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Journal articles on the topic 'Biblical citations'
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1
Lanfer, Peter T. "Why Biblical Scholars Should Study Aramaic Bowl Spells." Aramaic Studies 13, no. 1 (2015): 9–23. http://dx.doi.org/10.1163/17455227-01301003.
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This study analyses the unique contributions of Jewish incantation texts and categorically examines the bowl spells according to three types of biblical citation: words of power, contextual citations and thematic citations. The bowl spells represent some of the earliest attestations of biblical passages not found in the Dead Sea Scrolls and display formal features useful for reconstructing linguistic and manuscript developments in pre-Islamic Judaism. Furthermore, the biblical citations in these texts shed light on the social location of biblical knowledge and attendant beliefs in the power of the Hebrew text to bring about practical ends.
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Matveev, Yevgeniy M. "On the Problem of Biblical and Liturgical Citation by Mikhail Lomonosov." Slovene 6, no. 1 (2017): 393–412. http://dx.doi.org/10.31168/2305-6754.2017.6.1.16.
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The main objective of this paper is to describe the types and functions of biblical and liturgical citation in M. V. Lomonosov’s works. This research into Lomonosov’s text corpus shows that explicit biblical and liturgical citation can be revealed in the texts of different genres—both in his poetry and in his prose works (and not only in “poetic” rhetorical prose). The paper focuses on different forms of biblical and liturgical contexts in Lomonosov’s panegyric odes, natural science texts, working papers, and letters. Three sources of biblical and liturgical parallels were used: the Moscow Bible (1663), the Festal Menaion (1730), and the Octoechos (1715); the latter includes Lomonosov’s notes in the margins. The research shows that Lomonosov proceeds in various ways: he might mention a Bible source without citation; he might use marked citations; and he might include biblical and liturgical citations into his own speech without reinterpretation, sometimes giving them some additional semantics. Biblical and liturgical phraseology can be described as using the following specific forms: a) phrases that actuate biblical and liturgical semantics in Lomonosov’s panegyric odes (an important issue is to reveal which context is relevant—the biblical or the liturgical); b) those that demonstrate logical consistency between science and religion in Lomonosov’s natural science texts; c) those that construct polemic and ironic context in prose works of different genres; and d) those that emphasize some statements in Lomonosov’s letters, creating the effect of “switching the languages.”
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Lanier, Gregory R. "‘As It Is Written’ … Where? Examining Generic Citations of Scripture in the New Testament." Journal for the Study of the New Testament 43, no. 4 (April 3, 2021): 570–604. http://dx.doi.org/10.1177/0142064x211004419.
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This article examines 33 ‘generic’ citations of Israel’s scriptures in the NT, defined as passages containing an introductory formula or other overt reference to a source, but lacking any actual quoted text. Each passage (from the gospels, Acts and Pauline epistles) is examined in terms of its citation form and particular meaning in context, and then this broader pattern of ‘generic’ citation is compared with Second Temple citation practices. Having rarely been studied collectively, these citations provide interesting insight into how the NT authors draw upon the whole of the OT – without reference to specific prooftexts – to make assertions about Israel’s history, Christology, and the church. They should be given more consideration in the broader field of biblical intertextuality.
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Salvesen, Alison. "The Authorial Spirit? Biblical Citations in Jacob of Edessa's Hexaemeron." Aramaic Studies 6, no. 2 (2008): 207–25. http://dx.doi.org/10.1163/147783508x393057.
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Abstract The Syrian Orthodox bishop and polymath Jacob of Edessa (c. 630–708 CE) produced his own Syriac version of the Old Testament which combined the Peshitta and Greek traditions. Similarly composite citations of Scripture appear in his other works, raising the question of their relationship to his own biblical version. This article analyses some examples of citations of the book of Job that appear in Jacob's first treatise in his Hexaemeron, on the nature of angels.
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HOUGHTON, H. A. G. "Augustine's Adoption of the Vulgate Gospels." New Testament Studies 54, no. 3 (June 6, 2008): 450–64. http://dx.doi.org/10.1017/s0028688508000234.
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This paper examines Augustine's text of the Gospel according to John to trace the process by which he adopted Jerome's revision of the Gospels. An important feature is the distinction between ‘primary citations’ taken from a codex and ‘secondary citations’ likely to have been made from memory, which change affiliation at different rates. Augustine's progress from Old Latin to Vulgate text-types is illustrated by the comparison of selected passages with surviving manuscripts. Textual variants in these citations suggest that Augustine's biblical text has been transmitted accurately.
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Lund, J. A. "Observations on Some Biblical Citations in Ephrem's Commentary on Genesis." Aramaic Studies 4, no. 2 (July 1, 2006): 207–20. http://dx.doi.org/10.1177/1477835106073791.
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Smelik, Willem. "A Biblical Aramaic Pastiche from the Cairo Geniza." Aramaic Studies 9, no. 2 (2011): 325–39. http://dx.doi.org/10.1163/147783511x619881.
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Abstract Two fragments in the Cambridge Genizah Collections preserve an odd specimen of Aramaic liturgical poetry in two copies. The poem is a pastiche from Biblical Aramaic phrases, recycled with occasional later Aramaic or Hebrew supplements and supplemented with Biblical Hebrew citations. The biblical lexemes were lifted out of their original co-text and rearranged as an acrostic. The poem celebrates the reconstruction of the Temple and the city walls in the face of fierce opposition, a theme markedly enriched with eschatological motifs. It is quite difficult to date this specimen of mixed Aramaic poetry, but the dialect admixture and some dialect features suggest a relative date in the last quarter of the second millennium CE.
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Osburn, Carroll. "Methodology in Identifying Patristic Citations in NT Textual Criticism." Novum Testamentum 47, no. 4 (2005): 313–43. http://dx.doi.org/10.1163/156853605774482135.
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AbstractAfter advancing a preliminary list of criteria for identifying patristic biblical citations, Fee called for adequate guidelines for assessing their text critical usability. Drawing illustrations primarily from fresh assessments of references in Hippolytus, Methodius, Origen, and Epiphanius for Novum Testamentum Graecum, Osburn advances the discussion regarding citations, adaptations, allusions, reminiscences, and locutions. Simple verbal precision is inadequate to establish a reference as reflective of an exemplar. A quotation must be read in its patristic context in order to determine how the text is actually used and in what way it probably reflects a text known to the Father.
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Dąbek, Tomasz Maria. "Odniesienia do osoby i tekstów św. Pawła w Regule św. Benedykta." Ruch Biblijny i Liturgiczny 62, no. 2 (June 30, 2009): 119. http://dx.doi.org/10.21906/rbl.201.
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The Rule of St. Benedict is norm of the life for Christian monks in Occident. According to the biblical index in the edition of R. Hanslik (Corpus Scriptorum Ecclesiasticorum Latinorum, 75) in the Rule are citations from 30 and allusions from 39 texts of Corpus Paulinum in 82 places of RB. More of one time are citations or allusions to Rom 2, 11; 12, 10; 1 Cor 4, 12; 9, 27; 10, 4; Eph 4, 37; Phil 2, 8; 2 Tim 3, 13; 5, 20; 2 Tim 4, 2. This is a good example of reading and use of the Bible in ancient monasticism and also help for contemporary monks and nuns.
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Dąbek, Tomasz. "Odniesienia do osoby i tekstów św. Pawła w Regule św. Benedykta." Ruch Biblijny i Liturgiczny 62, no. 2 (June 30, 2009): 119. http://dx.doi.org/10.21906/rbl.278.
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The Rule of St. Benedict is the norm of the life for Christian monks in Occident. According to the biblical index in the edition of R. Hanslik (Corpus Scriptorum Ecclesiasticorum Latinorum, 75) in the Rule are citations from 30 and allusions from 39 texts of Corpus Paulinum in 82 places of RB. More of one time are citations or allusions to Rom 2, 11; 12, 10; 1 Cor 4, 12; 9, 27; 10, 4; Eph 4, 37; Phil 2, 8; 2 Tim 3, 13; 5, 20; 2 Tim 4, 2. This is a good example of reading and use of the Bible in ancient monasticism and also help for contemporary monks and nuns.
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Van der Elst, J. "Lucebert en de religie: Een oratorium." Literator 15, no. 2 (May 2, 1994): 67–78. http://dx.doi.org/10.4102/lit.v15i2.664.
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This article reviews the intertextual relations between the poetry of the Dutch poet Lucebert and the Bible. Although Lucebert is by no means a religious poet he freely uses Biblical citations and allusions in his poetry. This has special relevance for one of his newest volumes of poetry entitled Troost de hysterische robot - Gedichten en een oratorium (Console the hysterical robot - Poems and an oratorio). The last part of this title refers to an oratorio - which can be defined as a lyrical-musical drama which usually has a religious substance. The Biblical jargon that Lucebert uses does not only refer to texts but also refers to isolated words or phrases which belong to Biblical or religious jargon in general. In his reflections on human destiny and fate, the poet uses many anchoring texts from the Bible. One comes to the conclusion that Lucebert's poems do not fall within the framework of a religious system, but he does use religion and then especially Biblical allusions to testify to his dissatisfaction with established institutions which include the church. The main stylistic device he uses to reach his objective is antithesis, which is also a topic of discussion in this article.
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Wagner, Nicholas E. "A Fragment of a Biblical Cento in the Duke Papyrus Archive (P.Duk. inv. 660)." Vigiliae Christianae 74, no. 5 (June 29, 2020): 505–14. http://dx.doi.org/10.1163/15700720-12341452.
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Abstract Editio princeps of P.Duk. inv. 660, a possibly third- or fourth-century papyrus fragment containing a mixture or patchwork (i.e. a cento) of citations of and allusions to the Greek bible: Gen 27:28, Pss 26:2, 4, 41:2, 123:7, and 2 Cor 6:2 are present and a number of other scriptural references are likely. What remains of the papyrus indicates that it held some personal or devotional function.
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Breier, Idan. "“Glory to the Righteous One” (Tzvi la-tzaddik) (Isa. 24:16): The Use of Biblical Quotations in the Polemic against the Sabbatean Movement." Religions 11, no. 10 (September 26, 2020): 489. http://dx.doi.org/10.3390/rel11100489.
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Promoted by Nathan of Gaza—a reputable figure—Sabbatai Tzvi was hailed as the messiah across the Jewish communities of the medieval world, thousands flocking to his side. One of his prominent detractors was R. Jacob Sasportas, who wrote numerous letters to his peers—rabbis of the western Sephardi diaspora—in order to dissuade them from giving Sabbatai their support and prove Nathan to be a false prophet. Much of Tzitzat novel Tzvi consists of his extensive correspondence on the subject, together with the responses he received. The rich language in which it is couched reflects the biblical citations on which all the parties drew in order to clarify their position and substantiate their arguments. Herein, I examine this significant but relatively neglected phenomenon, focusing primarily on Sasportas’ exegesis of Scripture and the peculiar meanings the biblical text assumed within the context of the polemic.
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Watts, James W. "The Historical Role of Leviticus 25 in Naturalizing Anti-Black Racism." Religions 12, no. 8 (July 23, 2021): 570. http://dx.doi.org/10.3390/rel12080570.
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Leviticus 25:39–46 describes a two-tier model of slavery that distinguishes Israelites from foreign slaves. It requires that Israelites be indentured only temporarily while foreigners can be enslaved as chattel (permanent property). This model resembles the distinction between White indentured slaves and Black chattel slaves in the American colonies. However, the biblical influence on these early modern practices has been obscured by the rarity of citations of Lev. 25:39–46 in sixteenth- and seventeenth-century sources about slavery. This article reviews the history of slavery from ancient Middle Eastern antiquity through the seventeenth century to show the unique degree to which early modern institutions resembled the biblical model. It then exposes widespread knowledge of Leviticus 25 in early modern political and economic debates. Demonstrating this awareness shows with high probability that colonial cultures presupposed the two-tier model of slavery in Leviticus 25:39–46 to naturalize and justify their different treatment of White indentured slaves and Black chattel slaves.
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Innocent, Smith O. P. "Scriptural Plurality in the Writings of Thomas Aquinas: The Case of Psalm 67, 7." European Journal for the Study of Thomas Aquinas 37, no. 1 (July 1, 2019): 49–64. http://dx.doi.org/10.2478/ejsta-2019-0004.
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Abstract Thomas Aquinas makes occasional references to the coexistence of multiple versions of the Bible. In particular, Thomas was familiar with several versions of the Latin Psalter used in liturgical and scholarly contexts. This article examines Thomas’s references to Ps. 67, 7 as a test case for understanding the role of scriptural plurality in his biblical hermeneutics. Thomas associates this verse with the theme of unity within religious life, the relation of the Eucharist to ecclesial unity, and ecclesial unity in itself. Thomas’s citations of alternate versions of this verse often appear to be consciously chosen in accord with his exegetical purposes.
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Widok, Norbert. "List do Rzymian w Katechezach Cyryla Jerozolimskiego. Sposoby wykorzystania i interpretacji." Vox Patrum 69 (December 16, 2018): 623–45. http://dx.doi.org/10.31743/vp.3279.
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Cyril of Jerusalem, the author of the Catechesis delivered to the catechumens and the newly baptized, gave the teachings of Jesus Christ on the basis of the Symbol in force in Jerusalem, and above all on the basis of the Holy Scriptures. He readily referred to the books of the Old and New Testaments, quoting literal citations or paraphrasing individual biblical ideas. Among the frequently quoted biblical books is also the St. Paul’s Epistle to the Romans, which was used by Cyril almost 40 times. Some of Paul’s statements were used as an element of the content link, while others are the starting point for presenting the wider context of Christian teachings to the audience. In most cases, these are literal quotes from the Letter to the Romans. It turns out that the statements of the Apostle of Nations constitute the basis for the interpretation of mainly the Trinitarian aspects of the Christian faith, because individual references serve to bring the listeners closer to the Three Divine Persons. Other quotes Cyril also uses to present some issues of Christian morality.
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Schonfield, Jeremy. "Including the Matriarch in the Amidah?" European Judaism 52, no. 1 (March 1, 2019): 135–49. http://dx.doi.org/10.3167/ej.2019.520115.
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Progressive liturgists seek to introduce gender parity into the first paragraph of the Amidah by adding the names of the Matriarchs immediately after those of the Patriarchs. I argue that this misrepresents their marriages and the role played by the concubines. A more balanced understanding is made possible by distancing the names of the Matriarchs from those of their husbands, and inserting them in the form of a brief piyyut, composed of biblical citations, just before the concluding blessing formula. The proposed insertion reflects the agency displayed by the Matriarchs and alludes obliquely to the concubines. Account is taken of the appropriateness of the piyyut for use in traditional settings.
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Thomas, Matthew J. "Origen on Paul's Authorship of Hebrews." New Testament Studies 65, no. 4 (September 6, 2019): 598–609. http://dx.doi.org/10.1017/s0028688519000274.
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It is a common notion among modern biblical scholars that Origen doubted Paul's authorship of the Epistle to the Hebrews. This article offers an examination of Origen's writings on this question, and shows that the evidence is wildly misrepresented in contemporary discussions. It does this by beginning with Origen's Letter to Africanus, continuing with an overview of his Hebrews citations across his writing career, and concluding with an analysis of his oft-cited comments in Eusebius’ Ecclesiastical History. This examination shows that while Origen suspects Hebrews’ composition to involve more than Paul alone, his surprisingly consistent testimony is that the epistle is indeed Paul's.
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Steiger, Johann Anselm. "Trinität, Gnadenstuhl und Henne." Scientia Poetica 17, no. 1 (January 2013): 1–26. http://dx.doi.org/10.1515/scipo.2013.17.1.1.
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AbstractThis article explores a painting (circa 1562) by the Antwerp artist, Frans Floris (1519/1520-1570). Special attention is given to Floris’s work with both the iconographic traditions and the theological impulses of the Reformation and how Floris takes the transconfessional imagery of the hen and her brood (Mt. 23:27) and gives it a genuine Lutheran interpretation. One finds compelling evidence for this Lutheran interpretation in the many biblical citations included in the painting. The intermediality of word and image is highly relevant in view of the early modern era’s visual theology, within which the image-filled word and the speaking images work together in fruitful cooperation.
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Fisk, B. N. "Scripture Shaping Scripture: the Interpretive Role of Biblical Citations in Pseudo-Philo's Episode of the Golden Calf." Journal for the Study of the Pseudepigrapha 9, no. 17 (April 1998): 3–23. http://dx.doi.org/10.1177/095182079800001701.
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Malanina, Sofia M. "On the Functioning of Biblical Citations in the “Note” of the Monk Innocent about Pafnutius Borovsky’s Death." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 1 (2020): 165–68. http://dx.doi.org/10.31860/2712-7591-2020-1-165-168.
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Zubaitienė, Vilma. "Vocabulary from 1735 Lithuanian translation of the Bibel in the dictionary of Pilypas Ruigys." Lietuvių kalba, no. 12 (December 15, 2018): 1–37. http://dx.doi.org/10.15388/lk.2018.22513.
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This article examines the use of biblical vocabulary in Pilypas Ruigys’ dictionary „Littauiſch=Deutſches und Deutſch=Littauiſches Lexicon“ (Königsberg 1747). The biblical words in this dictionary were derived from the 1735 Lithuanian translation of the Bibel. This fact is clearly stated in the title of the dictionary. Moreover, in the foreword to the dictionary the author highlights that he attempted to pick out as many Lithuanian synonyms from the Holy Script as possible. The exact chapters and verses of the Bible referenced next to the Lithuanian words help to determine which words and multi-word expressions were included in the dictionary. To this day there hasn’t been a statistical and textual analysis, which would show the nature and scale of the Bible references in Ruigys’ dictionary. The analysis has shown that Ruigys refered to the Bible mostly in search of suitable translation of German words and multi-word expressions. In addition, the Bible was a source for expanding the list of lemmata of German-Lithuanian part of the dictionary. The biblical references are in most cases placed next to the single words or two-word (in rare cases three-word) expressions that refer to some kind of Biblical terminology, i.e. name of a person, a thing or an occurence. There are very few longer citations of the Bible. Approximately 3500 words and multi-word expressions were copied from the Old Testament and about 650 – from the New Testament. Book of Genesis was referenced most times (more than 350), more than 200 examples were taken from Book of Exodus, Psalms, Book of Isaiah and Book of Job. The most cited part of the New Testament was the Book of Matthews.
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Galieva, M. "Etymological classification of religiously marked proverbs." Bulletin of Science and Practice 5, no. 3 (March 15, 2019): 498–504. http://dx.doi.org/10.33619/2414-2948/40/66.
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The article provides an etymological classification of religiously marked proverbs in the English and Russian languages. Under religiously marked proverbs, the proverbs etymologically originated from the Bible and proverbs, containing a religiously marked component (God, devil, sin) are understood. The results of analysis allowed us to work out the etymological classification of religiously marked proverbs that can be divided into 4 etymological groups: 1) citations from Bible; 2) transformed biblical proverbs; 3) postbiblical proverbs; 4) religiously marked proverbs, reflecting religious views and evaluations of a particular nation. Religiously marked proverbs are characterized by a high tendency to folklorization and lexical, grammatical and structural transformations that conditions the difficulties in identification of their etymology.
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Hofer, Nathan. "Scriptural Substitutions and Anonymous Citations: Judaization as Rhetorical Strategy in a Jewish Sufi Text1." Numen 61, no. 4 (June 9, 2014): 364–95. http://dx.doi.org/10.1163/15685276-12341329.
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In this article, I take the theme of other people’s scriptures in a slightly different direction by highlighting a case in which an instance of scriptural engagement is characterized by a notable absence rather than explicit presence. I examine the work of David ben Joshua Maimonides, a medieval Jewish author who engaged with and quoted from Muslim Sufi texts. However, in the process of writing David systematically removed references to the Qurʾān and obscured the identity of his Sufi interlocutors, a process which scholars often describe as “judaization.” However, this descriptive use of judaization often functions to obscure the complicated negotiations between an author and his or her sources. In this case, I pose judaization as an analytical problem. I argue that David left his knowing readers clues in the text that hint at the Sufi provenance of many of his ideas. The removal of qurʾānic material and the obfuscation of his Sufi sources were actually part of a clear and deliberate rhetorical strategy meant both to subvert his Sufi texts and to bolster his claims about the relationship between Sufism, biblical Judaism, and the revivification of prophecy among the Jews.
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Brettler, Marc, and Amy-Jill Levine. "Isaiah’s Suffering Servant: Before and After Christianity." Interpretation: A Journal of Bible and Theology 73, no. 2 (March 10, 2019): 158–73. http://dx.doi.org/10.1177/0020964318820594.
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The so-called “Suffering Servant” of Isaiah 52:15–53:12 takes on new meaning in each of his settings, from the exilic or early post-exilic community of Deutero-Isaiah, to the repurposing of this figure by the author of Daniel, mid-second century BCE during the persecutions of Jews by Antiochus IV Epiphanes, through the numerous New Testament citations of and allusions to Jesus as fulfilling Isaiah’s predictions concerning this servant, and on to several post-biblical Jewish understandings of this enigmatic figure. In showing how and why the servant receives such numerous readings, we demonstrate both how readers across the centuries and within different traditions understand Isaiah through their own circumstances, and why Jews and Christians should respect each other’s readings rather than attempt to “prove” the truth of one tradition on the basis of a specific understanding of prophecy.
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Vasiliauskienė, Virginija. "O tekście i źrόdłach "Punktόw Kazań" Konstantego Szyrwida." Acta Baltico-Slavica 37 (June 30, 2015): 141–50. http://dx.doi.org/10.11649/abs.2013.009.
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On the text structure and sources of K. Sirvydas’ book of sermons (Punktai sakymų – Punkty Kazań)The Jesuit priest Konstantinas Sirvydas (~1580–1631) was one of the most multitalented and creative intellectuals in Lithuania in the 17th century. Using his vast experience as a professor of Vilnius University and a preacher, he compiled two different versions of a trilingual Latin-Polish-Lithuanian dictionary (~1620 and 1631), and wrote the book of sermons Punktai sakymų (‘Points of Gospel’). The importance of this book of sermons for the Lithuanian culture is immeasurable and it is considered the first book of original sermons written in Lithuanian and the first translation from Lithuanian into another language, i.e. into Polish. This book is often deemed the first original book written in Lithuanian. Unfortunately, its textual structure and its sources have not been properly evaluated and described yet. When preparing this scientific edition of his book, it appeared that its text is mostly comprised of: (1) citations from the Holy Scriptures, and paraphrases and allusions to them; (2) citations and paraphrases or allusions to works by the Church Fathers, Saints, Roman authors, etc.; and, finally, (3) Sirvydas’ original text – his commentaries and interpretations on citations, etc. There are citations from most of the books of the Old and New Testament. In his book Sirvydas uses 150 different biblical names. He also quotes from the Church Fathers, French theologians and thinkers, and from the Saints. We mostly find exact word-byword citations from Vulgate in his sermons – not paraphrases or allusions. These citations are the first published fragments from the Holy Scriptures in Lithuanian in the Grand Duchy of Lithuania. With this background information we may to hypothesize that during the first quarter of the 17th century, there might have existed an unknown translation (probably some manuscript) of the Holy Scriptures in Lithuanian. О тексте и источниках сборника проповедей Punktai sakymų (Punkty kazań) Константина ШирвидаKoнстантин Ширвид (~ 1580–1631) однa из самых универсальных и интеллектуальных личностей, живших и работавших в XVII веке в Литве. K. Ширвид подготовил два издания словаря Dicionarium trium linguarum (~ 1620, 1631) и издал проповеди в виде пунктов Punktai sakymų (PS). Значение PS для литовской культуры огромно. PS считаются первым оригинальным сборником проповедей в Литве и первой литовской книгой, переведенной на польский язык. Однако до сих пор cтoль важный для литовской культуры текст не был изучен и подробно описан. В процессе анализа текста выяснилось, что структура его довольно многогранна. Текст PS состоит из нескольких слоев: (1) цитат и аллюзий Библии; (2) цитат трудов отцов Церкви, цитат или аллюзий других авторов: римских писателей, протестантских авторов, святых; (3) авторского текста самого К. Ширвида, который часто принимает форму комментария к приведенным цитатам. Автор в тексте проповедей цитирует большинство книг Ветхого и Нового Завета. В проповеди упомянуто 150 библейских имен. К. Ширвид цитирует также отцов Церкви и французских богословов и мыслителей, святых. Цитаты из Ветхого и Нового Завета являются одним из первых фрагментов перевода на литовский язык Святого Писания в Великом княжестве Литовском.
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Schwarzwald, Ora (Rodrigue). "Linguistic Variations in Early Ladino Translations." Journal of Jewish Languages 2, no. 1 (June 9, 2014): 1–48. http://dx.doi.org/10.1163/22134638-12340023.
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The differences between early Ladino liturgical translations andhalakhictranslations, both of which were based on Hebrew sources, are analyzed in this study. The liturgical translations include the Bible, Pirke Avot, the Passover Haggadah, and the Siddur as well as biblical citations in these sources. The halakhic translations includeMesa de el alma(Shulḥan Hapanimin Hebrew) which is a translation ofShulḥan Arukh, the translations ofḤovat Halevavot, and the halakhic instructions in the prayer books. While there are no significant variations in orthography between the two kinds of translations and morphology demonstrates few differences, syntax, discourse analysis, and lexicon reveal great variability. The halakhic translations demonstrate simplification, explicitation, normalization, and a small amount of interference, whereas the liturgical translations adhere to very strict norms of word-for-word translation. It was also found in both kinds of texts that the western translations from Italy and the Netherlands done by former converted Jews (anusim) follow Spanish norms more than the eastern Ladino conventions of the Jews in the Balkans and Asia Minor.
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Pedersen, Nils Arne. "Biblical and Manichaean Citations in Titus of Bostra’s Against the Manichaeans: An Annotated Inventory, written by Paul-Hubert Poirier & Timothy Pettipiece." Vigiliae Christianae 73, no. 4 (August 31, 2019): 463–68. http://dx.doi.org/10.1163/15700720-12341387.
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Maciá, Lorena Miralles. "Conversion and Midrash: On Proselytes and Sympathisers with Judaism in Leviticus Rabbah." Journal for the Study of Judaism 42, no. 1 (2011): 58–82. http://dx.doi.org/10.1163/157006310x529227.
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AbstractThe homiletical commentary Leviticus Rabbah is proof of the interest that proselytism aroused among the Sages. Indeed, this Midrash includes several citations regarding converts to Judaism in general, as a collective with similar characteristics, as well as others about specific figures who became proselytes or at the least sympathisers. This paper analyses the texts relating to this matter in order to answer the following questions: what is the impression of proselytes as a well-known group that is transmitted by the Rabbis in a work dating back to fifth-century C.E. Palestine, taking into account that Christianity had already become the religion of the Empire? Were they accepted as a part of the true Israel? What type of individuals converted to Judaism according to the Sages? Were they notable figures or anonymous people? Were they biblical or contemporary characters? This study will contribute some answers in order to understand how the Rabbis tackled this phenomenon at a time when even specific decrees existed against this practice and when the Church was taking a decisive role against it.
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Adkins, Martha. "Recent Research in Religion." Theological Librarianship 11, no. 2 (October 23, 2018): 16–26. http://dx.doi.org/10.31046/tl.v11i2.507.
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This paper reports the results of a study of the citations accompanying research published over ten years in the fields of theology, religious studies, and biblical studies. The purpose of the citation analysis project was to determine patterns of material usage by scholars in the discipline of Religion. The project proposed to seek answers to questions that frequently cross the minds of theological librarians, including, among others, the types of sources used by researchers in our fields, the prominence of primary sources, the currency of sources cited, dominant languages of publication and research, and most frequently used journals.
A sample of peer-reviewed articles from these fields, chosen from journals indexed by the ATLA Religion Database, was examined from a variety of angles. 4107 cited references from 96 articles were analyzed for source type, publication language, dating, and authorship; articles were further examined for the peer review status of the publishing journal and the subject area covered.
The cited references of the 96 articles analyzed were primarily monographs, published in English, published and created within the decades before the publication of the citing articles, and most had a single author. The 14 most frequently cited journals covered topics in religion and the social sciences.
The results reported here are expected to be informative to theological librarians in making collection development decisions and building subject liaison relationships. Librarians may choose monograph acquisitions over other types, or consider promoting other types of resources differently to encourage use. Theological librarians might consider subscribing to journal titles which overlap in subject coverage with the social sciences. Librarians and discipline faculty will likely find many conversation points among the data presented here.
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van der Pol, Frank. "The Profile and Use of John Calvin in the Dissertatie and the Institutiones theologiae practicae of Simon Oomius (1630–1706)." Church History and Religious Culture 91, no. 1-2 (2011): 179–92. http://dx.doi.org/10.1163/187124111x557845.
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This contribution deals with the reception of John Calvin and his theology in a seventeenth-century Dutch manual of practical theology written by Simon Oomius, a representative of Dutch Reformed Pietism in the period of high Orthodoxy. From the manual, which presents an exhaustive study of the doctrines of Scripture and of God, it becomes clear that Oomius uses Calvin as an important and reliable reference in the areas of dogmatics, exegesis, church history, and spirituality. He takes over arguments from Calvin by paraphrasing him, by using the same examples, by appealing to the same names, by summarizing Calvin’s explanation of biblical texts with approval, or even by including literal citations from his commentaries, letters, and articles, as well as the Institutes. The selective use is almost always in the context of polemics, but carefully in line with Calvin’s own reasoning. This case study shows that Oomius’s portrait of Calvin is directly connected with the essence of his own theology. The reformer of Geneva is considered for the promotion of piety. In Oomius’s eyes, the publications of Calvin are as a whole practically-oriented, and his “Institutes of life” are a living example of a theologia practica.
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Devir, Nathan. "“(Re)presenting Translation: Prosimetrics, Female Agency, and the Arabic and Hebrew Intertexts in Evelyne Accad's L'excisée”." Hawwa 7, no. 3 (2009): 303–20. http://dx.doi.org/10.1163/156920709x12579112681882.
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AbstractEvelyne Accad's novel L'excisée [The Excised] (1982) has long been hailed as an indispensable component of the Francophone literary canon. However, the reception of this book in the English-speaking world has been tepid at best, despite the growing popularity of Accad's literary corpus in (mostly) the United States and in Britain. In this paper, I argue that the principle reason for the Anglophone world's aforementioned lack of attention to the novel is inextricably linked to a series of major oversights in its English translation. More specifically, I demonstrate the manner in which the mistranslations of the prosimetric structure in the narrative of L'excisée (including its biblical and qur'ānic citations) have minimized the text's intertextual significance to such a degree that the book's overarching theme—the necessity of female agency as a counter to oppressive social practices—has no symbolic structure upon which to rest. To that end, this article elucidates the semantic, semiotic and stylistic functions of the prosimetric and intertextual configuration of L'excisée, in the hopes of offering a more just and culturally pertinent translation of the text's revolutionary message to the English-speaking reader.
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Cherednуk, L. A. "“DAVID PSALMS” BY TARAS SHEVCHENKO AND LINA KOSTENKO IN THE ASPECT OF INTERTEXTUALITY." PRECARPATHIAN BULLETIN OF THE SHEVCHENKO SCIENTIFIC SOCIETY Word, no. 3(55) (April 12, 2019): 37–44. http://dx.doi.org/10.31471/2304-7402-2019-3(55)-37-44.
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The article discusses intertextuality as a specific feature of fiction of the XIX-XXI centuries, is a peculiar communication code of the author with the reader, helps him to understand not only himself, but also the world in which he lives. Intertext appears in works of literature in the form of citations, allusions, reminiscences, parodies and imitations of other people's stylistic properties. Scientific intelligence analyzes the features of the structure of the Book of Psalms, which is one of the books of the Old Testament of the Bible, addresses the problem of authorship of a monument to world culture. The article analyzes separate poems from the cycle David of Psalms, which both artists have. Of course, each of the poets can trace the interpretation of the biblical text of an outstanding literary and cultural attraction. In the process of analysis, it was found that T. Shevchenko’s works are characterized by deep connections with ancient culture, Slavic mythology, and many European literatures. The “David Psalms” cycle of modern Ukrainian poetess Lina Kostenko is full of modern realities, acute social conflicts, which is a feature of the poetess’s creative manner. It is defined as the original features of the biblical text copying by each writer, and the presence of common features. It is established that in the works of both poets, despite the difference in time, metaphysical ideas take place, reflecting universal moral and ethical principles, opposing the concepts of “good – evil”, “truth – untruth”, “glory – hula”, are widely used Church Slavonic dictionary, there are elements of introspection. The works of Taras Shevchenko and Lina Kostenko are full of deep feelings about contemporary being, creating a unique image of a literary hero, which is a reflection of the author's position. Entering into the main text the motives of intertextuality allows you to create a unique idiostyle of both artists at different levels of literary reception.
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Keith, Chris. "Retelling Scripture: “The Jews” and the Scriptural Citations in John 1:19-12:15. By Ruth Sheridan. Biblical Interpretation Series 110. Leiden: Brill, 2012. Pp. xvi + 294. Cloth, $151.00." Religious Studies Review 39, no. 1 (March 2013): 37. http://dx.doi.org/10.1111/rsr.12012_10.
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Mukhtarova, A. S., and O. A. Alimuradov. "Some linguistic peculiarities of the English and Russian rap texts: a comparative study drawing on the material of texts of grime microgenre." Current Issues in Philology and Pedagogical Linguistics, no. 2(2020) (June 25, 2020): 133–46. http://dx.doi.org/10.29025/2079-6021-2020-2-133-146.
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The article is devoted to a comparative analysis of the linguistic characteristics of the English- and Russian-language song discourse of the late XXth – early XXIst centuries drawing on the material of music works of rap genre. Today, rap is one of the most popular music genres around the world. This musical genre is developing dynamically, comprehending various aspects of modern life, people’s problems, and therefore it has a fairly wide audience. The topicality of the research is determined by the need to deepen the linguistic understanding of creolized texts, the lacunarity of the concept of genres of polycode texts, as well as a high degree of intertextuality of the studied texts. The English and Russian-language texts of rap music works by such artists as Skepta, Oxxxymiron hae served as the material for the research. The Genius website was the source of the texts. Special attention is paid to the classification of subgenres and microgenres of rap with the allocation of the grime microgenre, which has been taken as the key genre for the study. On the basis of the results of the empirical analysis of the discursive material, the authors claim that the Russian- and English-language grime microgenres have some common and differential features. Common features include the use of precedent names, explicit citations, the use of metaphors, antitheses, repetitions, pun, slangisms, obscene lexis, and edlibs. In the English-language grime, there are no allusions to mythology, biblical text, or other literary works that are frequently present in the tracks of the Russian-speaking artist. The authors conclude that various ways of implementing intertextuality are represented in a wider spectrum in the Russian-language grime than in the English-language grime
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Bernstein, Moshe J. "Introductory Formulas for Citation and Re-Citation of Biblical Verses in the Qumran Pesharim." Dead Sea Discoveries 1, no. 1 (1994): 30–70. http://dx.doi.org/10.1163/156851794x00022.
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Bernstein, Moshe J. "Introductory Formulas for Citation and Re-Citation of Biblical Verses in the Qumran Pesharim." Dead Sea Discoveries 1, no. 2 (1994): 30–70. http://dx.doi.org/10.1163/156851794x00185.
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Судаков, Максим. "Martyrius-Sahdona. “On the True Faith and the Firm Confession of Orthodoxy”." Вопросы богословия, no. 2(4) (September 15, 2020): 73–105. http://dx.doi.org/10.31802/pwg.2020.4.2.004.
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На русский язык переведён фрагмент из «Книги совершенства» - пространного аскетического трактата восточносирийского автора VII века Мартирия-Сахдоны, епископа Церкви Востока. Он известен как руководитель монахов и видный духовный писатель. Примечателен он главным образом тем, что пошёл на разрыв с Церковью Востока,когда стал учить об одной ипостаси Христа, за что и был лишён сана и предан анафеме. «Книга совершенства» сохранилась не менее, чем в двух рукописях, древнейшая из которых - Argent.4116 - происходит из синайского монастыря Неопалимой купины (Бет-Мар-Моше) и датируется 837 г. В 1960-х гг. «Книга совершенства» была опубликована вместе с прочими известными сочинениями Мартирия-Сахдоны, тогда же был опубликован их французский перевод. Христологическое учение Мартирия-Сахдоны, с давних пор и до сего времени привлекающее внимание исследователей, содержится, главным образом, в приводимом ниже фрагменте «Книги совершенства». Помимо вопросов христологии, в нем изложено учение о Святой Троице, всеобщем Воскресении и Страшном Суде, а также сказано о взаимосвязи веры и нравственности. Перевод снабжён словарёмосновных терминов и подстрочным комментарием, в котором указаны источники, главным образом, библейских цитат, а также даны пояснения к переводу. This is a translation from Syriac into Russian of a fragment of the «Book of Perfection», a large ascetic treatise. The author of the book, Martyrius-Sahdona, a bishop in the Church of the East, is a 7th century East-Syrian writer. He is known as a teacher of monks and famous spiritual author. He is especially distinguished by his controversy with the Church of the East, after he begun to teach about one hypostasis of the Christ. For this reason, he was disgowned and anathematized. The «Book of Perfection» is preserved in at least two manuscripts, the earliest of which originates from the Beth-Mar-Moshe Monastery of Mount Sinai and is dated by 837 AC (Argent. 4116). In the 1960s the «Book of Perfection» was published along with some other known Sahdona’s writings. At the same time corresponding translations into French were issued. The christological teaching of Sahdona, which has been attracting attention of researchers from the earliest times hitherto, is mainly contained in the present fragment of the «Book of Perfection». Besides christological aspects, it also contains doctrines of the Trinity, of the universal resurrection, and of the Last Judgement, along with considerations on the relationship between faith and morality. The introduction presents brief biographic and literary information and outlines the main subjects of the fragment. The translation is supplemented with a glossary of the main terms and a commentary indicating sources of citations in the text (foremost biblical) and explaining the translation.
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Sanzo, Joseph E., and Nils H. Korsvoll. "A New Testament Text on a Syriac Incantation Bowl: Eph. 6:10-17 on ibc 3." Vigiliae Christianae 71, no. 4 (August 17, 2017): 417–32. http://dx.doi.org/10.1163/15700720-12341310.
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This article demonstrates the use of Eph. 6:10-17 on a Syriac incantation bowl (ibc 3), thereby challenging the commonly held opinion that there are no direct uses of the New Testament among the Syriac bowls. We then situate the use of this biblical passage on ibc 3 within the context of biblical citation and reference in Mediterranean magic more generally. Finally, we briefly reflect on the significance of the usage of the Bible on ibc 3 for the study of Syriac incantation bowls and for the value of categories of religious identification, such as “Christian,” “Jewish,” and “Pagan,” as it pertains to the study of late antique apotropaia.
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Brisman, Leslie. "Studying the Bible in the “Post-Truth” Era." Religion and the Arts 25, no. 1-2 (March 24, 2021): 173–86. http://dx.doi.org/10.1163/15685292-02501005.
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Abstract When Jesus tells Pilate “my kingdom is not of this world” (John 18:36), he may be reassuring Pilate that Jesus and his followers pose no political threat. In our time, however, the secular idea of “alternate facts” has become something of a new religion and affects both our politics and our academic study. The difficult questions of what constitutes facts or credible critical interpretation of literary facts is particularly vexed when there is a question of citation. This article does not deal with questionable abbreviations of citation (such as “The Lord is merciful and compassionate” Exod. 34:6 without the deflected punishment clauses) or expanded citation (such as “You have heard it said, ‘Love your neighbor and hate your enemies’ ” [Matt. 5:43]). It concerns rather some instances where a verse may or may not be a citation and where extra-biblical ideology can interfere with the interpretation of what is being quoted, if it is being quoted. “The poor you have always with you” (Mark 14:7, possibly citing Deut. 15:11) is one such example.
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Tzoref, Shani. "Qumran Pesharim and the Pentateuch: Explicit Citation, Overt Typologies, and Implicit Interpretive Traditions." Dead Sea Discoveries 16, no. 2 (2009): 190–220. http://dx.doi.org/10.1163/156851709x429256.
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AbstractQumran pesher is characterized as contemporizing exegesis of poetic/prophetic biblical texts. Previous research has focused upon pesher exegesis of works which later canonical tradition designates as "Latter Prophets" and of the book of Psalms, the dominant base-texts in pesharim. The current study surveys the use of the Pentateuch in Qumran pesher, examining instances of explicit citation, overt Pentateuchal typology, and implicit interpretive traditions. The most noteworthy attributes that emerge are the prominence of Deuteronomy and a strong reliance upon pre-existing exegetical traditions.
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Tkachenko, Tetiana. "The Reinterpretation of Biblical Images in Katrya Grynevycheva’s “On the Way to Sykhem” and Other Stories." Perspektywy Kultury 28, no. 1 (March 1, 2020): 25–36. http://dx.doi.org/10.35765/pk.2020.2801.05.
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Paper deals with the peculiarities of the small prose by Katrya Grynevycheva. It clarifies the symbolic dominants, means of character creation, and the author’s world outlook. The article identifies biblical images in her book “Po dorozi v Syxem” ta inshi opovidannya [“On the way to Sykhem” and Other Stories]. The writer uses paraphrases for citation of the Biblical text. She adds new meanings and extends the semantics of religious images. The images include: Heroes, Characters, Flora and Fauna, and the Elements. Katrya Grynevycheva correlates such concepts as ground, terra, earth and Homeland. Thus, Ukraine is spiritual substance. The investigation reveals the main features of the author’s individual style. The book represents a variety of genres (legend, fairytale, parable, storytelling). The Christian intertext pervades all stories. Katrya Grynevycheva builds the artistic God’s world and insists on basic truths (love, faith and peace). The paper proves the uniqueness and significance of the writer’s heritage in the development of Ukrainian literature.
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Stanley, Christopher D. "‘Under a Curse’: a Fresh Reading of Galatians 3.10–14." New Testament Studies 36, no. 4 (October 1990): 481–511. http://dx.doi.org/10.1017/s002868850001969x.
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Though Martin Luther was doubtless not the first student of the NT to notice the apparent discrepancy between Paul's general affirmation in Galatians 3. 10a and the citation he introduces to support it in 3.10b, his statement of the problem has scarcely been improved upon in the centuries that have followed. As it stands, the Pauline text does present something of a conundrum. Whereas Paul's own statement appears to pronounce a ‘curse’ upon anyone who would attempt to live by the Jewish Torah, the biblical text to which he appeals clearly affirms the opposite: its ‘curse’ falls not on those who do the Law, but on those who fail to do it. What is Paul trying to say? Does he simply misunderstand his citation at this point? Or is there an underlying link between text and ‘interpretation’ that is not evident at first sight?
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Lincicum, David. "Paul's Engagement with Deuteronomy: Snapshots and Signposts*." Currents in Biblical Research 7, no. 1 (October 2008): 37–67. http://dx.doi.org/10.1177/1476993x08094024.
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Recent research has turned from general studies of the role of the Old Testament in Paul's theology to consideration of Paul's engagement with individual biblical books. While much of the interest has so far centered on Isaiah, attention is increasingly paid to Deuteronomy. This article surveys current trends in approaches to Deuteronomy in Paul's letters, focusing especially on three types of studies: textual and methodological studies of Paul's citation technique and Vorlage , considerations of Deuteronomy in Paul's theology, and investigations of the role of Deuteronomy in the formation of Paul's ethics. After surveying the major recent contributions, several areas for further research are suggested.
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Gibbs, Robert. "Verdict and Sentence: Cover and Levinas on the Robe of Justice." Journal of Jewish Thought and Philosophy 14, no. 1-2 (2006): 73–89. http://dx.doi.org/10.1163/105369906779159544.
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AbstractFew problems are as challenging to Levinas's ethics as the tension or even chiasm that opens between the ethics in relation to the face and the claims of the third. This paper offers a reading of the role of the judge in court as the model for understanding the relation of these two aspects of justice. I make reference to an essay by the legal theorist Robert Cover that explored the violence of the courtroom. He shows how society contains appropriate violence by framing the institutions of the court. Levinas then appears in his repeated citation of a Talmudic text about the judge not facing the defendant in a court. Through a careful reading of the Talmudic text and the Biblical texts upon which it draws, we can see Levinas sorting out the different kinds of responsibility to which the judge responds. The paper ends with a brief reflection on how engaging with the specificity of a text offers new methodological resources for philosophical reflection.
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Piovanelli, Pierluigi. "The Apocryphal Legitimation of a “Solomonic” Dynasty in the Kǝbrä nägäśt – A Reappraisal." Aethiopica 16 (March 9, 2014): 7–44. http://dx.doi.org/10.15460/aethiopica.16.1.698.
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The present study constitutes an attempt to reevaluate the ideological function of the Kǝbrä nägäśt as an apocryphal production extolling the nobility and orthodoxy of early 14th-century “Solomonic” élites. In this regard, the Kǝbrä nägäśt can be considered as the Ethiopian response to the religious and political propaganda of the Syriac Apocalypse of Pseudo-Methodius and related literature. The arguments recently made in favour of a 6th-century date for an hypothetical original kernel of the Kǝbrä nägäśt are also reexamined and reinterpreted. The mention of the “glory of David” in the inscription RIÉ 195 II: 24 is not a reference to the Davidic/Solomonic origins of the kings of Aksum but part of a biblical citation, Isaiah 22:22–23, here for the first time correctly identified, while the connection between the recently published MḤDYS’s gold coin and the council of Chalcedon is too speculative and aleatory to be of any use. The glorious memories of 6th-century Ḥimyaritic wars provided but the point of departure for the elaboration of the traditions to be much later creatively recycled in the Kǝbrä nägäśt.
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Spivak, Monika. "The “Christology” of Bely the Anthroposophist: Andrei Bely, Rudolf Steiner, and the Apostle Paul." Religions 12, no. 7 (July 10, 2021): 519. http://dx.doi.org/10.3390/rel12070519.
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The article focuses on R. Steiner’s perception of the Gospels and the impact of that view on Bely’s works. The latter had always valued Steiner’s lectures on Christ and the Fifth Gospel, the “Anthroposophic” (relating to the philosophy of human genesis, existence, and outcome) Gospel, the knowledge of which had been received in a visionary way. In addition, Bely was an esoteric follower of Steiner and often quoted from Apostle Paul’s 2 Corinthians, “Ye are our epistle written in our hearts, known and read of all men”. The citation occurs in Bely’s philosophical works (The History of the Formation of the Self-Conscious Soul, “Crisis of Consciousness”), autobiographic prose (Reminiscences of Steiner), the essay “Why I Became a Symbolist…”, and letters (to Ivanov-Razumnik and Fedor Gladkov). Bely’s own anthroposophic and esoteric ideas relating to the gospel sayings are also examined. The aim of the research is to show through the example of one quotation the specifics of Bely the Anthroposophist’s perception of Christian texts in general. This provides a methodological meaning for understanding other Biblical quotations and images in the works of Bely because anthroposophical Christology is also the key to their deciphering.
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Marsh, Dana T. "SACRED POLYPHONY ‘NOT UNDERSTANDID’: MEDIEVAL EXEGESIS, RITUAL TRADITION AND HENRY VIII'S REFORMATION." Early Music History 29 (July 21, 2010): 33–77. http://dx.doi.org/10.1017/s0261127910000069.
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This study focuses on the ritual ‘conservatism’ of Henry VIII's Reformation through a new look at biblical exegeses of the period dealing with sacred music. Accordingly, it reconsiders the one extant passage of rhetoric to come from the Henrician regime in support of traditional church polyphony, as found in A Book of Ceremonies to be Used in the Church of England, c.1540. Examining the document's genesis, editorial history and ultimate suppression by Archbishop Thomas Cranmer, it is shown that Bishop Richard Sampson, Dean of the Chapel Royal (1522–40), was responsible for the original drafting of the musical paragraph. Beginning with Sampson's printed commentaries on the Psalms and on the Epistles of St Paul, the literary precedents and historical continuities upon which Sampson's topos in Ceremonies was founded are traced in detail. Identified through recurring patterns of scriptural and patristic citation, and understood via transhistorical shifts in the meaning of certain key words (e.g. iubilare), this new perspective clarifies important origins of the English church's musical ‘traditionalism’ on the eve of the Reformation. Moreover, it reveals a precise species of exegetical method – anagogy – as the literary vehicle through which influential clergy were able to justify expansions and elaborations of musical practice in the Western Church from the high Middle Ages to the Reformation.
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Ehrman, Bart D. "Biblia Patristica: Index des citations et allusions bibliques dans la litterature patristique. Vol. 6, Hilaire de Poitiers, Ambrose de Milan, Ambrosiaster." Journal of Biblical Literature 118, no. 1 (1999): 181. http://dx.doi.org/10.2307/3268258.
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Schnackenburg, R. "Biblia Patristica. Index des citations et allusions Bibliques dans la Litterature Patristique, Paris (Ed. du Centre National de la Recherche Scientifique) 1975–1982." Biblische Zeitschrift 29, no. 1 (July 17, 1985): 133–34. http://dx.doi.org/10.30965/25890468-02901026.
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