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Journal articles on the topic 'Exegetical'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

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

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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.

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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 tradit

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3

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

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4

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

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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.

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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 he

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6

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

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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

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7

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

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8

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

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9

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

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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.

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10

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

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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

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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.

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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.

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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.

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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.

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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.

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16

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

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17

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

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18

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

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19

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

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20

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

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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.

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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 sensitiv

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22

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

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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.

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23

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

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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 engageme

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24

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

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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 sayi

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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.

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26

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

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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 пре

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27

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

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28

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

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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.

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29

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

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30

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

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31

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

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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.

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33

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

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34

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

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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.

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36

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

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37

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

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38

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

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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.

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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.

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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.

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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 com

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41

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

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42

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

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43

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

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44

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

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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 пре

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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 (2019): 155–76. http://dx.doi.org/10.33929/sherm.2019.vol1.no2.03.

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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 Antioche

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46

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

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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 stra

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47

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

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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 stra

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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.

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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

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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 (2020): 29–61. http://dx.doi.org/10.1163/2212943x-20201005.

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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

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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.

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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

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