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Journal articles on the topic 'Apocryphal books (Old Testament)'
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Rojszczak-Robińska, Dorota. "Reception of the Pentateuch in the Medieval Polish Apocrypha of the New Testament." Verbum Vitae 41, no. 4 (December 19, 2023): 1067–93. http://dx.doi.org/10.31743/vv.16671.
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The purpose of this article is to analyze the translation and reception of the Pentateuch in medieval Poland by examining the Old Polish (vernacular) apocrypha of the New Testament. It analyses, for example, passages in which a verse from the Pentateuch is quoted or paraphrased, in which a quotation from the Books of Moses is omitted by an evangelist, as well as all passages in which the names of various figures and heroes of the Old Testament Pentateuch, are invoked. It turned out that in medieval Polish-language biblical apocryphal narratives the Pentateuch functions differently from other biblical and patristic sources. It is not used as freely as the Gospels or the Psalms. It is used to characterize the Jewish world and the precepts of the Law. Quotes from the books of Moses rarely function as prophecies. The Pentateuch in Old Polish apocrypha functions as a reservoir of stories, a collection of catchphrases to be evoked. This is because while the heroes of the Old Testament were prominent in preaching, art, and language, the text of the Torah was not frequently translated into the Polish language.
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Kalugin, Vasily V. "“I Am Looking for a Man” (Old Testament Prophets in the Works of Archpriest Avvakum)." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 4 (2020): 7–17. http://dx.doi.org/10.31860/2712-7591-2020-4-7-17.
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Avvakum made extensive use of the Prophetic Books, their symbols, images and language; he quoted and commented on them. He often cited biblical excerpts not in the redaction intended for reading but in the one used at church services. This was natural for a hereditary priest who had extensive liturgical practice. Avvakum also referred to apocryphal legends. In the “Book of Conversations”, denouncing moral decline, he cited the parable of the prophet Jeremiah, who in the daytime walked around Jerusalem with a burning candle in a fruitless search for a man. The parable is close to the Coptic translation of the apocrypha ”Chronicle of the Prophet Jeremiah”, made from the Greek original. The Old Slavic translation of this apocrypha from Greek (“Paralipomena Jeremiah”) is known in two redactions. However, this episode is not found in any of them. Obviously, Avvakum knew some other, possibly oral, intermediate source.
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Milovanovic, Ksenija. "The forgotten dream of the emperor Nebuchadnezzar." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 84 (2018): 113–18. http://dx.doi.org/10.2298/pkjif1884113m.
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This paper is dedicated to the Old Paper Apocrypha, which speaks about emperor Nebuchadnezzar. The starting point of the Apocrypha is the second chapter of the Book of the prophet Danilo with considerable deviations. The basis is the interpretation of the Nebuchadnezzar's forgotten dream, whose explication is made by the prophet Samoil. The apocryphal and biblical texts are comparatively analyzed. It was pointed out to the anticipation and symbolic function of the dream in other Old Testament stories. The work examines paleographical and orthographical characteristics of the text. The supplement features the adapted text of The story of prophet Samoil, from XIV century.
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Emerson, Matthew Y. "Old Testament Worldview and Early Christian Apocalypses." Bulletin for Biblical Research 33, no. 1 (April 2023): 1–16. http://dx.doi.org/10.5325/bullbiblrese.33.1.0001.
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Abstract Simon Gathercole suggested at the 2015 meeting of the British New Testament Conference that what distinguishes the four canonical Gospels from apocryphal gospels is not primarily literary features, or even apostolicity per se, but apostolic content. This article makes a similar argument with respect to the book of Revelation and its relation to other early Christian apocalypses, namely that what distinguishes the canonical Apocalypse from others is its reliance on an Old Testament worldview.
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Dergacheva, I. V. "Apocryphal Stories about Angels in "Paley Tolkova"." Язык и текст 8, no. 2 (2021): 21–27. http://dx.doi.org/10.17759/langt.2021080202.
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In the Old Russian Palea, which begins with a story about the creation of the world with extensive interpretations borrowed from the works of Severian of Gabala, Basil the Great, the interpretations of John Chrysostom on the Book of Genesis, the works of Epiphanius of Cyprus, “The Six Days” by John the Exarch of Bulgaria, the appearance of the earthly angels precedes the creation of the earthly world. The doctrine of the angelic ranks is based on the testimonies of the Old Testament about seraphim, cherubim, powers, angels and the New Testament information about thrones, dominions, powers, principles, archangels. In early patristics, the classification of heavenly powers belongs to Gregory the Theologian, as well as to Cyril of Jerusalem. The systematic doctrine of the hierarchy of heavenly forces belongs to Dionysius the Areopagite: in his work "On the heavenly hierarchy."
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deClaissé-Walford, Nancy L. "The significance of the apocryphal Greek Additions to Esther for the church today." Review & Expositor 118, no. 2 (May 2021): 161–69. http://dx.doi.org/10.1177/00346373211015354.
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Over the centuries, the Protestant church has increasingly ignored the apocryphal books of the Old Testament, including the Additions to the book of Esther. This article first outlines the extent of the apocryphal material; it then discusses its origins, purported theology, and its “canonicity” in various religious traditions; it then provides a detailed examination of the content of the Greek Additions to Esther and comments on how the Additions alter or add to an understanding of the book of Esther; finally, it offers some comments on the significance of the Greek Additions to Esther for the Church today. The study concludes that the Greek Additions to Esther are a rich resource for the Christian community, providing insight into the issues confronting the diaspora Jews as they made their way in a Gentile world and essential background information for understanding the early Christian world view, enhancing an understanding of what it means to be faithful in a world that seems not to be, and showing the evolving and ever-changing status of what is considered “scripture” today.
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Grishchenko, Alexander I. "The Slavic Adventures of Greek Kohath: On the Origin of the Title of the Old Russian Book of Kaaf." Slovene 1, no. 2 (2012): 95–110. http://dx.doi.org/10.31168/2305-6754.2012.1.2.5.
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The article deals with the origin of the title of the Slavonic-Russian Book of Kaaf which has been still attributed to a hazy Hebrew source. In fact, the name of the second son of Levi, Kohath (קהת), appeared in the title absolutely accidentally, and the title came from from the Greek gloss Καὰθ ἐκκλησιαστής included in the explanatory onomasticons of Biblical names. This gloss is, perhaps, connected with the corresponding passage in the Testament of Levi from the apocryphal Testaments of the Twelve Patriarchs. Moreover, the article contains comparative data of the spelling of Kohath’s name in Church Slavonic translations of the Pentateuch and in the Palaea Interpretata, in the latter not only in the Testament of Levi, but also in its main text. The adventures of the word Кааѳъ / Каафъ in medieval Russian writing turn out to be entirely literary, and not connected with any hypothetical verbal tradition, which might have proved to have been a tempting explanation for this word.
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Anisimova, Tatiana V. "The Pseudepigraphical “Life of Moses” in the “Tichonravov’s Chronograph” and in the Biblical Compendium from the Collection of thе Trinity Lavra of St. Sergius." Slovene 7, no. 1 (2018): 390–423. http://dx.doi.org/10.31168/2305-6754.2018.7.1.17.
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The article's goal is to study and publish the text of a specific Slavic-Russian version of the apocryphal Life of Moses, previously unknown, which was identified in two manuscripts in the Russian State Library (both from the late 15th century), namely in the Tikhonravov’s Chronograph from the collection of handwritten books of N. S. Tikhonravov and in the Biblical Compendium from the collection of thе Trinity Lavra of St. Sergius. The remaining versions of the apocryphon have been known to date as parts of Great Menaion Reader, Barsov’s Palaea Interpretata and Complete chronographic Palaea. Both new copies of the apocryphon were included in an extensive fragment of a previously unknown Old Russian chronograph based, firstly, on the Biblical books of Genesis, Exodus, Numbers and the Book of Job, as well as on an unknown Slavic translation of Judean Antiquities by Josephus, and on the following Apocrypha (in addition to the Life of Moses): Lesser Genesis (The Book of Jubilees), Death of Abraham and Genesis of Esau. The original feature of the chronograph is a compilation story of Joseph and his brothers, composed of fragments from the full version of the Testaments of the Twelve Patriarchs, the Tale of Joseph the Beautiful by St. Ephraim the Syrian and the famous Letter to Presbyter Khoma from Metropolitan Kliment Smoliatich. Main distinctive features of the Life of Moses published in this article are identified and analyzed: 1) a different sequence of the narration; 2) several individual readings–including primary ones, ascending to the Jewish original; 3) literary and stylistic differences; 4) four insertions, which have correlations with the Greek Chronicon of George Kedrenos and were partially reflected in the Short chronographic Palaea and in the Speech of the Scholar from the Old Russian Tale of Past Years. In addition, some revisions and inserts were discovered in the biblical Compendium of Trinity Lavra of St. Sergius, which are based on the Slavic-Russian translation of the Historical Palaea. The final result of the study is presented as a stemma of relations between the editions of the apocryphon.
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Kilpatrick, Hilary. "From Venice to Aleppo: Early Printing of Scripture in the Orthodox World." Chronos 30 (January 10, 2019): 33–61. http://dx.doi.org/10.31377/chr.v30i0.329.
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The Bible, as the etymology of the word indicates, refers not to one book but to many. The Christian Bible is made up of the Old Testament, that is, the Jewish Scriptures, and the New Testament; moreover, for some Churches, among them the Orthodox, certain books commonly called the Apocrypha , which were added to the Septuagint, the Greek translation of the Hebrew Old Testament, also fonn part of the Bible. The Bible is thus a small library, and as is common in libraries, some books are more popular than others. Long before the introduction of printing, the varying degrees of importance accorded to different books of the Bible led to some of them being translated before others. For instance, in Anglo-Saxon England, interlinear glosses (i.e. crude word-by-word translations) were made of the Gospels and Psalms, and separate portions of the Bible, including the Gospels, were rendered into Old English (Anonymous 1997: 200). Likewise, the earliest known written translations of parts of the Bible into Arabic are of the Gospels and Psalms; they can be dated to the 8th century. Oral translations are older, going back to pre-Islamic times (Graf 1944: 114-115, 138; Griffith 2012: 123-126). By contrast, the first attempt to produce a complete Bible in Arabic occurred only in the l 61h century (Graf 1944: 89-90).
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Gallagher, Edmon L. "Why did Jerome Translate Tobit and Judith?" Harvard Theological Review 108, no. 3 (July 2015): 356–75. http://dx.doi.org/10.1017/s0017816015000231.
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Jerome translated the Hebrew Bible into Latin over a decade and a half beginning in about 390c.e.With each translation he included a preface dedicating (in most cases) the translation to a friend or patron and defending his reliance on what he called thehebraica veritas (Hebrew truth)against his many detractors. This last feature of the prefaces proved necessary because by choosing the Hebrew text of the Old Testament as his base text, Jerome directly challenged the traditional position of the Septuagint within the church. The unpopularity of this move in some circles compelled Jerome repeatedly to justify his adherence to the Hebrew text. Similarly, in hisPreface to Samuel and Kings(the “Helmeted Preface” orPrologus galeatus) he famously advocated the Hebrew canon as the Christian Old Testament and relegated all other books to the apocrypha. As part of this latter category, Jerome named six books outside the Jewish canon that were finding acceptance as fully canonical in some quarters and would much later receive the label “deuterocanonical,” these books being Tobit, Judith, Wisdom of Solomon, Sirach, and 1 and 2 Maccabees. In multiple ways Jerome sought to restore the Christian Old Testament to what he considered the original Hebrew text and canon.
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Афиногенова, Ольга Николаевна. "“The Nattation of the Miracles of Archangel Michael” by Pantoleon Deacon as the cultural point of the shapoing of the cult of Archangel Michael in Byzantium." Вестник церковного искусства и археологии, no. 1(1) (June 15, 2019): 12–27. http://dx.doi.org/10.31802/2658-5111-2019-1-12-26.
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Основная цель статьи - проследить историю отождествления Ангела Господня с архангелом Михаилом и выявить основной этап формирования культа архистратига. Методом сопоставления текста Священного Писания, апокрифов и византийских агиографических текстов выявляется чёткая картина влияния апокрифической традиции на византийский культ архангела Михаила. В Ветхом Завете Михаил упомянут по имени всего три раза - в Книге пророка Даниила; в Новом Завете - только однажды в Откровении ап. Иоанна Богослова. Вместе с тем в Священном Писании есть многочисленные упоминания безымянного Ангела Господня. Ориген впервые отождествил князя Михаила из Книги пророка Даниила с архангелом Михаилом, что было воспринято поледующей традицией. В апокрифах, однако, почитание Михаила не всегда наделено теми аспектами, которые будут фигурировать в более позднее время. Возможно, то, что почитание Михаила вобрало в себя функции других архангелов, связано с популярной агиографической традицией, посвящённой архистратигу. Первый текст этой традиции, ставший широко распространённым в Византии, - «Чудо в Хонах» (VIII в.). Но наиболее исчерпывающе традиция почитания архангела отражена в «Повести» Пантолеона Диакона (IX в.). Текст демонстрирует окончательное закрепление отождествления безымянного Ангела Господня из Ветхого и Нового Заветов с Михаилом, а также приводит наиболее полное изложение аспектов почитания архангела в Византии. The main purpose of the paper is to trace the history of the identification of the Angel of the Lord with the Archangel Michael and to identify the main stage in the formation of the cult of the Archangel. By comparing the text of Holy Scripture, apocrypha and Byzantine hagiographic texts, a clear picture of the influence of the apocryphal tradition on the Byzantine cult of Michael the Archangel is revealed. In the Old Testament, Michael is mentioned by name only three times - in the book of Prophet Daniel; in the New Testament - only twice in the Revelation of John the Divine and in Epistle of Jude. However, in the Bible there are numerous references to the nameless Angel of the Lord. For the first time Origen identified Prince Michael from the book of the Prophet Daniel with the archangel Michael, which was accepted by the following tradition. In the apocrypha, however, the worship of Michael is not always endowed with those aspects that will appear later. Perhaps the fact that the worship of Michael has absorbed the functions of other archangels relates to the popular hagiographic tradition devoted to the archestrategos. The first text of this tradition, which became widespread in Byzantium, was the “Miracle in the Chonae” (8th century). But the most exhaustively tradition of worship the archangel is reflected in consolidation of the identification of the nameless Angel of the Lord from the Old and New Testaments with Michael and provides the most complete exposition of the aspects of veneration of the archangel in Byzantium.
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Brakke, David. "A New Fragment of Athanasius's Thirty-Ninth Festal Letter: Heresy, Apocrypha, and the Canon." Harvard Theological Review 103, no. 1 (January 2010): 47–66. http://dx.doi.org/10.1017/s0017816009990307.
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Athanasius of Alexandria's thirty-ninth Festal Letter remains one of the most significant documents in the history of the Christian Bible. Athanasius wrote the letter, which contains the first extant list of precisely the twenty-seven books of the current New Testament canon, in 367 c.e., during the final decade of his life. Like many of his annual Easter letters, the thirty-ninth was fairly long, but only a small portion of the text survives in Greek.1 The Greek excerpt contains Athanasius's lists of the books of the Old and New Testaments, which he calls “canonized,” and a list of a few additional books, like the Shepherd of Hermas, which he says are not canonized, but are useful in the instruction of catechumens. Most studies of the formation of the Christian canon, including very recent ones, examine only this Greek fragment and so discuss only the contents of the lists. But already in the late-nineteenth-century fragments of the much more extensive Coptic translation had been published, and a few scholars, such as Carl Schmidt and Theodor Zahn, used them to write penetrating studies of the letter.2 In 1955 Lefort published all the then-known Coptic fragments in his book of Coptic Athanasiana, and then in 1984 Coquin published another long fragment.3 These served as the basis for my 1995 translation and my 1994 article in this journal on the social context of canon formation in fourth-century Egypt.4
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Diem, Matthew. "Scriptures Fit for a King." Neuphilologische Mitteilungen 122, no. 1-2 (January 3, 2022): 248–83. http://dx.doi.org/10.51814/nm.101742.
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This paper examines the use of translational doublets (multiple translations of a single expression presented together in a translated text) in the revised text of the Later Version of the Wycliffite Bible found in Oxford University MS. Bodley 277 (1420s or 1430s). The manuscript in question contains a large number of doublets found in no other copy of the Wycliffite Bible, and these appear to be the contributions of an independent revisor. The various functions that doublets have in this text are discussed, and it is argued that, in his use of doublets, the revisor focused primarily on clarifying or explaining details of the text’s literal, immediate meaning, especially in Old Testament historical books. It is suggested, moreover, that a large proportion of the revisor’s doublets reflect the interests of an aristocratic or royal audience, in line with the probable origin of MS. Bodley 277 (which was once owned by King Henry VI). Special attention is paid to the apocryphal 3 Ezra, for which Bodley 277 is the only copy of the Wycliffite Bible to include translational doublets and which appears in no other manuscript of the Later Version.
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Garber, Zev. "The New Testament in Jewish-Christian Dialogues." Socio-Historical Examination of Religion and Ministry 3, no. 2 (December 10, 2021): 201–12. http://dx.doi.org/10.33929/sherm.2021.vol3.no2.01.
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The Christian biblical canon consists of the Old Testament (referenced as the Hebrew Bible by Jews), New Testament, and Apocrypha for some denominations (e.g., the Roman Catholic Church). The name “New Testament” is associated with, but misapplied with the Berit Ḥadasha/“New Covenant” which the Lord was to make with the Houses of Israel and Judah, not with Nations (Jer 31:30). A more accurate association/understanding is “new covenant in my (Jesus) blood” (Luke 22:20; 1 Cor 11:25); “new covenant not of the letter but of the Spirit” (2 Cor 3:6); “the veil remains when the old covenant (Torah) is read” (2 Cor 3:14); and so on. The New Testament embraces 27 separate books of different size, composition, and focus. They include the Four Gospels (Matthew, Mark, Luke, John), the Acts of the Apostles, 13 Epistles by Paul, the Epistle to the Hebrews, Epistles by Peter, James, John, and Jude, and John’s Revelation (the Apocalypse). This article discusses the teachings and person of Jesus, as well as events in first-century Christianity (primarily spelled out in the Gospels and Pauline literature), evaluated from the perspective of Jewish-Christian polemics, apologetics, and respectful co-existential dialogue.
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Tsoi, A. K. "THE VISION OF THE PROPHET EZEKIEL IN QUMRAN LITERATURE." Juvenis Scientia, no. 6 (2019): 28–31. http://dx.doi.org/10.32415/jscientia.2019.06.06.
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The article deals with the adaptation of the vision of the prophet Ezekiel in the literature of Qumran, namely, in two texts of a liturgical nature - “4QBerakhot” and “The Songs of the Sabbath Sacrifice”. Quotes and allusions to the book of Ezekiel are used in these works for mental prayer movement into the heavenly halls of God and their visualization. These works support the tradition of interpreting the vision of Ezekiel, which formed in the Old Testament apocryphal literature - the image from the first chapter of the book of Ezekiel develops through the continuation of the objectification of certain parts of the vision to worship them, or their subsequent animation as participants in the “The Angelic Liturgy”. The purpose of the study is to reveal the peculiarities of biblical exegesis during the Second Temple period by the example of interpreting the vision of the prophet Ezekiel. The subject of the research is Qumran literature.
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Elliott, J. K., Bruce M. Metzger, Robert C. Dentan, and Walter Harrelson. "The Holy Bible: New Revised Standard Version Containing the Old and New Testaments with the Apocryphal/Deuterocanonical Books." Novum Testamentum 35, no. 1 (January 1993): 101. http://dx.doi.org/10.2307/1561427.
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Vasylenko, Vadym. "“THE LAST PROPHET” NOVEL BY LEONID MOSENDZ: SOURCES, GENRE, STRUCTURE, IMAGE." Слово і Час, no. 6 (December 16, 2022): 17–33. http://dx.doi.org/10.33608/0236-1477.2022.06.17-33.
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The paper analyzes the novel “Th e Last Prophet” by Leonid Mosendz focusing on its sources, the genre nature and structure, and the genesis of John the Baptist’s image. There were objective and individual reasons for Mosendz’s appeal to the biblical myth of John the Baptist, which have been explained. Attention is drawn to problematic areas in the interpretation of the novel by Mosendz’s critics. Among the sources that the writer turned to while working on the novel were “Jewish Antiquties” by Josephus Flavius, “The Life of Jesus” by Ernest Renan, and “Christ Unknown” by Dmitry Merezhkovsky. The traces of these books are recognizable in the text of Mosendz’s novel.
“The Last Prophet” combines the elements of several genres, the most important of which are three: apocryphal, historical, and didactic. Mosendz’s work has a complex multifaceted structure. Th e novel’s three parts have their parallels with the biblical text: the Old Testament poetic model corresponds to the first part, the biographical model of the Gospels to the second, and the historical model of the Acts of the Apostles to the third. Special attention is paid to the connection of the novel to the literary biography of Joan the Baptist, an iconic figure in the European tradition. The interpretation of this image by the author is peculiar and unique to European literature. Thus, Mosendz’s “The Last Prophet” is a lengthy multifaceted epic story about John the Baptist, based on historical sources and religious texts and reproduced at high ideological and literary levels.
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Horbury, W., and H. F. D. Sparks. "The Apocryphal Old Testament." Vetus Testamentum 35, no. 4 (October 1985): 506. http://dx.doi.org/10.2307/1517776.
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Vermes, Geza. "The Apocryphal Old Testament." Journal of Jewish Studies 37, no. 2 (October 1, 1986): 248–49. http://dx.doi.org/10.18647/1285/jjs-1986.
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Kilpatrick, G. D., H. F. D. Sparks, J. H. Charlesworth, A. R. C. Leaney, A. Pietersma, S. T. Comstock, and H. W. Attridge. "The Apocryphal Old Testament." Novum Testamentum 29, no. 1 (January 1987): 94. http://dx.doi.org/10.2307/1560812.
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Kuznetsova, Vera S. "Folklore Version of the “Biblical” Story about Solomon in Hell and Her Russian Siberian Texts." Studies in Theory of Literary Plot and Narratology, no. 1 (2024): 46–57. http://dx.doi.org/10.25205/2713-3133-2024-1-46-57.
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The main theme of folk stories about the biblical King Solomon is his wisdom, which allows him to solve difficult problems and find a way out of difficult situations. Such stories include stories about Solomon in hell: left in hell during the descent of Christ into hell, for the liberation of the souls of the Old Testament righteous languishing there, Solomon, thanks to his wisdom, finds a way to get out of there – he threatens the devils to build a church, for which he is expelled from hell and so freed; they are the subject of consideration in the article. Neither the Holy Scriptures nor the apocryphal narratives known in ancient Russian literature about the descent of Christ into hell contain an episode about Solomon being left in hell, therefore they could not be the only source of folk legends. But similar stories are noted in the indexes of plots of folklore prose: AaТh 804В The Church in Hill; SUS 804В=AA 804* Solomon (soldier, blacksmith) in hell. For analysis, along with records of the European territory of historical Russia, Russian Siberian texts containing the indicated plot were involved in the work. The identified Siberian variants of the stories about Solomon in Hell expand our knowledge about the plot “repertoire” of Russian folklore prose in Siberia, and against the background of the fact that the Siberian fixations of this plot are not taken into account in the SUS, they clarify ideas about the geography of the existence of plot type 804B. Along with this, they replenish the general East Slavic fund of records of narrative folklore with new materials, which expands the source base for research. The results of the examination of folklore narratives about Solomon in hell, including their Siberian records, allow us to assert that not only the wisdom of King Solomon, but also the book motif of the biblical Solomon the temple builder, which was considered not represented in oral legend, was reflected in folk narratives based on folklore plot fund.
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Alexander, T. D. "Wisdom to Live By: (An Introduction to the Old Testament’s Wisdom books of Proverbs, job and Ecclesiastes: with some notes on the teachings of Israel’s neighbours and of the Old Testament Apocrypha) by D. Kidner (Leicester: Inter-Varsity Press, 1.985, 175 pp. pb. £4.95)." Evangelical Quarterly: An International Review of Bible and Theology 59, no. 2 (August 29, 1987): 163–64. http://dx.doi.org/10.1163/27725472-05902014.
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Müller, Mogens. "Det Gamle Testamentes kanoniske status." Dansk Teologisk Tidsskrift 81, no. 1 (May 30, 2019): 58–74. http://dx.doi.org/10.7146/dtt.v81i1.109709.
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Taking departure in the invitation in Slenczkas new book todiscuss the role of the Jewish Holy Scriptures in a Christian canon, thisarticle starts with contesting the validity of the arguments for introducingOld Testament readings in the service of the Danish Church.Reading the Old Testament in the light of Christian faith as if it in realityis about Christ was no longer possible after Enlightenment. With ahistorical and critical study, it became clear, that the Old Testament wasJewish and not Christian Scripture. In continuation of some deliberationsin Luther, and especially the thoughts of F. Schleiermacher, A. vonHarnack and R. Bultmann, Slenczka argues, that we today need to drawthe consequence of this view. It was only in the reception of the Churchthat the Old Testament became a Christian text, and this cannot beascribed a retroactive effect, a Jewish understanding and reception beingmuch more appropriate. Its meaning in a Christian Bible, therefore,can only be to witness about man’s place towards God without Christ.From this follows that in a Christian Bible the Old Testament cannotfigure with the same degree of canonicity as the New, instead it shouldbe reckoned at the same level as the Old Testament Apocrypha.
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Giffone, Benjamin D. "Can Theological Interpretation Soften the Protestant Problem of Old Testament Textual Plurality? : Jeremiah as a Test Case." European Journal of Theology 29, no. 2 (September 1, 2020): 153–78. http://dx.doi.org/10.5117/ejt2020.2.004.giff.
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Summary Discoveries in the last century which contribute to the field of Old Testament textual criticism raise challenges for Protestant use of the Masoretic Text and canon, and for evangelical doctrines of the authority and perspicuity of Scripture. Protestants maintain that the authority of the New Testament is self-attesting, not derived from the Church. Difficulties arise when Protestants apply this understanding to the Old Testament, particularly to the Masoretic Text and canon used to exclude the Apocrypha. Of particular interest is the Masoretic Text of Jeremiah, which is widely acknowledged by textual critics to represent a later version of the book than the LXX text of Jeremiah. Protestant use of the Masoretic canon (and later text of Jeremiah) in light of the early church’s preference for the LXX (text and canon) entails 1) a recognition that community reception plays a significant role in determining the extent of the canon ‐ and that, through Jerome, Rabbinic Judaism’s Bible served to ‘correct’ the Spirit-filled church’s canon; and 2) that catholicity cannot be an adequate basis for recognizing the Old Testament canon, given that the Church has never been unanimous on this point. Through the lens of the self-attesting witness of the New Testament to Christ, ‘theological interpretation’ of the Old Testament may allow evangelicals to maintain a high view of the Old Testament as Scripture while tolerating some uncertainties concerning the precise text and outer canonical bounds of the Old Testament.
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Рождественская, Милена В. ""Плач Адама" и «адамический текст» в древнеславянской рукописной традиции." Studia Ceranea 4 (December 30, 2014): 161–70. http://dx.doi.org/10.18778/2084-140x.04.10.
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Apocryphal stories of Adam related to the subjects of the Paradise lost, Adam’s repentance and expulsion from Eden, life of Adam and Eve after the expulsion, the manuscript that Adam gave to Satan, the Holy Cross story – all these subjects can be called the single Adamic text. This intertestamental texts includes Story of how many parts Adam was created from, Adam’s Handwriting, Story of the Cross Tree, Story of Adam and Eve, Adam’s Lament. In Old Russian manuscripts these texts were not necessarily clearly divided from one another, they were often copied as a single set related to the first man and woman. Author had like to look in more detail into the lament of Adam. The Old Testament says nothing about the penance and lament of Adam after his and Eve’s expulsion from Eden. However, the apocryphal Old Russian version (Confession of Eve) mentions his crying and lamenting. Another genre of the Adamic text (apart from prayer, narration, and lament) is the question-and-answer erotapocritical apocryphal literature in the form of riddles and solutions. For example, in the wellknown apocryphal ‘Talk of three Holy Hierarchs’, the text known in different versions to the southern Slavs since the 12th century, which has a long literary tradition in Russia well into the 19th century, there are riddles concerning Adam. The theme of Adam in Old Russian literary and oral traditions is present in several genres: narrative, spiritual verse, riddles.
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Yosef, Hery Budi. "Mengkonfirmasi Ulang Kemesiasan Judaisme di Era Antar Testament (Sebuah Pengenalan ke dalam Perjanjian Lama)." Ritornera - Jurnal Teologi Pentakosta Indonesia 2, no. 2 (October 27, 2022): 56–70. http://dx.doi.org/10.54403/rjtpi.v2i2.44.
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This article presents some of the messianic thoughts that fall within the range of the Inter-Testament especially on the apocryphal books. The author begins with some important terms about the "messiah" that are often used in the Israelite tradition, even in this modern era, of course with a new hermeneutical version of the modern rabbinic version. The discussion is based on a search for sources about the messiah in the Apocryphal books, related to the Messiah contained in additional stories that are also in the additional canon (read: deuterocanonical, and equivalent). It also includes the "Messiah" which describes a strong character contained in the "hero" who is brave and has the spirit to defend his nationalism. And to this day especially after the Temple was torn down, rabbinic speculates about the Messiah, even rebuilding a new qualification (read: worldview) connected with the prophet's sayings throughout the Tanakh. The methodology used by the author is to collect some literature that explains the messiahship in the apocryphal books, along with the meanings implied in the thoughts of the authors of the book. According to Subagyo, qualitative methods in religious contexts, especially those related to texts or scriptures, of course prioritize assessment in the form of comparisons to the object under study. Of course, this refers to interpretation, especially the dynamic assumptions about messiahship in some selected Apocryphal booksArtikel ini menghadirkankan beberapa pemikiran mesianik yang berada di dalam kisaran Antar Testament khususnya pada kitab-kitab apokrifa. Penulis mengawalinya dengan beberapa istilah penting tentang “mesias” yang sering digunakan dalam tradisi Israel, bahkan di era modern ini, tentunya dengan hermeneutis yang baru versi para rabinik modern. Pembahasannya berdasarkan penelusuran sumber tentang mesias di kitab-kitab Apokrif, terkait dengan Mesias yang tertuang pada cerita-cerita tambahan yang juga di kanon tambahan (baca: deuterokanonika, dan setaranya). Di dalamnya juga telah hadir “Mesias” yang menggambarkan sebuah karakter kuat yang terdapat di dalam diri sang “pahlawan” yang berani dan semangat untuk mempertahankan nasionalismenya. Dan hingga sekarang ini khususnya setelah Bait Suci diruntuhkan, para rabinik berspekulasi tentang sosok Mesias, bahkan membangun kembali kualifikasi baru (baca: worldview) yang terhubung dengan ucapan-ucapan nabi di seluruh kitab Tanakh. Metodologi yang digunakan oleh penulis yakni mengumpulkan beberapa literatur yang menjelaskan tentang kemesiasan dalam kitab-kitab apokrifa, berikut dengan pemaknaan yang tersirat dalam pemikiran penulis kitab tersebut. Menurut Subagyo metode kualitatif dalam konteks keagamaan, khususnya terkait dengan teks atau kekitaban, tentunya mengedapankan penilaian berupa perbandingan terhadap obyek yang diteliti. Tentunya disini mengacu kepada penafsiran, khususnya asumsi-asumsi yang dinamis mengenai kemesiasan di beberapa kitab Apokrifa terpilih
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Dell, Katherine. "RECENT BOOKS IN OLD TESTAMENT STUDIES." Reviews in Religion & Theology 4, no. 2 (May 1997): 76–80. http://dx.doi.org/10.1111/j.1467-9418.1997.tb00084.x.
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Mason, Rex. "Book Reviews : Continental Old Testament Books." Expository Times 107, no. 6 (March 1996): 180–82. http://dx.doi.org/10.1177/001452469610700611.
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ABERNETHY, ANDREW T. "Book Review: INFLUENTIAL OLD TESTAMENT THEOLOGIES." Studies in Old Testament Biblical Theology 5, no. 1 (April 29, 2019): 219–22. http://dx.doi.org/10.35285/ucc5.1.2019.rev1.
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Recently, on Facebook, an editor asked some biblical scholars to share what books got us interested in biblical studies. As I look back, what really got me excited were books that invited me into knowing God more through the Old Testament in light of the bigger story of Scripture. In this reflection, I will share about three such books. None of these books would qualify as “Old Testament theologies,” yet I reckon that they have had a far greater theological impact upon me than anything I have read in the field of Old Testament theology.
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Lalleman, Pieter J. "Mark Through Old Testament Eyes Through Old Testament Eyes New Testament Commentaries." European Journal of Theology 28, no. 2 (December 1, 2020): 190–91. http://dx.doi.org/10.5117/ejt2019.2.016.lall.
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SummaryThis first commentary in a new, non-technical series is a very helpful contribution on the Gospel of Mark. Rather than engaging in discussion with other authors, LePeau interprets the text of the Gospel, but his emphasis is heavily on the influence of the Old Testament and on discipleship. For that reason the books will be an excellent counterpart to a more all-round commentary.RÉSUMÉVoici le premier commentaire dans une nouvelle série qui se veut non technique et c’est une contribution utile sur l’évangile de Marc. Plutôt que de discuter les opinions d’autres auteurs, Le Peau offre une interprétation du texte de l’évangile, mais en insistant fortement sur l’influence de l’Ancien Testament et sur le thème du discipulat. Ce livre sera ainsi un complément excellent à d’autres commentaires plus élaborés.ZusammenfassungDieser erste Kommentar einer neuen, nicht technischen Reihe stellt einen überaus nützlichen Beitrag zum Markusevangelium dar. Statt sich in eine Diskussion mit anderen Autoren zu begeben, legt LePeau den Text des Evangeliums aus; dabei legt er den Schwerpunkt besonders auf den Einfluss des Alten Testamentes und auf Jüngerschaft. Dies macht das Buch zu einem ausgezeichneten Gegenstück zu den sonstigen eher allumfassenden Kommentaren.
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Backus, Irena. "Renaissance Attitudes to New Testament Apocryphal Writings: Jacques Lèfevre d'Étaples and His Epigones." Renaissance Quarterly 51, no. 4 (1998): 1169–98. http://dx.doi.org/10.2307/2901964.
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AbstractThe standard medieval view of New Testament Apocrypha was that they were Christian writings (related to matters treated in the canonical books of the Bible), which had to be treated with caution and often dismissed as heretical. A list of the Apocrypha figured in the [Pseudo-]Gelasian Decree. In the Renaissance, for authors such as Lèfevre d'Etaples, Nicholas Gerbel and many others, the term assumed a multiplicity of meanings, both positive and negative. This article shows that although no attempts were made in the early 16th century to bring N. T. Apocrypha together into a corpus, the editors' ambivalent and complex attitude to texts such as the Laodiceans or Paul's Correspondence with Seneca led to their definitive marginalisation and encouraged their subsequent publication (by Fabricius and others) as corpora of dubious writings.
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Wróbel, Mirosław Stanisław. "Faryzeusze i saduceusze wobec zmartwychwstania." Verbum Vitae 15 (January 14, 2009): 143–54. http://dx.doi.org/10.31743/vv.1511.
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In the present article the author shows the different attitudes of Pharisees and Sadducees regarding the life after death and resurrection. First he describes the motives and the nature of Pharisaic faith in resurrection in the context of Old Testament, Josephus Flavius sources, and Apocryphal Literature. Then he shows the views of Sadducees who rejected the reality of life after death. At the end he describes novum of the teaching of Jesus about resurrection which can be better understood in the context of His discussion with Pharisees and Sadducees.
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Serezliev, Stefan, and Georgi Petkov. "Editor’s Words." Rhetoric and Communications, no. 54 (January 30, 2023): 6–11. http://dx.doi.org/10.55206/rjdo7973.
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Assoc. Prof. Stefan Serezliev, PhD – “St. Cyril and St. Methodius” University of Veliko Tarnovo” – E-mail: serezliev@ts.uni-vt.bg Georgi Petkov, PhD – Institute of Rhetoric and Communications E-mail: G.P.Petkov@gmail.com Issue 54 is again distinguished by its broad thematic focus, including scientific articles devoted to the disclosure of theoretical propositions and research results in the fields of argumentation, philosophy, literature, semiotics, and communications. The authors are from universities in Bulgaria: Sofia University “St. Kliment Ohridski”, “St. Cyril and St. Methodius” University of Veliko Tarnovo”, NATFA “Krastyo Sarafov” - Sofia, Center for Semiotic and Cultural Studies, South-Western University “Neofit Rilski”, lecturers from foreign universities in Italy and Kazakhstak, as well as students from Portugal and Turkey on an Erasumus exchange at Sofia University. The authors are established scientists and researchers in a range of scientific fields, as well as PhD students and postgraduate students, thus representing different generations of researchers. The journal fulfils one of its functions of being a platform for the dissemination of theoretical observations and the sharing of research results using modern methods by representatives of academic communities from different countries. The first section “Philosophy, Semiotics, Literature” brings together four articles. Miroslav Dachev presents the results of an in-depth study of the overall image of the Theotokos in the context between the construction of canonical and apocryphal texts and the process of revealing certain possibilities of speech, which, in addition to the possibilities of representation, opens up new perspectives in the quest for a clearer focus of the author’s aptly named “vision”. One of the points of reference of the study is the constitution of the essence of iconographic solutions through a penetrating understanding of the worlds of the word in the overall understanding and acceptance of the immutable, inner world of the Holy Mother of God, which, by determining itself theologically through the dialogical relationship with Christ, makes sense of and opens up new interpretative possibilities. In his search for “a reliable reference point for the typology of images,” Miroslav Dachev accepts the challenge to conceptualize and propose “thinking images through the intentional states implicit in them.” As an overall result, it clearly emerges how, thanks to an expressed personal and abstractly shared intentional states in the understanding of the iconography of the Theotokos, iconic codes are transformed into iconographic ones. Kalina Grigorova presents the results of a study of the first five books of the Holy Scriptures of the Old Testament - the so-called Pentateuch, in which attention is focused on the genre features of the texts in which the root brk occurs in its meaning of “blessing/blessing”. She gives a brief overview of the history of research on genres in the Old Testament, defines some basic terms. Dorothea Nikolova provides an analytical overview of contemporary schools and trends in the philosophy of mind and language from the 20th and 21st centuries, which present concepts and views on metaphor, in particular cognitive metaphor. The author focuses on the study of conceptual metaphor (Leikoff and Johnson) and conceptual integration (Fauconier and Turner) in cognitive linguistics. The article establishes the theoretical frameworks and practical applications of the theories under consideration. Anastasia Xenodochidou in her article “Humour through the Scope of Social Theories and Pragmatic Approaches” explores humour represented in different social theories and through pragmatic approaches, the psychoanalytical aspect of humour and the element of surprise are highlighted too. The article outlines the role of human agency, cultural cognition, and linguistic devices, and the text contributes to a deeper and more adequate understanding of humor and comic discourse. The second section “Argumentation, Public and Strategic Communication” also includes four scientific articles. Marieta Boteva provides an overview of the basic publications of Chaim Perelman and Lucie Olbrechts-Tyteca and presents attempts to reconceptualize the ancient rhetoric in its part on argumentation. She analyses publications by other sceintists and researchers studying argumentation and identifies manifestations of argumentation in the behavior of the orator and his goal of achieving persuasion while respecting ethical norms, rules, and morality. Mariselda Tessarolo in her article “Bohm's Dialogue and Reciprocal Trust” focuses on dialogue and discusses two “theories”: Bohm (On Dialogue) and Moscovici and Doise (On Agreement and Disagreement). The article “Youth Vector of Europe: Strategic, State and International Communication” written by Lilia Zainieva, Aigul Abzhapparova and Elmira Suimbayeva from Al-Farabi Kazakh National University in Kazakhstan presents the results of studying youth policy issues and experiences in the field of education, employment and other key areas of life of the young generation through the prism of strategic communication. Nitza Hachmon and Krasimira Marulevska from South-Western University “Neofit Rilski” present the results of a study on the social, pedagogical and managerial aspects of the problem of integrating young teachers into the education system. The motives and risk factors that influence the process of integrating teachers into the school environment, in particular into the education system in Israel, are analyzed. Two articles - by Leonardo Pimentel and by Irem Kati - are included in the section “Student Debuts” and they refer to the study of European identity through the prism of strategic communication and media communication. By tradition, there is a section presenting the Contributors. Strictly following the journal’s tradition and in keeping with the terms of presenting its reviewers, the issue includes the updated line-up for 2023. Issue 54 of the Rhetoric and Communications Journal (January 2023) is published with the financial support of the Scientific Research Fund, Contract No. KP-06-NP4/72 of December 16, 2022. Rhetoric and Communications Journal, issue 54, January 2023 Read the Original in Bulgarian and English
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Bovon, François. "Beyond the Canonical and the Apocryphal Books, the Presence of a Third Category: The Books Useful for the Soul." Harvard Theological Review 105, no. 2 (March 30, 2012): 125–37. http://dx.doi.org/10.1017/s0017816012000466.
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I like tennis—both to play and to watch it.1 Nothing is more pleasant than watching an exchange between Federer and Nadal. There is a similar kind of exchange that has been going on in this country in recent years. On one side, there are evangelical New Testament scholars; on the other, liberal scholars working on early Christianity. In the camp of the evangelicals, Ben Witherington,2 Craig A. Evans,3 and Darrell L. Bock4 are playing a defensive game, accusing the others of constituting a “new school,”5 one that prefers heresy over orthodoxy and promotes diversity where unity once was. In the camp of the critics, Elaine Pagels promotes the spirituality of the Gospel of Thomas; 6 Bart D. Ehrman's Lost Christianities flies in the face of his opponents;7 and Marvin Meyer considers the Gospel of Judas a valuable work that reveals in the mind of the dark apostle knowledge of the divine realm.8
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Posta, Anna. "Latin paraphrases of Old Testament books in verse in 16th century Hungary." Hungarian Studies 37, S (November 20, 2023): 15–31. http://dx.doi.org/10.1556/044.2023.00245.
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AbstractA popular trend in 16th-century Hungarian Neo-Latin poetry was the transposition of biblical, especially Old Testament books and texts. Georg Purkircher (Georgius Purkircher) paraphrased the Book of Wisdom, Péter Laskai Csókás (Petrus C. Lascovius) the Song of Songs, János Bocatius (Johannes Bocatius) the Book of Sirach/Ecclesiasticus, and Leonhardus Mokoschinus (Leonhardus Mokoschinus) a part of the Old Testament books (from Genesis to II Kings) in Latin. Internationally, only Mokoschinus' paraphrase of the Old Testament is known to any extent. In the present paper I will attempt to outline the main similarities and differences between the paraphrases of the Old Testament in Germany and in Hungary by means of a detailed philological analysis of the domestic corpus of texts and by highlighting some related parallels in Germany.
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Le Roux, J. H. "Von Harnack, Marcion en die Ou Testament." Verbum et Ecclesia 24, no. 1 (October 15, 2003): 124–36. http://dx.doi.org/10.4102/ve.v24i1.317.
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This article focusses on Adolf Von Harnack’s profound study of Marcion, a theologian of the second century. He was amongst other things fascinated by Marcion’s view of the Old Testament. Marcion rejected the Old Testament because it depicted the creator-god as a mean figure who humiliated human beings. Jesus was in no way related to this god. He came from the good God who is described in the New Testament. Marcion compiled his own Bible which had no Old Testa-ment and only a few books from the New Testament which he purged from all Jewish or Old Testament influence. According to Marcion the newness of the Christ event made the Old Testament superflous.
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Kushnareva, L. L., and S. V. Buraeva. "Апокрифические сюжеты в фольклоре старообрядцев Забайкалья на рубеже XX – XXI веков Apocryphal Stories in the Folklore of the Old Believers of Transbaikalia at the Turn of the 20th–21st Centuries." Вестник антропологии (Herald of Anthropology), no. 2023 №2 (June 1, 2023): 195–209. http://dx.doi.org/10.33876/2311-0546/2023-2/195-209.
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В статье выявлены взаимосвязи устной и книжной традиций в фольклоре старообрядцев Забайкалья на рубеже веков, раскрывается связь фольклорных произведений с апокрифической литературой, рассматривается устное бытование апокрифических сюжетов у старообрядцев. Поскольку «Богодуховные» книги в духовной жизни семейских играли большую роль, велико было влияние книжных (письменных) источников и на устное народное творчество. В них семейские находили ответы на все свои житейские вопросы, оправдания или порицания своим поступкам, объяснения многим запретам и правилам. Поэтому фольклорная культура семейских испытывала постоянное влияние книжной христианской литературы. Авторами рассматриваются формы бытования апокрифического произведения «Сон Пресвятой Богородицы» в фольклорной традиции семейских, структура текста и его содержание, исследуются сюжеты/мотивы духовных стихов, которые сохранились и продолжают свое бытование в устных народных легендах и апокрифических произведениях на рубеже XX–XXI вв. в старообрядческих селах. The article reveals the relationship between oral and written traditions in the folklore of the Old Believers of Transbaikalia at the turn of the century and the connection between folklore and apocryphal literature and examines the oral existence of apocryphal stories among the Old Believers. Since the religious books played a large role in the spiritual life of the family, the influence of written sources on oral folk art was also significant. They provided answers to all the everyday questions, excuses or censures for their actions, explanations for many prohibitions and rules. Therefore, the folklore culture of Semey people was constantly influenced by Christian literature. The authors analyze the forms of existence of the apocryphal work “The Dormition of the Most Holy Theotokos” in the folklore tradition of Semey, the structure of the text and its content, the plots/motives of spiritual poems that had been preserved and continued to exist in oral folk legends and apocryphal works at the turn of the 20th — 21st centuries in the Old Believers’ villages.
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Salvador González, José María. "Iconography of The Birth of the Virgin Mary on the Basis of a Homily of St. John Damascene." Eikon / Imago 5, no. 2 (December 9, 2016): 39–68. http://dx.doi.org/10.5209/eiko.73494.
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As a consequence of the fact that the New Testament mentions few episodes and very few details of the real life of the Virgin Mary, among the Eastern Christian communities several apocryphal legends, that tried to supply this hermetic silence around the birth, infancy, youth, adulthood and death of the Mother of Jesus, arose during the first centuries of Christianity. These apocryphal accounts were then taken up and interpreted catechetically as a useful devotional matter by many Church Fathers, theologians and ecclesiastical writers. The reflections of these prestigious thinkers formed a solid corpus of doctrine, from which very important Marian devotions and liturgical feasts would soon follow. A primordial milestone in this “imaginary” life of Mary is her supernatural birth, after her miraculous conception in the bosom of her old and sterile mother Anne. As a natural fruit of these heterogenous literary and theological sources, from the tenth-eleventh centuries the medieval Byzantine and European artists approached with remarkable enthusiasm the iconographic theme of the Birth of the Virgin Mary as a significant episode of her life. On this basis, in this article we propose a triple complementary objective. First of all, after outlining the essential content of the apocryphal sources, we will broadly analyze the various theological theses that we believe are deductible from the emotional reflections that St. John Damascene expresses in a homily on the subject. Secondly, we will analyze some Byzantine and European paintings on the Birth of Mary, in order to determine to what extent the apocryphal accounts and the doctrinal statements of the Damascene are reflected in the characters, situations, attitudes, accessories and scenographic elements represented in these depictions. Finally, we will state some conclusions that we believe to be plausible in relating the Damascenian texts and the pictorial works of reference.
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Elliott, J. K. "Recent Books on the Old Testament (Hebrew Bible/Septuagint)." Novum Testamentum 60, no. 1 (December 27, 2018): 83–89. http://dx.doi.org/10.1163/15685365-12341570.
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Mihajlović, Danilo. "Characteristics of Interpretation of Old Testament Wisdom books in Egyptian Lives of the Fathers (Paterikon)." Sabornost, no. 14 (2020): 55–66. http://dx.doi.org/10.5937/sabornost2014055m.
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Exegesis of Old Testament by Egyptian ascetics is yet to be discovered. Interpretational patterns of biblical texts in Egyptian Lives of Fathers (Paterikon) are specific because they are reflecting nature of Egyptian fathers' ascetical praxis in Early Church. Representative examples of this kind of exegesis could be find in quotations of Old Testament Wisdom literature in above mentioned Egyptian Lives of Fathers. Special attention should be paid to literal readings of this kind of Old Testament literature, as well as on making analogies.
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Шаблевский, Николай. "Ezra: Former or Writer of the Old Testament Books?" Библия и христианская древность, no. 2(6) (June 17, 2020): 155–66. http://dx.doi.org/10.31802/2658-4476-2020-2-6-155-166.
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Наша заметка посвящена изучению роли Ездры при формировании корпуса книг Ветхого Завета. Отчасти информация об этом встречается в канонической Книге Ездры. Как выяснилось, среди грекоязычных экзегетов бытовало мнение, что Ездра был скорее кодификатором Священного Писания, в то время как в восточносирийском толковании (в частности, у Ишо‘дада Мервского) считалось, что Ездра написал заново сгоревшее Писание «из своего сердца». Интерпретация Ишо‘дада основана, очевидно, на сирийской версии 4й Книги Ездры. Our note is devoted to the study of the role of Ezra in the formation of the corpus of books of the Old Testament. Partly information about this hinted in the canonical Book of Ezra. As it found out, among Greek exegetes were opinion that Ezra was more likely a codifier of the Holy Scriptures, while in the East Syrian interpretation (especially, in the work of Išo‘dad of Merv) were think that Ezra wrote the burnt Scripture ‘from his heart’. The interpretation of Išo‘dad is based, as it evidence, on the Syriac version of the 4th Book of Ezra.
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Шаблевский, Николай. "Ezra: Former or Writer of the Old Testament Books?" Библия и христианская древность, no. 2(6) (June 17, 2020): 155–66. http://dx.doi.org/10.31802/2658-4476-2020-2-6-155-166.
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Наша заметка посвящена изучению роли Ездры при формировании корпуса книг Ветхого Завета. Отчасти информация об этом встречается в канонической Книге Ездры. Как выяснилось, среди грекоязычных экзегетов бытовало мнение, что Ездра был скорее кодификатором Священного Писания, в то время как в восточносирийском толковании (в частности, у Ишо‘дада Мервского) считалось, что Ездра написал заново сгоревшее Писание «из своего сердца». Интерпретация Ишо‘дада основана, очевидно, на сирийской версии 4й Книги Ездры. Our note is devoted to the study of the role of Ezra in the formation of the corpus of books of the Old Testament. Partly information about this hinted in the canonical Book of Ezra. As it found out, among Greek exegetes were opinion that Ezra was more likely a codifier of the Holy Scriptures, while in the East Syrian interpretation (especially, in the work of Išo‘dad of Merv) were think that Ezra wrote the burnt Scripture ‘from his heart’. The interpretation of Išo‘dad is based, as it evidence, on the Syriac version of the 4th Book of Ezra.
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Wojciechowski, Michał. "Daughters in the Deuterocanonical Books of the Old Testament." Verbum Vitae 37, no. 2 (June 26, 2020): 297–310. http://dx.doi.org/10.31743/vv.5743.
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The instances where daughters are mentioned in the Greek books of the Old Testament are not numerous. They are interesting, however, and deserving of exegesis and interpretation. In Tobit and Ben Sira their relationship to fathers are stressed and this aspect is of importance, whether those relationships are good or strained. If the texts are compared with the Hebrew Bible, more light is thrown on the personalities of the daughters, and they are valued more highly. Some influence of the Greek civilization can be presupposed here. A link with the Mediterranean culture of honor and shame can also be traced, especially in Ben Sira.
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Provan, Iain. "Book Reviews : Three Old Testament Books From the Continent." Expository Times 105, no. 10 (July 1994): 309–10. http://dx.doi.org/10.1177/001452469410501016.
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Laato, Antti. "History and ideology in the old testament prophetic books." Scandinavian Journal of the Old Testament 8, no. 2 (January 1994): 267–97. http://dx.doi.org/10.1080/09018329408585047.
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Nielsen, Kirsten. "History and ideology in the old testament prophetic books." Scandinavian Journal of the Old Testament 8, no. 2 (January 1994): 298–301. http://dx.doi.org/10.1080/09018329408585048.
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Jasper, D. "Old Testament Apocryphal Images in European Art (Gothenberg Studies in Art and Architecture, 30). By Elizabeth Philpot." Literature and Theology 25, no. 4 (August 22, 2011): 479–80. http://dx.doi.org/10.1093/litthe/frr033.
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Rojszczak-Robińska, Dorota. "Translations of the Psalms in Old Polish Biblical-Apocryphal Narrative Texts: The Beginnings of Vernacular Religious Language." Bible Translator 74, no. 1 (April 2023): 126–47. http://dx.doi.org/10.1177/20516770221151156.
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The Old Polish New Testament apocrypha are the most extensive written records of a Polish medieval religious language. The aim of this article is to analyze ways in which excerpts from the Psalms operate in these texts. No full Polish medieval translation of the Bible has been preserved, so it is the apocrypha that shape our understanding of the folk Bible in medieval Poland. Medieval authors came up with different translation strategies: formal and dynamic equivalence, as well as paraphrase and summary. The authors used the Latin text freely, adapting it to the subject, removing inconvenient passages and adding others. However, fragments of psalms are almost always translated accurately, word for word, duly accounting for the Latin word order. The manner of translating psalms is different from the way Old Polish authors translated texts they knew as bilinguals.
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Smith, John Arthur. "Musical aspects of Old Testament canticles in their biblical setting." Early Music History 17 (October 1998): 221–64. http://dx.doi.org/10.1017/s0261127900001650.
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The Hebrew Old Testament contains, besides prose narratives and laws, a considerable amount of poetry. The books of Lamentations, Proverbs and Psalms and the Song of Solomon, together with the prophetic oracles that make up the books of Amos, Habakkuk, Joel, Micah, Nahum, Obadiah and Zephaniah, consist entirely, or almost entirely, of poetry. In several other books, especially Job and the books of the prophets Haggai, Isaiah and Jeremiah, poetry predominates, while in the books of history and law, although prose predominates, poetry is never entirely absent, brief though its manifestations sometimes are. The vast majority of the poetry is sacred, as would be expected from texts that occur within religious writings. The relatively small amount of profane poetry consists of a handful of short examples and the Song of Solomon.
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Barker, Margaret. "Atonement: The Rite of Healing." Scottish Journal of Theology 49, no. 1 (February 1996): 1–20. http://dx.doi.org/10.1017/s0036930600036577.
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There has recently been a number of books on the Christian understanding of atonement. What has been fascinating for me is the extent to which these books do, or more often do not, use the Old Testament material on atonement as the basis for what they have to say. The New Testament speaks in a variety of ways about atonement and this has become the centre of Christian dogmatics; but this ‘atonement’ is only loosely related to its Old Testament roots. Did the first Christians, then, radically alter what was understood by atonement, or was this radical alteration made by subsequent expositors of their ideas? The latter is more likely; in other words, the original ‘model’ for New Testament theology has been lost.