Relevant bibliographies by topics / Intertextuality in the Bible

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Academic literature on the topic 'Intertextuality in the Bible'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Intertextuality in the Bible"

1

Milán, Fernando. "An Approach to the Bible and Intertextuality." Scripta Theologica 48, no. 2 (2016): 357–79. http://dx.doi.org/10.15581/006.48.2.357-379.

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2

Smith, Cooper. "Second Wave Intertextuality and the Hebrew Bible." Bulletin for Biblical Research 30, no. 3 (2020): 436–38. http://dx.doi.org/10.5325/bullbiblrese.30.3.0436.

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3

Hepner, Gershon. "Verbal Resonance in the Bible and Intertextuality." Journal for the Study of the Old Testament 26, no. 2 (2001): 3–27. http://dx.doi.org/10.1177/030908920102600201.

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4

Hjälm, Miriam L. "Qur’ānic Intertextuality in Early Christian Arabic Bible Translations." Bible Translator 74, no. 3 (2023): 313–30. http://dx.doi.org/10.1177/20516770231217244.

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This paper provides a number of cases where early Christian Arabic Bible translators resorted to qur’ānic-sounding language and (later) also a qur’ānic aesthetic in their production of biblical codices. The main purpose of the paper is to discuss various reasons as to why they went so far into the “realm of the other” when producing these translations. The answer to that question is most likely connected to the little-known function of these Bible translations, a topic also addressed in the paper. The adoption of qur’ānic language results in a comparatively high level of intertextuality and the use of codicological features associated with Mamluk Qur’āns also tend to blur religious borders. Thus, the paper also explores the possibility to view a portion of the Christian Arabic Bible endeavour as part of the broader process of “religious co-production.”
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5

Hong-An, Pham Thi. "Intertextuality in Emily Dickinson's poetry." Science & Technology Development Journal - Social Sciences & Humanities 5, no. 2 (2021): first. http://dx.doi.org/10.32508/stdjssh.v5i2.608.

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A text is absolutely not a writer’s genuine creation, but it principly receives the material and is altered from another text. The concept of intertextuality is constructed by Julia Kristeva (1941-), stressing the interconnection between a text and other prior ones. Intertextuality can be in the form of topics, motifs, images, symbols, and so on, constantly employed by the writer either unconsciously, as believed by Freud, or consciously. In so doing, intertextuality, however, does not mean to diminish creativity in writing; on the contrary, it diversifies the process. Emily Dickinson (1830 – 1886), a talented but reclusive American poet, has utilized quite a number of images, symbols, and tales in the Bible, the text of considerable influence in her culture and society, in her poems. Her intertextuality with the Bible sophisticatedly proves her thoughts of the religion and its practice. Her religious experiences, which are interwoven in her poetry, reveal the spirit of liberty and sensitiveness she possesses. Bearing such philosophy in poetry and life, Dickinson can be regarded as a symbol of American soul, with unique and creative individualism. This paper will analyze and clarify the aforementioned proposition, principly using the method of intertextual criticism.
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6

Bana, Sarifa Aliyal, and Ahmad Zaidanil Kamil. "KONVERGENSI TEOLOGIS: Analisis intertekstual antara Al-Qur'an dan Bibel dalam Tafsir al-Qur’an karya Zainuddin Hamidy dan Fachruddin HS." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 11, no. 2 (2024): 255–80. http://dx.doi.org/10.21274/kontem.2023.11.2.255-280.

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The discourse of interpreting the Qur'an using the Bible is a controversial topic among mufassirs, especially among contemporary mufassirs in Nusantara. This article aims to discuss the intertextuality interpretation of Zainuddin Hamidy and Fachruddin Hs in Surah Al-Baqarah, especially in the context of using the Bible as a reference in understanding the Qur'an. This intertextuality approach raises interesting questions about how two different scriptures can influence the understanding and interpretation of the Qur'an, as well as its implications for understanding Islam in Indonesia. The research method used in this article is library research with content analysis technique, which allows in-depth analysis of the content of the tafsir al-Qur'an by Zainuddin Hamidy and Fachruddin Hs. By using Edip Yuksel's cross reference theory, the results of this study show that the Biblical quotations set forth by Zainuddin Hamidy and Fachrudin HS in their works are influenced by previous books used as references. There are two intertext models used by Zainuddin Hamidy and Fachrudin HS in Q.S al-Baqarah including: First, the comparative model by comparing the Bibel with the Qur'an or Islamic teachings. Second, the reference model that serves to show the similarity of the theme of the conversation between the Qur'an and the Bibel.
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7

Kang, Jinoon, and Sujung Kim. "A Study on the Analysis of the Interrelationship between the Epic of Gilgamesh and the Bible Using Text Mining." JAHR 13, no. 2 (2023): 371–92. http://dx.doi.org/10.21860/j.13.2.9.

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The development of human civilization is a continuous process of imitation and creation based on exchange. Most historical research is performed qualitatively, so consequently, historical interpretations tend to be biased with personal or subjective viewpoints. In this context, Bible is the most-read book in history and comparative studies are steadily conducted owing to its similarities with the myths of ancient civilizations. This study combines qualitative and quantitative analysis to analyze the interrelationship between a myth and the Bible. Specifically, intertextuality analysis was performed around the great flood episode in Mesopotamia’s Epic of Gilgamesh and the Bible’s Genesis. Text mining–based association rule analysis and word cloud analysis were combined to verify this. Intertextuality analysis revealed the interrelationship between the Epic of Gilgamesh and the Bible; moreover, text mining helped verify the association in intertextuality analysis. Through this, the study proposes a research method for civilization exchange studies by objectively approaching the flow and directionality of exchanges among civilizations in the ancient Mediterranean regions. Furthermore, along with civilization exchange studies, a practical convergent research method for studies in the areas of humanities, regional studies, and history was suggested.
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8

Bailey, Iain. "Beckett, Bilingualism and the Bible." Samuel Beckett Today / Aujourd'hui 24, no. 1 (2012): 353–66. http://dx.doi.org/10.1163/18757405-024001024.

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The starting point for this article is a critical consensus that biblical references are more prevalent in Beckett's English than his French writing. Through a close reading of as well as existing critical discourses on the Bible's status for Beckett, I argue that there may be more scope for a detailed attention to biblical intertextuality in Beckett's French texts than has previously been allowed.
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9

Askar, Ahmad, and Muhammad Aziz. "A Comparative Study of the Bible and the Qur'an on the Creation of the Universe Using Julia Kristeva's Intertextuality Method." Hanifiya: Jurnal Studi Agama-Agama 7, no. 1 (2024): 51–60. http://dx.doi.org/10.15575/hanifiya.v7i1.34035.

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This research aims to analyze and find the differences and similarities between the texts of the Qur'an and the Bible. One of them is the comparison of the Qur'an and the Bible about the creation of the universe. The method used is library research by using the intertextuality theory approach initiated by Julia Krsiteva to compare the Qur'an and the Bible. The results of this study show three principles of similarities and differences in the intertextuality of al-Qur'an and al-Kitab. First, the principle of haplology in Surah Al-Fussilat verse 11 explains the creation of the heavens and the earth, which is simpler than the explanation in the Bible. Second, the excerpt principle found in Surah Al-Anbiya:30 with the Bible 1:6 explains the beginning of the universe as a solid unity, then separated as it is today, namely the existence of the heavens and the earth. Third, the parallel principle regarding the similarity between texts in terms of themes and thoughts, such as in Surah Al-Baqarah:117 and the Bible 1:1-2. Both discuss and emphasize the theological side of understanding the verse of the creation of the universe. The fundamental difference lies in the details of the phases of the creation of the universe and the detailed order in which the creation of the universe took place.
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10

Cho, Seonghee. "Intertextuality in Jenny Erpenbeck’s The End of Days: Focusing on References to Majakowski’s Secret of Youth." Hankuk University of Foreign Studies Literature Studies 91 (August 31, 2023): 67–90. http://dx.doi.org/10.22344/fls.2023.91.67.

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Kristeva's famous definition of intertextuality that “each text is built up as a mosaic of quotations” goes through post-structuralist discourse and expands to ‘universal intertext’. However, the intertextuality can be differentiated and graded according to the degree of intensity of the intertextual reference. Jenny Erpenbeck’s novel The End of Days in which quoted passages from various texts such as literature, the Bible, the Talmud, earthquake records, and song lyrics are inserted throughout has a high level of intertextuality, and this paper analyzes the intertextuality between this novel and Majakowski’s Secret of Youth. The intertextuality between these two works functions in a way of synecdoche. Erpenbeck actively utilizes preceding text in her novel by bringing the discourse structure of the poem into the novel to compose the character's remarks or by translating the poem into prose. The passages in which Majakowski’s phrase is quoted show the process of forming a multi-layered semantic structure through intensive repetition.
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