few Taoist texts have enjoyed an exegetical tradition as voluminous and diversified as the Cantong qi. More than three dozen traditional commentaries are extant, written between ca. 700 and the final years of the Qing dynasty (Pregadio 2012:21-76). Different sources—in particular, bibliographies and premodern library catalogues—yield information on about twice as many lost commentaries and closely related works (Pregadio 2012:91-102).
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The Yasna texts constitute 72 chapters altogether, composed at different times and by different authors. The middle chapters include of the (linguistically) oldest texts of the Zoroastrian canon. These very ancient texts, in the very archaic and linguistically difficult Old Avestan language, include the four most sacred Zoroastrian prayers, and also 17 chapters comprising the five Gathas, hymns that are considered to have been composed by Zoroaster himself. Several sections of the Yasna include exegetical comments.
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The earliest recorded oral law may have been of the midrashic form, in which halakhic discussion is structured as exegetical commentary on the Pentateuch (Torah). But an alternative form, organized by subject matter instead of by biblical verse, became dominant about the year 200 CE, when Rabbi Judah haNasi redacted the Mishnah (). The Oral Law was far from monolithic; rather, it varied among various schools. The most famous two were the School of Shammai and the School of Hillel.
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Transferred in 1822 to the charge of Rose Street church, Edinburgh, he at once took a high rank as a preacher. In 1829 he succeeded James Hall at Broughton Place church, Edinburgh. In. 1835 he was appointed one of the professors in the theological hall of the Secession church. The first in Scotland to use in the pulpit the exegetical method of exposition of Scripture, and as a professor he illustrated the method and extended its use.
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According to Ara Baliozian Narekatsi broke from Hellenistic thought, which was dominant among the Armenian intellectual elite since the 5th-century golden age. He was instead deeply influenced by Neoplatonism. In fact, the Narek school was instrumental in instilling Christian Neoplatonism in Armenian theology. Namely, Christian Neoplatonic concepts such as divinization, the attainment of the power of spiritual vision or discernment through penitential purification of the inner and outer man, and of a symbolic exegetical methodology.
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Kenneth Hamilton is a Scottish pianist and writer, known for virtuoso performances of Romantic music, especially Liszt, Alkan and Busoni. Hamilton's playing is characterized by spontaneity, technical assurance, and a wide variety of keyboard colour. He was a student of Alexa Maxwell, Lawrence Glover and the Scottish composer-pianist Ronald Stevenson, whose music he champions.Gasser, M., "Ronald Stevenson, Composer-Pianist : An Exegetical Critique from a Pianistic Perspective" (Edith Cowan University Press, Western Australia, 2013) Hamilton lectures on music.
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Pope Pius X Pope Pius X, who succeeded Leo XIII in August 1903, engaged almost immediately in the ongoing controversy. Reacting on pressure from the Parisian Archbishop Cardinal Richard, he transferred the censuring of Loisy from the Congregation of the Index to the Supreme Congregation of the Holy Office. Already in December 1903, Loisy's main exegetical works were censured. At the same time the Holy Office began to prepare a syllabus of errors contained in the works of Loisy.
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In this type of study, the believer also goes beyond the surface value of the text. However, the purpose is not so much for personal application as gaining information. Exegetical study is used most often by pastors, theologians, writers, professors, and church leaders in order to prepare for sharing lessons with others. It is often categorized as advanced Bible study and is meant to extract the ideas found in the text for the primary purpose of teaching.
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Logical Analysis and History of Philosophy is a peer-reviewed journal of philosophy. The journal publishes original work, focusing on interpreting classical philosophical texts by drawing on the resources of modern formal logic. Logical analysis is an instrument of interpretation to shift the interpretive focus from the purely exegetical approach towards a given text to the systematic reconstruction of a theory that concerns the issues that are discussed. In this way, novel questions can be presented.
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He did much work in philosophical and exegetical literature. His German translations of and Hebrew commentaries to the Moreh Nebukim of Moses Maimonides and the Ḥobot ha-Lebabot of Baḥya ibn Paḳuda, and especially his large Hebrew commentary to the whole Bible, evidence his great versatility in Talmudic and Midrashic literature. Fürstenthal's main importance, however, lies in his Hebrew poetry. His poetic productions have a classic ring, and are distinguished by diction, richness of thought, and feeling.
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Savourna Stevenson (born 1961) is a Scottish clàrsach player and composer. Her father is the Scottish composer Ronald Stevenson.Gasser, M., "Ronald Stevenson, Composer-Pianist : An Exegetical Critique from a Pianistic Perspective" (Edith Cowan University Press, Western Australia, 2013) Actress Gerda Stevenson is her sister. Her musical career began in the late 1970s; at the age of 15, she was already playing at the Queen Elizabeth Hall with folk artists such as Fairport Convention, Ralph McTell and Martin Carthy.
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Between the 1st and 5th centuries, however, a pronounced decline in religious interpretation persisted until Buddhaghosa, c. 400. With Buddhaghosa, the great age of commentaries commenced, inspiring a host of profound exegetical work. It was also the beginning of post-classical development in the Theravāda. If one takes Ñāamoli's chronology one step further, the commentarial period is, in turn, slowly sapped of its initiative until it finally expires with the Coa invasions of Lanka in about 1000.
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The Latin text of the Gospels is a representative of the Spanish type of Vulgate, but with peculiar readings in the Epistles and Acts. In some portions of the Old Testament it represents the Old Latin version (Book of Ruth, Book of Esther,Lewis Bayles Paton, A critical and exegetical commentary on the book of Esther, p. 40. Book of Tobit,Joseph A. Fitzmyer, The Dead Sea scrolls and Christian origins, p. 163. Book of Judith, 1-2 Maccabees).
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He produced a popular commentary on Martin Luther's translation of the Bible, "die deutsche Bibel," today known as the Calov Bible.Lutheran Orthodoxy Under Fire by Timothy Schmeling He also wrote a much larger professional exegetical work on the entire Bible called "Biblia Illustrata." It is written from the point of view of a very strict belief in inspiration, his object being to refute the statements made by Hugo Grotius in his Commentaries. Calovius died in Wittenberg.
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Driver read verses like and to imply that God is superior to "other gods" or that "other gods" cannot be compared to God, but not to deny the real existence of "other gods." Driver argued that it was only gradually seen distinctly, and taught explicitly, not only that God is unique among "other gods," but that "other gods" have no real existence whatever beside God.Samuel R. Driver. A Critical and Exegetical Commentary on Deuteronomy, pages 89–91.
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As fidelity to the tradition figures prominently for Cardona, he has been mostly critical of attempts to compare Pāṇini and the Pāṇinīyas with modern Western grammatical notions. This stance, moreover, has served as a wellspring for debate, most notably with J.F. Staal and Paul Kiparsky. Along these lines, Brian Joseph's depiction of Cardona as a "luminary" in Pāṇinian linguistics warrants an assessment of Cardona as a veritable Pāṇinīya, carrying on the age-old exegetical tradition of Pāṇini's Aṣṭādhyāyī.
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Non-Adventists scholars naturally dispute the Adventist understanding of the remnant. Calvinist theologian Anthony Hoekema argued that the doctrine of the remnant church is indefensible on both exegetical and theological grounds. Exegetically, the Greek word "remnant" (leimma) is not found in Revelation 12:17 and thus it is not possible to read a "church within a church" into the verse. The translation "remnant" is an inaccuracy of the KJV upon which the doctrine was originally based.
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Knierim's rigorous pedagogy, intense presence, and intellectually engaging approach to mentorship found expression in the classroom and in his fulfillment of the role of Doktorvater. Over the course of his professorship at Claremont, Knierim supervised over 30 doctoral dissertations and many master's degree theses. A few of Knierim's doctoral dissertation advisees included: Kent Harold Richards, SBL Executive Director Emeritus, Antony F. Campbell, George Blankenbaker, Marvin A. Sweeney,, Yoshihide Suzuki, recipient of the 1990 Japan Academy Prize for his dissertation-based work, "A Philological Study of Deuteronomy," and Mignon R. Jacobs, Dean and Professor of Old Testament at Ashland Theological Seminary. Two dissertations completed by Knierim doctoral advisees featured discussions that specifically treated the place of Knierim's work in the development of the disciplines of biblical criticism in general, and form criticism, exegetical methodology, Old Testament theology and hermeneutics in particular: David Bruce Palmer's Text and Concept in Exodus 1:1-2:25: A Case Study in Exegetical Method, and Wonil Kim's Toward a Substance-Critical Task of Old Testament Theology.
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The unlettered Jewish folk were cherished and encouraged in their sincere simplicity, while the elite scholars sought to emulate their negation of ego through study of Hasidic exegetical thought. Hagiographic storytelling about Hasidic Masters captured the mystical charisma of the tzaddik. The inner dimension of this mystical revival of Judaism was expressed by the profound new depth of interpretation of Jewish mysticism in Hasidic philosophy. Great scholars also followed the Baal Shem Tov as they saw the profound meanings of his new teachings.
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His third book was titled Keter Torah (Crown of Law) and was written in 1362. This is a commentary on the Torah, styled after Abraham Ibn Ezra's earlier work. Like all of Aaron's earlier writings, it also contains a review of the philosophical and exegetical interpretations given by his predecessors, with critiques of their views where necessary. Particularly interesting is his "Preface," in which he states the main differences between the approach to biblical exegesis of Rabbinic and Karaite Judaism.
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Any exegetical endeavor trying to unravel the influence of Neo-Platonic thought on Christian theology needs to keep these principles in mind. One should also note that philosophy was used quite differently in the Eastern and Western theological traditions. The writings attributed to Dionysius the Areopagite are among the most enigmatic works of late antiquity. Byzantine scholars such as Gregory Palamas cited Dionysius especially in matters of Mystical Theology such as theoria, the divine energies and the unknowability of God.
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J. Oropeza, Church Under Siege of Persecution and Assimilation: The General Epistles and Revelation, Apostasy in the New Testament Communities, Volume 3 [Oregon: Cascade Books, 2012], 30–33; 47–48. to continue growing in the grace and knowledge of our Lord and Savior Jesus Christ;Gene L. Green, Baker Exegetical Commentary on the New Testament: Jude and Peter [Grand Rapids: Baker Academic, 2008], 339–343. and to persevere in faith in prayerful dependence upon God through various trials and temptations.
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Heck holds the A.A. from Concordia University Wisconsin, the B.A. from Concordia Senior College, the M.Div. from Concordia Theological Seminary, Fort Wayne, the Th.M. from Trinity Evangelical Divinity School, Deerfield, Illinois, and the Th.D. in Exegetical Theology from Concordia Seminary, St. Louis. He spent his seminary vicarage year at Trinity Lutheran Church in Bogota, New Jersey. He served as pastor of Zion Lutheran Church, Valley Park, Missouri, from 1975 to 1984, chairing the Missouri District Board of Evangelism for much of that time.
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Eusebius of Caesarea's list of disputed writings, known as the Antilegomena, included the Gospel of the Hebrews. Eusebius listed the Gospel of the Hebrews in his Antilegomena as one of the disputed writings of the early Church. Despite this, the Church Fathers occasionally used it, with reservations, as a source to support their exegetical arguments. Eusebius reports that the 2nd century Church Father Hegesippus used the gospel as a source for writing his Hypomneumata ("Memoranda") in Rome (c. 175–180).
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Despite its 8th-century date, the Prebiarum is disconnected from the intellectual and theological preoccupations of the Carolingian Renaissance and represents a more "primitive state of biblical learning". Its methods cannot be said to derive from the exegetical literature of 7th-century Ireland, nor from the Northumbrian tradition of Bede.McNally, SHM p. 156. As a collection of miscellaneous snippets from various sources (collectanea), the Prebiarum draws on patristic sources such as Jerome, Augustine and Gregory, as well as medieval writings of obscure origin.
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Newman was a prolific writer and playwright. Some of his volumes include: Jewish Influence on Christian Reform Movements (1924) and Jewish People, Faith and Life (1957). He also compiled and translated the classic work The Hasidic Anthology, Tales and Teachings of the Hasidim: The parables, folk-tales, fables, aphorisms, epigrams, sayings, anecdotes, proverbs, and exegetical interpretations of the Hasidic masters and disciples; their lore and wisdom (1934, 1968, 1972), which has become a standard textbook for courses in Jewish studies.
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His lectures on Quranic exegesis and Hadith were one of the main attractions for visitors to Qadian after Ghulam Ahmad. Many prominent scholars and leaders were his students, including Muhammad Ali and Sher Ali, who were themselves Quranic commentators and among the earliest translators of the Quran into English, and Mirza Bashir-ud-Din Mahmud who succeeded him as caliph. Noor-ud-Din's sermons and other discourses have been collected into a four volume exegetical work called Haqaiq al-Furqan.
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Born in the parish of Kildonan, Manitoba, the son of John and Catherine (Pritchard) Matheson, Matheson received a Bachelor of Divinity in 1879 from St. John's College, University of Manitoba, and a Doctor of Divinity degree in 1903. He was ordained a deacon in 1875 and a priest in 1876. He was Master of St. John's College and Professor of Exegetical Theology. In 1882, he was made a Canon of St. John's Cathedral in Winnipeg and Dean of Rupert's Land in 1902.
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Jean-François Collange (2013) Jean-François Collange (born Le Puy-en-Velay, 1944) is a French Lutheran pastor and professor of theology. He served as Lutheran pastor in Alsace and New Caledonia, before turning to exegetical studies, taking up a post of practical theology at the Faculty of Protestant Theology of the University of Strasbourg in 1981. He continued teaching at the faculty until 2000. In 2003 he was elected President of the Protestant Church of Augsburg Confession of Alsace and Lorraine.
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Michael's breadth is remarkable, and his interpretive method has been compared to that of Alexander of Aphrodisias; the commentary on Metaphysics Books 7-14 attributed to Alexander is considered to be his work.Katerina Ierodiakonou and Börje Bydén, "Byzantine Philosophy," Stanford Encyclopedia of Philosophy, 2008 Michael's commentaries draw on Neoplatonist ideas and on the exegetical tradition of Stephen of Alexandria. At times they allude to contemporary Byzantine matters and include criticism of the emperor and of the current state of education.
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Peshat, Remez, Drush and Sod are constrained by their limited disciplines: from Peshat describing material perception to Sod- Kabbalah limited to the esoteric supernal emanations of God. As essence, Hasidic thought, investigated intellectually in Habad, both transcends all four levels of Pardes in its own exegetical explanation, and permeates within the four. Yechida-Essence is revealed through the four levels of Pardes, but not constrained by them. The particular exegeses of PaRDeS become connected together in light of the Hasidic exegesis.
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Vassilis L. Aravantinos, Louis Godart and Anna Sacconi read the tablets to indicate cult activity dedicated to Demeter, Zeus protector of crops, and to Kore, and they speculate that the roots of the Eleusinian Mysteries can be traced back to Mycenaean Thebes. Thomas G. Palaima, however, has criticized their suggestions as "subject to very dubious interpretations" and "highly suspect on linguistic and exegetical grounds"., citing his own reviews "Rev. of Aravantinos, Godart, and Sacconi 2001", in Minos 35–36, pp.
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Returning to Berlin, he taught in various private schools, until Michael Sachs, with whom he was always on terms of intimate friendship, appointed him principal of the religious school which had been opened in that city in 1854. At the same time Rosin gave religious instruction to the students of the Jewish normal school. In 1866 he was appointed Manuel Joël's successor as professor of homiletics, exegetical literature, and Midrash at the rabbinical seminary in Breslau, which position he held till his death.
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Christianity at last found recognition by the State; and this brought new problems – apologies of a different sort had to be prepared. Lastly, Eusebius wrote eulogies in praise of Constantine. To all this activity must be added numerous writings of a miscellaneous nature, addresses, letters, and the like, and exegetical works that extended over the whole of his life and that include both commentaries and an important treatise on the location of biblical place names and the distances between these cities.
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The eldest son Jacques also left two sons, famous in the history of Protestantism: Jacques (1570–1624), pastor of the church founded by himself on his fief of le Tilloy and afterwards at Sedan, where he became professor of Hebrew, distinguished as historian, philologist and exegetical scholar; and Louis (see below). He also used his latinazed name Jacobus Tillaeus. Jacques Cappel also known as Jacobus Tillaeus. On the protest of Guillaume Cappel, see Du Bellay, Historia Universitatis Parisiensis, vol. v.
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C. K. Barrett A Critical and Exegetical Commentary on the Acts of the Apostles 2 vols. Edinburgh: T&T; Clark, 1994-1998; p. 179 "This passage unfortunately is by no means clear; the gate in question may be 'the gate between the court of the Gentiles and the court of the women, or between the court of the women and the court of the men' (Lake, Begs. 5.483). " Citation=The Beginnings of Christianity; edited by F. J. Foakes Jackson and Kirsopp Lake.
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Przywara's later work was both a refinement and radicalization of themes within his earlier theology. In Humanitas (1952), for instance, Przywara continued his analysis of modern theology and philosophy, in this case focusing on anthropology in particular. Just like his earlier Himmelreich (1922/23), Przywara also continued writing exegetical works. He planned to write commentaries on the Gospels, but in the end, only published a commentary on the Gospel of John (Christentum gemäß Johannes; 1954) while his writings on Matthew remain unpublished.
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At age 19, as a college freshman, Driscoll converted to evangelical Christianity. The same year, according to Driscoll, "God spoke to me ... He told me to marry Grace, preach the Bible, train men, and plant churches ... I began preparing to devote my life to obey [God's] call for me." He earned a Bachelor of Arts degree in communications from Washington State University with a minor in philosophy and holds a Master of Arts degree in exegetical theology from Western Seminary.
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Calvin held him in high esteem, employing him as amanuensis, and as editor as well as translator of several of his exegetical and polemical works. He himself wrote a commentary on Exodus (1560); edited an annotated French Bible (1562) and New Testament (1562); and published tracts against Arians (1565–1566). His main work was his edition of Irenaeus (1570) with prefatory letter to Grindal, then bishop of London, and giving, for the first time, some fragments of the Greek text.
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Fairclough's research was focused on Roman poets. He wrote translations and bilingual editions of Plautus and Terence, the works of Vergil, and the satires and epistles of Horace. Further, he published text critical and exegetical individual studies of these authors and two monographs on the Roman and Greek concept of nature. Three years after his death, his biography was published posthumously under the title "Warming Both Hands", in which he describes his career and in particular his experiences during the First World War.
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Beyond that, the list is quite difficult to decipher. The basic project seems to have been inspired by an earlier typology of four (Stream-Enterer, Once-Returner, Non-Returner, Arhat), which may be expanded to eight by distinguishing between approachers to (zhugs pa), or abiders at ('bras gnas), each level. Unfortunately the list of twenty does not correspond very well with this earlier one. Furthermore, Tibetan exegetical tradition estimates the actual number of types of Sangha (including combinations and subdivisions) to approach the tens of thousands.
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Historian George Harink suggests that, along with Seakle Greijdanus, F. W. Grosheide, and Jan Ridderbos, Aalders "took the lead in Neo-Calvinist exegetical production."George Harink, "Twin Sisters with a Changing Character: How Neo-Calvinists dealt with the Modern Discrepancy between Bible and Natural Science," in Nature and Scripture in the Abrahamic Religions: God, Scripture and the rise of modern science (1200-1700), p. 346. According to historian of science Abraham Flipse, Aalders introduced American-style Young Earth creationism into the Netherlands in the 1930s.
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He moved to India to teach at CMS Edwards College in Peshawar, where he was initially a teacher and then Principal (1921–1924). From 1924 to 1928 he was Professor of Exegetical Theology at St John's College, Winnipeg. On his return to Australia he became Federal Secretary of the Church Missionary Society of Australia and Tasmania and Headmaster of Trinity Grammar School, Sydney (1935–37) School web site and then Commonwealth Secretary of the British and Foreign Bible Society until his elevation to the Episcopate in 1940.
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Of his exegetical works few have been preserved. Mention is made of his Sefer hatTorah, a commentary on the Torah; his Sefer hamMiḳnah, a commentary on the Nevi'im; and his Ḥibbur halLeḳeṭ of unknown contents. A commentary by him on the Song of Songs exists in manuscript; his commentary on the Book of Proverbs has been published by Dob Bär ans Dubrowo under the title Sefer Ḥuqqah (Breslau, 1868); and variants to the badly printed text are given by Eppenstein in Zeit. für Hebr. Bibl. v.
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Joshua ben Levi (Yehoshua ben Levi) was an amora, a scholar of the Talmud, who lived in the Land of Israel in the first half of the third century. He lived and taught in the city of Lod.Between Rome and Babylon: Studies in Jewish Leadership and Society, Aharon Oppenheimer and Nili Oppenheimer He was an elder contemporary of Johanan bar Nappaha and Resh Lakish, who presided over the school in Tiberias.Genesis Rabbah 94 With Johanan bar Nappaha, he often engaged in homiletic exegetical discussions.
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The book's exegetical technique is to provide a translation of a Qurʾānic paragraph, followed by the disputes(khilāf) around the meaning and status, abrogated or otherwise, of the verse. It then relates the various positions to the earliest Arabic Qurʾānic commentators. The author describes tafsir and hence his approach as “knowledge of the reasons for the revelation of a verse, and knowledge of what God means by that expression”. He gives no indication that using Persian to carry out this exercise might raise any hermeneutic issues.
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197 online. Its subject matter is exegetical or didactic; that is, it seeks to explain or teach, often through an enumeration of its points.Charles Darwin Wright, The Irish Tradition in Old English Literature (Cambridge University Press, 1993), p. 61. The Prebiarum is mostly of comparative interest, and has been dismissed as an example of texts, often written by monks, that "display a vulgarization of religious subjects, treating them as popular trivia, meant more for fun and humour than for any overly didactic, serious purpose".
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In his theology, Calvin does not differentiate between God's covenant with Israel and the New Covenant. He stated, "all the children of the promise, reborn of God, who have obeyed the commands by faith working through love, have belonged to the New Covenant since the world began." quoting from Calvin, Institutes II.11.10 Nevertheless, he was a covenant theologian and argued that the Jews are a rejected people who must embrace Jesus to re-enter the covenant.Pak, G. Sojin. John Calvin and the Jews: His Exegetical Legacy.
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Additionally, Behr examines how Mary is spoken of in the Gospels and liturgical texts—both the nativity and the Virgin Mother as the church. Finally, he focuses on theme of incarnation, which upon interpretation presents the body as that through which Christians are to glorify God. In the carefully worded postscript, Behr provides further attention to modern theology's paradigmatic shift away from the exegetical methods from which early Christian doctrine was originally elaborated. Today's starting points are conclusions without arguments that have resulted in ambiguity.
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Torrell, 161 ff. Similar collections of Greek patristic utterances were constructed for dogmatic purposes. They were used at the Council of Chalcedon in 451, at the Fifth General Council in 553, also apropos of Iconoclasm in the Seventh General Council in 787; and among the Greeks such compilations, like the exegetical catenae, did not cease until late in the Middle Ages. The oldest of these dogmatic compilations, attributed to the latter part of the seventh century, is the "Antiquorum Patrum doctrina de Verbi incarnatione".
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According to Ronkin: "In the early Sarvāstivāda exegetical texts, then, svabhāva is used as an atemporal, invariable criterion determining what a dharma is, not necessarily that a dharma exists. The concern here is primarily with what makes categorial types of dharma unique, rather than with the ontological status of dharmas." However, in the later Sarvastivada texts, like the Mahavibhasa, the term svabhava began to be defined more ontologically as the really existing “intrinsic nature” specifying individual dharmas. Other Abhidharma schools did not accept the svabhava concept.
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His Mark: NIV Application Commentary [NIVAC] received a Silver Medallion from the CBA in 1996. "The Gospel of Mark" in Zondervan Illustrated Bible Backgrounds Commentary received the Gold Medallion Award from the ECPA in 2003. 1 Corinthians (Baker Exegetical Commentary on the New Testament) received a Silver Medallion from the ECPA and an Award of Merit from Christianity Today in 2004. His most recent book, The Theology of Mark (2015), was nominated as a finalist in the Bible Reference category of the ECPA Christian Book Award.
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He was recognized as the leading proponent of the Princeton theology. On his death in 1878 he was recognized by both friends and opponents as one of the greatest polemicists of his time. Of his children who survived him, three were ministers; and two of these succeeded him in the faculty of Princeton Theological Seminary, C. W. Hodge, in the department of exegetical theology, and A. A. Hodge, in that of dogmatics. A grandson, C. W. Hodge, Jr., also taught for many years at Princeton Seminary.
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Since Jerome found the work incomplete,Vir Ill 100 no one knows whether Hilary originally commented on the whole Psalter. Now extant are the commentaries on Psalms 1, 2, 9, 13, 14, 51-69, 91, and 118-150. The third surviving exegetical writing by Hilary is the Tractatus mysteriorum, preserved in a single manuscript first published in 1887. Because Augustine cites part of the commentary on Romans as by "Sanctus Hilarius" it has been ascribed by various critics at different times to almost every known Hilary.
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In conducting Bible translation, translators have to make many exegetical decisions. Sometimes the decisions made by translators are criticized by those who disagree, and who characterize the work of the translators as involving "eisegesis". Some translators make their doctrinal distinctives clear in a preface, such as Stephen Reynolds in his Purified Translation of the Bible, where he explained his belief that Christians should never drink alcohol, and translated accordingly. Such translators may be accused by some of eisegesis, but they have made their positions clear.
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Saint Stephen Mourned by Saints Gamaliel and Nicodemus, follower of Carlo Saraceni, c. 1615, Museum of Fine Arts, Boston Ecclesiastical tradition claims that Gamaliel had embraced the Christian faith and his tolerant attitude toward early Christians is explained by this. According to Photios I of Constantinople, he was baptised by Saint Peter and John the Apostle, together with his son Abibo (Abibas, Abibus) and Nicodemus.Paton James Gloag, A Critical and Exegetical Commentary on The Acts of the Apostles, Volume 1, page 191, citing Photius, Cod.
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The authors of the New Testament had their roots in the Jewish tradition, which is commonly interpreted as prohibiting homosexuality (although this is not necessarily the case). A more conservative biblical interpretation contends "the most authentic reading of Rom 1:26-7 is that which sees it prohibiting homosexual activity in the most general of terms, rather than in respect of more culturally and historically specific forms of such activity".Howard, K. L. (1996) Paul's View of Male Homosexuality: An Exegetical Study. M.A. thesis (unpublished).
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The manuscript was intended, apparently, for exegetical needs, and each version of the text of the Psalms was accompanied by patristic commentaries. Apparently, it was a very voluminous and expensive manuscript. According to E. Grafton and M. Williams, these fragments allow us to shed some light on some features of the original Hexapla. In particular, the text in the columns of both the Milan and Cairo fragments is a line in a line, so that one Greek word exactly corresponds to one Greek word.
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The Gospel of Matthew has the other, 'exclusive' version, preceded by a story about a strong man; the Gospel of Mark also includes this story, but without the concluding observation. The Luke version presents both versions. There is still lively discussion about which version is the more authentic,Ian H. Henderson, Jesus, Rhetoric and Law, Brill (1996), pp. 333–334; William David Davies, Dale C. Allison, A Critical and Exegetical Commentary on the Gospel According to Saint Matthew, Continuum International Publishing (2004), pp. 333–334.
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Statue of Kātyāyana in Thai tradition Tradition attributes to Katyāyana the authorship of two late Pāli canonical texts, that is, the Nettipakarana, a commentary on Buddhist doctrine; and the Peṭakopadesa, a treatise on exegetical methodology. These are early commentaries, and they were the only commentaries considered by some traditions to be part of the early collection of discourses. Apart from these, the Kaccāyanavyākaraṇa, a work on Pāli grammar, is also traditionally attributed to him. In the Sārvāstivāda tradition, the Abhidharma text Jñānaprasthāna is attributed to him.
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Vijñāneśvara lived at Marthur near Gulbarga (Karnataka), near the end of the eleventh century during the reign of Vikramaditya VI of the Cālukya dynasty of Kalyāni, one of the great rulers of the Deccan.Lingat, Robert, The Classical Law of India, (New York: Oxford UP, 1973), 113. He was a "profound student of the Purva-Mimamsa system,"Kane, P. V., The History of Dharmaśāstra, (Poona: Bhandarkar Oriental Research Institute, 1975), Volume I, Part II, 603. a system of exegetical thought focused on the interpretation of the Vedas.
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In 1829 he attained the chair of Old Testament studies at Heidelberg. In 1828 with Carl Christian Ullmann (1796-1865), he became co-editor of the journal Theologischen Studien und Kritiken (Theological studies and discussions). Umbreit published a scholarly translation/commentary on the Book of Job, as well as a commentary on the Book of Proverbs. His best known publication was a masterful four-volume exegetical work on the prophets of the Old Testament titled Praktischer Commentar über die Propheten des alten Bundes (1841–46).
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In his theology, Calvin does not differentiate between God's covenant with Israel and the New Covenant. He stated, "all the children of the promise, reborn of God, who have obeyed the commands by faith working through love, have belonged to the New Covenant since the world began." quoting from Calvin, Institutes II.11.10 Still he was a supersessionist and argued that the Jews are a rejected people who must embrace Jesus to re-enter the covenant.Pak, G. Sojin. John Calvin and the Jews: His Exegetical Legacy.
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Charles A. Gieschen is Christian theologian who currently serves as Professor of Exegetical Theology and Dean of Academics at Concordia Theological Seminary in Fort Wayne, Indiana. His Ph.D. is from the Department of Near Eastern Studies at the University of Michigan where he studied the literature of Second Temple Judaism and Early Christianity under Jarl Fossum and Gabriele Boccaccini, and alongside April DeConick.Gieschen, Angelomorphic Christology, p. xiii. Gieschen's dissertation, entitled Angelomorphic Christology: Antecedents and Early Evidence, was published by Brill Academic Publishers in 1998.
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While at Constantinople, Primasius studied the exegesis of the Greeks, and his fame is chiefly due to his commentary on Revelation. This work, divided into five books,Primasius Hadrumetinus Commentarius in Apocalypsin, ed. A.W. Adams (Corpus Christianorum Series Latina 92, Turnhout 1985). is of importance both as a witness of the pre-Cyprian Latin text of the Book of Revelation used by the North African church, and as aiding in the reconstruction of the most influential Latin commentary on Revelation, the exegetical work of the Donatist Ticonius.
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The third section guides individuals in a Habad Hasidic approach to repentance, to be able to prepare more deeply for the first part's guidance. The last two added sections give more complicated and in-depth Hasidic exposition of Kabbalistic concepts, the author uniting abstract ideas with the importance of everyday service and an emotion that must accompany it. These discourses are similar to the exegetical commentaries of Schneur Zalman in his other works, though here they sometimes take the form of letters to his followers, with more direct advice.
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Before the publication of the Mishnah, Jewish scholarship and judgement were predominantly oral, as according to the Talmud, it was not permitted to write them down.Babylonian Talmud, Temurah 14b; Gittin 60a. The earliest recorded oral law may have been of the midrashic form, in which halakhic discussion is structured as exegetical commentary on the Torah. Rabbis expounded on and debated the Tanakh, the Hebrew Bible, without the benefit of written works (other than the Biblical books themselves), though some may have made private notes () for example of court decisions.
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Most of what is known about Moses from the Bible comes from the books of Exodus, Leviticus, Numbers, and Deuteronomy. The majority of scholars consider the compilation of these books to go back to the Persian period, 538–332 BCE, but based on earlier written and oral traditions.Finkelstein, I., Silberman, NA., The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts, p. 68Jean- Louis Ska, Exegesis of the Pentateuch: Exegetical Studies and Basic Questions, Forschungen zum Alten Testament, Vol 66, Mohr Siebeck, 2009 p. 260.
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Click to see online translation of Epiphanius' Treatise on Weights and Measures Epiphanius' account that Symmachus was a Samaritan who having quarrelled with his own people converted to JudaismEpiphanius' Treatise on Weights and Measures - The Syriac Version (ed. James Elmer Dean), University of Chicago Press 1935, p. 32 is now given greater credence, since Symmachus' exegetical writings give no indication of Ebionism.. At some time in his life, he had also written a commentary on the Aramaic Gospel of Matthew, known then as According to the Hebrews. (), s.v.
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Pauck's "General Introduction" to his translation of Luther's Lectures on Romans shows how much the recovery of Reformation teaching owes to historical critical scholarship. The 1905 discovery of this manuscript in Berlin gave us the young Luther's most significant exegetical work, thus providing a key to his rediscovery of the Gospel. The fresh translation of Luther's original German and occasional Latin, together with annotations, continues to be a monument of Reformation research. Without such scholarship, Pauck thought, the idea of reformulating classical Reformation doctrine, as proposed by Karl Barth, was impossible.
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10 August 2018 Bishop of the City of Pettau, he was the first theologian to use Latin for his exegesis. His works are mainly exegetical. Victorinus composed commentaries on various books of Holy Scripture, such as Genesis, Exodus, Leviticus, Isaiah, Ezekiel, Habakkuk, Ecclesiastes, the Canticle of Canticles, St. Matthew, and the Apocalypse, besides treatises against the heresies of his time. All that has survived is his Commentary on Apocalypse and the short tract On the construction of the world (De fabrica mundi).. Victorinus was a firm believer in the millennium.
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Back in Nisibis, the school became even more famous. It attracted students from all the Syriac churches, many of its students embodied important church offices, and its teaching was normative. The exegetical methods of the school followed the tradition of Antioch: strictly literal, controlled by pure grammatical-historical analysis. The work of Theodore was central to the theological teaching, and men like Abraham of Beth Rabban, who headed the school during the middle of the 6th century, spent great effort to make his work as accessible as possible.
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Woncheuk (613–696) was a Korean Buddhist monk who did most of his writing in China, though his legacy was transmitted by a disciple to Silla. One of the two star pupils of Xuanzang, his works and devotion to the translation projects was revered throughout China and Korea, even reaching Chinese rulers like Emperors Taizong and Gaozong of Tang and Empress Wu of Zhou.Benjamin Penny (2002), Religion and Biography in China and Tibet, p. 110 His exegetical work was also revered and greatly influenced Tibetan Buddhism and the greater Himalayan region.
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In various forms, rites of this type have become a part of most of the religions that arose in India as well as their extensions and offsprings from Samarqand to Japan. All of these homas ultimately descend from those of the Vedic religions, but at no point has the homa been stable. (...) The rules of Vedic fire offerings have come down to us in two parallel systems. A few of the later exegetical passages (brahmana) in the Vedas refer to cooked food (paka) offerings contrasted with the multiple-fire ritual otherwise being prescribed.
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The Edinburgh Festival was founded in 1947 and led to an expansion of classical music in Scotland, leading to the foundation of Scottish Opera in 1960. Important post- war composers included Ronald Stevenson,Gasser, M., "Ronald Stevenson, Composer-Pianist : An Exegetical Critique from a Pianistic Perspective" (Edith Cowan University Press, Western Australia, 2013) Francis George Scott, Edward McGuire, William Sweeney, Iain Hamilton, Thomas Wilson, Thea Musgrave, John McLeod CBE and Sir James MacMillan. Craig Armstrong has produced music for numerous films. Major performers include the percussionist Evelyn Glennie.
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K. Barrett, A Critical and Exegetical Commentary on the Acts of the Apostles: Introduction and commentary on Acts XV-XXVIII, Continuum, 2004, , pp. 1029–1031. (see also Aramaic of Jesus), with the passage here being a Greek translation and summary. The speech is clearly tailored for its Jewish audience, with stress being placed in on Ananias's good reputation among Jews in Damascus, rather than on his Christianity. Acts' third discussion of Paul's conversion occurs when Paul addresses King Agrippa, defending himself against the accusations of antinomianism that have been made against him.
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Salmon notes: > There has been an exegetical trend during the last several decades to draw > endless parallels to text from the ancient Near East and beyond in an > attempt to validate the writings in the Book of Mormon and Pearl of Great > Price. The pioneer and leader in this effort has been the great LDS scholar > Hugh Nibley. In recent years the Foundation for Ancient Research and Mormon > Studies (FARMS) has continued this legacy. The number of parallels that > Nibley has been able to uncover from amazingly disparate and arcane sources > is truly staggering.
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Since the apple served well to communicate spiritual ideas, the exegetical tradition did not resist it. In the medieval understanding of biblical truth, there was no need for a modern style of debate on the accuracy of the motif. Serious work on this area of medieval culture probably began with Beryl Smalley in the 1940s. The term "medieval popular Bible" became established in scholarship relatively recently as a result of the writings of Brian O. Murdoch, though the phrase had been used before him, usually in a less clearly defined way.
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In its first chapter, the Epistle states that its intention is that the "sons and daughters" to whom it is addressed should have, along with their faith, perfect knowledge.Chapter 1:5 The knowledge (in Greek, γνῶσις, gnosis) that the first part (chapters 1−17) aims to impart is "an essentially practical γνῶσις, somewhat mystical in character, which seeks to make known the deeper sense of scripture". The first part, of an exclusively exegetical character, provides a spiritual interpretation of scripture.James Carleton Paget, The Epistle of Barnabas: Outlook and Background (Mohr Siebeck 1994), pp.
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Theophanes Kerameus () (1129–1152) was bishop of Rossano, in Calabria, Italy, and a celebrated homiletic writer. His sermons, ninety-one of which are known in manuscript, are mostly exegetical, and written in Greek, which was then still extensively spoken in Sicily and Southern Italy. They are simple and natural, and are masterpieces of oratorical skill, lucid and unforced expositions of biblical texts. They were first edited, together with a Latin translation and extensive annotations, by Francesco Scorso, S.J. (Paris, 1644), which edition is reprinted in Patrologia Graeca, CXXXII, 125-1078.
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The Evangelienbuch may have provided an impetus for some of the later short pieces of rhymed narrative such the Georgslied and the Ludwigslied, but the work seems to have been forgotten by the end of the 10th century. Schröder ascribes this to the exegetical passages, which were probably of little interest to lay readers and which monastic readers with a knowledge of Latin did not need in their native language. Thereafter the poem remained unknown until rediscovered by the humanists. In around 1492 Johannes Trithemius discovered MS V in the library at Weissenburg.
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20–21 Wesley practised daily devotions throughout her life, and in her reply to her son Charles's letter, she addressed her experience of the depravity of her human nature, and the grace of God. The letter also shows that she has been fully awakened to the spiritual enjoyments for many years, with which her sons were only recently made acquainted. Volume 1, Mason, 1841, pp. 269–271 Her husband Samuel spent his whole life and all of the family’s finances on his exegetical work of the Book of Job.
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The Quran mentions the Thamūd as an example of an ancient polytheistic people who were destroyed by God for their sins. According to the Quran and the Islamic exegetical tradition, the Thamūd were an early Arab tribe who rejected the message of the prophet Ṣāliḥ. When they cut the hamstring of a female camel that God had sent down for them, despite the prophet's warnings, they were annihilated except for Ṣāliḥ and the few righteous tribesmen. Islamic historiography identifies the Thamūd with the ruins of Hegra in what is now the northern Hejaz.
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Two men whose lives were revolutionised by what they heard were Evan Henry Hopkins and Edward William Moore.William Haslam and the Keswick Movement - cited in a forum on the William Haslam website. The first large-scale Higher Life meetings took place from July 17–23, 1874, at the Broadlands estate of Lord and Lady Mount Temple, where the Higher Life was expounded in connection with spiritualism and Quaker teachings.Chapter, "Hannah Whitall Smith," in The Doctrine of Sanctification: An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective, Thomas Ross, Ph. D. diss.
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An annual convention has met in Keswick ever since and has had worldwide influence on Christianity."The Background and History of the Keswick Convention and Keswick Theology, in The Doctrine of Sanctification: An Exegetical Examination, with Application, in Biblical, Historic Baptist Perspective, Thomas Ross, Ph. D. diss., Great Plains Baptist Divinity School, 2016 Columbia Bible College and Seminary (now Columbia International University) was founded by one of the early leaders of the American Keswick movement, Robert C. McQuilkin. His son, Robertson McQuilkin, contributed the Keswick chapter to the book "Five Views of Sanctification.
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His book features detailed interpretation of the verses together with a wider analysis of the literary dynamic and religious worldview of the author as revealed in the text's content and presentation of topics. Over the years he wrote a series of articles on 4 Ezra, including the significance of structure, its notion of divine justice, as well as mystical and exegetical elements. These studies have been called "groundbreaking" by other researchers in the field. Stone published two collections of articles on 4 Ezra and other dimensions of Second Temple Judaism.
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A prominent factor of his exegetical approach to ancient texts is the idea that descriptions of religious phenomena may represent actual experiences of the author or of the circle from which he/she came. This approach considers the religious experience of the author as a factor for researching ancient religious literature. He also published the Armenian version separately (mentioned above) as well as his doctoral thesis on the text's eschatology (1989). In the course of his research he led the study of apocalyptic literature on topics relating to ancient religious thought.
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Both of the Latin names for the chronicle—Libellus de expugnatione Terrae Sanctae per Saladinum and Chronicon terrae sanctae—are modern innventions and neither the original title of the work. The former was coined by Edmond Martène and Ursin Durand in 1729. It has been retained by the work's most recent editors, who argue that libellus, which in the Middle Ages usually referred to a polemical or exegetical treatise, is a better descriptor than chronicon. Later manuscripts do, however, use the term c(h)ronicon and its variant, c(h)ronica.
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In 1603 Plantin's successor, Jan Moretus, published Lucas's overview of the corrections of the Sixto-Clementine Vulgate as Romanae correctionis in latinis Bibliis editionis vulgata, jussu Sixti V pont. max. recognitis, loca insigniora, with a dedication to Jacques Blaseus, bishop fo Saint-Omer and laudatory approbations by Professor Estius, Cardinal Baronius and Cardinal Bellarmine. In 1606 a two-volume exegetical commentary on the Gospels on which he had long been engaged was finally published, again by Moretus, as In sacrosancta quatuor Jesu Christi Evangelia commentarii, with a dedication to the Sovereign Archdukes Albert and Isabella.
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In Iron Age India, during a period roughly spanning the 10th to 6th centuries BCE, the Mahajanapadas arise from the earlier kingdoms of the various Indo-Aryan tribes, and the remnants of the Late Harappan culture. In this period the mantra portions of the Vedas are largely completed, and a flowering industry of Vedic priesthood organised in numerous schools (shakha) develops exegetical literature, viz. the Brahmanas. These schools also edited the Vedic mantra portions into fixed recensions, that were to be preserved purely by oral tradition over the following two millennia.
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Nikky-Guninder Kaur Singh (2011), Sikhism: An Introduction, IB Tauris, , pages 1-8 The Sikh writers were competing with mythological stories (mu'jizat) about Muhammad created by Sufi Muslims in medieval Punjab region of South Asia. The early editions of the Janam-sakhi manuscripts are more than Guru Nanak's life story. They relate each story with a teaching in the hymn of the Sikh scripture and illustrate a fundamental moral or teaching. They thus invent the context and an exegetical foundation for some of the hymns of the Adi Granth.
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Peter Dronke (2007), "Arbor eterna: A Ninth-Century Welsh Latin Sequence," Forms and Imaginings: From antiquity to the Fifteenth Century (Edizioni di Storia e Letteratura, ), 222, cites this as a commonality with the contemporary Welsh sequence Arbor eterna. Structurally the poem is syllabic with proparoxytone rhythm and inconsistent (half-)rhymes; it consistently ends on the sound -a. This last feature (assonance) may suggest a connection with the liturgical Alleluia. The Swan Sequence, along with the rest of Carolingian and vernacular literature, are borrowing from the patristic, exegetical, and liturgical traditions.
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The Cyclopædia of Biblical, Theological and Ecclesiastical Literature is a reference work of ten volumes and two supplements published in the 19th century, co-authored by John McClintock, academic and minister, and James Strong, professor of exegetical theology. The works were published by Harper and Brothers. As an encyclopaedia, the authors set out to create a scholarly work, but accessible to the non-expert, designed to be Topics covered in the volumes include descriptions of proper names, locations, events, theological concepts, histories of the Christian Churches, and biographical sketches of notable religious figures.
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Cf. especially the following studies: Gerleman, op. cit.; K.S. Gehman, The Theological Approach of the Greek Translator of the Book of Job 1-15, in Journal of Biblical Literature LXVIII (1949), 231-240; D.H. Gard, The Exegetical Method of the Greek Translator of the Book of Job, in Journal of Biblical Literature, Monograph Series, vol. VIII, Philadelphia 1952. Cf. also the articles by H.M. Orlinsky, in Hebrew Union College Annual 28 (1957), 53-74; 29 (1958), 229-271; 30 (1959), 153-167; 32 (1961), 229-268; 33 (1962), 119-152; 35 (1964), 57-78.
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He goes on to say theology is not an exception to this order of living. Theology only has meaning when it supposes a prior option before an acceptance of divine revelation and retains meaning by staying in touch with a real-life context. And concludes, “The only real problem is trying to decide whether it puts a person in a better position to make a choice and to change the world politically.” He follows up this phenomenological analysis with an exegetical one of the gospels, including the early passages in the Gospel of Mark.
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Professor George Buchanan Gray of Mansfield College, Oxford, in the late 19th and early 20th centuries, wrote that the Israelite men's participation in the sacrificial feasts followed their intimacy with the women, who then naturally invited their paramours to their feasts, which, according to custom, were sacrificial occasions. Gray considered that it would have been in accord with the sentiment of early Israelites to worship the Moabite god on his own territory.George Buchanan Gray. A Critical and Exegetical Commentary on Numbers: The International Critical Commentary, pages 381–82.
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According to Friedrich Schleiermacher, historical theology is a historical discipline, one that approaches areas of theology using methods that are employed in the study of any other historical phenomena. This is based on the notion that theology has a historical rather than a speculative starting point. For instance, the Bible and the writings of ecumenical councils are considered as historical sources and their contents are treated as witness accounts. It covers the bulk of what Schleiermacher termed as the true body of theology and could include exegetical theology, dogmatics, and church history.
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The Pardes exegesis system flows from traditional belief in the text as Divine revelation; Mosaic authorship in regard to the Torah, prophetic inspirations in the rest of Tanakh, and belief in Oral Torah transmission. Modern Jewish denominations differ over the validity of applying modern historical-critical exegetical methods to Scripture. Haredi Judaism regards the Oral Torah texts as revelation, and can apply Pardes method to read classic Rabbinic literature. Modern Orthodox Judaism is open to historical critical study of Rabbinic literature and some application to the later Biblical canon.
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Trumbull taught that the redeemer's mission was "not vengeance, but equity. He was not an avenger, but a redeemer, a restorer, a balancer."H. Clay Trumbull, The Blood Covenant (1885; reprinted by, e.g., Kessinger Publishing, 2010), page 260; see also George Buchanan Gray, A Critical and Exegetical Commentary on Numbers (New York: Charles Scribner's Sons, 1903; reprinted by, e.g., Bloomsbury T&T; Clark, 2001), pages 480–71 (quoting Trumbull); W. Gunther Plaut, The Torah: A Modern Commentary: Revised Edition, revised edition edited by David E.S. Stern, page 1130 (quoting Trumbull).
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In: Jamie Hubbard (ed.), Pruning the Bodhi Tree: The Storm Over Critical Buddhism, Univ of Hawaii Press 1997, pp. 174–179. A different view is propounded by Tathāgatagarbha specialist, Michael Zimmermann, who sees key Buddha-nature sutras such as the Nirvana Sutra and the Tathagatagarbha Sutra as teaching an affirmative vision of an eternal, indestructible Buddhic Self. The Uttaratantra (an exegetical treatise on Buddha nature) sees Buddha nature as eternal, uncaused, unconditioned, and incapable of being destroyed, although temporarily concealed within worldly beings by adventitious defilements.Sebastian, C.D. (2005), Metaphysics and Mysticism in Mahayana Buddhism.
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John Gill was a significant particular Baptist theologian in the late orthodox period. During the eighteenth century the scholastic method of theology began to stagnate in favor of exegetical and historical theology. The Age of Enlightenment brought about greater reliance on reason and less dependence on the authority of authoritative texts such as the Bible, leading to the rise of biblical criticism and natural theology. In the Netherlands the "Green Cocceians" (named after Henricus Groenewegen, Groen = Green in Dutch) surpassed the Voetians who had been dominant in the 17th century.
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Nevertheless, his writings only played a marginal role during his lifetime. He was repeatedly accused of blasphemy by anthropomorphizing God and his disciple Ibn Kathir distanced himself from his mentor and negated the anthropomorphizations, but simultaneously adhered to the same anti-rationalistic and hadith oriented methodology.Barbara Freyer Stowasser Women in the Qur'an, Traditions, and Interpretation Oxford University Press 1994 This probably influenced his exegesis on his Tafsir, which discounted much of the exegetical tradition since then.Karen Bauer Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses Cambridge University Press 2015 p.
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It is included in the inscriptions of the Canon approved by the Burmese Fifth Council and in the printed edition of the Sixth Council text. The Petakopadesa deals with the textual and the exegetical methodology. It is nothing but a different manipulation of the subject-matter discussed in the Nettipakarana. In some places there are quotations from the Tipitaka. B.C. Law says, “its importance lies also in the fact that in places it has quoted the Pāli canonical passages mentioning the sources by such names as Samyuttaka (Samyutta Nikāya) and Ekuttaraka (Ekuttara or Anguttara Nikāya)”.
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Within exegetical literature, the use of sabab in a technical sense did not occur until relatively late: the material which would be later culled by asbāb writers used alternate phraseologies to introduce their reports, such as al-āya nazalat fī hādhā- "the verse was revealed about such and such"- or fa-anzala allāh- "so God revealed/sent down". The term "sabab" in its technical sense (meaning "occasion of revelation") seems to begin to make its appearance in the works of Tabari (d. 922 CE) and al-Nahhas (d. 950 CE).
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Paul Joüon (1871 – 1940 in Nantes) was a French Jesuit priest, hebraist, Semitic language specialist and member of the Pontifical Biblical Institute. Author of a philological and exegetical commentary on the Book of Ruth (1924), he also wrote A Grammar of Biblical Hebrew for which he received the Volney Prize from the Institute of France. First published in 1923, Joüon's grammar, enjoying numerous editions as well as an English translation, continues to serve as an important reference to this day. Joüon was the student of French rabbi and orientalist Mayer Lambert.
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Moshe haDarshan (11th century) () was chief of the yeshiva of Narbonne, and perhaps the founder of Jewish exegetical studies in France. Along with Rashi, his writings are often cited as the first extant writings in Zarphatic, the Judæo-French language. According to Abraham Zacuto,This appears in a manuscript, in the possession of the Alliance Israélite Universelle as of 1903, containing those parts of Zacuto's Sefer Yuḥasin that are omitted in Samuel Shullam's edition. See Isidore Loeb, Joseph Haccohen et les Chroniqueurs Juifs, in R. E. J. xvi. 227.
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Jacob studied in the Rabbinical Seminary and University of his native Breslau (now Wrocław, Poland). He served as a rabbi between the years 1891-1929 until he retired to Hamburg to concentrate on his exegetical work. Already in his student years he was active in the fight against antisemitism, he founded a Jewish student's society that introduced fencing duels as a method of defending the honor of Judaism when it was degraded by antisemitic students. In 1892 he had a confrontation with Liebermann von Sonnenberg, a prominent antisemitic politician and publisher.
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There is no contemporary consensus on the New Testament view of women. Psychologist James R. Beck points out that "Evangelical Christians have not yet settled the exegetical and theological issues." Liberal Christianity represented by the development of historical criticism was not united in its view of women either: suffragist Elizabeth Cady Stanton tells of the committee that formed The Woman's Bible in 1895. Twenty six women purchased two Bibles and went through them, cutting out every text that concerned women, pasted them into a book, and wrote commentaries underneath.
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He has analyzed the theme of evil spirits in the Bible,See: Zło osobowe w Biblii. Egzegetyczne, historyczne, religioznawcze i kulturowe aspekty demonologii biblijnej [Personal evil in the Bible. Exegetical, historical, religious, and cultural aspects of biblical demonology], Kraków: Wydawnictwo M 2002, [accessed: 18.07.2016]. presented an exegesis of some fragments of the Gospel of John which has the term άρχων του̃ κόσμου τούτου (‘Lord of this world’).See: Sąd Ducha Świętego – Egzegeza i teologia J 16, 8-11 [Paraclete's judgment – Exegesis and theology John 16: 8-11], in: ‘Collectanea Theologica’ 69(1999) pp.
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The former was associated with Hegelian theologians and the latter with Kantian analyticity. Several groups favoring typology today include the Christian Brethren beginning in the 19th century, where typology was much favoured and the subject of numerous books and the Wisconsin Evangelical Lutheran Synod. Notably, in the Eastern Orthodox Church, typology is still a common and frequent exegetical tool, mainly due to that church's great emphasis on continuity in doctrinal presentation through all historical periods. Typology was frequently used in early Christian art, where type and antitype would be depicted in contrasting positions.
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MacDonald was born in Nairn, Scotland and educated at the Royal High School, Edinburgh and Downing College, Cambridge. He lived in England from 1971 until his death, first in London and from 1992 in Gloucestershire. He died at Leckhampton Hospice.An encyclopedia of music has died He wrote several books, notably volumes on Brahms, Schoenberg, John Foulds, Edgard Varèse, the Scottish composer-pianist Ronald StevensonGasser, M., "Ronald Stevenson, Composer-Pianist: An Exegetical Critique from a Pianistic Perspective" (Edith Cowan University Press, Western Australia, 2013) and a three-volume study of the 32 symphonies of Havergal Brian.
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The MA in Biblical Studies (MABS) gives students the opportunity to engage with Old and New Testament texts, and issues of biblical interpretation. It will appeal to those who want to add to and to develop their exegetical, hermeneutical and theological skills; and provides an ideal introduction to advanced biblical studies for those hoping to go on to doctoral studies. The MA in Missional Leadership (MAML) is a professional qualification for contemporary Christian Leaders. It deals with issues such as mentoring, personal development, organisational growth, advanced leadership skills, change management, and related issues.
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"Baptism in the Holy Spirit: The Issue of Separability and Subsequence," Pneuma: The Journal of the Society of Pentecostal Studies 7:2 (Fall 1985), p. 88. On the other hand, he maintains that "the Pentecostal experience itself can be defended on exegetical grounds as a thoroughly biblical phenomenon".Fee (1985), "Baptism in the Holy Spirit", 91. Fee believes that in the early church, the Pentecostal experience was an expected part of conversion: Fee believes the Spirit's empowerment is a necessary element in the life of the Church that has too often been neglected.
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His ecumenical writings were extensive and included a number of Biblical commentaries and other theological works of exegetical erudition. Another important area of study for Bede was the academic discipline of computus, otherwise known to his contemporaries as the science of calculating calendar dates. One of the more important dates Bede tried to compute was Easter, an effort that was mired in controversy. He also helped popularize the practice of dating forward from the birth of Christ (Anno Domini – in the year of our Lord), a practice which eventually became commonplace in medieval Europe.
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The text and exegesis of Revelation 20:1-21:6 are taken without attribution from Augustine of Hippo's De civitate Dei, 20.7-17. The work of the Ticonius was considered by Primasius a piece of treasure adrift and belonging of right to the Church, needing only to be revised and expurgated. Ticonius had developed the theory introduced by Victorinus, to examine the different words and imagery used in different passages to convey the same message. Primasius followed this exegetical method very closely, but differed from Ticonius on the greater message of the text.
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He became a priest of that church and — in about 387 or 388, after the death of Valerianus — bishop of that city. He was one of the most celebrated prelates of his time and was in active correspondence with contemporaries St. Ambrose, St. Jerome, and Tyrannius Rufinus. As a scholarly theologian, he urged these friends to produce learned works. St. Ambrose was encouraged by him to write exegetical works; St. Jerome dedicated to him translations and commentaries, which he had written at his suggestion (translations of the Books of Paralipomenon, Tobit, the books of Solomon, commentaries on the Prophecy of Habakkuk).
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To elaborate the principles of its unfolding, he made thorough use of the demonstrative logic championed by both the falsāsifah (Islam's Hellenized philosophers, like Ibn Sīnā) and many Islamic theologians. But the new synthesis he was so keen to elucidate for "theological science," or 'ilm ilāhī, had to be properly anchored to a logos exhibiting the same characteristic concreteness as that familiar to him from divine speech, “God’s communications” to man (e.g., the "Qur’ān"). He thus derived from traditional logic a mystical type of exegetical grammar, with its own “scale” or standard for theorization, one that bears his special imprint.
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His conversion to Christianity can hardly be reconciled with the fact that he is cited by Baḥya, by Jedaiah Bedersi (in Iggeret Hitnaẓẓelut), and by Moses ibn Ezra. Ḳirḳisani mentions two other books by David: Kitab al-Khaliḳah, a commentary on Genesis extracted from Christian exegetical works; and a commentary on Ecclesiastes. He is incorrectly mentioned as a learned Karaite by David al-Hiti in his chronicle of Karaite doctors, published by Margoliouth (Jew. Quart. Rev. ix.432). In 1898 Harkavy discovered in the Imperial Library of St. Petersburg fifteen of the twenty chapters of David's philosophical work entitled Ishrun Maḳalat (Twenty Chapters).
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During an era when many evangelical theologians considered the message of the Gospel to be exclusive, he preached a Gospel of inclusion for all people. In his last years, he devoted his time to study and contemplation of Scripture and became increasingly universalist in his theology, in a similar fashion as fellow Baptist, Rev. Dr. Billy GrahamBilly Graham: Doctrinal Issues Jackson understood the Biblical role of Pastor to be one of leadership, instruction and authority. Rather than unleash ideas that might be perceived by some as radical or unconventional, he chose to make changes gradually, through teaching, hermeneutics, exegetical preaching and pastoral counseling.
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295-322 He edited Menahem Mendel's index to the Zohar, Tamim Yaḥdaw, to which he added an introduction and notes (Vilna, 1808). Of his numerous manuscripts which contained glosses to the Talmud, Midrash, Shulkan 'Aruk, and explanatory notes to his father's works, a commentary on the introduction to the Tikkune Zohar (Vilna, 1867), a commentary on Psalms I-C באר אברהם (Warsaw, 1887), Sa'arat Eliyahu, exegetical notes and biographical data about his father (Jerusalem, 1889), and Targum Abraham, notes on Targum Onkelos (Jerusalem, 1896), have been published. The last-mentioned were edited by his great-grandson Elijah, who calls himself Landau.
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Marxist geography is radical in nature and its primary criticism of the positivist spatial science centered on the latter's methodologies, which failed to consider the characteristics of capitalism and abuse that underlie socio-spatial arrangements. As such, early Marxist geographers were explicitly political in advocating for social change and activism; they sought, through application of geographical analysis of social problems, to alleviate poverty and exploitation in capitalist societies.Harvey, David. 1973. "Social Justice and the City" Marxist geography makes exegetical claims regarding how the deep-seated structures of capitalism act as a determinant and a constraint to human agency.
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Woncheuk is well known amongst scholars of Tibetan Buddhism and the Himalaya for his Commentary on the Saṃdhinirmocana sūtra. While in Tang China, Woncheuk took as a disciple a Korean-born monk named Dojeung (), who travelled to Silla in 692 and propounded and propagated Woncheuk's exegetical tradition there where it flourished. Choo (2006: p. 125) holds that though the Heart Sutra is generally identified as within the auspice of the Second Turning of the Dharmacakra (Sanskrit), Woncheuk in his commentary provides an exegesis from the Third Turning: Woncheuk contributed to the development of the Dharmic discourse of Essence-Function and Ekayāna.
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Jingdian Shiwen scrolls in the Chinese Dictionary Museum, Jincheng, Shanxi Jingdian Shiwen (), often abbreviated as Shiwen in Chinese philological literature, was a c. 583 exegetical dictionary or glossary, edited by the Tang dynasty classical scholar Lu Deming. Based on the works of 230 scholars during the Han, Wei, and Six Dynasties periods, this Chinese dictionary analyzes the pronunciations (given in historically invaluable fanqie annotations) and meanings of terms in the Confucian Thirteen Classics and the Daoist Daodejing and Zhuang Zi (Mair 1998: 168). It also cites some ancient books that are no longer extant, and are only known through Jingdian Shiwen.
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Ecclesiastes is known for its incipit vanity of vanities; all is vanity and concepts of Vanitas David dictating the Psalms. The practice of psalms is referred to as a philosophical and theological problem Ancient Israeli philosophical ideas and approach can be found in the bible. Psalms contains invitations to admire the wisdom of God through his works; from this, some scholars suggest, Judaism harbors a Philosophical under-current."Medieval Philosophy and the Classical Tradition: In Islam, Judaism and Christianity" by John Inglis, Page 3 The exegetical work of Psalm 132 stands between philosophy of language and linguistic philosophy.
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Due to the scrolls' close proximity to Qumran, the date of composition and the relationship between 1 Enoch and the Book of Jubilees scholars believe the Essenes might be the authors of the Genesis Apocryphon. Since there have been no other copies found in the 820 fragments at Qumran, Roland de Vaux suggests that it could be the original autograph. Although the scroll does not present any Essene theology or exegetical, doctrinal meditations demonstrating a clear author, the references to Enoch 1 and the Book of Jubilees suggest that it was accepted and used at Qumran.
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Aristotle in his lost work The State of the Ithacians cited a myth according to which Cephalus was instructed by an oracle to mate with the first female being he should encounter if he wanted to have offspring; Cephalus mated with a she-bear, who then transformed into a human woman and bore him a son, Arcesius.Aristotle in Etymologicum Magnum 130. 21, under Arkeisios. Hyginus makes Arcesius a son of Cephalus and Procris,Hyginus, Fabulae, 189 while Eustathius and the exegetical scholia to the Iliad report a version according to which Arcesius was a grandson of Cephalus through Cillus or Celeus.sch.
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Stuart's 1850 book Conscience and the Constitution took the position that slavery is an institution allowed by the Bible, but that, as it was actually practiced in the United States, slavery was morally wrong. Therefore there should be a voluntary emancipation of slaves by the Southern slave owners. However, Parker Pillsbury reported in his 1847 "Forlorn Hope of Slavery" that Professor Stuart of Andover Theological Seminary wrote"to President Fisk of another Theological Seminary, that 'slavery may exist, without violating the Christian faith or the Church.' " Stuart has been called the father of exegetical studies in America.
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Clinton E. Arnold (born 1958) is a New Testament scholar who is the dean at Talbot School of Theology and 2011 president of the Evangelical Theological Society. Arnold's research interest is in the Pauline writings, the book of Acts, Graeco-Roman religions, the rise of Christianity in Asia Minor, and the theology of sanctification (including spiritual warfare). He has authored six books, dozens of scholarly articles, and several entries in biblical dictionaries and study Bibles. In the past, he served as a regular columnist for Discipleship Journal, and is the general editor of the Zondervan Exegetical Commentary Series.
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Ishodad wrote the Commentaries in a fraught context. Under al- Mutawakkil, the tolerance of the Abbasid Caliphate towards its Christian and Jewish subjects had begun to wane.. Meanwhile, the Church of the East remained divided over the exegetical innovations of Henana of Adiabene, who had drawn on Greek and West Syriac sources in contrast to the official interpretive tradition of Theodore.. Though the increasingly characteristic pessimism of the works of Ishodad's era is not evident in the Commentaries, their intended audience is limited to Christian scholars, reflecting a period in which the possibilities for interreligious dialogue were declining..
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Born at Irvine, Ayrshire, Lindsay studied at Glasgow University, and the theological hall of the Relief Church in Paisley, in its early days, under Dr James Thomson. Lindsay was ordained minister of the Relief Church on 27 April 1830, with first charge the newly formed congregation at Johnstone, Renfrewshire. On 22 November 1832 he was translated to Dovehill Relief Church, Glasgow, a congregation formed in 1766, where he acted as colleague of John Barr, and on Barr's death in 1839 succeeding to the sole charge. In 1841 Lindsay was appointed professor of exegetical theology and biblical criticism by the Relief Synod.
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In 1393 Duran wrote a dirge on Abraham ben Isaac ha-Levi of Gerona, probably a relative; three letters containing responsa, to his pupil Meïr Crescas; and two exegetical treatises on several chapters of II Samuel, all of which have been edited as an appendix to the Ma'aseh Efod. In the introduction, he discusses music, contrasting two varieties, cantillation (ta'amei ha-miqra) and post-Biblical hymns (piyyutim). He states that while the latter appeals to the senses, the former appeals to the mind. He prefers cantillation, following his belief that the Torah is perfect, and uses it for both liturgical reading and study.
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His Profession was in Cologne on 18 October 1777. He was ordained in 1780 at Mainz. During his studies of Philosophy and Theology at Würzburg and Heidelberg, where he graduated, he acquired such renown that contrary to the custom of his religious order he was allowed to accept a professorship in Hermeneutics and Oriental Languages, first at his own alma mater, then at the Academy (University from 1786) of Bonn (1783–1791). In 1791 he was sent to Strasbourg where he was a professor of Exegetical Theology and also filled the posts of preacher and of rector at the episcopal seminary.
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Luzzatto manifested extraordinary ability from his very childhood, such that while reading the Book of Job at school, he formed the intention to write a commentary thereon, considering the existing commentaries to be deficient. In 1811 he received, as a prize, Montesquieu's "Considérations sur les Causes de la Grandeur des Romains," etc., which contributed much to the development of his critical faculties. Indeed, his literary activity began in that very year, for it was then that he undertook to write a Hebrew grammar in Italian; translated into Hebrew the life of Aesop; and wrote exegetical notes on the Pentateuch.
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The school's Talmudic commentaries and interpretations are the basis and starting point for the Ashkenazic tradition of how to interpret and understand the Talmud's explanation of Biblical laws. In many cases these interpretations differ substantially from those of the Sephardim, which results in differences between how Ashkenazim and Sephardim hold what constitutes the practical application of the law. In his Biblical commentaries he availed himself of the works of his contemporaries. Among them must be cited Moses ha-Darshan, chief of the school of Narbonne, who was perhaps the founder of exegetical studies in France, and Menachem b. Ḥelbo.
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The name has been equated with the Persian name OmanesEncyclopaedia Judaica CD-ROM Edition 1.0 1997, Haman (Old Persian: 𐎡𐎶𐎴𐎡𐏁 Imāniš) recorded by Greek historians. Several etymologies have been proposed for it: it has been associated with the Persian word Hamayun, meaning "illustrious" (naming dictionaries typically list it as meaning "magnificent"); with the sacred drink Haoma; or with the Persian name Vohuman, meaning "good thoughts". The 19th-century Bible critic Jensen associated it with the Elamite god Humban, a view dismissed by later scholars.A Critical and Exegetical Commentary on the Book of Esther, Lewis Bayles Paton, The Biblical World, Vol.
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As a commentator on Virgil, Henry will always deserve to be remembered, notwithstanding the occasional eccentricity of his notes and remarks. The first fruits of his researches were published at Dresden in 1853 under the quaint title Notes of a Twelve Years Voyage of Discovery in the first six Books of the Eneis. These were embodied, with alterations and additions, in the Aeneidea, or Critical, Exegetical and Aesthetical Remarks on the Aeneis (1873-1892), of which only the notes on the first book were published during the author's lifetime. As a textual critic Henry was exceedingly conservative.
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The first exegetical tradition saw "Guan ju" as a poem of political criticism. Although the Guan ju itself offers no hint of a satirical intent, commentators from the Lu school explain that the poem criticises the improper behaviour of King Kang of Zhou and his wife (eleventh century BCE) by presenting contrasting, positive images of male-female decorum. The Lu school held that King Kang had committed an egregious violation of ritual by being late for court one morning. The earliest references to it are in Liu Xiang's Lienü zhuan (16 BCE) and Wang Chong's Lun heng.
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On the basis of their language, content, and other factors, the pastoral epistles are today widely regarded as not having been written by Paul, but after his death.See I.H. Marshall, A Critical and Exegetical Commentary on the Pastoral Epistles (International Critical Commentary; Edinburgh 1999), pp. 58 and 79. Notable exceptions to this majority position are Joachim Jeremias, Die Briefe an Timotheus und Titus (Das NT Deutsch; Göttingen, 1934, 8th edition 1963) and Ceslas Spicq, Les Epîtres Pastorales (Études bibliques; Paris, 1948, 4th edition 1969). See too Dennis MacDonald, The Legend and the Apostle (Philadelphia 1983), especially chapters 3 and 4.
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But he > certainly demanded that measures provided in the laws against heretics be > employed to expel the Jews—similarly to their use against the > Anabaptists—because, in view of the Jewish polemics against Christ, he saw > no possibilities for religious coexistence. In advising the use of force, he > advocated means that were essentially incompatible with his faith in Christ. > In addition, his criticism of the rabbinic interpretation of the Scriptures > in part violated his own exegetical principles. Therefore, his attitude > toward the Jews can appropriately be criticized both for his methods and > also from the center of his theology.Brecht, 3:350–351.
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Mahāyāna Buddhism also developed a massive commentarial and exegetical literature, many of which are called śāstra (treatises) or vrittis (commentaries). Philosophical texts were also written in verse form (karikās), such as in the case of the famous Mūlamadhyamika-karikā (Root Verses on the Middle Way) by Nagarjuna, the foundational text of Madhyamika philosophy. Numerous later Madhyamika philosophers like Candrakirti wrote commentaries on this work as well as their own verse works. Mahāyāna Buddhist tradition also relies on numerous non- Mahayana commentaries (śāstra), a very influential one being the Abhidharmakosha of Vasubandhu, which is written from a non-Mahayana Sarvastivada–Sautrantika perspective.
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The sort of study and learning in this monastery was mostly based on exegetical commentary, a contrast to the more debate based Gelug education. In this way, the Nyingma school revitalized itself and presented itself as a legitimate rival to the Gelug school. The 19th century also saw the rise of the non-sectarian 'Rime' movement, led by Jamyang Khyentse Wangpo (1820-1892) and Jamgön Kongtrül (1813-1899) which sought to collect and print the teachings of the Sakya, Kagyu and Nyingma schools in response to the hegemonic influence of the Gelug school.Dreyfus, Georges B.J. & Sara L. McClintock (eds).
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The name of the kingdom was Ts'eng t'an and it was said to lie inland and mint its own coin. This name is probably derived from the Pesian Zangistan, and the title of its ruler, a-mei-lo a-mei-lan is probably derived from the Persian amir-i-amiran (emir of emirs).Paul Wheatley (1964), "The land of Zanj: Exegetical Notes on Chinese Knowledge of East Africa prior to A. D. 1500", in R. W. Steel and R. M. Prothero (eds.), Geographers and the Tropics: Liverpool Essays (London: Longmans, Green and Co.), pp. 139–188, at 156–157.
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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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Hintikka is regarded as the founder of formal epistemic logic and of game semantics for logic. Early in his career, he devised a semantics of modal logic essentially analogous to Saul Kripke's frame semantics, and discovered the now widely taught semantic tableau, independently of Evert Willem Beth. Later, he worked mainly on game semantics, and on independence-friendly logic, known for its "branching quantifiers", which he believed do better justice to our intuitions about quantifiers than does conventional first-order logic. He did important exegetical work on Aristotle, Immanuel Kant, Ludwig Wittgenstein, and Charles Sanders Peirce.
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Agamben has engaged since the nineties in a debate with the political writings of the German jurist Carl Schmitt, most extensively in the study State of Exception (2003). His recent writings also elaborate on the concepts of Michel Foucault, whom he calls "a scholar from whom I have learned a great deal in recent years".The Signature of All Things: On Method (New York: Zone, 2009), p. 7. Agamben's political thought was founded on his readings of Aristotle's Politics, Nicomachean Ethics, and treatise On the Soul, as well as the exegetical traditions concerning these texts in late antiquity and the Middle Ages.
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Korte Verklaring George Harink suggests that, along with G. Ch. Aalders, Seakle Greijdanus, and Jan Ridderbos, Grosheide "took the lead in Neo- Calvinist exegetical production."George Harink, "Twin Sisters with a Changing Character: How Neo-Calvinists dealt with the Modern Discrepancy between Bible and Natural Science," in Nature and Scripture in the Abrahamic Religions: God, Scripture and the rise of modern science (1200-1700), p. 346. In 1951, a Festschrift was published in honour of his 70th birthday: Arcana revelata: Een bundel Nieuw-Testamentische studiën aangeboden aan Prof. Dr. F. W. Grosheide ter gelegenheid van zijn zeventigste verjaardag.
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The Epistle to the Ephesians, also called the Letter to the Ephesians and often shortened to Ephesians, is the tenth book of the New Testament. Its authorship has traditionally been attributed to Paul the Apostle but starting in 1792, this has been challenged as Deutero-Pauline, that is, written in Paul's name by a later author strongly influenced by Paul's thought, probably "by a loyal disciple to sum up Paul’s teaching and to apply it to a new situation fifteen to twenty-five years after the Apostle’s death".Authenticity of EphesiansHoehner, Harold. Ephesians: An Exegetical Commentary.
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Duhm is remembered for his exegetical work on the prophets of the Old Testament, particularly studies dealing with the complexities of the Books of Jeremiah and Isaiah. He pioneered the theory of multiple authors of the Book of Isaiah and was the first to identify its servant songs as such. His commentary outlined the structure and content of Isaiah chapters 1-39 (called "First Isaiah" or "Isaiah of Jerusalem"). Duhm in the same commentary provides an in-depth analysis of Deutero-Isaiah or Deuterojesaja (Second Isaiah, chapters 40-55), and the so-called Tritojesaja (Third Isaiah, chapters 56-66).
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In translation, the principle of exegetical neutrality is that 'if at any point in a text there is a passage that raises for the native speaker legitimate questions of exegesis, then, if at all possible, a translator should strive to confront the reader of his version with the same questions of exegesis and not produce a version which in his mind resolves those questions'. Long, P. and White, A., 'On the Translation of Frege's Bedeutung: A Reply to Dr. Bell', Analysis 40 pp. 196-202, 1980, p. 196. See also Bell, D., "On the Translation of Frege's Bedeutung", Analysis Vol.
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The exegetical commentary, although confessedly only a compilation from the works of earlier commentators, shows great taste and extensive learning, although hardly up to the exacting standard of modern criticism. #Inscriptionum Latinarum Selectarum Collectio (1828; revised edition by Wilhelm Henzen, 1856), extremely helpful for the study of Roman public and private life and religion. His editions of Plato (1839–1841, including the old scholia, in collaboration with A. W. Winckelmann) and Tacitus (1846–1848) also deserve mention. He was a most liberal-minded man, both in politics and religion, an enthusiastic supporter of popular education and a most inspiring teacher.
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In 1903, Couturat published much of that work in another large volume, his Opuscules et Fragments Inedits de Leibniz, containing many of the documents he had examined while writing La Loqique. Couturat was thus the first to appreciate that Leibniz was the greatest logician during the more than 2000 years that separate Aristotle from George Boole and Augustus De Morgan. A significant part of the 20th century Leibniz revival is grounded in Couturat's editorial and exegetical efforts. This work on Leibniz attracted Russell, also the author of a 1900 book on Leibniz, and thus began their professional correspondence and friendship.
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The Magna glossatura is a set of glosses written beside passages from the Latin Vulgate Bible. These glosses were written by Peter the Lombard during his teaching career and before he became the bishop of Paris (1159–1160). His gloss of Psalms and his gloss of the Pauline Epistles (referred to as the Collectanea) were compiled and became a part of the official gloss on the Bible. This collection of glosses would take on the name of Magna glossatura and would, during the 12th century, replace the Glossa ordinaria as the most frequently studied and copied exegetical gloss of the Bible.
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He suggested that the work helped Foucault to discover Nietzsche as a "genealogical thinker, the philosopher of the will to power." The philosopher Christopher Norris wrote that Deleuze approached Nietzsche in a way "sharply at odds with the received exegetical wisdom", and that Nietzsche and Philosophy was an "expository tour de force". The philosopher Peter Dews wrote that Nietzsche and Philosophy was central to the post-structuralist texts of the decade that followed its publication, including Anti-Oedipus. Che-ming Yang described the book as a masterpiece, maintaining that it shows that the reading of Nietzsche is central to Deleuze's philosophical project.
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123Jude and 2 Peter (Baker Exegetical Commentary on the New Testament) by Gene Green, Baker Academic, 1 Nov 2008, p.289 Some authors claim that Bezer was the Aramaic pronunciation of Beor, while others hold that the author was attempting to play off the Hebrew word basar or "flesh" to insult Balaam. Later Jewish tradition similarly played with Balaam's name to call him corrupt and imply bestiality. Still other authors hold that Bezer and Beor are distinct, while still identifying the Balaams of the Old and New Testaments, claiming that Beor is Balaam's father and Bezer is Balaam's home town.
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Hembrom's research and exegetical work on the Santhals highlights the hitherto unknown facts about their creation traditions which seem identical to the Biblical creation traditions. K. P. Aleaz writes that Timotheas worked on finding out parallels between the Biblical creation stories and the Santal creation stories, which seemed identical with those in the Genesis creation stories. In this context of similarity, K. P. Aleaz in A Tribal Theology from a Tribal World - ViewK. P. Aleaz, A Tribal Theology from a Tribal World - View in Indian Journal of Theology, Volume 44, 1 and 2, 2002, pp.20-30.
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One of the first expressions of the idea appears in the Talmudic adage found in Shabbos 112b (Soncino): The idea is found in many other classical Jewish sources, and underlies the reluctance of the Torah scholars in a particular generation to challenge the legal rulings of a previous generation. discusses the relationship between the principle of yeridat ha- dorot and the seemingly contrary principle of chate'u Yisrael ("Israel sinned," referring to a failure in transmission of the tradition), an idea invoked to explain cases where derash (exegetical interpretation) trumps peshat (plain reading) in order to restore original intent.
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He was born in Westruther on 18 June 1808. He studied at the University of Edinburgh, and befriended John Laird. They both then studied theology at Divinity Hall under Rev Dr Thomas Chalmers, graduating with an MA. Together with Robert McCheyne, Alexander Somerville, Horatius Bonar and Andrew Bonar they founded the Exegetical Society.Ewing, William Annals of the Free Church He was licensed to preach by the Church of Scotland and Presbytery of Lauder in 1833 but failed to find a patron, a then essential requirement and one of the main issues in the later establishment of the Free Church.
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After the 12th century copies of the Vulgate were usually supplied with both these glosses, the "Glossa Ordinaria" being inserted in the margin, at the top and at the sides, and the "Glossa Interlinearis" being placed between the lines of the Vulgate text; while later, from the 14th century onward, the "Postilla" of Nicholas of Lyra and the "Additions" of Paulus Burgensis were added at the foot of each page. Some early printed editions of the Vulgate exhibit all this exegetical apparatus; and the latest and best among them is the one by Leander a S. Martino, O.S.B. (six vols. fol., Antwerp, 1634).
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Lu Deming's c. 583 exegetical Jingdian Shiwen (Textual Explanations of Classics and Canons) glosses yù as tuō (託, "entrust to; confide to; commit to the care of; rely on"). The subcommentary by Daoist Chongxuan School master Cheng Xuanying (fl. 631-655) explains that although common people are stupid, unreasonable, and suspicious of Daoist teachings (世人愚迷妄為猜忌聞道己說則起嫌疑), using yùyán to lodge in their viewpoints will enable them to understand, as exemplified by Zhuangzi's famous allegorical characters such as Hong Meng (Vast Obscurity) and Yun Jiang (Cloud General).
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The woman is called ishah, woman, with an explanation that this is because she was taken from ish, meaning "man"; the two words are not in fact connected. Later, after the story of the Garden is complete, she will be given a name, Ḥawwāh (Eve). This means "living" in Hebrew, from a root that can also mean "snake". A long-standing exegetical tradition holds that the use of a rib from man's side emphasizes that both man and woman have equal dignity, for woman was created from the same material as man, shaped and given life by the same processes.
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In spite of the small size of this community, the Constantinopolitan Karaites have had a great influence on the Karaite Judaism through their literary output. The communities of Constantinople and Adrianople produced eminent personalities for the Karaite movement like Caleb Afendopolo, Elijah Bashyazi, Aaron ben Joseph of Constantinople, Aaron ben Elijah, Judah Hadassi, Moses Beghi a 15th/16th century paytan, Judah Gibbor a paytan and author of several writings, Judah Poki ben Eliezer (nephew of Elijah Bashyazi) a scholar, Elijah Yerushalmi also a scholar and others.Frank, D. . “Karaite Exegetical and Halakhic Literature in Byzantium and Turkey,” In Karaite Judaism, ed.
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The translation of Bedeutung by 'meaning' was unanimously agreed after lengthy discussion'. The decision was based on the principle of exegetical neutrality, namely that 'if at any point in a text there is a passage that raises for the native speaker legitimate questions of exegesis, then, if at all possible, a translator should strive to confront the reader of his version with the same questions of exegesis and not produce a version which in his mind resolves those questions'.Long, P. and White, A., 'On the Translation of Frege's Bedeutung: A Reply to Dr. Bell', Analysis 40 pp. 196-202, 1980, p. 196.
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Dr. Harold Herman Buls (1920-1997) was an American Lutheran minister and apologist who taught at Alabama Lutheran Academy and College in Selma, at Immanuel Lutheran College and Seminary in Greensboro, North Carolina, and as Professor of Exegesis at Concordia Theological Seminary in Fort Wayne, Indiana.Concordia Theological Seminary, Rev. Dr. Harold Herman Buls (1920-1997), accessed 22 March 2016 He served as a missionary in Nigeria, Russia, Kazakhstan, and Eritrea.The Sermon Notes of Dr. Harold Buls, accessed 22 March 2016 His collected notes include "homiletical maxims"Some Homiletical Maxims, accessed 22 March 2016 and "exegetical guidelines for bible study and preaching".
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Robertson's deeply historical approach to medieval English literature challenged and even angered many of the leading medievalists of the mid-20th century. Opposition to Robertson's critical approach at length took the form of a scholarly debate at the meeting of the English Institute of 1958–59. The book of papers published from that event proved that Robertson's "exegetical criticism", sometimes simply called "Robertsonianism", had many learned supporters as well as opponents.Critical approaches to medieval literature; selected papers from the English Institute, 1958-1959 (Columbia UP, 1960) Robertson's magnum opus was published in 1962 by Princeton University Press: A Preface to Chaucer.
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Halakha is often contrasted with aggadah ("the telling"), the diverse corpus of rabbinic exegetical, narrative, philosophical, mystical, and other "non-legal" texts. At the same time, since writers of halakha may draw upon the aggadic and even mystical literature, a dynamic interchange occurs between the genres. Halakha also does not include the parts of the Torah not related to commandments. Halakha constitutes the practical application of the 613 mitzvot ("commandments") in the Torah, as developed through discussion and debate in the classical rabbinic literature, especially the Mishnah and the Talmud (the "Oral Torah"), and as codified in the Mishneh Torah and Shulchan Aruch.
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Lut fleeing the city with his daughters; his wife is killed by a rock. Persian miniature (16th century), National Library of France, Paris. The Quran contains several allusions to homosexual activity, which has prompted considerable exegetical and legal commentary over the centuries. The subject is most clearly addressed in the story of Sodom and Gomorrah (seven verses) after the city inhabitants demand sexual access to the messengers sent by God to the prophet Lot (or Lut).(references 7:80–84, 11:77–83, 21:74, 22:43, 26:165–175, 27:56–59, and 29:27–33)Duran (1993) p.
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When explaining the text, he never strayed from the literal and historical meaning. An interesting juxtaposition to this work of humanist biblical exegesis was a syncretic philosophical work that he wrote in this period, to which he gave the title Cosmopoeia. His polemical and exegetical works attracted the notice of Pope Paul III, and in 1538 the pope made Steuco bishop of Chisamo on the island of Crete, and librarian of the papal collection of manuscripts and printed works in the Vatican. While he never visited his bishopric in Crete, Steuco did actively fulfill his role as Vatican Librarian until his death in 1548.
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Gasser was born in Sheffield, in the West Riding of Yorkshire, in 1972 to Austrian and Scottish parents. He studied with John Humphreys at the Royal Birmingham Conservatoire, and with Frank Wibaut at the Royal Academy of Music, and is a fellow of both institutions. Later he also studied with Alfred Brendel and Peter Donohoe.Gasser, M., "Ronald Stevenson, Composer-Pianist : An Exegetical Critique from a Pianistic Perspective" (Edith Cowan University Press, Western Australia, 2013) Gasser plays large-scale standard repertoire piano works, in particular the Viennese Classics (Mozart, Beethoven and Schubert) and Grieg, Mendelssohn, Busoni, and Rachmaninoff, and the French Impressionists Debussy and Ravel.
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In Eastern Orthodox and Greek-Catholic Churches of Slavic tradition, the Gospel account of Zacchaeus is read on the last Sunday preceding the liturgical preparation for Great Lent, for which reason that Sunday is known as "Zacchaeus Sunday." It is the very first commemoration of a new Paschal cycle. The account was chosen to open the Lenten season because of two exegetical aspects: Jesus's call to Zacchaeus to come down from the tree (symbolizing the divine call to humility), and Zacchaeus's subsequent repentance. In the Eastern churches of Greek/Byzantine tradition, Zacchaeus Sunday may fall earlier than the Sunday before the Pre-Lenten season.
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Bernhard Lohse for example has demonstrated in his classic work "Fides Und Ratio" that Luther ultimately sought to put the two together. More recently Hans-Peter Großhans has demonstrated that Luther's work on Biblical Criticism stresses the need for external coherence in right exegetical method. This means that for Luther it is more important that the Bible be reasonable according to the reality outside of the scriptures than that the Bible make sense to itself, that it has internal coherence. The right tool for understanding the world outside of the Bible for Luther is none other than Reason which for Luther denoted science, philosophy, history and empirical observation.
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Verhoeven is a member of the Jesus Seminar, and he is the only member who does not have a degree in biblical studies. He graduated with a degree in mathematics and physics from the University of Leiden. Since he is not a professional biblical exegete, his membership in the Jesus Seminar has occasionally been cited by opponents of the Seminar as a sign that this group is less scholarly than it claims. For example, Luke Timothy Johnson criticizes the Jesus Seminar's methods on exegetical grounds, and also criticizes what he perceives to be a dependence on the theatrical and an attempt to manipulate the mainstream media.
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The writings of Nestorius himself were added to the curriculum only about 530. At the end of the 6th century, the school went through a theological crisis, when its director Henana of Adiabene attempted to revise the official exegetical tradition derived from Theodore of Mopsuestia. The controversy over Henana divided the Church of the East, and led to the departure of many of the school's members, probably including Babai the Great. A focus of the controversy was the debate between supporters of a one-qnoma (roughly "hypostasis") and of a two-qnome Christology, and the divide was worsened by interventions on the part of West Syriac miaphysites.
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Herman Bavinck and Abraham Kuyper tried to convince Vos to become professor of Old Testament Theology at the Free University in Amsterdam, but Vos chose to return to America. Thus, in the Fall of 1888, Vos took up a position on the Theological School at Grand Rapids' faculty. He was installed as Professor of Didactic and Exegetical Theology at the Spring Street Christian Reformed Church in Grand Rapids on September 4, 1888. In his dogmatics lectures, he did not use the common textbook materials from Francis Turretin, John Calvin, or Charles Hodge, but developed his original work, Reformed Dogmatics which was published in 1896 in handwriting format.
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Tempo (New Ser.), 163: pp. 27-29.Gasser, M., "Ronald Stevenson, Composer-Pianist : An Exegetical Critique from a Pianistic Perspective" (Edith Cowan University Press, Western Australia, 2013) Guido Gatti has commented that the opera itself illustrates Busoni's own particular ideas about opera as not depicting "realistic events," and also making use of music not continuously, but instead when it is needed and words are insufficient alone to convey the ideas of the text. Larry Sitsky describes the music as "tightly integrated" and "largely based on the 'row' [of tones] which appears as a fanfare at the commencement of the opera."Sitsky (2005), p. 77.
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It is important to emphasize the fundamental difference in plan between the midrashim forming a running commentary (מאמרים ביאוריים) to the Scripture text, and the homiletic midrashim (מאמרים לימודיים). When the scholars undertook to edit, revise, and collect into individual midrashim the immense array of haggadot, they followed the method employed in the collections and revisions of the halakhot and the halakhic discussions. The form which suggested itself was to arrange in textual sequence the exegetical interpretations of the Biblical text as taught in the schools, or the occasional interpretations introduced into public discourses, etc., and which were in any way connected with Scripture.
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Hoehner wrote for several scholarly journals, including more than thirty articles for Bibliotheca Sacra. His doctoral dissertation on Herod Antipas was published by Cambridge University Press (1972, ), and continues to be a standard work on the subject. His publication Chronological Aspects of the Life of Christ (1978, ) is often cited in attempts to affix a date to the crucifixion of Jesus, as well as understanding the seventy weeks of Daniel. His "magnum opus", Ephesians: An Exegetical Commentary (2002, ), called by Craig Blomberg "one of the most prodigious efforts by an individual New Testament scholar in recent times", is noted for its lengthy defense of the epistle's Pauline authorship.
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This method of scripture interpretation distinguishes Ramanuja from Adi Shankara. Shankara's exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka, states that for proper understanding all texts must be examined in their entirety and then their intent established by six characteristics, which includes studying what is stated by the author to be his goal, what he repeats in his explanation, then what he states as conclusion and whether it can be epistemically verified.Mayeda & Tanizawa (1991), Studies on Indian Philosophy in Japan, 1963–1987, Philosophy East and West, Vol. 41, No. 4, pages 529–535Michael Comans (1996), Śankara and the Prasankhyanavada, Journal of Indian Philosophy, Vol.
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Zwingli's translation grew out of the Prophezey, an exegetical workshop taking place on every weekday, with the participation of all clerics of Zürich, working at a German rendition of Bible texts for the benefit of the congregation. The translation of Martin Luther was used as far as it was already completed. This helped Zwingli to complete the entire translation five years before Luther. At the printing shop of Christoph Froschauer, the New Testament appeared from 1525 to 1529, and later parts of the Old Testament, with a complete translation in a single volume first printed in 1531, with an introduction by Zwingli and summaries of each chapter.
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As in the case of the other medieval Jewish philosophers little is known of his life. His family had been distinguished for piety and exegetical skill in Talmud, but though he was known in the Jewish community by commentaries on certain books of the Bible, he never seems to have accepted any rabbinical post. It has been suggested that the uniqueness of his opinions may have put obstacles in the way of his advancement to a higher position or office. He is known to have been at Avignon and Orange during his life, and is believed to have died in 1344, though Zacuto asserts that he died at Perpignan in 1370.
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Her work explores how the Pauline letters invite us to reflect about who God is and what Jesus' death and resurrection mean for human life and society. Her work has also explored how the New Testament relates to families and family values. Her exegetical perspective has allowed for new ways of viewing and interpreting many of the epistles of the New Testament to address today's world. Through her work she has contributed to Feminist-Womanist Biblical Studies and has contributed to the national conversation on capital punishment by giving a lecture titled, The Bible and Capital Punishment, during a Teach-in at Columbia Theological Seminary.
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17.2, p.205. Source: (accessed: Wednesday march 24, 2010) Indigenous Tibetan exegetical works discuss what constitutes a 'tantra' in an enumeration of ten or eleven "practical principles of tantra" () understood as defining the distinctive features of mainstream tantric systems as understood and envisioned at that point in time: #'A view of the real' () #'determinate conduct' () #'mandala array' () #'successive gradation of empowerment' () #'commitment which is not transgressed' () #'enlightened activity which is displayed' () #'fulfillment of aspiration' () #'offerings which brings the goal to fruition' () #'unwavering contemplation' (), and #'mantra recitation' () accompanied by 'the seal which binds the practitioner to realization' ().Dharma Dictionary (December, 2005). 'rgyud kyi dngos po bcu'.
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He moved with his congregation from Dovehill to a new church in Cathedral Street, Glasgow, in 1844, as the Cathedral Street Relief Church. The degree of D.D. was conferred on him by the University of Glasgow in 1844. After the union of the Relief and other secession churches, forming the United Presbyterian Church in 1847, Lindsay was appointed professor of sacred languages and biblical criticism by the new Synod; and with John Brown, James Harper, Neil McMichael, and John Eadie he formed the staff of the United Presbyterian Hall. On the death of Brown on 13 October 1858, Lindsay was transferred to the chair of exegetical theology.
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Pressner moved to Berlin in 1830, where he earned a livelihood by lecturing in the Berlin beit midrash. In 1832 his Nozelim min Lebanon was published, consisting of a Hebrew translation of a part of the Apocrypha, with an appendix, entitled Duda'im, containing exegetical notes, verses in Hebrew and German, and sermons. The following year he was invited to dedicate the new synagogue at Bromberg, for which occasion he composed poems in Hebrew and in German, which were published under the title Shirim la-Ḥanukkat Bet ha-Tefillah (1834). He left Berlin and settled in Posen in 1843, where he remained active as a maggid, chiefly at the Neuschul.
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Besides a volume of sermons under the title Christ's Healing Touch, Mackennal published The Biblical Scheme of Nature and of Man, The Christian Testimony, the Letters to the Seven Churches of Asia, The Kingdom of the Lord Jesus and The Eternal God and the Human Sonship. These are contributions to exegetical study or to theological and progressive religious thought, and have elements of permanent value. He also made some useful contributions to religious history. In 1893 he published the Story of the English Separatists, and later the Homes and Haunts of the Pilgrim Fathers; he also wrote the life of Dr JA Macfadyen of Manchester.
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Asbab al- nuzul (occasions or circumstances of revelation) is a secondary genre of Qur'anic exegesis (tafsir) directed at establishing the context in which specific verses of the Qur'an were revealed. Though of some use in reconstructing the Qur'an's historicity, asbab is by nature an exegetical rather than a historiographical genre, and as such usually associates the verses it explicates with general situations rather than specific events. Most of the mufassirun say that this surah was revealed at Mecca, at a stage when opposition to Muhammad had grown very strong and intense verbally. At the same time, here seems absence of any physical violence towards Muslims.
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However, many cessationists will disagree with the continuationist interpretation and will point out that the event of Christ's Second Coming is instantaneous. Appendix A of "Understanding Spiritual Gifts," "First Corinthians 13:11 Revisited: An Exegetical Update," argues that ' cannot mean "the perfect", but that it means "mature" or "complete" by showing how the Greek term was used in the NT and all Greek literature. The Greek term used for "perfect" is ', signifying a process of growth until completion, and not an instantaneous event. In support of this interpretation, it is pointed out that Paul's talk of perfection is illustrated with the metaphorical image of a child's growth unto manhood.
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Dhammapāla was the name of two or more great Theravada Buddhist commentators. The earlier, born in Kanchipuram, is known to us from both the Gandhavamsa and the writings of Xuanzang to have lived at Badara Tittha Vihara south of modern Chennai, and to have written the commentaries on seven of the shorter canonical books (consisting almost entirely of verses) and also the commentary on the Netti, perhaps the oldest Pali work outside the canon. Extracts from the latter work, and the whole of three out of the seven others, have been published in Pali by the Pali Text Society. These works show great learning, exegetical skill and sound judgment.
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A commendatory letter from Erasmus gained him the good offices of Sir Thomas More. He returned to Basel charged with the task of collecting the opinions of continental reformers on the subject of Henry VIII's divorce, and was present at the death of Oecolampadius (24 November 1531). He now, while holding the chair of Greek, was appointed extraordinary professor of theology, and gave exegetical lectures on the New Testament. In 1534, Duke Ulrich called him to Württemberg in aid of the Reformation there, as well as for the reconstitution of the University of Tübingen, which he carried out in concert with Ambrosius Blarer of Constance.
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This "social" definition of Catholic Modernism would be taken up again later by Integralism. Périn's usage of the term "modernism" was accepted by the Roman journal of the Jesuits, the semi-official Civiltà Cattolica, which added the aspect of an exaggerated trust in modern science to this concept. When five exegetical books of the French theologian Alfred Loisy were placed on the Index of Forbidden Books in December 1903, the official papal paper L'Osservatore Romano distinguished between "modernity" and "modernism", which entailed heresy in religion, revolution in politics, and error in philosophy. The term "modernism" now began to replace older labels like "Liberal Catholicism" or (especially in Germany) "Reform Catholicism".
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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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The Śālistamba Sutra was cited by Mahāyāna scholars such as the 8th-century Yasomitra to be authoritative. This suggests that Buddhist literature of different traditions shared a common core of Buddhist texts in the early centuries of its history, until Mahāyāna literature diverged about and after the 1st century CE. Mahāyāna also has a very large literature of philosophical and exegetical texts. These are often called śāstra (treatises) or vrittis (commentaries). Some of this literature was also written in verse form (karikās), the most famous of which is the Mūlamadhyamika-karikā (Root Verses on the Middle Way) by Nagarjuna, the foundational text of the Madhyamika school.
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Vaishnavism, just like all Hindu traditions, considers the Vedas as the scriptural authority. All traditions within Vaishnavism consider the Brahmanas, the Aranyakas and the Upanishads embedded within the four Vedas as Sruti, while Smritis, which include all the epics, the Puranas and its Samhitas, states Mariasusai Dhavamony, are considered as "exegetical or expository literature" of the Vedic texts. The Vedanta schools of Hindu philosophy, that interpreted the Upanishads and the Brahma Sutra, provided the philosophical foundations of Vaishnavism. Given the ancient archaic language of the Vedic texts, each school's interpretation varied, and this has been the source of differences between the sampradayas (denominations) of Vaishnavism.
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In the Hebrew Bible (, ; , ) Moses and the Israelites were commanded by God to establish courts of judges who were given full authority over the people of Israel, who were commanded by God through Moses to obey the judgments made by the courts and every Torah-abiding law they established. Judges in ancient Israel were the religious leaders and teachers of the nation of Israel. The Mishnah (Sanhedrin 1:6) arrives at the number twenty-three based on an exegetical derivation: it must be possible for a "community" to vote for both conviction and exoneration (). The minimum size of a "community" is 10 menThe Hebrew term "community" appears in ; i.e.
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He had, in fact, started a 12th Symphony in March 1985, less than a year before his death. He died in Gerrards Cross on 14 February 1986. Ronald Stevenson summed up the style of Rubbra's work rather succinctly when he wrote, "In an age of fragmentation, Rubbra stands (with a few others) as a composer of a music of oneness".Gasser, M., "Ronald Stevenson, Composer- Pianist : An Exegetical Critique from a Pianistic Perspective" (Edith Cowan University Press, Western Australia, 2013) Sir Adrian Boult commended Rubbra's work by saying that he "has never made any effort to popularize anything he has done, but he goes on creating masterpieces".
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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.
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Apart from the "Constitutiones Benedictinae" and the "Officium de stigmatibus S. Francisci", still recited in the Franciscan Order and commonly attributed to Gerardus, the best known of his writings is his "Commentarius [Expositio] in Aristotelis Ethicam" (Brescia, 1482, Venice, 1500). This work brought him the honour later of being called Doctor Moralis. He also wrote on logic and a treatise entitled "Philosophia Naturalis", in which he is said to have apparently taught Atomism; another work was a "Commentarius in IV libros Sententiarum". Among his exegetical works are: "De figuris Bibliorum", and treatises on the Psalter, the First Epistle to the Corinthians, and the Epistle to the Galatians, besides "Sermones".
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1137), IEP, York University This method of scripture interpretation distinguishes Ramanuja from Ādi Shankara. Shankara's exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka, states that for proper understanding all texts must be examined in their entirety and then their intent established by six characteristics, which includes studying what is stated by the author to be his goal, what he repeats in his explanation, then what he states as conclusion and whether it can be epistemically verified.Mayeda & Tanizawa (1991), Studies on Indian Philosophy in Japan, 1963–1987, Philosophy East and West, Vol. 41, No. 4, pages 529–535Michael Comans (1996), Śankara and the Prasankhyanavada, Journal of Indian Philosophy, Vol.
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Prior to his appointment as prefect, Van Hove had published several noteworthy historical and archæological theses, the first of which, "Imago polemico-sacra primi sæculi religionis Christi seu fidei, doctrinæ et morum disciplinæ Ecclesiæ Apostolicæ" (Brussels, 1765), is based chiefly upon the writings of St. Paul. Then followed: "Sacra Iconographia a pictorum erroribus vindicata" (Antwerp, 1768); "Chanaan seu Regnum Israelis Theocraticum, in XII Tribus Divisum" (Antwerp, 1770); and "Messias seu Pascha nostrum immolatus Christus" (Antwerp, 1771). The author devotes much space to exegetical and critical digressions which have a special value. In the last of these works he gives an excellent chronology of the Gospels.
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Bibliographies in official histories simply listed the Shiming as having eight fascicles without mentioning the number of chapters. The Ming Dynasty scholar Zheng Mingxuan (鄭明選; flourished during Wanli era 1572–1620) questioned the difference in chapters and doubted the book's authenticity. The Qing Dynasty commentator Bi Yuan (畢沅; 1730–1797), who published the 1789 Shiming shuzheng (釋名疏證; "Exegetical evidence for Shiming") critical edition, believed that the work was begun by Liu Zhen and completed by Liu Xi who added his preface. Another Qing scholar Qian Daxin (錢大昕; 1728–1804) concurred that Liu Xi was the author based upon studies of his students' biographies.
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Reginald Sidney Kingsley Seeley (1908 – 12 July 1957) was an Anglican Dean of Ontario and Provost of Trinity College, Toronto. He was born in India, the son of G. H. Seeley, Archdeacon of Rangoon and educated at Marlborough College and Christ's College, Cambridge, graduating B.A. in 1930 and M.A. in 1933. He was ordained in 1932. After acting as chaplain of St. John’s College, Cambridge from 1934–38, he was appointed Professor of Exegetical Theology at St John's College, Winnipeg and became a canon of St. John’s Cathedral there. In 1941 he was appointed Warden of St. John’s college and examining chaplain to the Bishop of Rupert's Land.
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Although the Quran commands both men and women to behave modestly and contains no precise prescription for how women should dress, certain Quranic verses have been used in exegetical discussions of face veiling. Coming after a verse which instructs men to lower their gaze and guard their modesty, verse 24:31 instructs women to do the same, providing additional detail: The verse goes on to list a number of other types of exempted males. Classical Quranic commentators differed in their interpretation of the phrase "except what is apparent outwardly". Some argued that it referred to face and hands, implying that these body parts need not be covered, while others disagreed.
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The Biblical commentaries written by Matthew Henry Henry's well-known six- volume Exposition of the Old and New Testaments (170810) or Complete Commentary provides an exhaustive verse-by-verse study of the Bible, covering the whole of the Old Testament, and the Gospels and Acts in the New Testament. Thirteen other non-conformist ministers finished the sixth volume of Romans through Revelation after Henry's death, partly based on notes taken by Henry's hearers. The entire Commentary was re-edited by George Burder and John Hughes in 1811. Henry's commentaries are primarily exegetical, dealing with the scripture text as presented, with his prime intention being explanation for practical and devotional purposes.
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The vast majority of evangelical and fundamentalist Christians regard the Biblical text as clear, and believe that the average person may understand the basic meaning and teachings of the Bible. Such Christians often refer to the teachings of the Bible rather than to the process of interpretation itself. The doctrine of clarity of the text does not mean that no interpretative principles are necessary, or that there is no gap between the culture in which the Bible was written and the culture of a modern reader. On the contrary, exegetical and interpretative principles come into play as part of the process of closing that cultural gap.
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This page lists figures in Kabbalah according to historical chronology and schools of thought. In popular reference, Kabbalah has been used to refer to the whole history of Jewish mysticism, but more accurately, and as used in academic Jewish studies, Kabbalah refers to the doctrines, practices and esoteric exegetical method in Torah, that emerged in 12th-13th century Southern France and Spain, and was developed further in 16th century Ottoman Palestine. These formed the basis of subsequent Jewish mystical development. This is a partial list of Jewish Kabbalists; secondary literature incorporating Kabbalah is enormous, particularly in the voluminous library of Hasidic Judaism that turned esoteric Kabbalah into a popular revivalist movement.
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Rabbi Akiva and rabbi Ishmael and their scholars especially contributed to the development or establishment of these rules. "It must be borne in mind, however, that neither Hillel, Ishmael, nor [a contemporary of theirs named] Eliezer ben Jose sought to give a complete enumeration of the rules of interpretation current in his day, but that they omitted from their collections many rules which were then followed." Akiva devoted his attention particularly to the grammatical and exegetical rules, while Ishmael developed the logical. The rules laid down by one school were frequently rejected by another because the principles that guided them in their respective formulations were essentially different.
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His first exegetical essay was a politico-Biblical study: Hieropoliticon, sive Institutiones Politicæ e Sacris Scripturis depromptæ, 956 pages (Lyon, 1625). This book on theocratic politics was dedicated to Cardinal Alessandro Orsini. A second edition (Cologne, 1626) was dedicated to Ferdinand III. The Jesuit poet Sarbewski made this study the subject of an ode (see "Lyrica", II, n. 18). The next year there appeared an economic study of the Bible: Institutiones Oeconomicæ ex Sacris Litteris depromptæ, 543 pages (Lyon, 1627). The author translated into Italian these lessons on the care of one's own household; this translation was a posthumous publication: Economia Christiana, 542 pages (Venice, 1656).
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46−47Richard Patrick Crosland Hanson, Allegory and Event: A Study of the Sources and Significance of Origen's Interpretation of Scripture (Westminster John Knox Press 2002), p. 97Maxwell Staniforth, Andrew Louth, Early Christian Writings: The Apostolic Fathers (Penguin UK 1987), "gnosis" The second part opens with a declaration (chapter 18:1) that it is turning to "another knowledge" (γνῶσις). This second gnosis is "the knowledge of the will of God, the art of enumerating and specifying his commandments, and applying them to various situations", a halakhic, as opposed to an exegetical, gnosis.Birger A. Pearson, "Earliest Christianity in Egypt" in James E. Goehring, Janet A. Timbie (editors), The World of Early Egyptian Christianity (CUA Press 2007), p.
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Rabbinic traditions viewed study and knowledge as open to all and opposed the recurrent attempts to consolidate hegemony over knowledge. Committed to the Democratization of knowledge and Exegetical Freedom, Rothenberg established in 1995 a national project of lectures series and publications at the Van Leer Jerusalem Institute and at over 20 other venues throughout Israel. The lecturers and the writers in the series represent a broad range of interpretations and approaches to the canon. Wisdom by the Week: The Weekly Torah Portion as an Inspiration for Thought and Creativity, Yeshiva University Press and VLJI, New York, 2011. Also in 1995, he established dozens of “Learning Communities” as frameworks for study and social activities totally independent from the rabbinic establishment.
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Already on 23 December 1903, Loisy's main exegetical works (Religion d'Israël, L'Évangile et l'Église, Études évangéliques, Autour d'un petit livre and Le Quatrième Évangile) were censured. On 12 January 1904 Loisy wrote to the Vatican Secretary of State, Cardinal Merry del Val, that he received the condemnation with respect, and condemned whatever might be reprehensible in his books, whilst reserving the rights of his conscience and his opinions as an historian. Since the Holy See was not satisfied, Loisy sent three further declarations to Rome; the last, dispatched on 17 March, was addressed to the pope himself, and remained unanswered. At the end of March Loisy gave up his lectureship, as he declared, on his own initiative.
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The specific details of what constitutes a wall, the minimum and maximum wall heights, whether there can be spaces between the walls and the roof, and the exact material required for the s'chach (roofing) can be found in various exegetical texts. A sukkah can be built on the ground or on an open porch or balcony. Indeed, many observant Jews who design their home's porch or deck will do so in a fashion that aligns with their sukkah- building needs. Portable sukkot made of a collapsible metal frame and cloth walls have recently become available for those who have little space, or for those who are traveling (in order to have a place to eat one's meals).
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Kierkegaard's present stature in the English-speaking world owes much to the exegetical writings and improved Kierkegaard translations by the American theologian Walter Lowrie, the University of Minnesota philosopher David F. Swenson, and the Danish translators Howard and Edna Hong. Anthony Rudd's book Kierkegaard and the Limits of the Ethical and Alasdair MacIntyre's discussion of Kierkegaard in After Virtue and A Short History of Ethics did much to facilitate Kierkegaard's legacy in ethical thought in analytic philosophy. Kierkegaard's influence on continental philosophy increased dramatically after the First and Second World Wars, especially among the German existenz thinkers and French existentialists. Jean-Paul Sartre, Emmanuel Levinas, and Karl Barth all owe a heavy debt to Kierkegaard.
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A Skeleton Key to Finnegans Wake is a 1944 work of literary criticism by mythologist Joseph Campbell and Henry Morton Robinson. The work gives both a general critical overview of Finnegans Wake and a detailed exegetical outline of the text. According to Campbell and Robinson, Finnegans Wake is best interpreted in light of Giambattista Vico's philosophy, which holds that history proceeds in cycles and fails to achieve meaningful progress over time. Campbell and Robinson began their analysis of Joyce's work because they had recognized in The Skin of Our Teeth (1942), the popular play by Thornton Wilder, an appropriation from Joyce's novel not only of themes but of plot and language as well.
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In the Bible, the Prophecy of Seventy Weeks (chapter 9 of the Book of Daniel) is a prophecy given to Daniel by the angel Gabriel in response to Daniel's prayer for God to act on behalf of his people and city (i.e. Jerusalem). The angel informs him that seventy "weeks" have been decreed for them, and then gives a detailed but cryptic description of those weeks. The prophecy has proved notoriously difficult for readers, despite it having been the subject of "intense exegetical activity" since the Second Temple period. For this reason scholars continue to follow James Alan Montgomery in referring to the history of this prophecy's interpretation as the "dismal swamp" of critical exegesis.
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Pedro Lombardía (Córdoba, 1930-Pamplona, 1986) was a Spanish canonist and pioneer of the Study of State Ecclesiastical Law in Spain. He held the chairs of Canon Law and State Ecclesiastical Law at the University of Navarra and the Complutense University of Madrid. Lombardía was the founder of the School of Lombardía, a group of canonists who advocated for a methodological modernization of canon law. Lombardía and his followers shared an interest of overcoming the exegetical method to and replace by the systematic approach with the Italian School of Canon Law but disagree with their theory of canonizatio according to which the ultimate criteria of unity of the canonic order is in the acts of the ecclesiastical authority.
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With his determined certainty giving him systematic insight into the divine Plan of Salvation, Bengel dogmatically opposed the dynamic, ecumenical, missionary efforts of Zinzendorf, who was indifferent to all dogmatism and intolerance. As Bengel did not hesitate to manipulate historical calendars in his chiliastic attempts to predict the end of the world, Zinzendorf rejected this as superstitious “interpretation of signs.”Paragraph translated from the corresponding article in German Wikipedia. His reputation as a Biblical scholar and critic rests chiefly on his edition of the Greek New Testament (1734) and his exegetical annotations on the same, which have passed through many editions in Latin, German, and English and are still highly valued by expositors of the New Testament.
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The book presents a sustained argument from fields such as biblical hermeneutics, ancient history, textual criticism, archaeology, and Christian theology for why the Book of Revelation must have been written before the destruction of Jerusalem in AD 70, during the reign of Roman emperor Nero. Gentry argues that Nero Caesar is the "sixth king" presently ruling () who functions in Revelation as the Beast. In particular, Gentry focuses on the foundation of most external evidence for the late date hypothesis of the Book of Revelation, which is a statement by Ireneaus that 'the Apocalyptic vision was seen during Domitian's reign'.Book Review: Before Jerusalem Fell: Dating the Book of Revelation (An Exegetical and Historical Argument for a Pre-AD.
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Wallace concludes that "it is difficult to find any text in which πνευμα is grammatically referred to with the masculine gender".Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of New Testament Greek (Grand Rapids: Zondervan, 1996), 332. In Hebrew the word for Spirit (רוח) (ruach) is feminine, (which is used in the Hebrew Bible, as is the feminine word "shekhinah" in rabbinic literature, to indicate the presence of God, sakina, a word mentioned six times in the Quran). In the Syriac language too, the grammatically feminine word rucha means "spirit", and writers in that language, both orthodox and Gnostic, used maternal images when speaking of the Holy Spirit.
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Greijdanus wrote a number of commentaries in the Korte Verklaring series: Luke, Galatians, Ephesians, Philippians, Johannine epistles, Petrine epistles, and Revelation.Korte Verklaring George Harink suggests that, along with G. Ch. Aalders, F. W. Grosheide, and Jan Ridderbos, Greijdanus "took the lead in Neo- Calvinist exegetical production."George Harink, "Twin Sisters with a Changing Character: How Neo-Calvinists dealt with the Modern Discrepancy between Bible and Natural Science," in Nature and Scripture in the Abrahamic Religions: God, Scripture and the rise of modern science (1200-1700), p. 346. Nevertheless, he opposed certain ideas propagated by the Neo-Calvinist Abraham Kuyper, and in 1944 he joined Klaas Schilder to form the Reformed Churches in the Netherlands (Liberated).
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In the specific context of Genesis 1, since the days are both numbered and are referred to as "evening and morning", this can mean only normal-length days. Further, they argue that the 24-hour day is the only interpretation that makes sense of the Sabbath command in Exodus 20:8–11. YECs argue that it is a glaring exegetical fallacy to take a meaning from one context (yom referring to a long period of time in Genesis 1) and apply it to a completely different one (yom referring to normal-length days in Exodus 20). Hebrew scholars reject the rule that yôm with a number or an "evening and morning" construct can only refer to 24-hour days.
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Once when certain preparations which the exilarch was making in his park for alleviating the strictness of the Sabbath law were interrupted by Raba and his pupils, he exclaimed, in the words of , "They are wise to do evil, but to do good they have no knowledge" [Eruvin 26a]. There are frequent references to questions, partly halakic and exegetical in nature, which the exilarch laid before his scholars (to Huna, Gittin 7a; Yebamoth 61a; Sanhedrin 44a; to Rabba ben Huna, Shabbat 115b; to Hamnuna, Shabbat 119a). Details are sometimes given of lectures that were delivered "at the entrance to the house of the exilarch" ("pitha di-be resh galuta"; see Hullin 84b; Betzah 23a; Shabbat 126a; Mo'ed Katan 24a).
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The controversy became political after Constantine's death. Athanasius died in 373, but his orthodox teaching was a major influence in the West, and on Theodosius, who became emperor in 381. Also in the East, John Chrysostom, Bishop of Constantinople, who is best known for his brilliant oratory and his exegetical works on moral goodness and social responsibility, wrote Discourses Against the Jews which is almost pure polemic, using replacement theology (also known as supersessionism) that he either derived independently or from the second century writings of Melito. By 305, after the Diocletian persecution of the third century, many of those who had recanted during the persecution, wanted to return to the church.
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Harold Hoehner was an influence in his NT development, as were Martin Hengel and Otto Betz as he was a Humboldt scholar at Tübingen University multiple years. His works include the monograph "Blasphemy and Exaltation" in the collection Judaism and the Final Examination of Jesus, and volumes on Luke in both the Baker Exegetical Commentary on the New Testament and the IVP New Testament Commentary Series. Bock is a past president of the Evangelical Theological Society, and he is a member of the board of trustees of Wheaton College (Illinois). He has served as a corresponding editor for Christianity Today, and he has published articles in the Los Angeles Times and The Dallas Morning News.
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" Fairbairn's work on typology was followed by Prophecy viewed in its Distinctive Nature, its Special Functions, and Proper Interpretation (1856) and Hermeneutical Manual; or, Introduction to the exegetical study of the Scriptures of the New Testament (1858). He also wrote commentaries on Ezekiel and the Pastoral epistles, and edited the Imperial Bible Dictionary. Fairbairn was "large and imposing in appearance," but "modest and retiring in his habits and feelings." He was married three times, but little is known of his private life because Fairbairn "asked his friends not to allow his biography to be written, and destroyed letters and other documents which might have led them to a disregard of his wish.
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Chabad texts tend to systematic characterisation and presentation compared to the more homiletical-faith aims of most Hasidic literature.[1] Particular themes of focus emerge in the teachings of each subsequent leader according to the mystical and social circumstances of the times. In the last generation, the 7th Lubavitcher Rebbe, while developing the Maamar in Chabad to its cumulative conclusion, made its in-depth Kabbalistic exegetical method secondary to the newly emphasised Chabad format of informal analytical talks,(many published in Likkutei Sichos and Toras Menachem) his central teachings, to enable greatest application of Hasidism to tangible spirituality and outreach. Though Maamarim are usually a self-contained entity, they are sometimes arranged as Kuntreisim studies or collected Sefarim books.
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One source cites the difference this way, "While the sermons of presbyterians, congregational and baptist chaplains were clearly outlined giving an exegetical giving the context of the verse used, its theological ramifications, and finally, its immediate application in practicalities of the existential situation, sermons extant from Anglican chaplain border more on the style of highly refined homilies, but lacking contextual explanations."9 As a soldier he has been described as "the bravest of the brave".9 Families of Halifax County, Virginia, M. Secrist, p.114 He served alongside his fellow Virginia soldiers in the battles of Trenton, Princeton, Brandywine Creek, Germantown, the encampment at Valley Forge, the battle of Monmouth and the Siege of Charleston.
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Inside Mansfield College Chapel, where Caird often preached. Over the years others who preached there included Albert Schweitzer (who also played the organ), C. H. Dodd, Harold Wilson, C. S. Lewis, Michael Ramsey, Henry Chadwick, William Barclay, Erik Routley, and John A. T. Robinson Caird's earliest published book, The Truth of the Gospel (1950), is a brief but intense defence of the Christian faith. Some feel that, in terms of its stated purpose, it is more successful than C.S. Lewis's much more vaunted apologetic work Mere Christianity.Hurst 1998, p. 457 In 1954 he produced his first sustained work of exegetical scholarship, the treatment of 1 and 2 Samuel in The Interpreter's Bible.
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Nearly two thousand of these textual variations agree with the Koine Greek Septuagint and some are shared with the Latin Vulgate. Throughout their history, Samaritans have made use of translations of the Samaritan Pentateuch into Aramaic, Greek and Arabic as well as liturgical and exegetical works based upon it. It first became known to the Western world in 1631, proving the first example of the Samaritan alphabet and sparking an intense theological debate regarding its relative age versus the Masoretic text. This first published copy, much later labelled as Codex B by August von Gall, became the source of most Western critical editions of the Samaritan Pentateuch until the latter half of the 20th century; today the codex is held in the Bibliothèque nationale de France.
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But while spheres of influence were more or less evenly distributed in the higher echelons of academic scholarship in centers like the Ashrafīyah, some scholars exerted an intellectual influence disproportionate to their numbers—one prominent example being Abū Shāma, the official chronicler of Damascus who kept a close liaison with the Mālikī circles from the Maghreb and Ibn 'Arabī himself. The Mālikīs present a special case, because their small numbers in the schools belied their pervasive influence especially in the Quranic sciences. Their numerical preponderance in iqrā’ (Quran recital) and naḥw (grammar) managed to sway the general interest even more toward Arabic philology. In view of his special relationship with Ibn 'Arabī, Qūnavī had easy access to their exegetical sources.
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200x200px From its early history, the Swaminarayan Sampradaya has also been involved in the practice of producing Sanskrit commentarial work as a way of engaging with the broader scholastic community. The classical Vedanta school of philosophy and theology is of particular import for the Swaminarayan Sampradaya, which has produced exegetical work on the three canonical Vedanta texts—the Upanishads, Brahmasutras, and the Bhagavad Gita. While Swaminarayan himself did not author a commentary on these texts, he engaged with them and their interpretations in the Vachanamrut. Since Swaminarayan’s metaphysical framework consists of five eternal entities, it differs from Ramanuja’s and that of the other commentators, and therefore forms a distinct system within the Vedanta school, known as the Akshar- Purushottam Darshan.
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It was sixteen years more before the preliminary work could be begun on the new edition, and ten years more before its publication could be started. While the historical element had been especially emphasized in the first edition, the dogmatic and exegetical side was expanded to equal dimensions in the second edition. The subjects to be treated were chosen by Adalbert Weiss, professor at the Freising lyceum, and the editorial chair was held by Joseph Hergenröther until his elevation to the cardinalate, and afterwards by Franz Philip Kaulen, the exegete of Bonn. The stupendous plan, which Benjamin had cherished since 1841, of building up a "Theologische Bibliothek" (Theological Library) according to an equally logical and symmetrical scheme, he was unable to realize until thirty years later.
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The close relation which existed in earlier times (from the Soferim to the Amoraim inclusive) between the teacher of tradition and the Masorete, both frequently being united in one person, accounts for the Exegetical Masorah. Finally, the invention and introduction of a graphic system of vocalization and accentuation gave rise to the Grammatical Masorah. The most important of the Masoretic notes are those that detail the Qere and Ketiv that are located in the Masorah parva in the outside margins of BHS. Given that the Masoretes would not alter the sacred consonantal text, the Kethiv-Qere notes were a way of "correcting" or commenting on the text for any number of reasons (grammatical, theological, aesthetic, etc.) deemed important by the copyist.
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Reuven Firestone states that, “In the case of the Abraham story... Islamic interpretative literature traces his journeys to Haran, the land of Canaan, Egypt and back again to Canaan in a manner that parallels the basic route and chronology of the biblical story found in Genesis.” However, in the Quran, Abraham's journey also leads him to Mecca. Firestone states, “Abraham’s prayer in Quran 14:37 serves as proof text in the exegetical literature for his Meccan experience: “Our Lord! I have made some of my offspring dwell in an uncultivated wadi by your sacred house, in order o Lord, which they may establish, regular prayer. There are other Quranic verses such as: “2:125-127, 3:97, and 22:26” that locate Abraham in Mecca.
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This version of the legend follows the biblical account of Genesis 21:19-21 in almost perfect order.” The many versions of this legend attribute the importance and provide explanation for this religious building in Mecca. Reuven Firestone writes that this interpretation of the story, “serves in effect as an Islamic midrash on Genesis 21:10-21, and indeed, contains motifs with clear parallels in post-biblical Jewish exegetical literature.” Many different versions that have been written serve different purposes in the Islamic tradition. Ali's version includes more supernatural events that may be added for the purpose of making the Ka’ba seen as more of an important religious shrine to the Islamic people. Whereas, Ibn Abbas’ version perfectly aligns with the biblical narration in Genesis.
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The DZDL acted as a kind of Mahāyāna encyclopedia for East Asian Buddhist thought, similar to the status of the Abhisamayalamkara in Tibetan Buddhism. Traditionally, it is held that the text is by the Indian Madhyamaka philosopher Nagarjuna. Against the traditional attribution of the work to Nagarjuna, Étienne Lamotte as well as Paul Demiéville, concluded that the author must have been a Buddhist monk of the Sarvāstivāda or Mulasarvāstivāda school from Northwest India, learned in Abhidharma, who later converted to Mahāyāna and Madhyamaka and then composed "a voluminous exegetical treatise which is like a Mahāyāna reply to the Sarvāstivādin Abhidharma". This is because the Abhidharma and Vinaya material found in this text coincides with that of the north Indian Sarvāstivāda tradition.
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It was sixteen years more before the preliminary work could be begun on the new edition, and ten years more before its publication could be started. While the historical element had been especially emphasized in the first edition, the dogmatic and exegetical side was expanded to equal dimensions in the second edition. The subjects to be treated were chosen by Adalbert Weiss, professor at the Freising lyceum, and the editorial chair was held by Joseph Hergenröther until his elevation to the cardinalate, and afterwards by Franz Philip Kaulen, the exegete of Bonn. The stupendous plan, which Benjamin had cherished since 1841, of building up a "Theologische Bibliothek" (Theological Library) according to an equally logical and symmetrical scheme, he was unable to realize until thirty years later.
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As an ecclesiastical author, Verecundus is little known. His works, edited by J. B. Pitra (Spicilegium Solesmense, IV, Paris, 1858), comprise a collection of historical documents on the Council of Chalcedon, "Excerptiones de gestis Chalcedonensis Con cilii", of which we possess two recensions; an exegetical commentary in nine books upon the Canticles of the Old Testament,Commentarii super cantica ecclesiastica the poem Carmen de satisfactione ( "De satisfactione poenitentiae") in 212 hexameters ( in which exquisite thoughts are presented in a very incorrect form), and possibly another, the Carmen ad Flavium Felicem de resurrectione mortuorum et de iudicio domini.Isidore of Seville De viris illustribus 7 Verecundus also wrote excerpts of the proceedings of the Council of Chalcedon. Isidore of Seville (De vir. ill.
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Hodge wrote many biblical and theological works. He began writing early in his theological career and continued publishing until his death. In 1835 he published his Commentary on the Epistle to the Romans. Although considered to be his greatest exegetical work, Hodge revised this commentary in 1864, in the midst of the American Civil War, and after a debate with James Henley Thornwell about state secession from the Union. Other works followed at intervals of longer or shorter duration – Constitutional History of the Presbyterian Church in the United States (1840); Way of Life (1841, republished in England, translated into other languages, and circulated to the extent of 35,000 copies in America); Commentary on Ephesians (1856); on First Corinthians (1857); on Second Corinthians (1859).
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The Hebrew sentence which opens Genesis, Bereshit bara Elohim et hashamayim ve'et ha'aretz, can be translated into English in at least three ways: # As a statement that the cosmos had an absolute beginning (In the beginning, God created the heavens and earth). # As a statement describing the condition of the world when God began creating (When in the beginning God created the heavens and the earth, the earth was untamed and shapeless). # As background information (When in the beginning God created the heavens and the earth, the earth being untamed and shapeless, God said, Let there be light!). It has been known since the Middle Ages that on strictly linguistic and exegetical grounds option 1 is not the preferred translation.
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This was published as the 説文解字繫傳 Shuowen Jiezi xichuan. Xu Xuan's textual criticism has been especially vital for all subsequent scholarship, since his restoration of the damage done by Lǐ Yángbīng resulted in the closest version we have to the original, and the basis for all later editions. Xu Kai, in turn, focused on exegetical study, analyzing the meaning of Xu Shen's text, appending supplemental characters, and adding fǎnqiè pronunciation glosses for each entry. Among Qing Shuowen scholars, some like Zhū Jùnshēng (朱駿聲, 1788–1858), followed the textual criticism model of Xu Xuan, while others like Guì Fù (桂馥, 1736–1805) and Wáng Yún (王筠, 1784–1834) followed the analytical exegesis model of Xu Kai.
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Christian Gottlob Wilke (May 13, 1788, in Badrina Theologische Studien und Kritiken (1917) , S. 199 (2 extracts) year and place of birth und correction of the false birthplace "Werm" (today belonging to the municipality of Schönwölkau) - November 10, 1854, in Würzburg) was a German theologian. He studied philosophy and theology at the University of Leipzig, and from 1814 to 1819 served as a minister to a Saxon Landwehr installation. Afterwards he worked as a pastor in the hamlet of Hermannsdorf in the Erzgebirge. In 1838 he settled in Dresden, where he published his first book, Der Urevangelist oder exegetisch kritische Untersuchung über das Verwandtschaftsverhältniß der drei ersten Evangelien (The Urevangelist, exegetical critical study on the relationship of the first three Gospels, 1838).
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For a long time he refused to assume the dignity, on account of the difficult conditions in the diocese, and was not preconized until 1568, by Pope Pius V. As bishop he devoted himself especially to checking the advance of Protestantism, and to carrying out the decrees of the Council of Trent. With this object in view, he founded a seminary for priests at Ghent in 1569, held diocesan synods in 1571 and 1574, and published a ritual for his diocese. He was entrusted with the compilation of a ritual to be used in the ecclesiastical province of Mechlin, but did not finish it. While at Tongerloo he wrote a great deal, and, as pastor at Kortrijk, had already become widely known for his exegetical work.
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" Some have used the Talmudic definition of Peshat to widen its overall definition, stating that the Peshat interpretation of a particular passage is "the teaching recognized by the public as obviously authoritative, since familiar and traditional," or "the usual accepted traditional meaning as it was generally taught." Based on the definitions provided by Talmud, it may be inferred that Peshat is solely a literal exegetical method. Others, though, have attributed this line of thought to the work of Rashi, and that he strictly defined Peshat and Drash years later - often his definitions have been used to redact the meaning of Peshat within its Talmudic usage. Another linguistic curiosity can be seen in the difference between Peshat and the Hebrew verb Lamad (למד), meaning "to study.
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There is no doubt that Haymo of Halberstadt was a prolific writer, although a number of works, particularly those of Haimo of Auxerre, have been wrongly ascribed to him. Most of his genuine works are commentaries on Holy Writ, the following of which have been printed: "In Psalmos explanatio"; "In Isaiam libri tres"; "In XII Prophetas"; "In Epistolas Pauli omnes" and "In Apocalypsim libri septem". As might be naturally expected from the exegetical methods of his day, Haymo is not an original commentator; he simply repeats or abridges the Scriptural explanations which he finds in patristic writings. As a pious monk, and a faithful observer of Rabanus's recommendations, he writes almost exclusively about the moral and mystical senses of the sacred text.
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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.
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Ezekiel But while the son of Noah who would not be saved is only hypothetical in Ezekiel, he is a real son in the Quran, traditionally identified (though not by the Quran itself) with the Biblical figure of Canaan. The Quran also cites Noah's wife as "an example of the faithless" who was doomed to hellfire without further elaboration, although some Islamic exegetical traditions hold that she would call Noah a madman and was subsequently drowned in the flood. No similar reference exists in the Bible, although certain Gnostic legends entailed a hostile portrayal of Noah's wife. In the Quran, the Ark is said to rest on the hills of Mount Judi (Hud ); in the Bible, it is said to rest on the mountains of Ararat (Gen.
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Calling his lecture notes on Genesis, Exodus, Leviticus and the Minor Prophets "brief and hasty annotations", he found it difficult to find time to prepare them for publication. His colleagues edited and published some of his remaining works on the Bible after his death: prayers on the Psalms (1564) and commentaries on Kings (1566), Genesis (1569), and Lamentations (1629). Vermigli followed the humanist emphasis on seeking the original meaning of scripture, as opposed to the often fanciful and arbitrary allegorical readings of the medieval exegetical tradition. He occasionally adopted an allegorical reading to interpret the Old Testament as having to do with Christ typologically, but he did not utilise the quadriga method of medieval biblical interpretation, where each passage has four levels of meaning.
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Madhyamaka thought is also closely related to a number of Mahāyāna sources; traditionally, the Prajñāpāramitā sūtras are the literature most closely associated with Madhyamaka – understood, at least in part, as an exegetical complement to those Sūtras. Traditional accounts also depict Nāgārjuna as retrieving some of the larger Prajñāpāramitā sūtras from the world of the Nāgas (explaining in part the etymology of his name). Prajñā or ‘higher cognition’ is a recurrent term in Buddhist texts, explained as a synonym of Abhidharma, ‘insight’ (vipaśyanā) and ‘analysis of the dharmas’ (dharmapravicaya). Within a specifically Mahāyāna context, Prajñā figures as the most prominent in a list of Six Pāramitās (‘perfections’ or ‘perfect masteries’) that a Bodhisattva needs to cultivate in order to eventually achieve Buddhahood.
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An alternative interpretation that explains both 'Manichaean' and 'heretic' derives the substantive in zandik from Avestan 𐬰𐬀𐬥 zan 'to know, to explain', which is also the origin of Middle Persian 'zand' (a class of exegetical commentaries) and 'Pazand' (a writing system). In this explanation, the term zandik came to be applied to anyone who gave greater weight to human interpretation than to scripture (perceived to be divinely transmitted). Prior to Schaeder's review, the term was commonly assumed to first explain 'Manichaean', and to then have developed a meaning of 'heretic' as a secondary development. In that model, the term referred to Manichaeans because of their disposition to interpret and explain the scriptures of other religions in accordance with their own ideas.
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Some of these glosses are of importance for the correct reading or understanding of the original Hebrew, while nearly all have contributed to its uniform transmission since the 11th century. The marginal notes of Greek and Latin manuscripts are annotations of all kinds, chiefly the results of exegetical and critical study, crowding the margins of these copies and printed texts far more than those of the manuscripts and editions of the original Hebrew. In regard to the Latin Vulgate, in particular, these glosses grew to so many textual readings that Pope Sixtus V, when publishing his official edition of the Vulgate in 1588, decreed that henceforth copies of it should not be supplied with such variations recorded in the margin. The Douay Version respected this idea.
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Though working with the same claimed relationship between Jesus, Mary Magdalene and Saint Sarah that would occupy a central role in many of the published bloodline scenarios, Starbird considered any question of descent from Sarah to be irrelevant to her thesis, though she accepted that it existed. Her view of Mary Magdalene/Mary of Bethany as wife of Jesus is also linked with the concept of the sacred feminine in feminist theology. Mary Ann Beavis would point out that unlike others in the genre, Starbird actively courted scholarly engagement over her ideas, and that "[a]lthough her methods, arguments and conclusions do not always stand up to scholarly scrutiny, some of her exegetical insights merit attention . . .," while suggesting she is more mythographer than historian.
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Qūnavī's peculiar bent for Arabic linguistics, on the other hand, placed him comfortably in the lap of Arabic high culture, even if his mystical "exegetical grammar" must not be collapsed with conventional Arabic grammar. In part, Arabic provided Qūnavī with uninterrupted links with the traditional centers of learning (Damascus, Aleppo, Cairo, etc.), where the religious sciences were taught almost exclusively in the Arabic language. Numerous schools and colleges had earlier been built by the Ayyūbids in Syria and Egypt, where Arabic was studied by people who congregated from all over the Islamic world. In his landmark work, "al-Nafaāt al-ilāhīyah", Qūnavī noted how the matter of "al-kitābah al-ūlā al-ilāhīyah" (the primary divine writing, a key feature of his doctrine) came to him in an earlier version in the City of Damascus.
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In his exegetical methods he synthesized between the rational Theodore and mystical writers like Evagrius. And most important, instead of breaking with Theodore because of some extreme interpretations of his teachings, like others did, Babai clarified his position to the point that differences with western Christology became superficial and mostly an issue of terminology. His Christology is far less dualistic than the one Nestorius seems to have presented. Babai in the 'Book of Union' teaches two (—not the Chalcedonian use of this term, essence), which are unmingled but everlastingly united in one (person, character, identity, also in Chalcedonian usage.) It is essential to use the Syrian terms here and not any translations, because the same words mean different things to different people, and the words must be accepted in the particular sense of each.
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"Colossians 4:14 refers to Luke as a doctor. In 1882, Hobart tried to bolster this connection by indicating all the technical verbal evidence for Luke’s vocation. Despite the wealth of references Hobart gathered, the case was rendered ambiguous by the work of Cadbury (1926), who showed that almost all of the alleged technical medical vocabulary appeared in everyday Greek documents such as the LXX, Josephus, Lucian, and Plutarch. This meant that the language could have come from a literate person within any vocation. Cadbury’s work does not, however, deny that Luke could have been a doctor, but only that the vocabulary of these books does not guarantee that he was one.", Bock, D. L. (1994). Luke Volume 1: 1:1-9:50. Baker exegetical commentary on the New Testament (7).
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Many ancient Greek writers discussed topics and problems in the Homeric epics, but the development of scholarship per se revolved around three goals: # Analyzing internal inconsistencies within the epics; # Producing editions of the epics' authentic text, free of interpolations and errors; # Interpretation: both explaining archaic words, and exegetical interpretation of the epics as literature. The first philosopher to focus intensively on the intellectual problems surrounding the Homeric epics was Zoilus of Amphipolis in the early 4th century BCE. His work Homeric Questions does not survive, but it seems that Zoilus enumerated and discussed inconsistencies of plot in Homer. Examples of this are numerous: for example, in Iliad 5.576-9 Menelaus kills a minor character, Pylaemenes, in combat; but later, at 13.758-9, he is still alive to witness the death of his son Harpalion.
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After his secondary school training at Point High School in Mossel Bay, he studied at the University of Stellenbosch where he received a BA (Hebrew and Greek) Cum Laude in 1982, an HonsBA (Semitic languages) Cum Laude 1983, a BTh Cum Laude 1986; and a Lic. in Theology Cum Laude in 1987; He completed his Masters studies on a Hebrew language-related topic, receiving a MA (Semitic Languages) Cum Laude 1986, with a thesis "'n Sintakties-semantiese studie na die partisipium aktief in I Konings". WorldCat entry from MA thesis His interest in exegetical methodology and hermeneutics prompted him to enroll for a Doctorate in Old Testament studies. After doing research at the University of Tübingen (Germany) and the University of Leiden (The Netherlands), he completed his doctoral degree in 1993.
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His exegetical scholia were incorporated into anthologies, sometimes with correct attribution, sometimes not (those on the Psalms were typically attributed to Origen). Only in the twentieth century was this set of ascetic works properly attributed to Evagrius. In the Latin world, Evagrius’ friend Rufinus is known to have translated several of the works into Latin in the early fifth century, and others were translated decades later by Gennadius of Marseilles. Although these were the very first translations of Evagrius’ works, they have been entirely lost; only later Latin versions of two collections of proverbs (the Sentences for Monks and Sentences for a Virgin) and the treatise On the Eight Spirits survive. The Sentences were popular in Benedictine circles, ironically often attributed to “Evagrius the bishop.” The latter text was always attributed to Nilus.
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Ibn Kathir wrote a famous commentary on the Qur'an named Tafsīr al-Qurʾān al-ʿAẓīm which linked certain Hadith, or sayings of Muhammad, and sayings of the sahaba to verses of the Qur'an, in explanation and avoided the use of Isra'iliyyats. Many Sunni Muslims hold his commentary as the best after Tafsir al-TabariSohaib Sultan Koran für Dummies John Wiley & Sons 2014 page 114 (german) and it is highly regarded especially among Salafi school of thought.Oliver Leaman The Qur'an: An Encyclopedia Taylor & Francis 2006 page 632 Although Ibn Kathir claimed to rely on at-Tabari, he introduced new methods and differs in content, in attempt to clear Islam from that he evaluates as Isra'iliyyat. His suspicion on Isra'iliyyat possibly derived from Ibn Taimiyya's influence, who discounted much of the exegetical tradition since then.
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The rich and the powerful, partly by reason of sincere interest, partly in obedience to the spirit of the times, became patrons of Jewish writers, thus inducing the greatest activity on their part. This activity was particularly noticeable at Rome, where a new Jewish poetry arose, mainly through the works of Leo Romano, translator of the writings of Thomas Aquinas and author of exegetical works of merit; of Judah Siciliano, a writer in rimed prose; of Kalonymus ben Kalonymus, a famous satirical poet; and especially of the above-mentioned Immanuel. On the initiative of the Roman community, a Hebrew translation of Maimonides' Arabic commentary on the Mishnah was made. At this time Pope John XXII was on the point of pronouncing a ban against the Jews of Rome.
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The country of Dashi (大食, the Arabs) is described as an extensive realm covering many territories (24 given in the book) with its capital in Egypt, and included Baida (白達, Baghdad); Wengman (甕蠻 Oman); Majia (麻嘉, Mecca); Jilani (吉慈尼, Ghazni) and others. The book further listed countries and places in Africa, these include Wusili (勿斯里, Egypt) and its city of Egentuo (遏根陀, Alexandria), Bipaluo (弼琶囉, Berbera), Zhongli (中理, Somalia or Shungwaya?),Paul Wheatley (1964), "The land of Zanj: Exegetical Notes on Chinese Knowledge of East Africa prior to A. D. 1500", in R. W. Steel and R. M. Prothero (eds.), Geographers and the Tropics: Liverpool Essays (London: Longmans, Green and Co.), pp. 139–188, at 150.
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This inconsistency has been considered significant by some.Ezra P. Gould, A Critical and Exegetical Commentary on the Gospel According to St. Mark: The International Critical Commentary (1896, NY, Scribners) pages 304–306; also Benjamin Wisner Bacon, The Gospel of Mark, its composition and date (1925, Yale Univ. Press) pages 188–190. Although the Longer Ending was included, without any indication of doubt, as part of chapter 16 of the Gospel of St. Mark in the various Textus Receptus editions, the editor of the first published Textus Receptus edition, namely Erasmus of Rotterdam, discovered (evidently after his fifth and final edition of 1535) that the Codex Vaticanus ended the Gospel at verse 8, whereupon he mentioned doubts about the Longer Ending in a manuscript which lay unpublished until modern times.
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His exegetical works are: "Scholia in Quatuor Evangelia" (Antwerp, 1596), and "Notationes in totam Scripturam Sacram" (Antwerp, 1598), both of which passed through several editions. However short, Sá's annotations clearly set forth the literal sense of Holy Writ, and bespeak a solid erudition, despite a few inaccuracies which have been sharply rebuked by Protestant critics. His theological treatise entitled "Aphorismi Confessariorum ex Doctorum sententiis collecti" (Venice, 1595), however remarkable, was censured in 1603, apparently because the Master of the Sacred Palace treated some of its maxims as contrary to opinions commonly received among theologians, but it was later corrected and has been removed from the Roman Index (1900). Sá's life of John of Texeda, the Capuchin confessor of Francis Borgia, when Duke of Gandia, has not been published.
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The Board of Directors of the LCC determined that there was a need for two seminaries, and appointed a Board of Regents for a seminary to be located in Edmonton. That founding board first met in September 1983 and called W. Th. Janzow to be the organizing and founding president. The seminary is legally chartered under the laws of the province of Alberta, and received royal assent to this charter on May 31, 1984. The opening service of the first academic year, held at Grace Lutheran Church, Edmonton on September 8, 1984, saw the installation of Norman Threinen (Historical Theology) and Ronald Vahl (Exegetical Theology) to the faculty. The first day of classes on September 10, 1984, designated as Founders Day, welcomed ten students to campus, six in Year 1 and four in Year 2.
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The image of the "thirsty / in the desert" in the seventh stanza is associated with the book of Isaiah. While the phrases "mysterious-apparent" and "realms and majesty" of the last stanza define the religious quality of the lyric language, they are somewhat detached from their core exegetical meanings in the Epistle to the Romans and the Epistle to the Colossians as well as from the Temptation of Christ in the Gospel of St Matthew. Klaus Weimar (1984), Michael Mandelartz (2006) and Sebastian Kaufmann (2010/11) have all developed interpretations of the poem which differ to some degree from the traditional view, with its emphasis on the biographical details of Goethe's life, and suggest that the voice of the poet need not be essentially bound up with Goethe's own.
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One of the first claims in the New Testament that Isaiah 53 is a prophecy of Jesus comes from the Book of Acts, in which its author (who is also the author of Luke's GospelPlummer, Alfred, A critical and exegetical commentary on the Gospel according to S. Luke , Continuum International Publishing Group, 1999, p. xi: quote: "[common authorship of Luke-Acts] is so generally admitted by critics of all schools, that not much time need be spent in discussing it."), describes a scene in which God commands Philip the Evangelist to approach an Ethiopian eunuch who is sitting in a chariot, reading aloud to himself from the Book of Isaiah. The eunuch comments that he does not understand what he is reading and Philip explains to him the teachings of Jesus.
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Several other minor works have been attributed to this same author, along with a lengthy collection of exegetical and polemical tractates, the Quaestiones Veteris et Novi Testamenti, which manuscripts have traditionally ascribed to Augustine. In 1905, Alexander Souter established that this work should also be attributed to Ambrosiaster.David G Hunter, "Fourth-century Latin writers", in Frances Young, Lewis Ayres and Andrew Louth, eds, The Cambridge History of Early Christian Literature, (2010), p307 Fragments of several other works have been ascribed with some certainty to Ambrosiaster: a commentary on Matthew 24, a discussion of the parable of the three measures of flour into which a woman placed yeast, and a treatment of Peter's denial and the arrest of Jesus in Gethsemane. The attribution of other fragments to Ambrosiaster, though, is more tentative.
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Jamgon Amyeshab, the 28th throne holder of Sakya, considers the Hevajra Tantra to have been revealed to Virupa by the Nirmanakaya Vajranairatma. This tantra is also considered by him to have been revealed to Dombhi Heruka, Virupa's senior disciple, by Nirmanakaya Vajranairatma, from whom the main Sakya exegetical lineage of the Hevajra tantra descends.folio 49/a gsung nag rin po che byon tshul khog phub, vol Zha, gsung 'bum, Kathmandhu, 2000 The Yogaratnamālā, arguably the most important of the commentaries on the Hevajratantra, was written by one Kṛṣṇa or Kāṇha, who taught Bhadrapada, another commentator, who in turn taught Tilopa, the teacher of Nāropa, who himself wrote a commentary. He, in turn, passed on his knowledge of this tantra to Marpa (1012-1097 AD), who also taught in Tibet.
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117 Traditionalist Roman and orthodox Catholics may allude to Jesus Christ's choice of disciples as evidence of his intention for an exclusively male apostolic succession, as laid down by early Christian writers such as Tertullian and reiterated in the 1976 Vatican Declaration on the Question of the Admission of Women to the Ministerial Priesthood. Supporters of women's ordination may point to the role of notable female figures in the Bible such as Phoebe, Junia (considered an apostle by Paul) and others in , the female disciples of Jesus, and the women at the crucifixion who were the first witnesses to the Resurrection of Christ, as supporting evidence of the importance of women as leaders in the early Church. They may also rely on disputed exegetical interpretations of scriptural language related to gender.
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Another interpretation, forwarded by Ghamidi in line with his general views on Islamic Jihad and Itmam al-Hujjah, limits the application of this verse to only the Muslim Prophet's non-Muslim addresses who lived in his time and region. After mentioning the diverse array of interpretations, the influential scholar Al-Rāzī (d. 606/1210) quotes an early exegetical authority, Abū Rawq (d. 140/757), who said that this verse was not a unilateral condemnation of all Jews and Christians, but those "who do not heed the prescriptions contained in the Torah and the Gospel, respectively", while the famous Andalusian scholar al-Qurṭubī (d. 671/1273) "did not read into Qur’ān 9:29 a wholesale denunciation of the People of the Book as an undifferentiated collectivity.":278-279 The modern Salafi reformist scholar, Muḥammad ‘Abduh (d.
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In 1650, a British minister named Thomas Thorowgood, who was a preacher in Norfolk, published a book entitled Jewes in America or Probabilities that the Americans are of that Race, which he had prepared for the New England missionary society. Parfitt writes of this work: "The society was active in trying to convert the Indians but suspected that they might be Jews and realized that it had better be prepared for an arduous task. Thorowgood's tract argued that the native populations of North America were descendants of the Ten Lost Tribes." In 1652 Hamon L'Estrange, an English author writing on topics such as history and theology published an exegetical tract called Americans no Jews, or improbabilities that the Americans are of that Race in response to the tract by Thorowgood.
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At sixteen he went to Naples on Etiquette for the first time, in order to pursue studies in medicine and philosophy and then to practice as a doctor. In the following years he returned to Naples several times, and received medical training, and studies of humanism from some of the leading cultural representatives including Antonio Beccadelli, Giovanni Pontano and Giacomo Sannazaro. Galateus first approached to the cultural environments of Catalan-Aragonese Naples in the 1460s and by 1471 was part of the Accademia Pontaniana, and during that period he became friends with the Venetian humanist Ermolao Barbaro. This student shared fully the method of investigation, the distrust of the sterile disputes of philosophers over the Alps, and he argued the need to read the classics in bare text, without the use of exegetical apparatus.
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As a philologist he delivered exegetical meetings on the historians Herodotus and Livy and on the orator Demosthenes, as an historian on the world of ancient history and antiquities. In the year of his appointment to extraordinary professor, 1823, Hoeck published the first volume of his magnum opus on mythology, history, religion, and state of the island of Crete in the prehistorical to the Roman period. In the first volume he dealt with the topography and prehistory of the island; in the second volume (1828), that of Minoan Crete; in the third (1829), the Doric. Although this work was highly appreciated by experts in the field, his success was restricted by the Geschichten Hellenischer Stämme und Städte (History of Hellenic Tribes and Cities) (Breslau, 1820-1824) by Karl Otfried Müller which appeared shortly before his.
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See: Czy biblijna nauka o złych duchach jest zapożyczona z demonologii perskiej? [Is biblical demonology borrowed from Persian demonology?], in: ‘W Nurcie Franciszkańskim’ 10(2001) pp. 47-56 [accessed: 12.07.2016]. In addition to biblical demonology, he has conducted an exegesis of the Lord's Prayer and other fragments of the New Testament which were incorporated into the Muslim tradition.)See: „Modlitwa Pańska” w tradycji muzułmańskiej. Egzegetyczno – teologiczne studium porównawcze: Mt 6, 9-13 a hadis Abū Dāwūda, Tibb, 19 bāb: Kayfa ar–ruqa [The Lord’s Prayer in the Muslim tradition. The exegetical-theological comparative study Mt 6: 9-13 and hadis Abū Dāwūd, Tibb, 19 bāb: Kayfa ar–ruqa] in: ‘Collectanea Theologica’ 71(2001) pp. 119-127 [accessed: 13.07.2016]; review: ‘International Review of Biblical Studies’ 48(2001-2002) p.
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Consequently, these rabbis were led to opposing conclusions of the rabbis' halachic exegesis: Rashbam understood this as a separate type of exegesis from Peshat, while Ibn Ezra felt that the only proper exegesis would lead to his own conclusions, and therefore disregarded the midrashim of the Talmudic Rabbis as exegesis altogether. Regardless of these differences in opinion in reference to the Rabbis of the Talmud, both Ibn Ezra and Rashbam favored and promoted Peshat as a superior alternative to Midrashic methods. One of Rashbam's students, Rabbi Eliezer of Beaugency, is noted as completely removing Drash from his exegetical strategies, relying solely on Peshat. In comparison to Rashbam's tendency to explain how his views would contrast with those of Talmudic Rabbis, Rabbi Eliezer is not compelled to do so, feeling that Peshat is the only proper way to look at text.
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Because the aorist was not maintained in either Latin or the Germanic languages, there have long been difficulties in translating the Greek New Testament into Western languages. The aorist has often been interpreted as making a strong statement about the aspect or even the time of an event, when, in fact, due to its being the unmarked (default) form of the Greek verb, such implications are often left to context. Thus, within New Testament hermeneutics, it is considered an exegetical fallacy to attach undue significance to uses of the aorist. Although one may draw specific implications from an author's use of the imperfective or perfect, no such conclusions can, in general, be drawn from the use of the aorist, which may refer to an action "without specifying whether the action is unique, repeated, ingressive, instantaneous, past, or accomplished."D.
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Moreover, concerning his work on the Aṣṭādhyāyī, Cardona has contributed to an ongoing debate as to how the design of Pāṇini's grammar ought to be conceptualized: in terms of modern linguistic insight; the native exegetical tradition; or some fusion of the two. These debates have resulted in much dispute about scholarly orientation toward and treatment of this grammatical treatise ‒ case in point being Cardona's dispute with J.F. Staal and Sergiu Al-George on the relation of Pāṇini to generative formalism (see below). Cardona has worked alongside a number of other scholars, who have, as a collective, both constituted an intellectual backdrop for Cardona and mutually constructed an interdependent network of collegiate industry with him. These persons include: Rosane Rocher, Barend van Nooten Hartmut Scharfe, J.F. Staal, Paul Kiparsky, Hans Hock, Madhav Deshpande, Rama Nath Sharma, and Peter Scharf.
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There are suggestions that the Denyen joined with Hebrews to form one of the original Twelve Tribes of Israel. A minority view first suggested by Yigael Yadin attempted to connect the Denyen with the Tribe of Dan, described as remaining on their ships in the early Song of Deborah, contrary to the mainstream view of Israelite history. It was speculated that the Denyen had been taken to Egypt, and subsequently settled between the Caphtorite Philistines and the Tjekker, along the Mediterranean coast with the Tribe of Dan subsequently deriving from them.Mark W. Bartusch, Understanding Dan: an exegetical study of a biblical city, tribe and ancestor Volume 379 of Journal for the study of the Old Testament: Supplement series, Continuum International Publishing Group, 2003 The most famous Danite was Samson, whom some suggest is derived from Denyen tribal legends.
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The challenge was to take the demonstrative science of traditional philosophy toward an exegetical grammar that could act as a quintessential language of experience, where knowledge implied the obligation to instruct in the intricacies of spiritual peregrination, but without substituting this derived knowledge for direct personal experience. This model remained legitimate so long as the central fact and semantic unity of divine speech was maintained. What we find in the mystical reflections of Ibn 'Arabī and Qūnavī alike are encoded utterances embodying an asymmetrical division between two components of instructive knowledge. Philosophically, they consist of the mawḑū' (subject) and the maṭlūb (object of inquiry); in theological dialectics and religious sciences they are generally known as aṣl (root) and far' (branch). Thus, in Qūnavī's view the idea was not merely to posit the “root” but to know it and to determine the precise modalities of our knowledge of it.
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Sandis' research has primarily focused on the philosophy of action but he has also written about reasons, moral psychology, and understanding, as well as exegetical accounts of related works by Hume, Hegel, Anscombe, and Wittgenstein. His 2012 book The Things We Do and Why We Do Them argues for a pluralist account of actions and their explanations, and includes the controversial view that the reasons for which we act cannot in themselves explain why any action occurs. Since then he has published numerous articles defending the view that understanding others is not reducible to obtaining information about their 'mental contents' and that, consequently, no theory about the nature of such access can account for understanding others, which requires the sharing of behaviour. He has also collaborated with Microsoft Research on designing intelligible AI and co-written papers on the ethics of risk-taking with Nassim Nicholas Taleb.
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The Poetria nova is a 2,000-line poem written around 1210 in Latin hexameters and dedicated to Pope Innocent III. The Poetria nova aimed to replace the standard text on verse composition, Horace's Ars poetica called the Poetria in the Middle Ages, which was widely read and commented upon in the eleventh and twelfth centuries. Karsten Friis-Jensen suggests that Geoffrey of Vinsauf's "main incentive for writing independent arts of poetry was probably a wish to systematize the exegetical material which generations of commentators had collected around Horace's text, in a structure that was in better accordance with traditional didactics in the closely related art of rhetoric" (364). The medieval teacher intended to reshape the Ars poetica into an elementary textbook on composing poetry, "modeled on the Ciceronian rhetorics and their medieval derivatives, such as the artes dictandi and the treatises on the colores rhetorici" (Camargo 949).
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The second reason, and perhaps the more important one, was the rising influence of Christianity in the Roman society, including the Christian paradigm about sex serving solely for reproduction purposes. Colin Spencer, in his book Homosexuality: A History, suggests the possibility that a certain sense of self-preservation in the Roman society after suffering some epidemic such as the Black fever increased the reproductive pressure in individuals. This phenomenon would be combined with the rising influence of Stoicism in the Empire. Until the year 313, there was no common doctrine about homosexuality in Christianity, but it is the mistaken belief that Paul had already condemned it as contra natura, though he had no exegetical reason for doing so: Eventually, the Church Fathers created a literary corpus in which homosexuality and sex were condemned most energetically, fighting against a common practice in that epoch's society.
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Fretheim has published numerous books. More recent titles include: The Pentateuch (Abingdon, 1996); Proclamation 6 (Fortress, 1997); The Bible as Word of God in a Postmodern Era (Fortress, 1998; with K. Froehlich); First and Second Kings (Westminster, 1999); About the Bible: Short Answers to Big Questions (Augsburg, 1999); In God's Image: A Study of Genesis (Augsburg, 1999); A Theological Introduction to the Old Testament (Abingdon, 1999), with B. Birch, W. Brueggemann, and D. Petersen; and Jeremiah: A Commentary (Smyth & Helwys, 2002). God and World in the Old Testament: A Relational Theology of Creation (Abingdon, 2005); Hope in God in Times of Suffering (with Faith Fretheim) (Augsburg/Fortress, 2006); Abraham: Journeys of Family and Faith (University of South Carolina Press, 2007). His 1984 book, The Suffering of God: An Old Testament Perspective is an exegetical approach to many of the themes and issues associated with process theology and open theism.
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Joseph Banowetz has recorded twenty-five compact discs for the Naxos, Marco Polo, Toccata Classics, Warner Brothers, and Altarus labels, these including the Grammy- Nominated recording of Balakirev's "Thirty Songs of the Russian People" (with Alton Chung Ming Chan), Tchaikovsky Concerto No. 1, Franz Liszt's Concertos and Totentanz, d'Albert concertos, world-premiere recordings of all Rubinstein piano and orchestra works, and solo repertory of Bach, Busoni, Balakirev, Chopin, Debussy, Leopold Godowsky, Liszt, Mendelssohn, Schumann, Rubinstein and Stevenson.Mark Gasser, "Ronald Stevenson, Composer-Pianist: An Exegetical Critique from a Pianistic Perspective", PhD diss. ([Western Australian]: Edith Cowan University, 2013): . His recordings of the Rubinstein orchestra and piano series was named by a Fanfare magazine record review as an outstanding international release for 1993, and a similar citation was given in 1987 by the German Music Critics Association for his world-premiere recording of works by Balakirev.
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In physics, Averroes did not adopt the inductive method that was being developed by Al-Biruni in the Islamic world and is closer to today's physics. Rather, he was—in the words of historian of science Ruth Glasner—a "exegetical" scientist who produced new theses about nature through discussions of previous texts, especially the writings of Aristotle. because of this approach, he was often depicted as an unimaginative follower of Aristotle, but Glasner argues that Averroes' work introduced highly original theories of physics, especially his elaboration of Aristotle's minima naturalia and on motion as forma fluens, which were taken up in the west and are important to the overall development of physics. Averroes also proposed a definition of force as "the rate at which work is done in changing the kinetic condition of a material body"—a definition close to that of power in today's physics.
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In 2003 Harold Bloom described Saramago as "the most gifted novelist alive in the world today" and in 2010 said he considers Saramago to be "a permanent part of the Western canon", while James Wood praises "the distinctive tone to his fiction because he narrates his novels as if he were someone both wise and ignorant." Bloom and Saramago met when Saramago presented Bloom with an honorary degree from the University of Coimbra; according to Bloom: "A warm acquaintanceship ensued, marked by an exegetical disagreement concerning The Gospel According to Jesus Christ, which continued in correspondence and at a later meeting in New York City". More than two million copies of Saramago's books have been sold in Portugal alone and his work has been translated into 25 languages. A proponent of libertarian communism, Saramago criticized institutions such as the Catholic Church, the European Union and the International Monetary Fund.
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Also during the 1997-1998 academic year, the seminary established its Missionary Study Center as evidence of a commitment to the worldwide spreading of the Gospel. In August 1998, Dr. Edwin Lehman was installed as the first director of the center. In 2004, the ATS renewed the seminary's Master of Divinity program for ten years. In 2014, the ATS accreditation was extended for the maximum term of seven years. In May 1999 Dr. Vahl died, and in October 1999, Dr. Hempelmann moved on to a call in the Lutheran Church–Missouri Synod. This led to the call of Dr. Arthur (Andy) Bacon as the fourth president of the seminary, who was installed in August 2000. Dr. Vernon Raaflaub joined the faculty in January 2001 as professor (Exegetical Theology). In October 2001 Steven Harold resigned from the faculty, and in June 2002, Dr. Threinen retired. In August 2002 Rev.
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This parable is interpreted as illustrating the great value of the Kingdom of Heaven, and thus has a similar theme to the parable of the pearl. John Nolland comments that the good fortune reflected in the "finding" reflects a "special privilege,"John Nolland, The Gospel of Matthew: A commentary on the Greek text, Eerdmans, 2005, , pp. 563–65. and a source of joy, but also reflects a challenge, just as the man in the parable gives up all that he has, in order to lay claim to the greater treasure he has found. John Calvin writes of this parable: The hidden nature of the treasure may indicate that the Kingdom of Heaven "is not yet revealed to everyone."William David Davies & Dale C. Allison, A Critical and Exegetical Commentary on the Gospel According to Saint Matthew: Commentary on Matthew VIII–XVIII, Continuum, 1997, , pp. 435–37.
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Second, the 2000 revision of the BF&M; removed the assertion that the person of Jesus Christ was to be the exegetical standard by which the Bible was to be interpreted,The text of the original assertion, which was the last sentence in the section, was: "The criterion by which the Bible is to be interpreted is Jesus Christ." and replaced it with the last sentence in the quotation below. The change was made over concerns that some groups were elevating the recorded words of Jesus Those words are commonly referred to as the "red letter words", based on the 20th Century use of such in Bible printing. in Scripture over other Scriptural passages (or, in some cases, claiming that Jesus' silence on an issue held priority over other passages explicitly discussing a topic, an example being homosexuality). The traditional SBC view is that all Scripture is equally inspired by God.
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The Carolingian Pepin the Short conquered Narbonne from the Arabs in 759 after which it became part of the Carolingian Viscounty of Narbonne. He invited, according to Christian sources, prominent Jews from the Caliphate of Bagdad to settle in Narbonne and establish a major Jewish learning center for Western Europe.Trigano – The Conventionalism of social Bonds and the Strategies of Jewish Society in the Thirteenth Century; Byrd – The Jesus Gene: A messianic Bloodline, the Jews and Freemasonry accessdate=2012-02-16 In the 12th century, the court of Ermengarde of Narbonne (reigned 1134 to 1192) presided over one of the cultural centers where the spirit of courtly love was developed. Narbonne in the late 19th century In the 11th and 12th centuries, Narbonne was home to an important Jewish exegetical school, which played a pivotal role in the growth and development of the Zarphatic (Judæo-French) and Shuadit (Judæo-Provençal) languages.
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Concordia Seminary became a focus of national media attention in 1974 when 45 of its 50 faculty members, together with the vast majority of students, walked out of campus to form a rival institution known as Seminex, or Concordia Seminary in Exile. The procession protested the suspension of the seminary's president, John Tietjen, who faced charges from the conservative Synodical president, Jacob Preus, of allowing the teaching of false doctrine. More specifically, the charges alleged that Tietjen had permitted the teaching of historical-critical methods of scriptural interpretation, rather than upon exegetical principles that consider scripture to be the inerrant word of God (see Biblical inerrancy). Seminex struggled due in part to the LCMS preventing it from placing graduates in ministerial positions; it suffered a gradually declining enrollment over the course of the late 1970s, with the last St. Louis commencement being held in May 1983.
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Nachum was the teacher of Rabbi Akiva, and taught him the exegetical principle of inclusion and exclusion ("ribbui u-mi'uṭ"). Only one halakhah of his has been preserved;Berachot 22a but it is known that he interpreted the whole Torah according to the rule of "ribbui u-mi'uṭ".Shevu'ot 26a He used to explain the accusative particle "et" by saying that it implied the inclusion in the object of something besides that which is explicitly mentioned. However, in the sentence "You shall fear [et] the Lord your God",Deuteronomy 10:20 he did not explain the particle "et" before "the Lord," since he did not wish to cause any one else to share in the reverence due to God; he justified his inconsistency with the explanation that the omission in this passage was as virtuous as was his resort to interpretation in all the other passages.
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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.
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The largest remaining part of Adso's literary output consists of hagiographies; he wrote the lives of five saints: Mansuetus, Frobert of Troyes, Waldebert, Basolus and Bercharius, and a short libellus on the translation of and miracles associated with Basolus. He also wrote hymns, and a rendering in verse of the second book of Pope Gregory I's Dialogues (that second book is essentially a hagiography of St. Benedict), and the famous Epistola Adsonis ad Gerbergam reginam de ortu et tempore antichristi, frequently abbreviated De antichristo, a tract on the life and career of the Antichrist written as a letter to Gerberga of Saxony, the wife of Louis IV d'Outremer. De antichristo was not an original work; it combined exegesis of biblical text with Sibylline (that is, oracular) accounts. The most important exegetical text was the commentary on 2 Thessalonians by Haimo of Auxerre, but Adso also used Jerome's De Antichristo in Danielem, and Alcuin's De Fide Sanctae et Individuae Trinitatis.
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The most important oracular one is the myth of the Last Emperor found in (Latin reworkings of the originally Syriac) Apocalypse of Pseudo-Methodius, besides the oracles of the Tiburtine Sibyl, though some scholars deny the latter as a source. Adso's true innovation (an argument proposed by Robert Konrad in 1964 and continued by Rihard Kenneth Emmerson in 1979) was the form in which he structured the material: he wrote it not in the form of a theological tract or exegetical commentary, which could have been organized by scriptural source, but rather as a hagiography, as a saint's life. Medieval hagiographies frequently used anti-types to bring out the virtuous characteristics of their protagonists, and Adso's setup of Antichrist as a chronologically organized biography allowed for an easy contrast with the life of Christ, and thus for easy access to a broad audience. The saintly biography is "a form easily understood and readily recognizable by every Christian", and his legend is an anti-legend.
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Here he pursued his exegetical, theological and historical researches, the results of which appeared in his Lehrbuch des christlichen Glaubens ("Textbook of Christian Faith", 1764). This work caused some commotion, as much by the novelty of its method as by the heterodoxy of its matter, and more by its omissions than by its positive teaching, though everywhere the author sought to put theological doctrines in a decidedly modern form. In 1767 Teller, whose attitude had made his position at Helmstedt intolerable, accepted an invitation from the Prussian minister for ecclesiastical affairs to the post of provost of Cölln, with a seat in the Lutheran Supreme Consistory of Berlin. Here he found himself in the company of the rationalistic theologians of Prussia: Friedrich Samuel Gottfried Sack (1738–1817), Johann Joachim Spalding (1714–1804) and others and became one of the leaders of the rationalistic party, and one of the chief contributors to CF Nicolai's Allgemeine Deutsche Bibliothek.
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Muhammad al-Shawkani, Fath al-Qadir al-Jami bayn Fannay al-Riwaya wa 'l Diraya min 'Ilm al-Tqfsir (Cairo: Mustafa al-Babi al- Halabi, n.d.), I, 346, citing Ibn Asakir, who reports on the authority of Ibn Munabbih.] Michael Cook notes that denial that Jesus died follows the Christian heresy of Docetism, who were "disturbed by that God should have died", but that this concern conflicts with another Islamic doctrine, that Jesus was a man, not God. Quranic commentators seem to have concluded the denial of the crucifixion of Jesus by following material interpreted in Tafsir that relied upon extra-biblical Judeo-Christian sources,Lawson 2009, page 12 with the earliest textual evidence having originated from a non-Muslim source; a misreading of the Christian writings of John of Damascus regarding the literal understandings of Docetism (exegetical doctrine describing spiritual and physical realities of Jesus as understood by men in logical terms) as opposed to their figurative explanations.Lawson 2009, page 7.
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56 ff. They include apologetic works against the heresies of the Arians, Donatists, Manichaeans and Pelagians; texts on Christian doctrine, notably De Doctrina Christiana (On Christian Doctrine); exegetical works such as commentaries on Book of Genesis, the Psalms and Paul's Letter to the Romans; many sermons and letters; and the Retractationes, a review of his earlier works which he wrote near the end of his life. Apart from those, Augustine is probably best known for his Confessions, which is a personal account of his earlier life, and for De civitate dei (The City of God, consisting of 22 books), which he wrote to restore the confidence of his fellow Christians, which was badly shaken by the sack of Rome by the Visigoths in 410. His On the Trinity, in which he developed what has become known as the 'psychological analogy' of the Trinity, is also among his masterpieces, and arguably one of the greatest theological works of all time.
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Klausner noted objections by other scholars on grammatical and phonetic grounds to the translation of Notzri as "Nazarene" meaning a person from Nazareth (Hebrew Natzrat), however the etymology of "Nazarene" is itself uncertain and one possibility is that it is derived from Notzri and did not mean a person from Nazareth.William David Davies, Dale C. Allison, A critical and exegetical commentary on the gospel according to Saint Matthew, Continuum International Publishing Group, 1997 In 1180 CE Maimonides in his Mishneh Torah, Hilchos Melachim 11:4 briefly discusses Jesus in a passage later censored by the Church. He uses the name Yeshua for Jesus (an attested equivalent of the name unlike Yeshu) and follows it with HaNotzri showing that regardless of what meaning had been intended in the Talmudic occurrences of this term, Maimonides understood it as an equivalent of Nazarene. Late additions to the Josippon also refer to Jesus as Yeshua HaNotzri but not Yeshu HaNotzri.
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The other great work of Bengel, and that on which his reputation as an exegete is mainly based, is his Gnomon Novi Testamenti, or Exegetical Annotations on the New Testament, published in 1742. It was the fruit of twenty years labor, and exhibits with a brevity of expression, which, it has been said, condenses more matter into a line than can be extracted from pages of other writers, the results of his study. He modestly entitled his work a Gnomon or index, his object being rather to guide the reader to ascertain the meaning for himself, than to save him from the trouble of personal investigation. The principles of interpretation on which he proceeded were, to import nothing into Scripture, but to draw out of it everything that it really contained, in conformity with grammatico-historical rules not to be hampered by dogmatical considerations; and not to be influenced by the symbolical books.
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In contrast, states Roy Perrett, ancient and medieval Hindu philosophers have denied that śruti are divine, authored by God.Roy Perrett (1998), Hindu Ethics: A Philosophical Study, University of Hawaii Press, , pages 16-18 The Mīmāṃsā tradition, famous in Hindu tradition for its Sruti exegetical contributions, radically critiqued the notion and any relevance for concepts such as "author", the "sacred text" or divine origins of Sruti; the Mimamsa school claimed that the relevant question is the meaning of the Sruti, values appropriate for human beings in it, and the commitment to it.Francis X. Clooney (1987), Why the Veda Has No Author: Language as Ritual in Early Mīmāṃsā and Post-Modern Theology, Journal of the American Academy of Religion, Vol. 55, No. 4, page 660 Nāstika philosophical schools such as the Cārvākas of the first millennium BCE did not accept the authority of the śrutis and considered them to be human works suffering from incoherent rhapsodies, inconsistencies and tautologies.
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Some musicologists have suggested that they were used as part of a seasonal cycle of liturgical readings, sung in place of the liturgical intonation or as an additional musical work to provide an exposition before the sermon. Motets which used the verbatim text of the Gospels may have been used to punctuate the recitation of the liturgy by the cantor or priest; at the point in the text where the motet setting began, the choir would take over, sing the motet and conclude the lesson. Alternatively they may have been related more to a tradition of exegetical and didactic practice to set out a narrative of Christ's life, thus being "attached to a broader base of devotional practice, rather than being confined to strict liturgical use", as Craig Westendorf has argued. Evangelienmotetten were still composed in the 20th century, for example by Ernst Pepping who wrote Drei Evangelienmotetten for choir a capella, including Jesus und Nikodemus, in 1937–38.
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Gilbert Génébrard Gilbert Génébrard (12 December 1535, Riom, Puy-de-Dôme – 16 February 1597, Semur, Côte-d'Or) was a French Benedictine exegete and Orientalist. In his early youth he entered the Cluniac monastery of Mozac near Riom, later continued his studies at the monastery of Saint-Allyre in Clermont, and completed them at the College de Navarre in Paris, where he obtained the doctorate in theology in 1562. A year later he was appointed professor of Hebrew and exegesis at the Collège Royal and at the same time held the office of prior at Saint-Denis de La Chartre in Paris. He was one of the most learned professors at the university and through his numerous and erudite exegetical works became famous throughout Europe. Among his scholars at the Collège Royal was St. Francis de Sales, who in his later life considered it an honour to have had Génebrard as professor (Traite de l'Amour de Dieu, XI, 11).
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Cox was a MarxistCox describes his relationship to Marxist thought in his 1948 study Caste, Class, and Race: A Study in Social Dynamics: > At best, Marxian hypotheses are "servants, not masters." Indeed, it has been > said that Karl Marx himself was not Marxian because in his studies he > strived to understand modern society, while the religious Marxists, in their > exegetical discussions, center their attention not upon the ongoing social > system but rather upon an explanation and criticism of Marx — a sort of > rumination of his conclusions, incidental errors and all. If, therefore, > parts of this study seem Marxian, it is not because we have taken the ideas > of this justly famous writer as gospel, but because we have not discovered > any other that could explain the facts so consistently. (p. xi) who criticized capitalism and race in Foundations of Capitalism (1959), Capitalism and American Leadership (1962), Capitalism as a System (1964) and his last, Jewish Self-Interest and Black Pluralism (1974).
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For some scholars, this has qualified Hib as something of a summa discordantium.Charles-Edwards, ‘Construction’, 210. The term summa discordantium is Sheehy’s, ‘Celtic Phenomenon’, 527, on which see also Sheehy, ‘The Bible’, 277–78. For a discussion of the ideological implications of the ‘dialectical’ style of Hib—namely its relevance to the ‘nativising and internationalising tendencies within Irish Christianity’ in the seventh and eighth centuries—see Dumville, ‘Transmission and use’, 86. The exegetical and essaic qualities of Hib were signalled by Gabriel le Bras when he argued that Hib is ‘more than a canonical collection, but a repository of scriptural and patristic texts on discipline, which the author accepted as the principal sources of the law. This characteristic of the Hibernensis quite naturally results in its embracing a much wider domain than the other collections: not only the entire domain of the ecclesiastical institution, but also the realm of the social and spiritual life.’ Hib was not the only form of law available in medieval Ireland.
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Because of the polysemous and sacred character of such Buddhist doctrinal concepts as bodhi and prajñā, many Chinese translators preferred to transliterate rather than translate such crucial terms, so as not to limit their semantic range to a single Chinese meaning. Furthermore, the spiritual efficacy thought to be inherent in the pronunciations of Buddhist mantra spells and dhāraṇī codes compelled translators to preserve as closely as possible the original foreign- language pronunciation (Buswell and Lopez 2013: 1030). The wide variety of methods, source texts, and exegetical strategies used by different Chinese translators of Buddhist texts in the Southern and Northern dynasties period (420-589) gave rise to a large number of neologisms and repurposed Chinese terms (Clart and Scott 2015: 125). For instance, the Standard Chinese translation of nirvana is nièpán < Middle Chinese (Baxter and Sagart 2014) ngetban 涅槃, but earlier transcriptions include nièpánnà < ngetbannop 涅槃那, and níwán < nejhwan 泥丸 ("muddy pellet", a term from Daoist internal alchemy).
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Then, at the request of Jacob Schlossberg, he wrote a compendium of the laws and observances relating to the ritual; this work, which was entitled Oraḥ la-Ẓaddiḳ, was published by Schlossberg at the beginning of the Seder Tefillat Ya'aḳob (Vienna, 1861). In the following year Weiss edited the Sifra with the commentary of Abraham ben David of Posquières; to this work he added a historical and linguistic introduction in nine chapters, and he provided the text with critical and exegetical notes entitled Masoret ha-Talmud, giving the variants of different manuscripts as well as an index showing the parallel passages in both Talmudim. In 1864 Weiss took a prominent part in the Kompert trial, publishing a pamphlet entitled Neẓaḥ Yisrael in support of the testimony of Horowitz and Mannheimer with regard to the belief in the Messiah. This work called forth a reply by Nissan Schidhoff, entitled Nesheḳ Bar (Fürth, 1864).
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One of the goals of his analysis is to uncover the literal violence sublated in the poetic accounts of spiritual warfare: "in Hermann's view, traditional exegetical and formalist readings have had the effect of obscuring a real (and reprehensible) commitment to violence and terror as instruments of forced cultural conversion in the early Middle Ages". This critical stance was taken within the profession as evidence that "the armies of modern critical theory stand at the gates of one of the last bastions of traditional philological discourse", in a book whose "discursive content is explicitly intended to serve a larger purpose—the dismantling of an established philological tradition which rests on the ideological alliance of modern exegesis and New Criticism". The book received very mixed reviews. Joseph Harris, in a review for Speculum, was not convinced by its supposed "efforts at a high-level Marxist historical analysis" and thought its deconstructionist theme "least satisfactory".
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The Chongxuan authors continue the interpretation of a Daodejing phrase first used by the Xuanxue exegetical school, "mysterious and again mysterious".玄之又玄 The Xuanxue thinkers deduced from this phrase the infinite depth, hence the transcendence of the Dao, and its empty nature (wú 無). The Chongxuan school, inspired by the Madhyamaka thought of the Sanlun SchoolSchool of the "Three Treatises": Shatika śāstra 《百論》, Madhyamika śāstra《中論》 and Dvadashamukha śāstra《十二門論》 and the Buddhist philosopher and monk Jizang, considered the phrase to mean that there are two stages to attaining the Dao: first, to get rid of the mental illusion of being, and then that of nonbeing. A similar phrase in Daodejing chapter 48, "diminish and again diminish",損之又損 is interpreted as meaning the erasure of desire in two stages: first, to eradicate desire, and then to eradicate the ultimate desire of wanting to have no desires.
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In addition to the legal discussions and analysis of the Mishnah, the Gemara in this tractate contains a considerable amount of Aggadah, including narratives and historical stories, as well as moral tales, exegetical interpretations, and sayings. A significant narrative section describes the origin of Hanukkah, relating that when the Hasmoneans defeated the Seleucid overlords and purified the Temple in Jerusalem, they found only one small jar of pure oil sealed with the High Priest's seal and apparently sufficient for a single day only; but by a miracle it lasted for eight days, so that the Festival of Hanukkah is celebrated for eight days. Other narratives describe how the Sages considered excluding the books of Ezekiel, Ecclesiastes and Proverbs from the canon of the Hebrew Bible; however, once interpretations and explanations for the passages that appear contradictory were provided, decided that they should be included. Also discussed is Rabbi Simeon bar Yohai, who was forced to flee and lived in a cave for twelve years following his criticism of the Roman conquerors and rulers of the Land of Israel.
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Maximus is the author of numerous discourses, first edited by Bruno Bruni, and published by order of Pope Pius VI at the Propaganda in 1784 (reprinted in P.L., LVII). These discourses, delivered to the people by the saint, consist of one hundred and eighteen homilies, one hundred and sixteen sermons, and six treatises (tractatus). However, a new edition is published in the collection Corpus Christianorum Series Latina by Almut Mutzenbecher (n° XXIII, Turnhout 1962) which has accurately identified the corpus to be attributed to Maximus I of Turin. This is currently the best edition of Maximus' sermons (see this edition for more information on content and datation of each sermon). According to the edition of Bruni,Homilies 1-63 are de tempore, i.e. on the seasons of the ecclesiastical year and on the feasts of Our Lord; 64-82, de sanctis, i.e. on the saints whose feast was commemorated on the day on which they were delivered; 83-118, de diversis, i.e. exegetical, dogmatical or moral. Sermons 1-55 are de tempore; 56-93, de sanctis; 93-116, de diversis.
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One simply cannot reduce the results of these debates into shorthand formulae. Key to understanding Behr's approach, the introduction, standing outside of the main body of work, explains the need to scrutinize our inherently flawed perspectives and presuppositions regarding 4th century theology. An awareness of this 21st century understanding of such terms as "orthodoxy", "incarnation", and "Trinitarian" theology recognizes that we speak these terms with 1,600 years of definitions already read into them, rather than how the authors themselves used these words within their own texts. The Nicene Faith both discusses and reflects upon Athanasius and the Cappadocians’ exegetical principles and subsequently derived theology, specifically within the context of the controversies upon which this was forced. Thus, leading to a further, more carefully worded engagement with Scripture, once again seeking to answer the same question that led the way to Nicaea, Christ's “Who do you say that I am?” Nicene faith is, then, a particular confession, revealing the power of God, responding to Christ and the Spirit, concerning the God whom they reveal as the Father.
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One possibility for the delay is that more time was needed (in the mid-1990s) before works by Richard Swinburne, Thomas Flint, Nicholas Wolterstorff, Eleonore Stump, Alvin Plantinga, and others made room in the theological academy for a movement like analytic theology. An alternative, and significant factor, is the role the John Templeton Foundation played in funding projects connected with analytic theology. It is not inconsequential that the John Templeton Foundation has helped to fund analytic theology-type projects on three continents, including North America, at the University of Notre Dame's Center for Philosophy of Religion; in Europe, at the Munich School of Philosophy and University of Innsbruck; and, in the Middle East, at the Shalem Center and then later the Herzl Institute in Jerusalem. More recent Templeton-funded initiatives include a three-year project at Fuller Theological Seminary in California and the establishment of Logos Institute for Analytic and Exegetical Theology at the University of St. Andrews, Scotland.”Joshua R. Farris and James M. Arcadi, “Introduction to the Topical Issue ‘Analytic Perspectives on Method and Authority in Theology,’” Open Theology 3, no.
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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.
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Close analysis of these illuminations reveals a gradual transformation from the conventional and textually unrelated images that were common at the time and that are found at the beginning of the manuscript (the famous frontispiece is an exception, having been added later) to largely unique and textually based ones further on. This indicates a change in attitude toward the illuminated initial on the part of the artist only after production had begun, something that was not part of the original conception. More specifically, after initially illuminating this patristic work in a conventional and unexceptional manner in the illuminations in the beginning of the book, the artist gradually began to internalize the exegetical principals laid out by Gregory in the Letter to Leander (that is part of the prefatory matter of the book), in particular, Gregory's demand that one "become" what one reads. In the same way that Gregory found it acceptable to analyze a line or even a word of text out of context, according to modern sensibilities, so the artist was quite willing to do the same, often with reference to the contemporary monastic polemics of reform.
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Entdecktes Judenthum The method Eisenmenger employed in this work has been called both 'coarsely literalist and non-contextual' and 'rigorously scholarly and exegetical', involving the use only of Jewish sources for references, without forging or inventing anything. Having collected citations from 193 books and rabbinical tracts not only in Hebrew and Aramaic but also in Yiddish,Some thirteen volumes, including Tsene Rene, Seyfer brantshpigl, Mayse-bukh, Yudisher teryak, and the Minhogim-buch all accompanied by German translations ranging over legal issues, cabala, homiletics, philosophy, ethics and polemics against both Islam and Christianity, he published his Entdecktes Judenthum (English titles include Judaism Unveiled, Judaism Discovered, Judaism Revealed, and Judaism Unmasked, with the latter title most commonly used), which has served as a source for detractors of Talmudic literature down to the present day. Eisenmenger made considerable use of works written by Jewish converts to Christianity, such as Samuel Friedrich Brenz's Jüdischer abgestreiffter Schlangen-Balg (Jewish cast-off snakeskin, 1614), to bolster his anti-Jewish charges. The work, in two large quarto volumes, appeared in Frankfurt in 1700, and the Elector, Prince Johann Wilhelm, took great interest in it, appointing Eisenmenger professor of Oriental languages in the University of Heidelberg.
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This serves to explain the character of the patristic literature, which is apologetical and polemical, parenetical and ascetic, with a wealth of exegetical wisdom on every page; for the roots of theology are in the Bible, especially in the Gospels and in the Epistles of St. Paul. It was not the intention of the Fathers to give a systematic treatment of theology; Möhler called attention to the variety found in their writings: the apologetic style is represented by the letter of Diognetus and the letters of St. Ignatius; the dogmatic in pseudo-Barnabas; the moral, in the Pastor of Hermas; canon law, in the letter of Clement of Rome; church history, in the Acts of the martyrdom of Polycarp and Ignatius. After the recovery of lost manuscripts may be added: the liturgical style, in the Didache; the catechetical, in the Proof of the Apostolic Preaching by Irenæus. Although the different epochs of the patristic age overlap each other, it may be said in general that the apologetic style predominated in the first epoch up to Constantine the Great, while in the second epoch, that is to say up to the time of Charlemagne.
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According to Michael Mewborn, Calvin did have a basic approach to Scripture which is often described as brevitas et facilitas (i.e. in derivative form-brevitas-to be brief and relevant and facilitas-to be simple or easily understood), brevitas for short. Brevitas is an assent to clear and concise interpretation. Even though the Latin terminology may paint Calvin's approach as irrelevant or archaic, the heart of this method is the basis of evangelical interpretation today. Richard Gamble writes of brevitas, “[it] may be understood as an attempt to communicate the message of the biblical author in as concise, clear, and accurate a manner as possible….” That brevitas et facilitas is a good summary of Calvin's exegetical methodology is hardly disputed; Battles, Kraus, Higman, Steinmetz, Girardin, Ganoczy/Scheld, and Parker among others have written recently about it.” Brevitas describes Calvin’s prevailing disposition toward interpretation. Calvin used this Method in his Commentaries. Richard Muller rightly notes that brevitas tended to describe more Calvin’s commentaries than his sermons. This point is well taken and suggests even more convincingly that brevitas characterizes Calvin’s approach to exegesis as he discerns biblical meaning in his study, apart from oratorical influence.
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The chief feature of his exegetical work was his treatment of prophecy, limiting the range of its prediction, confining that of Hebrew prophecy to the age of its production, and bounding our Lord's predictions by the destruction of Jerusalem. He broke with the Priestley school, rejecting a general resurrection and fixing the last judgment at death. In these and other points he closely followed the system of Newcome Cappe, but his careful avoidance of dogmatism left his pupils free, and none of them followed him into ‘Cappism.’ Among his coadjutors were Theophilus Browne, William Turnersee William Turner (1714–1794) and William Hincks.[see under , Robert Dix Hincks] From 1810 he had the invaluable co-operation of John Kenrick, who married his elder daughter Lætitia. In 1794 he began to take pupils into a Sunday school he had founded. He was invited in November 1797 (after Belsham had declined) to succeed Thomas Barnes (1747–1810) as divinity tutor in the Manchester academy. Barnes, an evangelical Arian, gave him no encouragement, but he did not reject the offer till February 1798; it was accepted soon after by George Walker.
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On February 3, 1997 he published the complete text of the doctoral thesis in the book series Analecta Biblica (n. 136). He received from Cardinal Carlo Maria Martini his formal appointment as lecturer for theological courses at the diocesan major seminary at Venegono Inferiore (February 1, 1997) and on June 3, 1999 was awarded a doctorate in Theology with specialization in Mariology in the Pontifical Theological Faculty Marianum in Rome, with the grade summa cum laude, defending a thesis 'La forma obbedienziale del servizio di Gesù Cristo e di Maria. Confronto esegetico-teologico di Fil 2,7 con Lc 1,48' ('Obedience as Form of the Service of Jesus Christ and of Mary: Exegetical and Theological Comparison between Phil 2:7 and Lk 1:48'), of which an extract was published in July that year. He is currently lecturer of New Testament and Hebrew at the diocesan seminary of Milan (from 1997), and guest lecturer in Old and New Testament in the Facoltà Teologica dell’Italia Settentrionale (from 2000), in the Istituto Superiore di Scienze Religiose of Milan and in the Faculty of Theology at Lugano, Switzerland (from 2006).
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Drawing on the tradition of great encyclopaedic narratives such as Balzac's The Human Comedy and Zola's Rougon-Macquart cycle, Szentkuthy aimed at depicting the totality of two thousand years of European culture. While there are clear parallels between this monumental work and Huysmans, Musil, and Robert Burton, and in ways it is parodic of St. Augustine, Zéno Bianu observed that its method is in part based on Karl Barth's exegetical work. "In 1938, Szentkuthy read the Römerbrief of the famous Protestant exegete Karl Barth, a commentary that is based on an analysis, phrase by phrase, even word by word, of the Epistle to the Romans. Literally enchanted by the effectiveness of this method – 'where, in his words, every epithet puts imagination in motion' – he decided to apply it on the spot to Casanova, which he had just annotated with gusto a German edition in six large volumes." In the years 1939–1942, Szentkuthy published the first six parts of the series: Marginalia on Casanova (1939), Black Renaissance (1939), Escorial (1940), Europa Minor (1941), Cynthia (1941), and Confession and Puppet Show (1942). In the period 1945–1972, due to Communist rule in Hungary, Szentkuthy could not continue Orpheus.
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The Rokujō family () was a poetically conservative faction in the Japanese Imperial court, founded by Fujiwara no Akisue (1055–1123 CE); it was the first clan to specialize in attaining power and influence via success in poetry, and was originally opposed to their opposite numbers amongst the Minamoto clan (such as the innovative Minamoto no Shunrai), although later they would be opposed to a more junior (and poetically liberal) branch of the old and puissant Fujiwara family, as represented by Fujiwara no Shunzei and his son, Fujiwara no Teika. It was also known for, besides its conservative views on the composition of poetry, the quality of its scholar's work on old poetry (because of the allusive nature of waka, and the early confusions of transcription and writing them down, new versions and exegetical works were constantly needed by the court; the situation was especially bad with the Man'yōshū—Brower remarks that "It is doubtful whether more than three or four hundred Man'yō poems could actually be read with accuracy until the commentaries of the priest Senkaku laid the foundations of modern Man'yō scholarship..."). One of the Rokujō—Fujiwara no Akisuke (1090–1155)—compiled the Imperial anthology, the Shika Wakashū.
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Saint Augustine painting by Antonio Rodríguez Augustine was one of the most prolific Latin authors in terms of surviving works, and the list of his works consists of more than one hundred separate titles. They include apologetic works against the heresies of the Arians, Donatists, Manichaeans and Pelagians; texts on Christian doctrine, notably De Doctrina Christiana (On Christian Doctrine); exegetical works such as commentaries on Genesis, the Psalms and Paul's Letter to the Romans; many sermons and letters; and the Retractationes, a review of his earlier works which he wrote near the end of his life. Apart from those, Augustine is probably best known for his Confessions, which is a personal account of his earlier life, and for De civitate Dei (The City of God, consisting of 22 books), which he wrote to restore the confidence of his fellow Christians, which was badly shaken by the sack of Rome by the Visigoths in 410. His On the Trinity, in which he developed what has become known as the 'psychological analogy' of the Trinity, is also considered to be among his masterpieces, and arguably of more doctrinal importance than the Confessions or the City of God.
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Suppogu Joseph (born 1 January 1939) is a Golden jubilee Pastor of the Protestant Samavesam of Telugu Baptist Churches with major contribution to New Testament scholarship with reference to Lukan literature. In a study on Luke in 2010 by Justin Alexandru undertaken at the University of Durham, Joseph's work has been cited by the researcher in the context of Authorship of Luke–Acts where Justin authoritatively attests the work of Joseph.Mihoc, Justin, Alexandru, The Ascension of Jesus Christ: A Critical and Exegetical Study of the Ascension in Luke-Acts and in the Jewish and Christian Contexts, 2010, Durham theses, Durham University. Available at Durham E-Theses Online: Joseph has been teaching New Testament and Biblical Greek Language since 1969 ever since his appointment as a Teacher at the Protestant Regional Theologiate and had also served as Principal of the Theologiate during 1986-1990 in Secunderabad, Telangana and is currently a memberCouncil of Senate of Serampore College (University) of the Council of the Senate of Serampore College (University), Serampore, West Bengal, India's first UniversityUNESCO Structures of University Education in India, 1952 under Section 2(f) of the University Grants Commission Act, 1956.
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Later still, he was a prisoner there for two years before being sent to Rome.Acts 23:23, 25:1-13 In the 3rd century, Origen wrote his Hexapla and other exegetical and theological works while living in Caesarea. The Nicene Creed may have originated in Caesarea. The Apostolic Constitutions says that the first Bishop of Caesarea was Zacchaeus the Publican, followed by Cornelius (possibly Cornelius the Centurion) and Theophilus (possibly the address of the Gospel of Luke).newadvent.org's Apostolic Constitutions Book VII, 46 The first bishops considered historically attested are those mentioned by the early church historian Eusebius of Caesarea, himself a bishop of the see in the 4th century. He speaks of a Theophilus who was bishop in the 10th year of Commodus (c. 189),Church History V,22 of a Theoctistus (216–258), a short-lived Domnus and a Theotecnus,Church History VII,14 and an Agapius (?–306). Among the participants in the Synod of Ancyra in 314 was a bishop of Caesarea named Agricolaus, who may have been the immediate predecessor of Eusebius, who does not mention him, or who may have been bishop of a different Caesarea. The immediate successors of Eusebius were Acacius (340–366) and Gelasius of Caesarea (367–372, 380–395).
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Although Robinson was considered a liberal theologian, he challenged the work of like-minded colleagues in the field of exegetical criticism. Specifically, Robinson examined the reliability of the New Testament as he believed that it had been the subject of very little original research during the 20th century. He also wrote that past scholarship was based on a "tyranny of unexamined assumptions" and an "almost wilful blindness". Robinson concluded that much of the New Testament was written before AD 64, partly basing his judgement on the sparse textual evidence that the New Testament reflects knowledge of the destruction of the Temple in Jerusalem in AD 70\. In relation to the four gospels' dates of authorship, Robinson placed Matthew as being written sometime between AD 40 and the AD 60s, Mark sometime between AD 45 and AD 60, Luke sometime during the AD 50s and 60s and John sometime between AD 40 and AD 65 or later.. Robinson also argued that the letter of James was penned by a brother of Jesus Christ within twenty years of Jesus' death; that Paul authored all the books attributed to him; and that the "John" who wrote the fourth Gospel was the apostle John.
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In 1871, Robert Baker Girdlestone, who later became principal of Wycliffe Hall, Oxford, wrote: Five of the oldest fragmentary manuscripts of the Septuagint discovered since Girdlestone's time have in place of the Κύριος of later manuscripts either the name ΙΑΩ or the tetragrammaton itself in Hebrew/Aramaic or Paleo-Hebrew script, but do not affect his statement about how the New Testament writers understood the Septuagint texts that they were familiar with and that they quoted. Girdlestone's indication of how the New Testament writers did interpret certain Septuagint references to what in the Hebrew text appears as יהוה is repeated in the 21st century in, for instance, the introduction to Beale and Carson's Commentary on the New Testament Use of the Old Testament: An example often remarked on of a New Testament writer's application to Jesus of an Old Testament passage concerning the God of Israel is the use in Hebrews 1:10 of Psalm 102:25.Philip Edgcumbe Hughes, A Commentary on the Epistle to the Hebrews (Eerdmans 1987), p. 69Robert L. Alden, Psalms - Everyday Bible Commentary (Moody 2019)David L. Allen, Hebrews: An Exegetical and Theological Exposition of Holy Scripture (B&H; Publishing 2010), p. 182Africa Bible Commentary (Zondervan Academic 2010), p.
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In the history of Chinese lexicography, Hulin's Yiqiejing yinyi was an early Buddhist yinyi "pronunciation and meaning" dictionary. This genre originated when Buddhism became a popular Chinese religion in the period between the Eastern Han dynasty (25-220 CE) and Tang dynasty (618-907). For example, the Northern Qi (550-577) Buddhist monk Daohui 道慧 compiled the Yiqiejing yin 一切經音 "Pronunciation in the Complete Buddhist Canon", which did not gloss meanings. Early translators, including both Central Asian Buddhist missionaries and Chinese monks, often had difficulties accurately rendering Buddhist terminology from Sanskrit, Pali, and Middle Indo-Aryan languages into written Chinese (Chien and Creamer 1986: 35). The wide variety of methods, source texts, and exegetical strategies used by different translators of Buddhist texts in the Southern and Northern dynasties period (420-589) gave rise to a large number of neologisms and repurposed Chinese terms (Clart and Scott 2015: 125). For instance, Sanskrit nirvana is usually transcribed with the Chinese characters nièpán < Middle Chinese ngetban 涅槃 (Baxter and Sagart 2014), but also had alternate phonetic transcriptions such as nièpánnà < ngetbannop 涅槃那, and a similarly pronounced term from Daoist internal alchemy níwán < nejhwan 泥丸 ("muddy pellet; one of the Nine Palaces in the head").
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