Journal articles: 'Exegetical'

1

Pearce, Sarah. "The Exegetical Texts." Journal of Jewish Studies 58, no. 1 (April 1, 2007): 163–64. http://dx.doi.org/10.18647/2716/jjs-2007.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Crook, David. "The Exegetical Motet." Journal of the American Musicological Society 68, no. 2 (2015): 255–316. http://dx.doi.org/10.1525/jams.2015.68.2.255.

Full text

Abstract:

What made a motet appropriate for performance on a particular occasion in the sixteenth century? Previous studies have demonstrated that motets performed on a given day generally drew their texts from the liturgy of that day. Yet many of the eighty-five motets assigned to the Sundays and major feasts of the year in Johannes Rühling's Tabulaturbuch (1583) do not. What mattered to this Lutheran organist was not a motet text's previous liturgical association but its ability to gloss—sometimes in surprising ways—the Gospel or Epistle lesson of the day. His approach has strong parallels in a tradition of Lutheran preaching grounded in exegesis of the assigned lessons. The same exegetical approach figures, moreover, in Catholic use of the motet, exemplified both in musical sources, such as Andreas Pevernage's Cantiones sacrae (1578 and 1602), and in performances recorded in the diaries of the Sistine Chapel.

APA, Harvard, Vancouver, ISO, and other styles

3

Tzoref, Shani. "The Exegetical Texts." Dead Sea Discoveries 18, no. 2 (2011): 250–52. http://dx.doi.org/10.1163/156851711x581416.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Peterson, Elaine. "Kierkegaard's exegetical methodology." Studies in Religion/Sciences Religieuses 19, no. 3 (September 1990): 351–59. http://dx.doi.org/10.1177/000842989001900308.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Salvador-González, José María. "The House/Palace in Annunciations of the 15th Century." Eikon / Imago 10 (February 8, 2021): 391–406. http://dx.doi.org/10.5209/eiko.74161.

Full text

Abstract:

This article seeks to highlight the doctrinal meanings enclosed in the representation of the house of Mary in the form of a palace or an aristocratic residence in seven images of the Annunciation of the 15th century. To justify our iconographic interpretations in this sense, we based on the analysis of many exegetical comments with which many Latin Fathers and theologians interpreted several metaphorical expressions with dogmatic projection, such as domus Sapientiae, domus Dei, aula regia, palatium Regis, domicilium Trinitatis, and other analogous terms. As a methodological strategy, we use here a double comparative analysis: in the first instance, analyzing a series of patristic and theological texts that exegetically interpret the metaphors above; secondly, relating these exegetical texts with the eight Annunciations explained here.

APA, Harvard, Vancouver, ISO, and other styles

6

Karame, Alya, and Travis Zadeh. "The Art of Translation: An Early Persian Commentary of the Qurʾān." Journal of Abbasid Studies 2, no. 2 (November 6, 2015): 119–95. http://dx.doi.org/10.1163/22142371-12340017.

Full text

Abstract:

This article presents a description and analysis of a Persian translation and commentary of the Qurʾān, entitledTafsīr-i munīr, by Abū Naṣr al-Ḥaddādī (d. after 400/1009), the earliest exegetical work in Persian whose author can be identified. A manuscript of this multivolume work housed in the Topkapı Palace Museum of Istanbul offers an important historical testament to the calligraphic development of Persian exegetical writing and the manners in which scholars and authorities sought creative ways to visually balance the sacred Arabic text of the Qurʾān with vernacular exegetic material. The manuscript also reveals a good deal about Qurʾānic book art, as well as the development of Persian commentaries and translations, thus offering further insight into the history of the Qurʾān across the frontiers of Central Asia and Khurasan.

APA, Harvard, Vancouver, ISO, and other styles

7

ALLISON, Dale C. Jr. "Exegetical Amnesia in James." Ephemerides Theologicae Lovanienses 76, no. 1 (April 1, 2000): 162–66. http://dx.doi.org/10.2143/etl.76.1.541.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Martini, Jeromey. "Exegetical Interpretations of Romans." Expository Times 131, no. 4 (December 6, 2019): 178. http://dx.doi.org/10.1177/0014524619886786.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Prinsloo, W. S. "Weer eens: Eksegetiese Metodes." Verbum et Ecclesia 13, no. 2 (July 18, 1992): 182–88. http://dx.doi.org/10.4102/ve.v13i2.1055.

Full text

Abstract:

Once again: Exegetical methods This article is the result of conversations with leading Old Testament scholars in The Netherlands and in Germany. These conversations once again emphasise that there is not one single prevailing exegetical method which is followed in general. Although certain "schools", in which a specific exegetical model dominates, can be identified, enough scope for the practise of other methods is offered. Most exegetes are of the opinion that both synchronic and diachronic aspects can be combined in one exegetical model.

APA, Harvard, Vancouver, ISO, and other styles

10

Geissinger, Aisha. "The Exegetical Traditions of cĀcisha: Notes on their Impact and Significance*." Journal of Qur'anic Studies 6, no. 1 (April 2004): 1–20. http://dx.doi.org/10.3366/jqs.2004.6.1.1.

Full text

Abstract:

This article examines six exegetical traditions from Bukhārī's Ṣaḥīḥ traced back to cĀↄisha bint Abī Bakr (d. 58/678), in an effort to contribute to the discussion of the many complex questions surrounding the exegetical material attributed to her found in medieval ḥadīth collections and Qur'an commentaries. Three of the exegetical traditions studied relate to aspects of Hajj, and three discuss theological questions. These traditions portray cĀↄisha's interpretive activity in three main ways: as a transmitter and ‘active interlocutor’ of Muhammad's words, as an exegete, and as a participant in the early Muslim community's exegetical debates. Some of these traditions are also striking in the way in which they place cĀↄisha's own interpretive voice at the forefront of the text. It is demonstrated that, for Bukhārī at least, transmission of exegetical material is not necessarily a passive role, and it is suggested that he depicts cĀↄisha as an exegetical authority in her own right. Moreover, it is argued that the medieval Sunnī Qur'an commentators surveyed in this article generally recognise traditions credited to her as authoritative, although the degree to which they do so may vary for a number of reasons.

APA, Harvard, Vancouver, ISO, and other styles

11

KATAOKA, Kei. "Exegetical Problems of Pramanasamuccaya 1.9:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 58, no. 1 (2009): 455–49. http://dx.doi.org/10.4259/ibk.58.1_455.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Wang, Tai-il. "Exegetical Problems in Bible Translation." Journal of Biblical Text Research 16 (April 30, 2005): 62–78. http://dx.doi.org/10.28977/jbtr.2005.4.16.62.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

MUROJI, Yoshihito. "Buddhist Exegetical Interpretations of bheda." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 43, no. 2 (1995): 914–10. http://dx.doi.org/10.4259/ibk.43.914.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Jeffrey L. Rubenstein. "The Exegetical Narrative: New Directions." Jewish Quarterly Review 99, no. 1 (2009): 88–106. http://dx.doi.org/10.1353/jqr.0.0035.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Porton, Gary. "Exegetical Techniques in Rabbinic Literature." Review of Rabbinic Judaism 7, no. 1-2 (2004): 27–94. http://dx.doi.org/10.1163/1570070041960848.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Foster, Paul. "Intentionally Exegetical Commentary on Matthew." Expository Times 119, no. 5 (February 2008): 229–30. http://dx.doi.org/10.1177/0014524608088846.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Atkinson, Jason. "Book Review: Expanding Exegetical Horizons." Expository Times 121, no. 4 (January 2010): 207. http://dx.doi.org/10.1177/00145246101210040913.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Barrett, C. K. "Book Reviews : An Exegetical Bibliography." Expository Times 97, no. 12 (September 1986): 379. http://dx.doi.org/10.1177/001452468609701223.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Wearne, Bruce C. "Exegetical explorations: Parsons’ problematic aim." American Sociologist 37, no. 3 (September 2006): 31–38. http://dx.doi.org/10.1007/s12108-006-1021-9.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Wearne, Bruce C. "Exegetical Explorations: Parsons’ Convergence Concept." American Sociologist 44, no. 3 (May 16, 2013): 233–44. http://dx.doi.org/10.1007/s12108-013-9178-5.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Bennett, Thomas Andrew. "Ruled, Creedal, and Located: The Theological Interpretation of John Goldingay." Horizons in Biblical Theology 35, no. 1 (2013): 1–20. http://dx.doi.org/10.1163/18712207-12341244.

Full text

Abstract:

Abstract John Goldingay has tried to distance his exegetical practice from theological interpretation. Close readings of Goldingay’s own pronouncements and interpretive practice, in combination with insights from philosophical hermeneutics, however, indicate that he may be protesting too much. The present essay demonstrates that Goldingay’s working method operates under the rule of faith, in accordance with the creeds, and from an ideological location. It recommends Goldingay’s working method as an exemplar for those who wish to practice fresh, theologically informed, and exegetically sensitive readings of Scripture.

APA, Harvard, Vancouver, ISO, and other styles

22

Botha, P. J. "Resepsieteorie: Konkurrent of Komplement van die Teksimmanemte Eksegese?" Verbum et Ecclesia 10, no. 2 (July 18, 1989): 113–27. http://dx.doi.org/10.4102/ve.v10i2.1001.

Full text

Abstract:

Reception theory: competitor or complement of text-immanent exegetical methodology? Due to the underlying principles on which it was based and which suggest a critical view of positivism and its idea of applying an exegetical “method” to a text, it seems as if the reception theory could only be regarded as an alternative to text-immanent exegesis. This paper reflects on the possibility of incorporating the insights of the reception theory into a text-immanent model so as to form a comprehensive exegetical approach.

APA, Harvard, Vancouver, ISO, and other styles

23

Docherty, Susan. "New Testament Scriptural Interpretation in its Early Jewish Context." Novum Testamentum 57, no. 1 (December 12, 2015): 1–19. http://dx.doi.org/10.1163/15685365-12341481.

Full text

Abstract:

This paper places New Testament scriptural interpretation within its early Jewish context, highlighting the most significant ways in which understanding of this subject is enhanced by comparison with texts such as the Dead Sea Scrolls, the Pseudepigrapha and the rabbinic midrashim. Four critical issues are addressed: text form; exegetical genres; interpretative traditions; and exegetical techniques. The applicability to the New Testament of some innovative current research in the field of Jewish Studies is demonstrated. Consideration is then given to the major challenges which a close engagement with the Jewish exegetical literature poses for the methodology of future New Testament scholarship.

APA, Harvard, Vancouver, ISO, and other styles

24

Kelhoffer, James. "Basilides's Gospel and Exegetica (Treatises)." Vigiliae Christianae 59, no. 2 (2005): 115–34. http://dx.doi.org/10.1163/1570072054068366.

Full text

Abstract:

AbstractThe surviving witnesses to Basilides of Alexandria (fl. 120-140 C.E.) reflect considerable variety and confusion concerning his writing(s). Attempts by scholars to present Basilides as an exegete of Christian scripture, and even as the author of a gospel, are based on precious little evidence, which scholars have at times misinterpreted. This article argues that only a limited interest in gospel materials on the part of Basilides can be demonstrated from the surviving portions of his Exegetica (Treatises). Moreover, if Basilides did indeed write a gospel, it was not a narrative or sayings gospel concerned primarily with the life or the teachings of Jesus. Finally, prior to Origen in the mid-third century C.E. the designation (or title) Exegetica did not connote an 'exegetical' commentary. Clement of Alexandria's title for Basilides's work ('Eξηγητικα, Strom. 4.81.1) instead supports the inference that this writing comprised "explanations" of Basilides's theological system.

APA, Harvard, Vancouver, ISO, and other styles

25

Zhang, Xuecheng, and Yingying Bo. "The Exegetical Research on “Chuci Shu”." Journal of Chinese Language and Literature 106 (October 31, 2017): 65–84. http://dx.doi.org/10.25021/jcll.2017.10.106.65.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Тимофеев, Борис. "Θεωρία in Ancient Greek Exegetical Literature." Theological Herald, no. 3(38) (October 15, 2020): 85–104. http://dx.doi.org/10.31802/gb.2020.38.3.004.

Full text

Abstract:

Современная научная богословская мысль склонна к унификации терминов и явлений в сфере своих компетенций. Эта тенденция в современных исследованиях в некоторых случаях распространяется и на древние христианские памятники. Так, например, слово θεωρία многие учёные определяют как мистический метод духовного толкования Священного Писания. Это определение нередко применяется в качестве универсального технического определения при анализе экзегетических произведений древних авторов. При этом игнорируется узус самих экзегетов, которые употребляют это слово в иных значениях. В рамках данной статьи предпринимается попытка выявить и показать основные значения слова θεωρία в древней греческой экзегетической литературе. The article deals with the theology, composition and literary form of the narrations which constitute the prologue part of the book of Genesis (1, 1-11, 26). During the second half of the 19th and at the turn of the 20th cent., following the emergence of the Documentary hypothesis as well as the comparison of the Holy Scripture with the newly-discovered literary monuments of Ancient Near East, the greater part of the narrations that constitute the Prologue were labeled myths and ancient Hebrew folklore (J. Wellhausen, H. Gunkel, J. Frazer). In addition to the then detected Near Eastern parallels, this new attitude towards the narrations of the Prologue was fostered by its lack of a clearly expressed historical dedication and the symbolic form of their exposition. Defending the traditional view of the Prologue as sacred history and prophetic revelation, bishop Kassian (Bezobrazov) proposed to consider all the biblical narrations that contain theophanies as metahistorical. Archpriest Sergey Bulgakov, A. F. Losev and B. P. Vysheslavtsev, who analyzed the phenomenon of myth-making, called the Biblical narration of the origins of the world a myth, but in a sense different from that proposed by Gunkel and Frazer. They have founded a new and positive conception according to which a myth is not fi but rather a kind of reality based upon mystical experience. The author of the article analyzes each of the terms enumerated - «history», «myth», «metahistory» - in their use relating them to the Prologue; he also examines the possibility of their harmonizing with the traditional ecclesiastical view of this part of the book of Genesis.

APA, Harvard, Vancouver, ISO, and other styles

27

권연경. "God’s Wrath Now? - An Exegetical Reconsideration." Korean Evangelical New Testament Sudies 13, no. 2 (June 2013): 273–301. http://dx.doi.org/10.24229/kents.2013.13.2.004.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Wu, Minggang. "Application of Exegetical Principles and Methods." Review of Educational Theory 3, no. 2 (August 18, 2020): 87. http://dx.doi.org/10.30564/ret.v3i2.1830.

Full text

Abstract:

The interpretation of linguistic phenomena in ancient literature is called exegesis. three rules should be followed in exegetical: time differences in meaning, specific context, and determine the structure of sentences. Moreover, three basic methods are supposed to employ in exegetical: pictogram exegesis, phono-semantic exegesis and compound ideographs exegesis. Knowing this will help us to understand more precisely of ancient literature interpretation.

APA, Harvard, Vancouver, ISO, and other styles

29

Shkul, Minna A. I. "Book Review: Ephesians: An Exegetical Commentary." Journal for the Study of the New Testament 27, no. 1 (September 2004): 113–15. http://dx.doi.org/10.1177/0142064x0402700109.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Proctor, John. "Book Reviews : Paul's Exegetical Method Displayed." Expository Times 107, no. 4 (January 1996): 120. http://dx.doi.org/10.1177/001452469610700417.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Fowl, Stephen. "Book review: Ephesians: An Exegetical Commentary." Interpretation: A Journal of Bible and Theology 59, no. 1 (January 2005): 94–96. http://dx.doi.org/10.1177/002096430505900125.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Kugel, James. "Exegetical Notes on 4Q225 "Pseudo-Jubilees"." Dead Sea Discoveries 13, no. 1 (2006): 73–98. http://dx.doi.org/10.1163/156851706776205950.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Pagnini, Alessandro. "The persistence of the “exegetical myth”." Behavioral and Brain Sciences 9, no. 2 (June 1986): 252. http://dx.doi.org/10.1017/s0140525x00022524.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Slusser, Michael. "The Exegetical Roots of Trinitarian Theology." Theological Studies 49, no. 3 (September 1988): 461–76. http://dx.doi.org/10.1177/004056398804900304.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Kim, Hyun Chul Paul. "Interpreting the Psalms: An Exegetical Handbook." Horizons in Biblical Theology 31, no. 2 (2009): 216–17. http://dx.doi.org/10.1163/019590809x12553238843500.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Winter, Sean F. "Book Reviews : Exegetical Method and Thessalonians." Expository Times 112, no. 5 (February 2001): 171. http://dx.doi.org/10.1177/001452460111200515.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Glynn, John. "Exegetical and Bible Study Computer Program." Conversations in Religion & Theology 5, no. 1 (May 2007): 116–28. http://dx.doi.org/10.1111/j.1479-2214.2007.00109.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Hay, Andrew R. "An Exegetical Reflection on Isaiah 1.18." Bible Translator 67, no. 3 (December 2016): 288–91. http://dx.doi.org/10.1177/2051677016671993.

Full text

Abstract:

The classical Christian reading of Isa 1.18 has usually taken the verse as referring to the grace and mercy of God. But there is a formidable set of objections that challenges this reading. In this article, these objections will be attended to, alongside the offering of a contemporary gloss, in order to offer an alternative to exegetes and translators of this text.

APA, Harvard, Vancouver, ISO, and other styles

39

SEEMANN, KLAUS-DIETER. "ALLEGORICAL-EXEGETICAL DEVICES IN KIEVAN LITERATURE*." Canadian-American Slavic Studies 25, no. 1-4 (1991): 27–41. http://dx.doi.org/10.1163/221023991x00047.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Viezel, Eran. "Targum Onkelos in Rashi’s Exegetical Consciousness." Review of Rabbinic Judaism 15, no. 1 (2012): 1–19. http://dx.doi.org/10.1163/157007012x622890.

Full text

Abstract:

Abstract The widespread argument that Rashi sometimes criticized the way in which Targum Onkelos translated the Hebrew verses is fundamentally wrong. Rather, Rashi was aware that Targum Onkelos did not always translate literally. Rashi saw a connection between the character of the Targum and its origin and addressees. This article compares the place of Targum Onkelos in Rashi’s exegesis with that of other sources he used and examines specific items from his commentary to the Bible and the Talmud. It shows that the place of Targum Onkelos in Rashi’s exegetical consciousness influenced other commentators in the medieval period.

APA, Harvard, Vancouver, ISO, and other styles

41

Paddison, Angus. "Exegetical Notes: John 21:1-19." Expository Times 118, no. 6 (March 2007): 292–93. http://dx.doi.org/10.1177/0014524606076093.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Foster, Paul. "Book Review: Mark — an Exegetical Commentary." Expository Times 121, no. 1 (September 11, 2009): 48. http://dx.doi.org/10.1177/00145246091210011105.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Hartin, Patrick J. "Book Review: Exegetical Commentary On James." Expository Times 121, no. 5 (January 27, 2010): 254. http://dx.doi.org/10.1177/00145246101210051005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Тимофеев, Борис. "Θεωρία in Ancient Greek Exegetical Literature." Theological Herald, no. 3(38) (October 15, 2020): 85–104. http://dx.doi.org/10.31802/gb.2020.38.3.004.

Full text

Abstract:

Современная научная богословская мысль склонна к унификации терминов и явлений в сфере своих компетенций. Эта тенденция в современных исследованиях в некоторых случаях распространяется и на древние христианские памятники. Так, например, слово θεωρία многие учёные определяют как мистический метод духовного толкования Священного Писания. Это определение нередко применяется в качестве универсального технического определения при анализе экзегетических произведений древних авторов. При этом игнорируется узус самих экзегетов, которые употребляют это слово в иных значениях. В рамках данной статьи предпринимается попытка выявить и показать основные значения слова θεωρία в древней греческой экзегетической литературе. The article deals with the theology, composition and literary form of the narrations which constitute the prologue part of the book of Genesis (1, 1-11, 26). During the second half of the 19th and at the turn of the 20th cent., following the emergence of the Documentary hypothesis as well as the comparison of the Holy Scripture with the newly-discovered literary monuments of Ancient Near East, the greater part of the narrations that constitute the Prologue were labeled myths and ancient Hebrew folklore (J. Wellhausen, H. Gunkel, J. Frazer). In addition to the then detected Near Eastern parallels, this new attitude towards the narrations of the Prologue was fostered by its lack of a clearly expressed historical dedication and the symbolic form of their exposition. Defending the traditional view of the Prologue as sacred history and prophetic revelation, bishop Kassian (Bezobrazov) proposed to consider all the biblical narrations that contain theophanies as metahistorical. Archpriest Sergey Bulgakov, A. F. Losev and B. P. Vysheslavtsev, who analyzed the phenomenon of myth-making, called the Biblical narration of the origins of the world a myth, but in a sense different from that proposed by Gunkel and Frazer. They have founded a new and positive conception according to which a myth is not fi but rather a kind of reality based upon mystical experience. The author of the article analyzes each of the terms enumerated - «history», «myth», «metahistory» - in their use relating them to the Prologue; he also examines the possibility of their harmonizing with the traditional ecclesiastical view of this part of the book of Genesis.

APA, Harvard, Vancouver, ISO, and other styles

45

Slade, Darren M. "Patristic Exegesis: The Myth of the Alexandrian-Antiochene Schools of Interpretation." Socio-Historical Examination of Religion and Ministry 1, no. 2 (August 26, 2019): 155–76. http://dx.doi.org/10.33929/sherm.2019.vol1.no2.03.

Full text

Abstract:

The notion that there existed a distinction between so-called “Alexandrian” and “Antiochene” exegesis in the ancient church has become a common assumption among theologians. The typical belief is that Alexandria promoted an allegorical reading of Scripture, whereas Antioch endorsed a literal approach. However, church historians have long since recognized that this distinction is neither wholly accurate nor helpful to understanding ancient Christian hermeneutics. Indeed, neither school of interpretation sanctioned the practice of just one exegetical method. Rather, both Alexandrian and Antiochene theologians were expedient hermeneuts, meaning they utilized whichever exegetical practice (allegory, typology, literal, historical) that would supply them with their desired theology or interpretive conclusion. The difference between Alexandria and Antioch was not exegetical; it was theological. In other words, it was their respective theological paradigms that dictated their exegetical practices, allowing them to utilize whichever hermeneutical method was most expedient for their theological purposes. Ultimately, neither Alexandrian nor Antiochene exegetes possessed a greater respect for the biblical text over the other, nor did they adhere to modern-day historical-grammatical hermeneutics as theologians would like to believe.

APA, Harvard, Vancouver, ISO, and other styles

46

Jones, Dhivan Thomas. "'Going off the Map'." Buddhist Studies Review 36, no. 2 (March 19, 2020): 167–90. http://dx.doi.org/10.1558/bsr.38816.

Full text

Abstract:

The early Buddhist exegetical text, the Nettippakara?a, apparently uniquely, describes the stages of the path as ‘transcendental dependent arising’ (lokuttara pa?icca-samupp?da), in contrast with the twelve nid?nas, called ‘worldly dependent arising’ (lokiya pa?icca-samupp?da). A close reading of the Nettippakara?ain relation to another, related, exegetical text, the Pe?akopadesa, reveals that the latter interprets the same stages of the path in a different way. More broadly, while the Pe?akopadesa takes pa?icca-samupp?dato refer only to the twelve nid?nas, the Nettippakara?a’s exegetical strategy takes pa?icca-samupp?dato refer to an over-arching principle of conditionality, both ‘worldly’ and ‘transcendental’. This exegesis has proved popular with modern western Buddhist exegetes.

APA, Harvard, Vancouver, ISO, and other styles

47

Jones, Dhivan Thomas. "'Going off the Map'." Buddhist Studies Review 36, no. 2 (March 19, 2020): 167–90. http://dx.doi.org/10.1558/bsrv.38816.

Full text

Abstract:

The early Buddhist exegetical text, the Nettippakara?a, apparently uniquely, describes the stages of the path as ‘transcendental dependent arising’ (lokuttara pa?icca-samupp?da), in contrast with the twelve nid?nas, called ‘worldly dependent arising’ (lokiya pa?icca-samupp?da). A close reading of the Nettippakara?ain relation to another, related, exegetical text, the Pe?akopadesa, reveals that the latter interprets the same stages of the path in a different way. More broadly, while the Pe?akopadesa takes pa?icca-samupp?dato refer only to the twelve nid?nas, the Nettippakara?a’s exegetical strategy takes pa?icca-samupp?dato refer to an over-arching principle of conditionality, both ‘worldly’ and ‘transcendental’. This exegesis has proved popular with modern western Buddhist exegetes.

APA, Harvard, Vancouver, ISO, and other styles

48

Romoli, Francesca. "Exegetical Preaching by Kirill Turovskij: The Sermon on the Paralytic." Slovene 6, no. 1 (2017): 273–89. http://dx.doi.org/10.31168/2305-6754.2017.6.1.10.

Full text

Abstract:

Through the analysis of how biblical quotations function within the Slovo o rasslablennom (Sermon on the Paralytic) by Kirill Turovskij (1130–1182), the author aims at verifying the validity and stability of the “functional model” she previously deduced from the analysis of the same author’s Slovo na verbnoe voskresenʹe (Sermon for Palm Sunday). Textual analysis demonstrates that both writings differ from the functional model shared by sermons of Bishop Luka Židjata († 1059), Metropolitan Nikifor I († 1121), Hegumen Moisej († 1187), and Bishop Serapion Vladimirskij († 1275) in that they pursue a chiefly exegetical aim. This aim, achieved through a particular “liturgical-exegetical” function of biblical quotations, recalls the patristic exegetical model. Given the liturgical mediation of Patristic literature, the author identifies a concrete example of such a model in Homily 36 on the Gospel by John Chrysostom.

APA, Harvard, Vancouver, ISO, and other styles

49

Haim, Ofir. "The Early Judeo-Persian Manuscripts in the British Library and in the National Library of Russia." Intellectual History of the Islamicate World 9, no. 1-2 (July 20, 2020): 29–61. http://dx.doi.org/10.1163/2212943x-20201005.

Full text

Abstract:

Abstract This article concerns a textual corpus of nine manuscripts written in Early Judeo-Persian. These manuscripts, which are preserved in the British Library and in the National Library of Russia, contain various exegetical works copied by the same group of scribes during the eleventh-twelfth centuries. This article attempts to demonstrate that these manuscripts were also composed in the same possibly-Karaite intellectual milieu, and not merely copied by the same scribes, using two criteria: similar exegetical explanations of the same biblical passages and the employment of Karaite-Hebrew terminology. Furthermore, the examination of these criteria reveals yet another common feature—the manuscripts’ affinity to the works of the tenth-century Karaite scholar Yefet ben ʿEli, which suggests either reliance on Karaite exegetical works written in Judeo-Arabic or a shared background.

APA, Harvard, Vancouver, ISO, and other styles

50

Whitehouse, Harvey. "Transmissive Frequency, Ritual, and Exegesis." Journal of Cognition and Culture 1, no. 2 (2001): 167–81. http://dx.doi.org/10.1163/156853701316931399.

Full text

Abstract:

AbstractCertain aspects of the relations between ritual action and ritual meaning are determined by socially regulated cycles of transmissive frequency, via the highly structured operations of human memory. Evidence is presented in this article that: (i) the relative scarcity of spontaneous exegetical reflection and the relatively wide dissemination of standard official exegesis in routinized traditions, may be explained by the dynamics of implicit procedural memory and the opportunities afforded by repetition for the spread of stable theological/exegetical representations encoded in semantic memory; (ii) the relative scarcity or restricted distribution of official exegesis and the relatively high degree of elaboration of spontaneous exegetical reflection in rare and climactic rituals, may be explained by the dynamics of episodic memory. These arguments are shown to have potentially significant implications for epidemiological perspectives on cognition and religion.

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Exegetical'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles