To see the other types of publications on this topic, follow the link: Intertextuality in the Bible.
Journal articles on the topic 'Intertextuality in the Bible'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Intertextuality in the Bible.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
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.
Full text
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.
Full text
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.
Full text
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.
Full textAbstract:
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.”
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.
Full textAbstract:
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.
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.
Full textAbstract:
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.
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.
Full textAbstract:
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.
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.
Full textAbstract:
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.
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.
Full textAbstract:
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.
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.
Full textAbstract:
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.
11
Mendonça, José Tolentino. "BÍBLIA E LITERATURA: A RECONSTRUÇÃO DA EVIDÊNCIA." Perspectiva Teológica 42, no. 117 (2010): 171. http://dx.doi.org/10.20911/21768757v42n117p171/2010.
Full textAbstract:
Proliferam hoje os estudos de intertextualidade que ligam a Bíblia à Literatura. «Infinita intertextualidade», diz Pierre Gisel, e, de facto, assiste-se à confirmação do amplo estatuto seminal que a Bíblia desempenha na cultura e imaginário ocidentais. A Bíblia é palavra de Deus, na medida em que nela a revelação divina encontra uma singularidade de dicção. Mas a Bíblia não deixa de ser palavra, corpo e corpus onde o que existe é palavra. Não podemos perder de vista a inteligência literária da Bíblia, que é também a sua natureza. O modo como a Bíblia (ex)põe a palavra não é simplesmente um veículo neutro e utilitário para a mensagem, mas é sim protagonista de uma verdadeira poética. Isto faz dela um monumental ateliê de escrita, uma oficina de experimentação linguística e acústica que é preciso conhecer.ABSTRACT: There proliferate today intertextuality studies linking the Bible to Literature. “Infinite intertextuality”, says Pierre Gisel, and indeed we are seeing confirmation of the broad seminal status that the Bible plays in Western culture and imagination. The Bible is God’s word, in the measure that, in it, divine revelation encounters a singularity of diction. But the Bible does not cease to be word, body and corpus, where what exists is word. We must not lose sight of the literary intelligence of the Bible, which is also its nature. The way in which the Bible (ex)poses the word is not simply a neutral and useful vehicle for the message, but is rather the protagonist of a real poetics. This makes it a monumental writing workshop, a workshop of linguistic and acoustic experimentation which is necessary to know.
12
Hakiki, Ismu, and Muhamad Rouf Didi Sutriadi. "Kisah Penyembelihan Putra Ibrahim Dalam Al-Qur’an dan Al-Kitab (Analisis Intertekstualis Julia Kristeva)." Lathaif: Literasi Tafsir, Hadis dan Filologi 2, no. 2 (2023): 79. http://dx.doi.org/10.31958/lathaif.v2i2.10734.
Full textAbstract:
The story of the slaughter of Abraham's son is one of the historical narratives in Semitic religions, including the Bible and Al-Qur'an. Although these narratives have similarities in both scriptures, there are also significant differences in the interpretation and emphasis of these stories. This article aims to conduct a comparative study of the story of the sacrifice of the son of Abraham in the Bible and the Koran using Julia Kristeva's intertextuality analysis with the aim of understanding the differences and similarities that exist in content, theological messages and implications in the two religions. The research method used is literature study. In this analysis, we will pay attention to differences in chronology, the characters involved, as well as the moral and theological messages expressed in the two versions of the story. The results of this study reveal significant differences in several aspects of the story of the slaughter of Abraham's son between the Koran and the Bible. One of the main differences lies in the identity of the son to be slaughtered. In the Qur'an, the son to be slaughtered is not explicitly named, while in the Bible, the son is referred to as Isaac. Apart from that, the theological emphasis and messages that appear in the two narratives also have striking differences. This study provides deeper insight into the differences and similarities in the story of the slaughter of Abraham's son in the Qur'an and the Bible. As a result of the analysis using intertextuality, it can be seen that the relationship between the narrative of this story in the Bible and the Qur'an is transformation, modification, demystification and parallel.
13
Rahmatullah, Rahmatullah. "HERMENEUTIKA INTERTEKSTUALITAS MUQÂTIL BIN SULAYMÂN." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 20, no. 2 (2019): 126. http://dx.doi.org/10.14421/qh.2019.2002-01.
Full textAbstract:
Intertextuality is one of the contemporary reading theories that discusses texts that cannot be made on their own without relations and relations with other contemporary texts. Intertextuality reading can also be done in reading the Quran. Muqâtil bin Sulaymân is one of the early interpreters who tried to apply intertextuality hermeneutics. The Quran is a continuation of and responds to the scriptures, so he does not hesitate to dialogue with the Quran with the Bible. Most intertextuality hermeneutics built by Muqâtil can be accessed in two aspects. First, the aspects explain things that are not yet clear (mubham), like the names of the characters told in the Quran. Second, the aspect of emphasis is on the historicity and context of the verses of the Quran. This aspect was carried out by Muqâtil by exploring the sources of religion that developed at that time. However, the criticism that needs to be addressed in the method used by Muqâtil is the use of strict non-Islamic history. Muqâtil tends not to notice the process of criticism or materialism in the science of the hadith.
14
French, Blaire A. "Chronicles and intertextuality in early rabbinic literature." Journal for the Study of the Old Testament 43, no. 4 (2019): 712–25. http://dx.doi.org/10.1177/0309089218786099.
Full textAbstract:
The call to read Chronicles ‘midrashically’ in Leviticus Rabbah 1.3 and Ruth Rabbah 2.1 challenges the contemporary understanding of intertextuality in the early Rabbis’ interpretation of Scripture. David Stern, James Kugel, and others claim that the sages considered each word of the Bible to be equal, regardless of who wrote it or when. The Rabbis’ insistence, however, that Chronicles receive special treatment contradicts this assertion. This article argues that Chronicles’ late date of composition had a dual effect. On the one hand, Chronicles’ lateness reduced its authority and led the Rabbis to give greater weight to the words of the Primary History in their intertextual readings. On the other hand, Chronicles’ retelling of the past provided a biblical warrant for the Rabbis’ own reshaping of tradition.
15
Conejero-Magro, Luis Javier. "‘Our golden crown’." Critical Survey 35, no. 2 (2023): 22–36. http://dx.doi.org/10.3167/cs.2023.350203.
Full textAbstract:
Abstract Intertextuality is paramount in literary translation. This article studies the biblical composite permeating the second scene of the third act of Shakespeare's Richard II. It focuses on how Shakespeare's use of the scriptural concepts of kingship is transposed into Spanish by the most widely read translators of these plays. Special attention is paid to the way Shakespeare represents kingship in Richard II by quoting from the Bible. The methodology employed in this intertextual comparison involves a comparative analysis of the transposition component in both the source and the receiving intertext (the Spanish version of the text). The conclusions aim to encourage greater attention to be paid to intertextuality in the practice of translation, particularly after comparing the strengths and weaknesses of the five Spanish translations compared in this article.
16
Zegarlińska, Magdalena. "Intertextuality of C.S. Lewis’ The Last Battle." Analyses/Rereadings/Theories: A Journal Devoted to Literature, Film and Theatre 2, no. 1 (2014): 50–58. http://dx.doi.org/10.18778/2353-6098.2.07.
Full textAbstract:
The Chronicles of Narnia has an established position in the canon of children’s literature. However, what on the surface is a fairy tale involving adventures and magic; with children, kings, talking beasts, and wood spirits as main protagonists; is, in fact, a set of stories deeply rooted in Christian and chivalric traditions, containing elements of beast fable and morality tale. The story, according to Madeline L’Engle, depending on the reader's cultural knowledge and experience, may be understood on various levels, from the literal one of an adventure story for children, through the moral and allegorical levels, eventually reaching the anagogical level. While reading The Chronicles, one is able to notice various references to other written works, interwoven into the text, with the Bible, chivalric romances and beast fables being the most prominent sources of intertextual allusions. In The Last Battle Lewis attempts to answer John Donne’s question, “What if this present were the world’s last night?" (Holy Sonnet XIII) and presents a comprehensive image of Narnian apocalypse and life after death in Aslan’s country. The following paper will present the most noteworthy intertextual references in the final volume of The Narniad.
17
Van Seters, John. "Creative imitation in the Hebrew Bible." Studies in Religion/Sciences Religieuses 29, no. 4 (2000): 395–409. http://dx.doi.org/10.1177/000842980002900401.
Full textAbstract:
The source of creative composition for many forms of literature was well recognized by literary critics in antiquity to be in the imitation of older literary works and this has been a major concern of literary criticism in modern classical studies as well. It is remarkable, therefore, that so little attention has been given to this subject in biblical studies. Even in the current discussion of intertextuality, the possibility of literary imitation is rarely made the focus of attention. In this article I will lay out what, in antiquity, was regarded as the appropriate use of imitation of the classics for composition of new works, as well as the creation of rival versions of history, and how the notion of imitation to account for similarity can be useful in biblical studies. These issues will be illustrated by a number of examples of imitation in the Hebrew Bible that have often been explained in other less appropriate ways.
18
Piddubna, Nataliya. "Bibliynistʹ yak chynnyk intertekstualʹnosti v eho-tekstakh Tarasa Shavchenka". Studia Ucrainica Varsoviensia, № 8 (31 серпня 2020): 197–206. http://dx.doi.org/10.31338/2299-7237suv.8.13.
Full textAbstract:
The article presents the analysis of the peculiar use of Biblicisms of different types in T. Shevchenko’s letters and diaries. As the result, the author concludes that biblicity is one of the major features of the diary and epistolary genres of the poet. It has been shown that T. Shevchenko frequently uses lexical Biblicisms both in the direct and in the metaphoric meanings enriching their semantics. T. Shevchenko’s ego-texts usually contain Biblicisms that verbalize the theme block “person”, in particular, for self-portraying or depicting other people’s behavior, traits of character, mental and physical state. They are the means of creating expressive emphasis in the text as they are used in different tropes and figures as well as in language play. The feature of Kobzar’s letters and diaries proves the hypothesis about the close connection of language and religion, religious and language mapping of the world, the immortality of the Holy Scripture that is a constant source of lingual creativity of prominent language personality, representing their intimate sphere of work.
19
Khikmatiar, Azkiya. "KISAH NABI NUH DALAM AL-QUR’AN (Pendekatan Intertekstual Julia Kristeva)." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 4, no. 2 (2019): 209–26. http://dx.doi.org/10.32505/at-tibyan.v4i2.1144.
Full textAbstract:
This article discusses the story of Noah in the Qur'an. As a story contained in the Qur'an and the Bible, the story of Noah is very important to find the the differences between them. Therefore, the used approach is intertextuality initiated by Julia Kristeva who tried to compare two narrations. By using this approach , we found many differences. In the structure of narration, al-Qur’an does many simplifications, so that the haplological principle becomes dominant in each fragment. However, in other fragments other principles are also found such as existence, modification, and conversion. The most basic difference between them is in theme of the story. The story of Noah in the Qur'an has monotheism or tauhid theme, while in the Bible the theme is human crime.
20
Khikmatiar, Azkiya. "KISAH NABI NUH DALAM AL-QUR’AN (Pendekatan Intertekstual Julia Kristeva)." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 4, no. 2 (2019): 209–26. http://dx.doi.org/10.32505/tibyan.v4i2.1144.
Full textAbstract:
This article discusses the story of Noah in the Qur'an. As a story contained in the Qur'an and the Bible, the story of Noah is very important to find the the differences between them. Therefore, the used approach is intertextuality initiated by Julia Kristeva who tried to compare two narrations. By using this approach , we found many differences. In the structure of narration, al-Qur’an does many simplifications, so that the haplological principle becomes dominant in each fragment. However, in other fragments other principles are also found such as existence, modification, and conversion. The most basic difference between them is in theme of the story. The story of Noah in the Qur'an has monotheism or tauhid theme, while in the Bible the theme is human crime.
21
Kusuma, Juwanda Adi. "Perceraian dalam Al-Qur’an dan Al-Kitab: Pendekatan Intertekstualitas Julia Kristeva." Jurnal Penelitian Ilmu Ushuluddin 4, no. 2 (2024): 78–95. http://dx.doi.org/10.15575/jpiu.34158.
Full textAbstract:
This article focuses on analyzing the portrayal of divorce in the Quran and the Bible. The researcher is intrigued by comparing these two sacred texts due to the similarities and differences in how they address divorce. In this study, the intertextuality theory by Julia Kristeva is employed as an analytical tool to examine the topic of divorce in both texts. The research findings indicate that the Sharia laws in the Quran appear proportional and comprehensive, suggesting that divorce can be a last resort if efforts to maintain the marriage are futile. On the other hand, in the Bible, the existing rules are unclear, and from the textual guiding verses, there is no concept of divorce at all. This creates an internal issue within the Christian community.
22
Novenson, Matthew V. "The Pauline Epistles in Tertullian's Bible." Scottish Journal of Theology 68, no. 4 (2015): 471–83. http://dx.doi.org/10.1017/s0036930615000253.
Full textAbstract:
The question of the fate of Paulinism in late antiquity, a point of controversy in early Christian studies especially since Adolf von Harnack, has benefited from fresh attention in recent research, even as, simultaneously, there is ever less agreement among New Testament scholars on the question of what Paulinism actually is. This state of affairs comes sharply into focus in Todd Still and David Wilhite's edited volume Tertullian and Paul, the first in a new series from T&T Clark on the reception of Paul in the church fathers. Reading and assessing Tertullian and Paul is a sometimes dizzying experience of intertextuality. The reader encounters, for example, Margaret MacDonald reading Elizabeth Clark reading Tertullian reading Paul. What is more, Paul himself is reading, for example, Second Isaiah, who is reading First Isaiah, who is reading parts of the Pentateuch, and so on. One thinks of Derrida's notion of différance, in which any given text refers to other texts, which refer to still other texts, which refer to still other texts, and so on, ad infinitum.
23
García, Adriane, and Manuel Barrós. "¿Dónde está el cordero? Cinco poemas de Adriane Garcia." Latin American Literary Review 47, no. 94 (2020): 85–89. http://dx.doi.org/10.26824/lalr.174.
Full textAbstract:
The five poems translated here are part of A bandeja de Salomé [Salome’s tray], Brazilian poet Adriane Garcia’s unpublished book. These poems let know some of its most important characteristics: irony, subtlety and intertextuality when the author rewrites different stories of the Holy Bible. For example, as the reader will notice, Garcia’s critical vision emphasizes on public roles of women in those stories. Therefore, publishing these poems in bilingual, Garcia’s work increases the scene of Brazilian poetry and literature in United States.
24
Krawczyk, Mateusz Andrzej. "Michael Riffaterre’s ‘Interpretant’ Reinterpreted." Biblical Annals 10, no. 2 (2020): 261–77. http://dx.doi.org/10.31743/biban.5139.
Full textAbstract:
Bible exegesis is dealing at times with the accusation of superficial implementation of methods from various fields of science and of disrespect for the theological character of the Bible in hermeneutical and methodological presuppositions. This accusation can be directed also towards the many uses of intertextuality in biblical scholarship. The article challenges this situation and proposes what has been called a ‘theological model of intertextual interpretation’ – an approach based on literary theory of the ‘interpretant’ as understood by Michaele Riffaterre – that tends to respect more fully the theological character of the biblical text. After a detailed description of the approach and its methodological elements, the second part of the article deals with an example of the application of thereof – an intertextual exegesis of Rom 2:7 and Wis 2:23; Wis 6:18.19.
25
Towner, Philip H. "The Good News Bible at 50(ish): Translation, Localization, and Alterity." Bible Translator 69, no. 3 (2018): 366–82. http://dx.doi.org/10.1177/2051677018803671.
Full textAbstract:
This article will explore the Good News Bible (GNB) as an example of a translation designed to “localize” the source text—in this case, by virtue of its strategy to produce a translation in contemporary language. In this approach, designed to enhance the reader’s chance of making meaning, there are gains and losses. On one level, greater accessibility to the text for a wider audience may seem to be achieved, while at another level, access to the otherness/alterity in the source text (intertextuality, wordplay, etc.) is closed off. Several examples will illustrate some of these gains and losses in GNB.
26
Mohammed, Khaleel. "Islām and Genesis 17: A Study in Scriptural Intertextuality." Religions 9, no. 10 (2018): 293. http://dx.doi.org/10.3390/rel9100293.
Full textAbstract:
Abraham Geiger’s 1833 essay launched a particular genre of research that posits foreign etymology for many terms in the Qur’ān. Whereas some work has been erudite, others have posited far-fetched concepts to the point where at least one author opines that Aramaic was the original language of the Qur’ān. Muslim exegetes have compounded the problem by seeking to interpret the Qur’ān on its own, without reference to other Abrahamic scriptures. I argue that Muhammad’s audience understood him clearly since he was using terms that had become part of the Arabic language long before his time. I examine three terms: islām, imān, and dīn, showing that the meaning of these words in the Qur’ān can be deciphered by reliance on context of usage and intertextuality. To this end, I refer to several verses of the Qur’ān as well as of the Hebrew Bible and Talmudic literature. A proper understanding of these words allows us to see Q3:19 and Q5:3 as pluralistic instead of the particularistic interpretation that most exegetes proffer.
27
SÜMBÜL, Feride, and Selmin SÖYLEMEZ. "İncil ile İlgili ve Tarihi Anıştırmaların Çevirisi: Christopher Marlowe’un Doktor Faustus’u Üzerine Bir Çalışma." Cankaya University Journal of Humanities and Social Sciences 16, no. 1 (2022): 27–42. http://dx.doi.org/10.47777/cankujhss.937402.
Full textAbstract:
The literary concept of intertextuality provides a new insight for translation studies. According to intertextual theory, texts are not isolated, they interact with each other in a way that a text is under the influence of preceding ones and it affects later writings (Allen 1). In translation, intertextual theory enables translators to take into consideration intertextual relations of a text to other texts which also means a translator should be aware of the literary and cultural tradition of the target culture. Allusions as one of the features of intertextuality hide a broader meaning and carry cultural implications in relation to other texts. To transfer them to the target culture effectively entails translators having cultural knowledge and experience of the target language. In the light of intertextual theory, this study focuses on the translation of biblical and historical allusions found in Doctor Faustus by Christopher Marlowe, which is a Renaissance play involving numerous allusions to mythology, the Bible, and history. In this study, biblical and historical allusions seen in Doctor Faustus and their Turkish renderings translated by T. Yılmaz Öğüt as Dr. Faustus (2018) have been analyzed in the light of Rita Leppihalme’s translation strategies concerning allusions. After detecting the allusions related to the Bible and history, they have been listed and compared to their Turkish allusions. Then, alluded references and their Turkish translations have been evaluated and the strategies adopted by the translator have been discussed according to the strategies proposed by Leppihalme in detail.
28
Sommer, Benjamin. "Exegesis, Allusion and Intertextuality in the Hebrew Bible: A Response to Lyle Eslinger." Vetus Testamentum 46, no. 4 (1996): 479–89. http://dx.doi.org/10.1163/1568533962581819.
Full text
29
Prazeres, Alexandre De Jesus dos. "ELE NOS DEU HISTÓRIAS: EXEMPLOS DE INTERTEXTUALIDADE ENTRE A NARRATIVA BÍBLICA E A OBRA DE MACHADO DE ASSIS "He gave us stories: examples of intertextuality between the biblical narrative and the work of Machado de Assis"." PARALELLUS Revista de Estudos de Religião - UNICAP 5, no. 10 (2014): 267. http://dx.doi.org/10.25247/paralellus.2014.v5n10.p267-284.
Full textAbstract:
O foco deste texto é despertar o interesse pelo estudo da Bíblia, não somente devido ao seu valor como texto de religião, mas principalmente pelo seu valor literário. E, para isto, o artigo demonstrará, de modo breve, algumas características da narrativa bíblica; e por meio do conceito linguístico de intertextualidade, apresentará alguns exemplos da influência das narrativas bíblicas em textos do escritor brasileiro, Machado de Assis.Palavras-chave: Bíblia. Literatura. Interface. Hermenêutica.AbstractThe focus of this text is to awaken interest in the study of the Bible, not only because of its value as text religion, but mainly for their literary value. And for this, the article will demonstrate, briefly, some features of the biblical narrative, and through the linguistic concept of intertextuality. It will show some examples of the influence of the biblical narratives in the texts of the Brazilian writer Machado de Assis.Keywords: Bible. Literature. Interface. Hermeneutics.
30
María, Ana, and Martín Vico. "Saint Lazarus’ Cypriot Folk Songs: Intertextuality with the Holy Bible and Other Cultural Aspects." Konštantínove listy/Constantine's Letters 13, no. 2 (2020): 35–42. http://dx.doi.org/10.17846/cl.2020.13.2.35-42.
Full text
31
Gomola, Aleksander. "Przekład komentarza biblijnego jako ciąg decyzyjny tłumaczenia funkcjonalnego – studium przypadku." Między Oryginałem a Przekładem 26, no. 48 (2020): 43–66. http://dx.doi.org/10.12797/moap.26.2020.48.03.
Full textAbstract:
The Functional Translation of Biblical Commentaries as a Decision- Making Process – a Case Study
 The article is a case study exploring the translation of one biblical commentary representing a specific type of texts from the threefold perspective of a translator, translation theorist and translation trainer. The Author utilizes a concept of the functional translation by C. Nord, an idea of the translation as a decision-making process by J. Levý, and principles of the translation of scientific texts by Z. Kozłowska. Selected aspects of translating of a contemporary English commentary on the Gospel of Luke into Polish are investigated, including the following decision-making levels: selection of an appropriate Polish translation of the Bible, necessary adjustments of the chosen biblical translation, decisions related to intertextuality of the Bible, lexical choices. Problems concerning other functions of the source text, apart from its exegetical function, are also discussed as well as solutions concerning quotations, references and the paratext. Furthermore, information on bibliographic sources useful for translators of biblical and patristic texts was presented.
32
Evans, Paul S. "Sustaining Fictions: Intertextuality, Midrash, Translation, and the Literary Afterlife of the Bible (review)." Hebrew Studies 50, no. 1 (2009): 397–99. http://dx.doi.org/10.1353/hbr.2009.0003.
Full text
33
Muthu, Liana. "Revisiting Noah’S Ark in Julian Barnes’ A History of the World in 10 ½ Chapters." Romanian Journal of English Studies 11, no. 1 (2014): 98–102. http://dx.doi.org/10.2478/rjes-2014-0012.
Full textAbstract:
Abstract Considering that intertextuality is the text’s property of being connected to other previous texts, Julian Barnes’ novel, “A History of the World in 10 ½ Chapters”, rewrites the Biblical story of Noah’s Ark. Besides the narration accounted in the Bible, new elements are encountered here: e.g. the Ark wasn’t a simple vessel, but a small fleet; Noah butchered the animals from the Ark, animals selected initially to be saved from the Deluge; the woodworms, creatures that symbolize decay, were also present on the Ark, etc. Then, new versions of the Biblical story, all having connections with Noah, the Ark and the Sea are present. Therefore, Julian Barnes fructifies Noah’s story, readjusting it to other spaces and historic times.
34
PHILLIPS, ELAINE A. "Serpent Intertexts: Tantalizing Twists in the Tales." Bulletin for Biblical Research 10, no. 2 (2000): 233–45. http://dx.doi.org/10.2307/26422218.
Full textAbstract:
Abstract Intertextuality as an approach to biblical studies has received considerable attention and varied responses. Because the foundation of the enterprise is the almost limitless potential in interrelated texts, the complexity both of definition and of process is daunting. At the same time, the pursuit through this complexity yields a renewed appreciation for the richness of the biblical text in its wider cultural contexts. Tracking the serpent through the wealth of intertextual connections in the Hebrew Bible illustrates the ongoing infusion of ideas and development of interconnections. The approach does not presume the loss of the authoritative Center but acknowledges that divine Authorship does not preclude a plurality of voices as the canonical text is produced and interpreted.
35
PHILLIPS, ELAINE A. "Serpent Intertexts: Tantalizing Twists in the Tales." Bulletin for Biblical Research 10, no. 2 (2000): 233–45. http://dx.doi.org/10.2307/26422218.
Full textAbstract:
Abstract Intertextuality as an approach to biblical studies has received considerable attention and varied responses. Because the foundation of the enterprise is the almost limitless potential in interrelated texts, the complexity both of definition and of process is daunting. At the same time, the pursuit through this complexity yields a renewed appreciation for the richness of the biblical text in its wider cultural contexts. Tracking the serpent through the wealth of intertextual connections in the Hebrew Bible illustrates the ongoing infusion of ideas and development of interconnections. The approach does not presume the loss of the authoritative Center but acknowledges that divine Authorship does not preclude a plurality of voices as the canonical text is produced and interpreted.
36
Trillini, Regula Hohl. "The Interactive Verbal Network of Early Modern Theatre." Critical Survey 36, no. 1 (2024): 58–73. http://dx.doi.org/10.3167/cs.2024.360105.
Full textAbstract:
Abstract To enrich characterisation and bond with audiences, Jacobethan playwrights included Classical tags, Bible verses and vernacular quotations in their work. Borrowings from other plays were particularly effective: a line of dialogue could ‘go viral’ straight from the stage. This verbal network, linking hundreds of early modern plays by one-liners, names and catchphrases, can now be investigated through the WordWeb-IDEM database, which contains over ten thousand text extracts that quote each other. The part of John Marston in this dramatic intertextuality is as yet under-researched. He saturated his writing with others’ words extensively and idiosyncratically; tracing these overlaps with Marston's unwitting ‘collaborators’ richly illustrates the research potential offered by the WordWeb-IDEM corpus and its search options.
37
Ntamwana, Simon, Ida Rochani Adi, and Galant Nanta Adhitya. "TRANSLATIONAL CONSTRUCTION OF ISLAND IDENTITY IN AMERICAN NRMS’ TEXTS: POSTSTRUCTURALIST STUDY OF MALTA NARRATIVE IN AMERICAN ENGLISH AND KIRUNDI NWTS." International Journal of Humanity Studies (IJHS) 7, no. 2 (2024): 197–214. http://dx.doi.org/10.24071/ijhs.v7i2.7900.
Full textAbstract:
The study investigated the construction of Island Identity through translation in American New Religious Movements’ texts (NRMs). The research used the descriptive qualitative method that is based on the American studies interdisciplinary method and Kristeva’s theory of intertextuality and notions of identity, abjection, and revolt. Moreover, Kovecses’ theory of Conceptual Metaphor (CM) in American Studies and Schmidt’s CM translation typology were used. Primary data were collected from the Kirundi New World Translation (NWT), American English NWT, and New American Standard Bible (NASB). Secondary data were obtained from books and articles about American NRMs, island, and CM translation. It was found out that in the conceptualization of alterity about island identity the source text (ST) is in abjection to the mainstream NASB. Moreover, the findings proved that, despite the subversion tints of the ascetic virtues from the center of the church, the target text (TT) is a nihilation of all island identity forms. Furthermore, it was discovered that the Burundi JW Bible imitates the ST to revolt against colonial and nationalist conceptualization and ipso facto to construct an island identity that supports the church’s propensity for the postnational and global discourse of American society and culture.
38
Wijaya, Roma. "Makna Toleransi Dalam Al-Qur’an dan Bibel (Analisis Intertekstualitas Julia Kristeva)." ALLAIS Journal of Arabic Language and Literature 1, no. 2 (2022): 81–95. http://dx.doi.org/10.22515/allais.v1i2.5549.
Full textAbstract:
Indonesia has a variety of cultures, especially recognized religions, namely Islam, Protestantism, Catholicism, Hinduism, Buddhism, and Confucianism, which are the joint task of realizing mutual respect without hatred. Religion has a dual role and function that can be constructive and destructive. Constructively able to support humans to live in one unity, live steadfastly, harmoniously and peacefully. In contrast to the destructive nature of religion, it can lead to polemics for the destruction of unity and even break the ties of blood brotherhood which has an impact on a conflict with a religious background making it difficult to predict the outcome. . This paper describes the opinions of the two major religions in Indonesia, namely Islam and Christianity, which explore the meaning and principles of tolerance based on the Qur'an and the Bible. This type of research is qualitative. The theory used in this study applies Julia Kristeva's intertextuality theory. This theory will dialogue the meaning of tolerance that is in the construction of the verses of the Qur'an and the Bible. The results of this study will show the existence of a modified principle of the Qur'an which shows the concept of tolerance according to the historical context. Parallel principle which reveals the harmony of meaning of tolerance between the Qur'an and the Bible. The Qur'an forbids us to force others to enter. Religious tolerance according to Christianity is still conveying the truth of the teachings of Christian beliefs, but respecting the truths of other religions.
39
Murlikiewicz, Daria. "Dwa apokryfy Różewicza w kontekście kilku wersów Księgi Jeremiasza." Prace Literackie 56 (June 29, 2017): 135–48. http://dx.doi.org/10.19195/0079-4767.56.10.
Full textAbstract:
Two apocrypha of Różewicz reading in context of afew verses of the Book of JeremiahThe article Two apocrypha of Różewicz reading in context of afew verses of the Book of Jeremiah discusses one of the key problems of the poetry of Tadeusz Różewicz — intertextuality. Additional context is created by Bible. Thanks to an analysis of texts we can show, that it is possible to reinterpret two poems of Różewicz because of two verses of the Book of Jeremiah, The discussion is based on the poem [reality…] from the Regio collection and Unknown letter from Conversation with the Prince collection. Through the thesis that this poem is arecord of apositive epiphany the article attempts to argue with the accepted in literary criticism interpretation of Ryszard Nycz, Monika Witosz and Katarzyna Sawicka.
40
Snyman, E. "La Chute: teks en intertekstuele verhoudinge." Literator 11, no. 2 (1990): 83–94. http://dx.doi.org/10.4102/lit.v11i2.803.
Full textAbstract:
This article aims at making an intertextual analysis of Albert Camus’ second-last work of prose. La Chute, with the question of how meaning is structured by the act of reading as its point of departure. Based on the theories of Julia Kristeva and Jonathan Culler on intertextuality, the article tries to point out to what extent a knowledge of other texts influences the way in which the reader receives La Chute. Attention is given to the different ways in which other texts, first-person narratives, the Bible, Dante’s Inferno, Camus’ L ’Homme Révolté and the social-cultural context of the twentieth century, are integrated in La Chute. The degree to which a knowledge of these other texts and contexts is necessary for reading La Chute is also touched upon.
41
Levko, Oleksandr, and Nataliia Kramar. "Intertextuality as a source of discourse emotionalization and language innovations." Current issues of Ukrainian linguistics: theory and practice, no. 44 (2022): 68–85. http://dx.doi.org/10.17721/apultp.2022.44.68-85.
Full textAbstract:
The article is focused on the pragmatic potential of intertextuality in news headlines on the Russian-Ukrainian war in Ukrainian religious media, based on the materials of the websites "Religious Information Service of Ukraine", "Catholic Observer", "Religious Truth", "Spiritual Front of Ukraine", published from the end of February to the beginning of May 2022. It has been established that intertext in the headlines enhances the emotionality of the communicative message in order to shape the intended emotional reaction of the audience to Russian aggression. Intertextual units perform the function of polarizing discourse, increasing the effect of the negative image of the aggressor country and its church leaders, on the one hand, and positive representation of the Ukrainian people in its struggle for freedom, on the other hand. Common sources of intertextuality in religious media are the Bible, historical events, figures and phenomena, works of art, mythological creatures, slogans and mythologemes, the relationship with which emotionalizes communication and enhances the persuasive influence on the recipient by stimulating predictable associations with the source text or symbol. In covering Russian aggression, religious media speakers use biblical apocalyptic images and metaphors, allusions to the suffering of Jesus Christ, the stories of Cain and Abel, David and Goliath. Intertextual units that are originally political slogans or ideologemes, such as the "Russian world" and "protection of the Orthodox", are reappropriated in Ukrainian religious media discourse with the purpose of their discrediting. The article also explores the potential of intertextuality in the field of neologization. Some intertextual phenomena from the fields of fiction and history have given rise to linguistic innovations, such as "orcs" and "ruscism", thus revealing a productive way of neologism formation based on intertextual connections with previous texts and cultural phenomena. The article outlines further prospects of the study of emotional reaction of the religious media addressee to intertext-featuring headlines with the involvement of experimental psycholinguistic and corpus methods.
42
Santosa, Puji. "Telaah Intertekstual Terhadap Sajak-Sajak Tentang Nabi Ayub." ATAVISME 14, no. 1 (2011): 15–28. http://dx.doi.org/10.24257/atavisme.v14i1.99.15-28.
Full textAbstract:
Makalah ini menelaah secara intertekstual enam sajak Indonesia modern yang berisi tentang Nabi Ayub, yaitu “Tafsir Ayub Sang Nabi” (Motinggo Busye), ”Balada Nabi Ayub”(Taufiq Ismail), “Ini Terjadi Ketika Matahari Menggapai Sia-Sia” (Darmanto Jatman),
 ”Doa Ayub”(Abdul Hadi W.M.), serta “Duka Ayub” dan “Ayubkan Kesabaran” (Emha Ainun Nadjib). Berdasarkan prinsip intertektual, keenam sajak Indonesia modern tersebut ditelaah dengan cara membandingkan, menjajarkan, dan mengontraskan teks transformasi dengan teks lain yang diacunya. Hasil telaah itu membuktikan bahwa keenam sajak tersebut merupakan mosaik, kutipan-kutipan, penyerapan, dan transformasi teks-teks kisah Nabi Ayub yang terdapat dalam Alkitab, Alquran, Cerita-cerita Alkitab Perjanjian Lama, dan Qishashul Anbiya. Dengan cara membandingkan, menjajarkan, dan mengontraskan diperoleh makna bahwa kelima penyair sastra Indonesia tersebut secara kreatif estetis mentransformasikan kisah Nabi Ayub ke dalam ciptaan karya sajak yang bernilai sebagai teladan kesabaran dan ketabahan ketika menghadapi berbagai cobaan hidup yang dideritanya.
 
 Abstract: 
 This paper intertextually examines six modern Indonesian poetries which contain about the Prophet Job, namely “Tafsir Ayub Sang Nabi” (Motinggo Busye), “Balada Nabi Ayub” (Taufiq Ismail), “Ini Terjadi Ketika Matahari Menggapai Sia-Sia” (Darmanto Jatman), “Doa Ayub” (Abdul Hadi W.M.), “Duka Ayub” (Emha Ainun Nadjib), and “Ayubkan Kesabaran” (Emha Ainun Nadjib). Based on the principle of intertextuality, the six modern Indonesian poetries are reviewed by comparing, aligning, and contrasting the transformation of a text with other texts to which it refers. The result proves that the six texts of modern Indonesian poetry are mosaic, quotations, absorptions, and transformation of texts contained the story of Prophet Job in the Bible, the Quran, Bible Stories Old Testament, and Qishashul Anbiya. By the way of comparison, alignment, and contrast, the analysis obtained the meaning that the five Indonesian poets creatively transformed the story of “Kisah Nabi Ayub” into the creation of poetries which are valuable as a paragon of patience and fortitude in the face of various trials of life suffered.
 
 Key Words: intertextual; mosaics; quotes; absorption; transformation
43
Wood, Sorrel. "Writing Esther: How do Writing, Power and Gender Intersect in the Megillah and its Literary Afterlife?" Open Theology 7, no. 1 (2021): 35–59. http://dx.doi.org/10.1515/opth-2020-0146.
Full textAbstract:
Abstract There are two instances in the entire Hebrew Bible in which women feature as the to write. “One is Esther (Esther 9:29) and the other is:” כתב subject of the verb Jezebel (1 Kgs 21:8). This paper takes this fact as a starting point from which to illuminate the narrative and thematic junctures of writing, power and gender in Esther and its literary afterlife. It utilizes the hermeneutical framework of feminist literary theory, as well as drawing upon narratology and linguistic theory related to gender and power, and textual theory related to metatextuality and intertextuality, in order to explore the ways in which the narrator, the canonization process and the reception history of the text have functioned to constrain and restrain Esther’s authorial identity and status, and conversely the places and spaces where it has been developed and emphasised. Key areas of exploration include the writing culture of the Late Persian and Early Hellenistic periods, creative rewritings of Esther in the Targums and in Rabbinic Haggadah, and a consideration of the implications of the fact that Esther and Jezebel are the only explicitly identified female writers in the Hebrew Bible (Esther. (9:29, 1 Kings 21:8–9)).
44
Sweeney, M. A. "MICHAEL R. STEAD, The Intertextuality of Zechariah 1-8 (Library of Hebrew Bible/ Old Testament Studies 506)." Journal of Semitic Studies 56, no. 2 (2011): 414–17. http://dx.doi.org/10.1093/jss/fgr016.
Full text
45
Saleem, Yasir. "‘For a Man Is Born to Suffer’: Intertextuality between Job 4–5 and Gen. 2.4b–3.24." Journal for the Study of the Old Testament 46, no. 3 (2022): 388–407. http://dx.doi.org/10.1177/03090892211061173.
Full textAbstract:
The first speech of Eliphaz is the epitome of the scholarly consensus that the authors of the book of Job constructed their arguments through intertextual dialogues with various other texts in the Hebrew Bible. In this article, I argue that Job 4–5 contains three allusions (Job 4.9, 4.19, and 5.6–7a) to Gen. 2.4b–3.24 that not only provide the fundamental framework of Eliphaz’s argument for the efficacy of the deed-consequence nexus but are also vital in understanding its thrust. The literary placement of these allusions reveals that they are drawn to underpin Eliphaz’s rhetorical questions and personal observations theologically. This reflects that during the time of the book of Job’s composition (the postexilic era), Gen. 2.4b–3.24 played an important role in the debate on the deed-consequence nexus. Finally, whereas many have tried to resolve the problem of thematic inconsistencies in Job 4–5 by reorganizing the text, I propose that tracing and interpreting these allusions is the key to solving this puzzle.
46
Keim, Katharina E., and Wally V. Cirafesi. "Two Jewish studies related postdoctoral projects in Scandinavia." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (2018): 43–45. http://dx.doi.org/10.30752/nj.75439.
Full textAbstract:
Wally V. Cirafesi of University of Oslo and Katharina E. Keim of Lund University briefly present their postdoctoral projects within the area of Jewish Studies. Cirafesi has just completed his dissertation on the Gospel of John within its first-century Jewish environment, entitled ‘John within Judaism: Religion, Ethnicity, and the Shaping of Jesus-oriented Jewishness in the Fourth Gospel’, and has received a postdoctoral fellowship at the Norwegian School of Theology, Religion, and Society (Menighetsfakulteten). Keim completed her dissertation on a work of Jewish bible interpretation at the University of Manchester in 2014, published since as Pirqei deRabbi Eliezer: Structure, Coherence, Intertextuality (Brill, 2016). She has recently begun a postdoctoral fellowship in Jewish studies at Lund University. Both projects are interdisciplinary and concern interaction between Jews and Christians in Antiquity, and in Keim’s case also interaction with Islam.
47
Hirnyak, Maryana. "Dialogue with the Bible in the Poetical Dramas by Lesya Ukrainka: Philosophical Reflections and Dominant Symbols." Respectus Philologicus, no. 41(46) (April 15, 2022): 167–79. http://dx.doi.org/10.15388/respectus.2022.41.46.117.
Full textAbstract:
The article posits that the Biblical code is one of the most important pillars in the interpreting the literary works by Lesya Ukrainka, one of Ukraine’s renowned writers. Her verse dramas foreground Biblical intertextuality, which becomes a starting point for intellectual debates in the Ukrainian ‘fin de siècle’ on such essential problems as freedom and love, social and mental slavery, and the mission of art. The problems of (mis)treating the essence of God’s Kingdom and the human relationship with God are also centrepieces of Lesya Ukrainka’s dialogicality with the Bible. In the writer’s verse dramas, the explicit and implicit Biblical intertexts specify the active double-voiced discourse, which exhibits an interaction of the different consciousnesses. Following this, the text of the Scriptures provides the background for the dominant symbols (harp, stone and light) that can be actualized by the informed reader both through the allusions and via the reminiscences in Lesya Ukrainka’s dramatum.
48
Jonker, L. "Communities of faith as texts in the process of biblical interpretation." Verbum et Ecclesia 20, no. 1 (1999): 79–92. http://dx.doi.org/10.4102/ve.v20i1.1167.
Full textAbstract:
In this article the author illustrates that the relationship between the Bible and the Church could also be described from the post-modern perspective of intertextuality. He argues that communities of faith are texts in an all-encompassing network of textuality. However, these texts, as all other texts, are involved in clusters of related texts that show an affinity with one another. Within these clusters the related texts become more prominent and significant than texts “further away” in the network of textuality. He uses this view to argue that the Church, along with the Synagogue, has a special responsibility in the process of interpretation of the written biblical texts. He also argues that all the approaches that biblical scholars have utilized through the ages, when viewed as different perspectives on the network of textuality, could assist in our reading of communities of faith as texts.
49
Nickel, Sandra. "Intertextuality as a Means of Negotiating Authority, Status, and Place—Forms, Contexts, and Effects of Quotations of Christian Texts in Nineteenth-Century Missionary Correspondence from Yorùbáland." Journal of Religion in Africa 45, no. 2 (2015): 119–49. http://dx.doi.org/10.1163/15700666-12340039.
Full textAbstract:
From the early 1840s, Church Missionary Society agents were active in the Yorùbá mission in what today is Southwest Nigeria. Both European and African missionaries—often former slaves who had converted to Christianity—corresponded with the Society, and in their writing frequently used quotations from the Bible and other core Christian texts. These quotations were recontextualised (Fairclough 2003) in the missionaries’ writing and formed intertextual bonds (Blommaert 2005) between their correspondence and the original texts. For the missionaries these bonds provided solace and meaning in difficult situations, established their status and authority as proficient theologians in the face of their European audience, and explicitly linked them with the Christian narrative of ‘spreading the word’. Especially for the Yorùbá agents, this practice of creating intertextuality was a means of negotiating and affirming their African-Christian identity, thus establishing and expressing their new place in the Christian tradition.
50
Clark, Alice V. "New tenor sources for fourteenth-century motets." Plainsong and Medieval Music 8, no. 2 (1999): 107–31. http://dx.doi.org/10.1017/s0961137100001662.
Full textAbstract:
The study of the medieval motet in France has recently been rejuvenated, in part by returning to the motet's point of origin – its tenor. Some scholars have focused on the tenor's pitch content, showing how it shapes the motet's harmonies, and how it is in turn shaped by local chant variants; others, by considering the tenor's text and the origin of that text in the liturgy and frequently in the Bible, have shown the motet to be perhaps the quintessential musical manifestation of medieval intertextuality. By bringing together sacred and secular, Latin and vernacular, the motet, better than any other musical genre, exemplifies both the Boethian ideal of music as something much larger than sound and the interconnectedness of all things in the medieval mind. The discovery of hitherto unknown chant sources for motet tenors is therefore an opportunity to reinterpret the texts of the motets they underpin.