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1
Kato, Teppei. "Jerome’s Understanding of Old Testament Quotations in the New Testament." Vigiliae Christianae 67, no. 3 (2013): 289–315. http://dx.doi.org/10.1163/15700720-12341138.
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Abstract Jerome compares Old Testament quotations in the New Testament with the Hebrew text and LXX in seven texts, for example in Ep. 57, written c.395. He adopts different opinions when the LXX disagrees with the Hebrew text and when the quotations disagree with the Hebrew text. In the first case, he demands a strict rendering of words, whereas in the second, he considers the quotations and the Hebrew text to have the same meaning even if their wordings differ. In other words, Jerome attributes more authority to the Evangelists and Paul than to the LXX translators. In this paper, I will explain two reasons—one negative and the other positive—for this dichotomy in Jerome’s approach.
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Білобрам, Орест. "Analysis of the New Testament texts on the problem of the Bible interpretation." Grani 23, no. 12 (2020): 12–19. http://dx.doi.org/10.15421/1720107.
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This article analyzes the texts of the New Testament for the use of references to the Old Testament by the authors. It explores how Jesus Christ, the apostles, and other characters in the pages of the Bible quoted, interpreted, and used the Old Testament texts when writing the New Testament texts. The New Testament texts are analyzed on the basis of biblical theology, beginning with the Gospel of Matthew and ending with the book of Revelation.Adherents of the Christian faith consider the Bible to be the most important book in their lives, as an authoritative, God-inspired Word of God. This encourages them to read the Bible every day and apply the revealed truths in their daily lives. For a correct perception of the truth, it is necessary for a Christian to interpret the Bible correctly. Therefore, the correct approach to the interpretation of the Bible is of paramount importance. Therefore, the fact what the Bible itself says about its interpretation is crucial.It has been found that the quotation of the Old Testament texts by Jesus Christ and the apostles does not cause misunderstandings. The example of Jesus Christ and the apostles of quoting the Old Testament in the pages of the New Testament is exemplary. The approach of Jesus Christ was purely exegetical; He was using Scripture verses in accordance with the meaning given by the original author. His quotations were not taken out of context, and this interpretation of Scripture is an example for His followers. The apostles were guided by a similar method.It has also been found that the use of the Old Testament texts by other characters does not always meet the criteria of modern biblical hermeneutics. This happens because of deliberate distortion or out of contextual use of the Old Testament quotations or banal ignorance of all quotations on a particular topic.The article proves the essential need for a correct interpretation of the Bible. It is determined that Jesus Christ and the authors of the New Testament advocated for a correct understanding and application of the texts of Scripture. Misinterpretation of Scripture texts has been criticized and condemned. No one could make any claims to Jesus Christ on this subject, not even the Pharisees. But Jesus often criticized them for their misinterpretation of God's commandments.
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Wittkowsky, Vadim. "“Pagane” Zitate im Neuen Testament." Novum Testamentum 51, no. 2 (2009): 107–26. http://dx.doi.org/10.1163/156853608x375193.
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AbstractIn the New Testament there are quotations from pagan texts which are normally explained as a sign of Paul and Luke's acquaintance with Greek literature. A more accurate examination of the relevant texts shows, however, that each of these quotations makes more sense if considered against the background of early Jewish practice. The connection with pagan literature serves at the same time as an intertextual reference to Jewish polemics against paganism. This conclusion confirms once more the well-known thesis of M. Hengel, namely that there is no direct dependence of early Christianity on non-Jewish thought.
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Malina, Artur. "Czy Nowy Testament mógłby powstać bez Septuaginty?" Tarnowskie Studia Teologiczne 35, no. 1 (2016): 147–60. http://dx.doi.org/10.15633/tst.1720.
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The New Testament texts depend on the Septuaginta translation for the grammar and vocabulary that they use. The influence is shown by the numerous quotations according to the most ancient translation of the Old Testament. The relationship between the two main parts of the Bible lies in the common content shared by the authors of their books. The present paper describes the dependence of the name “New Testament” on the Septuagint and demonstrates that its openness favored the reception of the Christian message.
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Kato, Teppei. "Hebrews, Apostles, and Christ: Three Authorities of Jerome’s Hebraica Veritas." Vigiliae Christianae 73, no. 4 (2019): 420–39. http://dx.doi.org/10.1163/15700720-12341394.
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Abstract Against many defenders of the LXX, such as Hilary of Poitiers and Augustine, Jerome tries to prove the superiority of the Hebrew text as a source text of translation. To do so, in his Preface to the Chronicles (iuxta Hebraeos), Jerome relies on three authorities: the Hebrews, the Apostles, and Christ. The Hebrews philologically endorse Jerome’s translation, by judging whether it literally agrees with the Hebrew text. The Apostles support Jerome’s position both philologically and theologically: sometimes their Old Testament quotations literally agree with the Hebrew text; at other times they spiritually agree with the Hebrew text, even though they do not literally. Christ functions as the highest authority. Relying on these three, Jerome’s real purpose concerning Hebraica veritas is not only the philological discussion between the Hebrew text and the LXX, but also the theological discussion between these two texts and the Old Testament quotations in the New Testament.
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Bulankulama, Dr S. W. G. K. "New Testament Words and Quotations in the Book of Mormon." IOSR Journal of Humanities and Social Science 22, no. 2 (2017): 01–04. http://dx.doi.org/10.9790/0837-2202010104.
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Chambers, Terrence L. "New Testament Words and Quotations in the Book of Mormon." IOSR Journal of Humanities and Social Science 22, no. 2 (2017): 120–47. http://dx.doi.org/10.9790/0837-220201120147.
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Trofimova, Nina V. "Biblical Quotations in the Novgorod First Chronicle." Studia Litterarum 6, no. 4 (2021): 180–97. http://dx.doi.org/10.22455/2500-4247-2021-6-4-180-197.
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Biblical quotations are important narrative elements in all Old Russian chronicles. In the Vladimir and South Russian chronicles, they were one of the most important means of interpreting events from the point of view of the theory of “God’s executions,” of depicting and asserting princes as their main characters, and of expressing thoughts and feelings of the chroniclers and their characters. The Novgorod First Chronicle, which was kept by the chroniclers of the archbishops of Novgorod, stands out due to a small number of biblical quotations and their irregular distribution throughout the text. Most of the quotations appear in didactic comments of the chroniclers, often as a means to interpret natural disasters, invasions, military defeats, and urban events while they are scarce in the speech of the characters. Quotations are not included directly in descriptions as it is common in other chronicles. This reduction leads to the limitation of the functions of biblical quotations: mainly, quotes serve here to evaluate and explain the course of events, only occasionally helping to emotionally express the feelings of the chronicler and the characters. Quotations are often included without reference to the source, sometimes with an incorrect reference. As in other chronicles, the main source of quotations is the Psalter. The Old Testament books, including the prophetic ones, are also quoted, but their range is smaller than in other chronicles. The number of New Testament texts is small, but it increases in the chronicle of junior recension, which includes extensive plots with princes as main characters.
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Nakaš, Lejla. "Drawing Attention to Old Testament Elements in the Text of the New Testament in the Mediaeval Bosnian Literary Tradition." Godišnjak Centra za balkanološka ispitivanja, no. 49 (January 6, 2022): 121–40. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-49.141.
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The main purpose of this paper is to present a complete catalogue of concordances noted in religious mediaeval Bosnian manuscripts, with a view to underlining deliberate choices by scribes fitting sacred themes into a Judeo-Christian context. The paper first looks at quotations from/references to Old Testament texts marked in the Divoš Gospels and the Hilferding Apostolos no. 14 with a special citation symbol and then examples of references to Old Testament verses marked alongside verses from Acts and Epistles in Hilferding Apostolos no. 14 and the Venetian and Hval’s miscellanies.
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McKinley, John E. "Psalms 16, 22, and 110. Historically Interpreted as Referring to Jesus." Perichoresis 10, no. 2 (2012): 207–21. http://dx.doi.org/10.2478/v10297-012-0010-8.
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Psalms 16, 22, and 110. Historically Interpreted as Referring to Jesus Three Christological Psalms, 16, 22, and 110 are troublesome to modern interpreters as they are used by New Testament writers. Scholars in earlier centuries had little difficulty following the ways these psalms seemed to be counted in the New Testament as predictions of Jesus. This interpretation was continued in the Reformation but is strongly questioned by conservative and critical scholars today. The argument reviews the contextual commentary for important quotations of these psalms in the New Testament, and examines the special content of the psalms to conclude that the earlier interpreters are more trustworthy guides. The unusual New Testament usage and strange content of the psalms warrants the application of exceptional hermeneutical principles to read them properly in the biblical canon. The implications for a Christological reading of these psalms are explored for theological and practical value.
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Harris, Marvyn Roy. "Prolégomènes à l'histoire textuelle du Rituel cathare occitan." Heresis 6, no. 1 (1986): 5–14. http://dx.doi.org/10.3406/heres.1986.2116.
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There is a need to rectify certain mistaken notions propagated in recent years concerning the textual traditions of the Occitan Catharist Ritual and the New Testament found in MS PA 36 of the Bibliothèque municipale of Lyon. Without doubt, the manuscript was not copied prior to the midthirteenth century, and in all probability, not before 1280. The New Testament is a copy of an earlier Occitan model. Though we cannot know the number of copies which might have intervened between the original Occitan translation and the Lyon copy, Samuel Berger was probably correct in assuming that it is a direct copy from the original translation. Was the Occitan Ritual originally written in that language, or was it translated from a latin model related to the Latin Rituel published by Christine Thouzellier ? Nothing in the latter, written down in Italy prior to 1235-1240, supports A. Borst's thesis that it was translated from an Occitan version. The ceremonies contained in both the Occitan and Latin rituals were certainly administered in the spoken languages of the recipients. The Latin version was never intented to be administered in that language. It is possibly a model in an international language which could have been read, even translated, by an educated Cathar, whether a speaker of Italian or Occitan. The presence in the Occitan Ritual of a collection of liturgical recitations in Latin points to the obligatory use of certain Latin texts, e.g., the Lord's Prayer and John 1 : 1-17, and invocations during the various ceremonies. The presence there of these Latin passages does not furnish an argument for the Ritual having been originally written in Occitan, since a translator using a Latin model, and knowing that practice, would not have translated these into Occitan. The quality of the Latin in the Occitan Ritual reflects the oral transmission of persons not accustomed to the use of Latin. While certainly not translated from the Latin Ritual that we know, the Occitan version contains linguistic evidence that it was translated from a Latin model with phrasing closely related to our only known Latin version. The Latin tradition of the Occitan Ritual is certainly much older than the copy which we have of it, possibly going back to the late twelfth or early thirteenth century, as supposed by Christine Thouzellier. The smoothness of the Occitan text, with respect to the language of the Occitan New Testament in the same codex, shows that the translation incorporated a living phraseology. The language, as well as that of the accompanying New Testament, shows the undeniable imprint of the Occitan spoken in the former county of Foix (Ariège) and the neighboring areas of the old province of Bas Languedoc to the south of Toulouse and in western Aude. Nevertheless, one finds in the Ritual certain forms which appear to be either Italia-nisms or traits from the medieval Occitan-speaking area of the Cottian Alps, e.g. andam for excep¬ ted anam. This fact raises the possibility for the Occitan Ritual of a model written in a dialect from one of those areas. One can envisage also the possibility that a Fuxean or Languedocian, belonging to an expatriate group of Cathars, could have translated it from a Latin model. The Occitan Ritual contains thirty-two biblical quotations, only one of which is from the Old Testament. The New Testament quotations belong to a textual tradition which Berger identified a century ago, dubbing it the "Languedocian version". The best Latin versions come from the areas of Carcassonne, Narbonne, and the Pyrenees, hence the name. The New Testament of MS PA 36 and the five representatives of the Waldensian tradition belong to that tradition as do the two manuscripts containing the earliest German New Testament. The doubts expressed by Christine Thouzellier concerning the existence of Berger's Languedocian version are unwarranted and even detrimental to the advancement of Occitan biblical studies if they discourage scholars from making use of the texts belonging to that tradition. This is especially true for editors seeking to establish the texts of the Old Occitan biblical translations. Two examples are given here of situations in which the consultation of various Languedocian versions could have enhanced a recent edition of an Old Waldensian New Testament. Christine Thouzellier's mistaken assertion, repeatedly made in her writings, to the effect that the Lyon New Testament is a direct translation from MS BN, lat. 342 stems from her misreading of a passage from Berger's 1889 Romania article. Though an excellent representative of the Languedocian tradition, it is doubtful that BN, lat. 342 served as the model for the translation of the Lyon New Testament. In anticipation of a later study of the issue, one example is presented here which contradicts such a filial relationship. Miss Thouzellier's investigations showed quite correctly that the biblical quotations in the Latin Ritual were not translated from the Occitan New Testament in MS PA 36. Likewise, she maintained that those found in the Occitan Ritual were not taken from that New Testament, a position which is literally exact. However, she did not study the question of whether the biblical quotations of the Occitan and Latin rituals belong to the same "Languedocian version" as the Lyon New Testament. The author proposes to examine in a future article the textual tradition of the New Testament quotations in the Occitan Ritual.
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Petersen, William. "Patristic Biblical Quotations and Method: Four Changes to Lightfoot's Edition of Second Clement." Vigiliae Christianae 60, no. 4 (2006): 389–419. http://dx.doi.org/10.1163/157007206778926292.
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AbstractThis study examines the putative New Testament parallels in Second Clement, especially as found in the enormously influential edition of J. B. Lightfoot. Such putative parallels are important not just for the Patristic text itself, but also for the establishment of the text of the New Testament. Additionally, they shed light on the probable date and provenance of the document. Close textual examination suggests there are four places where the text of Lightfoot's edition should be changed (three of these instances apply to all later editions, as well). Investigating how Lightfoot (and later editors) came to their textual decisions exposes serious flaws in their commonly-employed methodology, which we label "normative." The "normative" method is based on the anachronistic use of texts, flawed logic, and special pleading. An alternative to this "normative" method will be presented; it avoids these pitfalls, and produces more reliable results. We label this alternative method "non-normative." The implications for the editing of Patristic and apocryphal texts, as well as for producing critical editions of the New Testament, are significant.
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Mack, Peter. "Erasmus’ Paraphrases on the New Testament and the Presentation of Christ’s Teaching." Erasmus Studies 39, no. 1 (2019): 5–21. http://dx.doi.org/10.1163/18749275-03901001.
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Abstract Erasmus wrote his Paraphrases on the New Testament (1517–1524) at the climactic point of his literary career, just after his new edition of the New Testament, the humanistic edition of the Adagia and his edition of the works of St Jerome. This lecture asks why Erasmus gave so much time to paraphrase at such a key moment, what he hoped his paraphrase would give to early sixteenth-century Christians, and how his paraphrase clarifies, dramatizes and adds to the Biblical text. It analyses quotations from the paraphrases on Romans and the Gospel of Mark, relating to his historicization of the text, his criticism of the contemporary church, and his presentation of issues of law, grace and faith, the appropriate attitude to civic authority and Christian love. It compares Erasmus’ approach to teaching from the New Testament to his hero Rudolph Agricola’s Oration on Christ’s Nativity (1484) and to Philipp Melanchthon’s approach in the first version of his Loci communes (1521).
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Moyise, Steve. "The Use and Reception of the Prophets in the New Testament." Religions 13, no. 4 (2022): 304. http://dx.doi.org/10.3390/rel13040304.
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This article explores the use of the Prophets in the New Testament by looking at explicit quotations, clusters of allusions and narrative patterns. It shows that the NT authors applied the Prophets to a range of issues, such as God’s inclusion of the Gentiles, as well as key events in Jesus’ life. It also demonstrates that they generally used a Greek translation of the Prophets, though sometimes a revised or indeed Christian version of the text. Like the Jews of Alexandria, they believed that this was inspired by God, though that did not prevent them modifying the text to make the application seem more obvious to the readers.
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Hoan, Nguyen Thi, and Galina G. Yermilova. "“EVANGELICAL TEXT” OF THE NOVEL “CRIME AND PUNISHMENT” IN VIETNAMESE TRANSLATION." Vestnik of Kostroma State University, no. 3 (2020): 148–52. http://dx.doi.org/10.34216/1998-0817-2020-26-3-148-152.
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The article for the first time explores the translation of the ‟evangelical text” of Fyodor Dostoevsky’s novel ‟Crime and Punishment” into Vietnamese. The ‟evangelical text” refers to the New Testament quotations, for the first time both in the writer’s work and in the Russian literature of the 19th century as a whole, widely used by Fyodor Dostoevsky. Threeauthoritative translations by Trương Định Cư (1972), Lý Quốc Sinh (1973), Cao Xuân Hạo (1982-1983) are involved. The translation of the Bible into Vietnamese used by translators and involved in the liturgical practice of the Vietnamese Orthodox Church, has been revealed. On the basis of a continuous text sample of the «evangelical text» three translations were compared with the original and reverse translations, followed by an analytical commentary. The subject of the article is a monologue of «drunken» Semyon Marmeladov in the tavern (p. 1, ch. 2), saturated with New Testament quotations, and an evangelical scene about raised Lazarus (p. 4, ch. 4). It is concluded that when translating the «evangelical text» of the novel, the Vietnamese translators experienced serious difficulties due to ignorance of Russian Orthodoxy, which is still perceived in Vietnam to this day as a kind of exotic. Some specific refinements to existing translations are proposed.
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Miller, Eva. "Crime and Testament: Enemy Direct Speech in Inscriptions of Esarhaddon and Ashurbanipal." Journal of Ancient Near Eastern History 6, no. 2 (2020): 117–51. http://dx.doi.org/10.1515/janeh-2018-0015.
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AbstractNeo-Assyrian royal inscriptions are always narrated in the first-person voice of the king. Within this framing narrative, the device that we would call ‘direct speech’ is used only rarely, and judiciously. The texts that make the greatest use of this literary device both come from a period of particular innovation and experimentation in royal text forms: Esarhaddon’s Nineveh A and Ashurbanipal’s narratives about his campaign against Elamite king Teumman. In these examples, and in other texts of the time including Esarhaddon’s Succession Treaty, the words of enemies stand out as particularly threatening – and yet also particularly useful, as a literary device employed to further Assyrian agendas. Royal narratives use enemy speech for one of two purposes: either to document criminality, or to show enemies, in defeat and despair, testifying to the might and rightness of their Assyrian conquerors. Looking at all examples of speech – from enemies, gods, and the Assyrian king – I distinguish between ‘direct speech’ (as a literary device) and ‘quotation’ (as a practice). Most, though not all, direct speech in the sources considered here is also quotation, in that it seeks to document and preserve speech made in some other prior form (a verbal statement, a letter, an omen on an animal’s liver). Quotations demonstrate royal legitimacy and enemy culpability, while literary invention allows enemy voices to be turned to new purposes, as forced testament to Assyrian supremacy.
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Pozhidaeva, Anna V. "VISUALIZATION OF THE IMAGE OF A “BIRD SPREADING ITS WINGS OVER ITS NESTLINGS” (MAT. 23:37–38) IN WESTERN CHRISTIAN ART." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 1 (2022): 211–26. http://dx.doi.org/10.28995/2686-7249-2022-1-211-226.
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The allegorical painting by Frans Floris (Louvre collection) was given a number of names, including ‘Allegory of the Trinity’. There are some unconventional elements in the composition of the ‘Adoration of the Trinity’, including the wings flanking the cross, and a hen with her chicks underneath it. Several quotations from both the Old and the New Testaments are used to clarify the message of the painting. In this article an attempt is made to review the significance of the image of a bird spreading its wings over its nestlings. Old and New Testament traditions, both textual and iconographic, will be reviewed. Recent analysis by Edward W. Wouk will be complemented with several texts and relating to the Holy Mother in the Franciscan tradition. These images and texts come from late medieval miscellanies of “exempla”, and are believed by Wouk to be inspired by the poem ‘Gallina’ by Alardus of Amsterdam and for the conception of Floris’ painting of the Trinity
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Fiddes, Paul S. "Shakespeare in Church: Reflection on an Intertextual Liturgy Based on A Midsummer Night’s Dream." Ecclesial Practices 4, no. 2 (2017): 199–217. http://dx.doi.org/10.1163/22144471-00402003.
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‘Seeing More Clearly with the Eyes of Love’, a new ‘Liturgy for Voices’ based on Shakespeare’s play A Midsummer Night’s Dream, is an experimental piece of intertextuality. It interleaves extensive quotations from the play with elements of the western Christian liturgy and five new poems by contemporary poets. The paper argues that the sequence of the liturgy has parallels with four moments in a Shakespearean comedy: gathering, disturbance, reconciliation and dismissal. Further, in this particular play two quotations from the New Testament appear at climactic points, and these are marked in the liturgy by two symbolic actions which give opportunity for congregational engagement. Data relating to congregational response has been collected after three productions of the liturgy, and is analysed to discover the effect of integrating theatrical and liturgical drama on the theme of love, so contributing to a larger project on love of God and neighbour as a common ground for religions.
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Iatan, Cristinel. "The Gospel of Matthew and the Pesher Interpretation." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 2 (2023): 21–36. http://dx.doi.org/10.24193/subbto.2023.2.01.
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This study explores the pesher interpretation, a method of biblical exegesis used by the Qumran community, and whether early Christians like the author of Matthew's Gospel employed similar techniques. Since the 1950s, scholars have analysed the so-called “formula quotations” in Matthew, finding parallels with the pesharim commentaries found among the Dead Sea Scrolls. Krister Stendahl argued Matthew comes from a “school” using pesher to radically reinterpret Old Testament passages as fulfilled in Jesus. Others like Richard Longenecker also find Matthew employing this Second Temple Jewish method, especially in texts with “fulfilment formulae”. However, objections have been raised. Joseph Fitzmyer notes the differences between Qumran pesharim and Matthew's use of scripture. Norman Hillyer wonders if the fulfilment formula indicates a distinct hermeneutic, not pesher. Ulrich Luz stresses Matthew proclaims fulfilment, not hidden meanings like pesharim. In conclusion, applying the ideas of pesher from Qumran to the New Testament raises problems. Similarities between pesher and Patristic exegesis are noted, but determining dependence requires examining the original historical meaning versus the contemporary application of prophecies. More analysis of whether early Christian use of scripture mirrors Qumran pesher or develops its fulfilment hermeneutic is needed. Keywords: pesher, fulfilment, formula quotations, Midrash, exegesis, Qumran, Eschatology, Second Temple, Matthew's Gospel, hermeneutics
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Popova, Tatiana G. "New Testament Names in the Text of the Ladder of John Climacus." Вопросы Ономастики 20, no. 2 (2023): 247–69. http://dx.doi.org/10.15826/vopr_onom.2023.20.2.022.
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The paper explores eleven New Testament names featured in the text of the Ladder by John Climacus, a translated monument of early Slavic writing. These personal names are a special kind of biblical quotations referring to the events of the holy history. The research is based on comparative analysis of the Greek texts of the Ladder published by Jacques Paul Migne (Patrologia Graeca, Vol. 88), four ancient Byzantine codes and five Slavic manuscripts which contain the first Slavic translation of the book made by Preslav scribes in the first half of the 10th century. The article follows research on the collective church memory of medieval scribes which manifests itself in the commonality of topics, images, plots, ideas, and expressions that go back to the text of the Bible. The New Testament characters that are featured in the Greek text of the Ladder and its Slavic traslations are: Jesus Christ, Mary, John the Baptist, John the Apostle, Lazarus, Peter, Paul, Timothy, Herod, Pontius Pilate, Judas. The author identifies the key biblical images in the Greek text of the Ladder (Jesus Christ and the supreme apostles Peter and Paul) and specifies the functions of New Testament names in the text: referential, symbolic, emphatic and indexical. The oldest Russian manuscript showcases spelling inconsistencies in relation to New Testament names as well as multiple errors indicating both the inexperience of the scribe and his poor knowledge of gospel stories. These errors were eliminated from the text of later manuscripts. The analysis identified four words that are absent in the historical dictionaries of the Russian and Old Slavonic languages (bezvrednitsa ‘dispassion’, besslovesne ‘wordlessly’, zluderzhanie ‘rancor’, suprotivpremeneniе ‘transformation’).
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Grodź, Iwona. "Religia i film. Stylizacje na język religijny w filmach Wojciecha Jerzego Hasa." Studia Filmoznawcze 40 (June 27, 2019): 187–200. http://dx.doi.org/10.19195/0860-116x.40.15.
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Religion and film. Stylizationson religious language in films made by Wojciech Jerzy HasThe main aim of the article is to answer the question about, how religious language functions in cinematography. It is both about specifying an aim of introducing it to a plot or narration of a film and about when it is introduced. It will be crucial to specify what goal the director attains by using religious language in his films. How important it is for the plot development. Is it connected with the will to remind the viewers about the world which does not exist currently or is it rather parodying the defined view.The next stage is an analysis of the particular examples of the use of religious language in Wojciech Has’s films, for example The Codes, The Sandglass, The Manuscript Found in Saragossa, The Personal Diary of the Wicked… Written by Himself, The Amazing Journey of Balthazar Kober. Next, the ways of showing its functioning in cinematography: stylization, allusion, form of quotations, collage, parody, pastiche, travesty.Concluding, the director uses the religious language stylisations and quotations for example the Holy Scripture or other cultural texts, like Juliusz Słowacki’s Anhelli in the considerate way. Using the religious language, he characterizes setting and time of action, the film characters and, above all, his attitude towards religion. Love language gets the markers of religious language in his films. In this way, Has approaches to understanding the new version of religion and religiousness, not consistent with the Old Testament, but rather with New Testament’s message which means: “Love your neighbor as yourself”.
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Smolina, A. N. "Intertextual Inclusions in Russian Spiritual Epistolary Communication: Typology, Functions, Context." Nauchnyi dialog 11, no. 2 (2022): 122–39. http://dx.doi.org/10.24224/2227-1295-2022-11-2-122-139.
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Intertextual inclusions (quotations, reminiscences, allusions) functioning in Russian spiritual epistolary communication are considered. Their types are presented: biblical (Old Testament and New Testament), patristic, prayer, hymnographic (from psalms and akathists), hagiographic. Their main functions are indicated: meaning-forming, argumentative, prescriptive, evaluative, syndicative, aesthetic. Based on the material of the letters of Russian church writers of the 20th century, the features of the use of intertextual inclusions from Christian texts that have become part of the spiritual heritage are shown in the church-religious style. The following features were revealed: (1) formation of meanings with the help of quotations, reminiscences and allusions, connected with the spiritual education of the addressee, his moral perfection, the creation of an inner man in himself, strengthening in faith, the study of the foundations of Christianity, the knowledge of church Orthodox life; (2) focus on Christian values: the gospel commandments, the doctrine of salvation, Christian virtues, and others; (3) prescribing perfection in acquiring mercy, humility, patience, obedience, sobriety, non-possession, repentance and other virtues, fighting sins, reading the Gospel and the writings of the holy fathers; an expression of evaluation of sweat in relation to sins and virtues, issues related to spiritual education and development, the fulfillment of church rules and Christian commandments, the achievement of soul salvation, following the instructions of confessors; (4) creation and strengthening of a common spiritual and religious space through the implementation of the iconic function of intertextual inclusions.
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Winther-Nielsen, Nicolai. "Papers for the Copenhagen Workshop on Open Biblical Resources." HIPHIL Novum 5, no. 2 (2019): 1–5. http://dx.doi.org/10.7146/hn.v5i2.142729.
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A workshop on open resources for the original languages of the Bible in Copenhagen in March 2018 was the start of a new Copenhagen Alliance for Open Biblical Resources. The point of departure for the workshop was the need for programs and applications like Paratext and Bible Online Learner to have access to high-quality and reliable open data in order to assist Bible translators, teachers and students of Biblical Hebrew and New Testament Greek. The publication of contributions presents papers on methods for annotation, resources tracing patristic quotations and data for detached constructions in Biblical Hebrew. Reports cover tasks and data for Bible translation and research, treebanks, and applications like STEPBible and Bible Online Learner.
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Krauter, Stefan. "Adam und Romulus. Lateinische Dichtung in der Paulusexegese." Zeitschrift für die neutestamentliche Wissenschaft 111, no. 2 (2020): 227–50. http://dx.doi.org/10.1515/znw-2020-0010.
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AbstractIn New Testament exegesis, quotations from Latin literature of the Early Principate are mostly used as evidence of Roman imperial ideology. This essay aims to show that it is worthwhile to deal more carefully with such literary texts. Horace’s seventh and sixteenth epodes are compared with passages from the letter to the Romans. Using the myth of Romulus’ fratricide, Horace expresses his despair during the civil wars. He imagines a fictional rescue by fleeing from Rome to a primeval “pre-lapsarian” paradise. Paul uses the myth of Adam and Eve to portray human captivity under sin from which Christ saves people from all nations. The parallels are not mere coincidence.
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Bumbacher, Stephan Peter. "Ge Hong’s Zhuang zi." Asiatische Studien - Études Asiatiques 72, no. 4 (2018): 1021–58. http://dx.doi.org/10.1515/asia-2018-0007.
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Abstract Sinology, as far as textual criticism is concerned, is still in its infancy compared with, e. g., New Testament, classical Greek or European medieval studies. Whereas virtually every ancient Greek, old English, or early German text – to name but a few – has been the subject of text critical scrutiny, in many cases even since Renaissance times, the same does not hold true for Chinese works. In the absence of early manuscripts they could themselves base upon, modern editions of classical Chinese texts usually take as their starting point the earliest extant printed versions which quite often date from Song times and are thus separated by many centuries from the no longer available originals. However, quite often testimonies of ancient texts exist as quotations in works that considerably predate the first printed versions of the texts in question. In view of this fact, virtually every classical Chinese text needs to be systematically re-examined and critically edited by taking into account every available explicit as well as implicit quotation. As the received version of the Zhuang zi 莊子 (Master Zhuang), a text whose origins may lie in the third century BCE, ultimately goes back to Guo Xiang’s 郭象 (ob. 312) editorial activities and as Ge Hong 葛洪 (283–343) was an author active at about the same time, there is a chance that a pre-Guo Xiang version may have been available to him. Therefore, as a case study, this paper examines the explicit as well as implicit Zhuang zi quotations to be found within Ge Hong’s works, in order to examine this possibility.
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Roberts, John H. "False Messiah." Journal of the American Musicological Society 63, no. 1 (2010): 45–97. http://dx.doi.org/10.1525/jams.2010.63.1.45.
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In closely connected studies Tassilo Erhardt and Michael Marissen have suggested that Handel's Messiah is fundamentally anti-Jewish. Erhardt, who based his conclusions on books thought to have been in the library of Charles Jennens, compiler of the Messiah libretto, argues that the text was intended as a defense of orthodox Christianity against Judaism as well as Deism; Marissen contends it “was designed to teach contempt for Jews and Judaism.” Closer examination of the theological literature of Jennens's day shows that the theories of both scholars are founded on selective and tendentious reading of the sources. Marissen's further claim that Handel consciously reinforced the libretto's supposed anti-Jewish connotations by means of motivic symbolism, orchestration, and chorale quotations rests on misconceptions about the composer's style. Jennens probably conceived Messiah not to counter either Deism or Judaism but to inspire his Christian audience to greater devotion. The preference he gave to Old Testament prophecy over New Testament narrative reflects a tacit contemporary prohibition against direct representation of Christ in the English theater.
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Stander, H. F. "Die breuk tussen die Christendom en die Jodedom in die eerste twee eeue nC." Verbum et Ecclesia 10, no. 1 (1989): 44–60. http://dx.doi.org/10.4102/ve.v10i1.997.
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The break between Christianity and Judaism in the first two centuries AD It is argued that a radical break between Christianity and Judaism originated in the second half of the first century AD. This sharp separation persisted in the subsequent centuries. In this article the relationship between the early Christians and the Jews in the first two centuries is studied. The issue is approached from three different angles, namely (a) How did the pagans (the Greeks and the Romans) see the Christians? (b) How did the Jews behave towards the Christians? (c) How did the Christians behave towards the Jews? All statements are based on quotations from primary texts outside the New Testament.
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Юлаев, Феодор, and В. Дмитриев. "Saint Cyril of Alexandria. On the right faith to Queens. Part III (chapters 133–224)." Theological Herald, no. 4(31) (October 15, 2018): 261–311. http://dx.doi.org/10.31802/2500-1450-2018-31-4-261-311.
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В данной статье заканчивается публикация перевода христологического трактата святителя Кирилла Александрийского. Представлен заключительный отдел его основной части, содержащей комментарий к избранным местам Нового Завета. В примечаниях к переводу отражены особенности библейских цитат у святителя, указываются цитируемые в позднейших письменных памятниках места, отмечаются некоторые стороны богословского учения свт. Кирилла. This article ends the publication of the translation of the christological treatise of St. Cyril of Alexandria. A final section of its main part is presented, containing a commentary on selected places in the New Testament. The notes to the translation reflect the peculiarities of the biblical quotations of the saint, indicate the places cited in the later written monuments and show some aspects of the theological teaching of St. Cyril.
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ALAND, BARBARA. "Welche Rolle spielen Textkritik und Textgeschichte für das Verständnis des Neuen Testaments? Frühe Leserperspektiven." New Testament Studies 52, no. 3 (2006): 303–18. http://dx.doi.org/10.1017/s0028688506000166.
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Current methodological discussion within the field of New Testament studies focuses today on the influence of the work and its history, and is often motivated by newer findings in linguistics and literary criticism. Such inquiry is broadened through its correlation to reception theory, i.e. that inquiry that focuses on how readers understood the work during the course of its transmission or reception. By contrast to the above, textual criticism is that science that tries to discover the ‘original text’ as exactly as possible. Here I would like to ask, to what extent do the ‘witnesses’ (e.g. manuscripts, versions, quotations, etc.) of textual criticism also function as interpreters and ‘receivers’ of the text. In all three of the topics handled here we have been aware of an interaction between text and reader.
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Manafis, Panagiotis. "A New Witness to the Catena of Codex Zacynthius ." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 26, no. 3 (2022): 371–401. http://dx.doi.org/10.1515/zac-2022-0034.
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Abstract The so-called Codex Zacynthius (Cambridge, University Library, MS Add. 10062) is believed to be the earliest surviving Byzantine manuscript bearing commentaries on the New Testament; it preserves a series of commentaries on the Gospel of Luke consisting of quotations from writers of the early Christian period. The present article demonstrates that Codex Zacynthius must no longer be deemed the only witness to this collection of exegetical passages: the same collection for Luke 1:1–2:35 is found on four pages at the beginning and end of a 12th-century manuscript (Codex Vaticanus Palatinus graecus 273). This manuscript not only helps us to read parts of Codex Zacynthius that are now illegible, but it also provides us with the text of seven pages of the collection that are missing from Codex Zacynthius. These include commentaries by seven of the ten authors cited in this collection, including Greek passages from Severus of Antioch. The article includes the editio princeps of these previously unknown parts of the collection.
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Wehr, Kathryn. "‘Nobody must be allowed to “talk Bible”’: Dorothy L. Sayers' Use of the Authorized Version and the Coverdale Psalms in The Man Born to be King." Journal of Inklings Studies 8, no. 2 (2018): 144–65. http://dx.doi.org/10.3366/ink.2018.0012.
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Dorothy L. Sayers' 1941–1942 radio play cycle on the life of Christ, The Man Born to be King, is often lauded for its use of the vernacular, though the scholarly discussion of this aspect of her work often creates the false impression that Sayers was working with a Greek New Testament in one hand and a blank piece of paper in the others. This study focuses on the subtle but clear evidence of Sayers' use of the Authorized Version of the Bible, particularly in the areas of narration and Old Testament quotation as well as additional evidence of the Coverdale Psalms from the Book of Common Prayer. Tables at the end of the article also offer the chance for readers to see the evidence upon which conclusions are made and perhaps build for their own research. These three areas—narration, Old Testament quotation and Psalm quotation—, while clearly exceptions to the general rule of original dramatization of biblical material, show Sayers working with all available tools in a dynamic, rather than iconoclastic process.
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Berglund, Carl Johan. "Origen’s Vacillating Stances toward his “Valentinian” Colleague Heracleon." Vigiliae Christianae 71, no. 5 (2017): 541–69. http://dx.doi.org/10.1163/15700720-12341318.
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Abstract When Origen of Alexandria presents numerous extensive quotations from Heracleon, whom he explicitly presents as a follower of Valentinus, one might expect a uniformly adversarial attitude toward this “Valentinian” sectarian. Instead, Origen’s stances are found to vacillate significantly from general renunciation and emphatic criticism, via considered disagreement and hypothetical approval, all the way to agreement and praise. The fascinating interplay between the stance taken and the dogmatic and philological matters in view implies that while dogmatic issues at stake are decisive for whether Origen agrees or disagrees with Heracleon, the full range of variance in Origen’s stances is determined by Heracleon’s philological methodology and presentation of evidence. Origen’s responses to Heracleon reveal that he viewed this predecessor not simply as a heterodox teacher, but also as a colleague in interpreting the New Testament using methods from Greco-Roman literary criticism.
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Odell-Scott, David W. "The Sense of Quoting." Brill Research Perspectives in Biblical Interpretation 2, no. 4 (2017): 1–88. http://dx.doi.org/10.1163/24057657-12340010.
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AbstractThis essay argues that the neutral continuous script of ancient manuscripts of the Greek New Testament composed with no punctuation and no spacing provided readers discretionary authority to determine and assess the status of phrases as they articulated a cohesive and coherent reading of the script. The variety of reading renditions, each differently scored with punctuation, supported the production of quotations. These cultivated and harvested quotes, while useful for authorizing sectarian discourse, rarely convey the sense of the phrase in the continuous script. Augustine’s work on punctuating the scriptures in service to the production of plainer quotable passages in support of the rule of faith is addressed. The textual analysis of a plainer quotable passage at 1 Cor. 7:1b concerning male celibacy supports the thesis that plainer passages are the product of interpretative scoring of the script in service to discursive endeavours. To quote is often to misquote.
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Saputra, Jefri Andri, and Gres Intani. "Manfaat Studi Kitab-kitab Intertestament dalam Studi Biblika dan Revelansinya bagi Gereja Masa Kini." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 4, no. 1 (2022): 68–79. http://dx.doi.org/10.46817/huperetes.v4i1.137.
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Penelitian ini berangkat dari ketertarikan penulis terhadap beberapa teks yang ditulis dalam periode masa intertestament. Beberapa kitab non-kanonik dalam tradisi Kristen dan Katolik ditulis pada masa ini. Akan tetapi, ternyata teks ini memiliki pengaruh yang signifikan dalam zaman selanjutnya, yakni zaman Perjanjian Baru. Beberapa surat atau kitab dalam Perjanjian Baru menunjukkan bahwa teks-teks itu digunakan dan dikutip. Beberapa pengutipannya adalah di surat Yudas, dan teologi dalam surat-surat Paulus. Kondisi inilah yang mendorong penulis mengkaji keberadaan teks-teks ini serta konteks historis yang melatarbelakanginya. Dalam penelitian ini, penulis menggunakan pendekatan deskriptif. Penulis mengumpulkan data melalui studi pustaka. Penulis berasumsi bahwa teks-teks intertestament masih relevan dengan gereja saat ini. Penulis menemukan bahwa teks-teks intertestament tetap relevan dengan gereja masa kini, dengan mempertimbangkan bahwa kitab-kitab ini merupakan referensi teologis untuk memahami Perjanjian Baru; sebagai bahan reflektif dalam konstruksi teologi yang kontekstual, serta model paradigma berteologi yang toleran di tengah kemajemukan pandangan teologi.This study departs from the author's interest in several texts written during the intertestamental period. Non-canonical books in the Christian and Catholic traditions were written by them there. However, it turns out that this text has a significant influence in the next era, namely the New Testament era. Several letters or books in the New Testament indicate that these texts were used and quoted. Some of the quotations are in the letter of Jude, and theology is in the letters of Paul. This condition encourages the writer to examine the existence of these texts and the historical context behind them. The author collects data through a literature study. The author assumes that the intertestamental texts are still relevant to the church today. The author finds that the intertestamental texts are still relevant to the contemporary church, considering that these books are theological references for understanding the New Testament; as reflective material in contextual theological construction, as well as a model of theological paradigm that is tolerant amidst a plurality of theological views.
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Rojszczak-Robińska, Dorota. "Reception of the Pentateuch in the Medieval Polish Apocrypha of the New Testament." Verbum Vitae 41, no. 4 (2023): 1067–93. http://dx.doi.org/10.31743/vv.16671.
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The purpose of this article is to analyze the translation and reception of the Pentateuch in medieval Poland by examining the Old Polish (vernacular) apocrypha of the New Testament. It analyses, for example, passages in which a verse from the Pentateuch is quoted or paraphrased, in which a quotation from the Books of Moses is omitted by an evangelist, as well as all passages in which the names of various figures and heroes of the Old Testament Pentateuch, are invoked. It turned out that in medieval Polish-language biblical apocryphal narratives the Pentateuch functions differently from other biblical and patristic sources. It is not used as freely as the Gospels or the Psalms. It is used to characterize the Jewish world and the precepts of the Law. Quotes from the books of Moses rarely function as prophecies. The Pentateuch in Old Polish apocrypha functions as a reservoir of stories, a collection of catchphrases to be evoked. This is because while the heroes of the Old Testament were prominent in preaching, art, and language, the text of the Torah was not frequently translated into the Polish language.
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Kargaltsev, Alexey. "“The Poor Man in Dirty Clothes Will Also Enter”: the Problem of Wealth and Poverty in the Epistle of James." ISTORIYA 14, no. 2 (124) (2023): 0. http://dx.doi.org/10.18254/s207987840023517-7.
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The article is devoted to the socio-economic issues outlined in the biblical Epistle of James. The main attention is paid to the possibility of reconstructing, on the basis of the New Testament text, groups of the population that are conventionally called “rich” and “poor”, which makes it possible to analyze to what extent it should be understood as traditional Old Testament righteousness in poverty and how it correlated with social realities of the 1st century. The author’s attention is drawn to the time of the composition of the epistle, to cultural and social profile of its audience, and to regional specifics. Some Old Testament quotations addressed to the judges, the arguments like “didn’t God choose the poor of the world to be rich in faith and heirs of the Kingdom” helps reconstructing the audience of the text, filled with eschatological expectations, that correspondingly had not yet survived the upheavals of the Jewish War, guided by traditional Jewish context. The condemnation of ill-gotten wealth forms the idea of “charitable” poverty. The source of wealth in the Pentateuch is God, He grants material well-being to the righteous for their obedience: wealth is God’s gift to the righteous, and poverty is a consequence of disobedience. However, one should not be puffed up because of one’s wealth, for a poor righteous man is better than a rich rascal. Therefore, the turbulent economic processes in Palestine in the 1st century contributed to the rapid enrichment of some categories of the population, but also caused not only social, but also religious irritation in other ones. In this sense, the Epistle of James is a unique biblical text, where such contradictions are most clearly presented.
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Gaponenkov, Alexey A. "The Bible Word in the works of religious thinkers (S. L. Frank, G. P. Fedotov, N. S. Arseniev)." Izvestiya of Saratov University. Philology. Journalism 22, no. 1 (2022): 43–49. http://dx.doi.org/10.18500/1817-7115-2022-22-1-43-49.
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During the years of the revolution and the Civil War S. L. Frank, G. P. Fedotov, N. S. Arseniev were professors at Saratov University, but this is not all that unites them. In emigration these religious thinkers taught at various research-training, cultural-educational and spiritual centers of Europe, both Russian and foreign. The article reveals their personal experience of referring to the Biblical Word, exegesis of biblical texts based on Orthodox theology and biblical criticism. Frank wrote about the Word that created the world and the incarnate Word. In the book Collapse of the Idols (1923) he appeals to his reader with quotations from the New Testament, expressing the eternal and absolute. In the Holy Scriptures, he finds a match for his “basic intuition” of being. He bases his book Light in the Darkness (1949) on The Gospel of John, expressing the Christian attitude towards evil and criticizing all kinds of Utopianism. Frank’s idea that a man is destined to suffer to obtain salvation is also derived by him from the New Testament. Fedotov’s programmatic proposal on biblical studies is the article Orthodoxy and Historical Criticism (1932). He posed “the question of the limits of criticism in biblical exegesis”. Fedotov goes to the “pure basis of the Holy Tradition”, combining criticism of the historical school, “dogmatic loyalty to Orthodoxy” and “warm attitude” to Western Christianity. In the book Spiritual Poems (1935) the thinker explores folk beliefs in spiritual verses considering how biblical images (the Mother of God as “suffering mother and intercessor,” Christ the Almighty) and eschatological prophecies transform in them.The spiritual experience of the apostles John and Paul, their mysticism is the central attraction of Arseniev’s exegetical interests. He reinterprets the pre-Christian concept of the Logos and comes to the Christian understanding of the Word of God: Logos of the Old Testament prepares the hearts of men for the incarnation of the Son of God.
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Popova, Tatiana G. "Old Testament Names in the Text of the Ladder of John Climacus." Вопросы Ономастики 19, no. 2 (2022): 66–84. http://dx.doi.org/10.15826/vopr_onom.2022.19.2.017.
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The paper explores twenty-one Old Testament names found in the text of the translated monument of early Slavic writing, the Ladder of John Climacus. These personal names are a special kind of biblical quotations referring to the events of the Holy History. The study builds on a comparative analysis of the Greek text of the Ladder according to the publication in Patrologia Graeca (Vol. 88) and the text of the oldest Russian manuscript of the 12th century. The author looks to identify various strategies of delivering biblical citations used by the author, translator and scribe of the book, which is explained by the absence of the canonical text of the Holy Scriptures and the long history of existence of the Ladder in Byzantine and Slavic book literature. The article follows research on the collective church memory of medieval scribes which manifests itself in the commonality of topics, images, plots, ideas, and expressions that go back to the text of the Bible. The novelty of the work lies in incorporating new linguistic material extracted both from the text published in Patrologia Graeca and from the texts of unpublished Byzantine and Slavic codes. Personal names found in the Greek text of the Ladder (Jacob, Moses, David, Job, Lot, Adam) allude to key symbolic images and reveal several functions of the Old Testament anthroponyms in the Ladder texts: referential, symbolic, emphatic and indexical. Observations on the text of the translation evidenced to the high skill and erudition of the author of the first Slavic translation but at the same time revealed a translation error (new Adam), which was obviously caused by illegible or incorrect reading in the Greek version used as a source text for the translation. Contrastingly, the Russian manuscript under study showcases spelling inconsistencies in relation to Old Testament names as well as multiple errors and omissions of the names of characters. These are the result of multiple copies of the book made by inattentive and inexperienced scribes, one of whom was the scribe of the oldest surviving manuscript of the Ladder, created two centuries after the first translation appeared.
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Dergacheva, Irina. "PRECEDENTIAL INTERTEXT IN THE POEM “THE GRAND INQUISITOR”." Проблемы исторической поэтики 19, no. 2 (2021): 125–40. http://dx.doi.org/10.15393/j9.art.2021.9622.
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The poem "The Grand Inquisitor" is part of the novel "The Brothers Karamazov," written by Ivan Karamazov about Christian freedom of will and told by him to his brother Alyosha, who rightly perceived it as an Orthodox theodicy. The article presents an intertextual analysis of the precedent texts used by F. M. Dostoevsky in the poem "The Grand Inquisitor". In particular, the meanings of direct quotations from the New Testament, especially its last book, the Revelation of John the Theologian, and the translated apocrypha "The Walking of the Virgin in Torment" are interpreted; medieval Western European mysteries in the paraphrase of V. Hugo; poetic quotations from the works of A. S. Pushkin, V. A. Zhukovsky, F. I. Tyutchev, which linked together the axiological concepts of the narrative text. Appeals to the precedent texts of world literature contribute to the disclosure of the multifaceted symbolism of the poem, which glorifies the spiritual freedom of humanity as an act of faith, and help to generalize and deepen its axiological discourse. The author analyzes the speech and behavioral tactics of the Grand Inquisitor, based on the substitution of concepts characteristic of the techniques of "black rhetoric". In contrast to the Grand Inquisitor's distortion of cause-and-effect relations and the concepts of good and evil, and his denial of the idea of Christian freedom, direct and indirect quoting of texts that have become part of the heritage of world culture creates a text rich in axiological meanings, designed to influence the spiritual space of the reader, enriching it and orienting it to the correct understanding of eternal truths.
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Peeler, Amy. "Divine Discourse in the Epistle to the Hebrews: The Recontextualization of Spoken Quotations of Scripture. Society for New Testament Studies Monograph 178." Bulletin for Biblical Research 31, no. 2 (2021): 277–79. http://dx.doi.org/10.5325/bullbiblrese.31.2.0277.
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Lach-Bartlik, Ludmiła. "Terminologia trynitarna w "Expositio in canticum canticorum" Apponiusza (księgi I-III)." Vox Patrum 57 (June 15, 2012): 379–97. http://dx.doi.org/10.31743/vp.4138.
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Although Apponius’ Expositio in Canticum Canticorum refers directly to one of the books of the Old Testament, by dint of the allegorical exegesis used by it’s author, we can find there many New Testament subjects and theological problems. It also contains knowledge about the Holy Trinity. In the article there were used quotations about the Holy Trinity (from books I-III), one can find either the very noun “Trinity” (Trinitas) or individual Persons in the Holy Trinity: the Father, the Son and the Spirit, yet having relations with each other. In the first part of the article there were analyzed attributes, which are used by Apponius to describe the nature of the Holy Trinity: inseparabilis, individua, coaeterna Trinitas. The specified attributes of the Holy Trinity get to the core of the Christian dogma about God and combine with the faith and baptism. God is one, indivisible, acting with a one divine power, but eternally existing in three Persons. In the second part of the article, the relations occurring in the Trinity were presented. Apponius’ Trinitas is the three Persons in God: the Father, the Son, and the Spirit. The Persons in the Trinity are in two kinds of relations: occurring between the Persons of the Holy Trinity (the immanent Trinity) and going beyond the Trinity into the world and human beings (the economic Trinity). Apponius using the language of symbols, metaphors and analogies, reminds the fundamental truths about God. By description of the attributes of the Holy Trinity he emphasizes the unity of God, and by the description of the relations – the trinity of the Persons.
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Ciurea, Mihai. "Matthean Allusions and Echoes in the Catholic Epistle of James." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 2 (2023): 125–42. http://dx.doi.org/10.24193/subbto.2023.2.08.
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The present article aims to examine the theology of the Epistle of James through the lens of the Gospel according to Matthew. James is a unique text in the New Testament deeply rooted in the tradition of Hellenistic Judaism. The writing presents theological ideas in the form of sayings or sentences, closely resembling the wisdom literature of the Old Testament and the Synoptic Gospels. The practical nature, rare doctrinal fragments, and the presence of recurring themes make it challenging to establish a clear division of the five chapters. They can be best grouped around eight homiletic-didactic discourses, mostly built around a macarism or aphorism, adapted by the author to a specific theme. Most allusions and echoes can be linked to the Sermon on the Mount, but not exclusively. Even though some texts resonate strongly with the Matthean text, especially thematically, and the phenomenon of intertextuality is impressive, it would still be quite bold to assert that James had a copy of Matthew in front of him when writing his Epistle. This is confirmed by the lack of exact quotations. It is very likely a catechetical or didactic tradition already present in the first-century Christian teaching at the confluence of the Jewish and Hellenistic environment, strongly influenced by Matthew, whose popularity is beyond doubt. The hypothesis is supported by the presence of similar themes in the writings of the Apostolic Fathers, literature highly esteemed in early Christian communities. It is therefore very possible that James was familiar with the Matthean Gospel through his cultic reading, justifying the theological depth evident in the treatment of common themes. Keywords: macarism, aphorism, wisdom, wealth, poverty, good deeds
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Leman, Asnita Basir. "Analisis intertekstual Roma 9:33 Suatu Pendekatan Memori Semantik Pada Teologi Paulus." Predica Verbum: Jurnal Teologi dan Misi 3, no. 1 (2023): 28–41. http://dx.doi.org/10.51591/predicaverbum.v3i1.55.
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Romans 9:33 is known as a very complicated verse with Old Testament intertextual quotations from Isaiah 8:14 and 28:16 in splits and crosses. The use of allusions as key words such as "Zion" and "stone" requires analytical methods and specific rules so as not to be biased in semantic interpretation. Even the change of “disturbed” (Isa 28:16 KJV) to “be ashamed” (Rom 9:33 KJV) has meaning. The inerrancy of the Scriptures can be questioned if it is called just a variation or a scribal error, because there is no scribal doubtness in the textual critics. The research aims to prove Paul's historical canonical semantic intertextual writing technique in Romans 9:33 as a key verse explaining theology justified by faith to the Roman plural congregation. Qualitative research through canonical intertextual analysis is carried out using a semantic historical memory approach through multidisciplinary discourses such as cognitive psychology and architectural archeology. The results of the study show that Romans 9:33 was written using the synchronic multiple contexts semantic memory method which is capable of explaining with precision the theology justified by faith, both to the Jewish and non-Jewish congregations in Rome. The result in this study also provides new afirmation of the dynamics of intertextuality poststructuralism in a canonical context for modern hermeneutics.
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Fedotova, Anna A. "“Blessed Are Those Who Hunger and Thirst for Truth”: Biblical Allusions in N. S. Leskov’s Novella “The Vale”." Two centuries of the Russian classics 4, no. 2 (2022): 134–49. http://dx.doi.org/10.22455/2686-7494-2022-4-2-134-149.
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N. S. Leskov, Russian classic author of the second half of the 19th century, throughout his work actively turned to the Old and New Testaments, which was expressed in a significant number of biblical quotations and allusions in his works. Until now, there is no separate study on the functioning of biblical “text” in the writer’s prose. Within the framework of the proposed work, borrowings from the Old and New Testaments in one of Leskov’s last large-form works, the story, or, in the author’s definition, the “rhapsody” “The Vale,” are analyzed. The novelty of the study is determined by the fact that it identifies and interprets quotes and allusions from the Psalter, the prophetic books of Baruch and Isaiah, as well as the Gospel of John, used by the writer, which were not previously noticed in literary criticism. The article proves that Leskov’s biblical allusions are not disparate fragments of a “foreign” text, they function in a single semantic field of the work and form its subtext, help the writer convey to the reader the results of his moral and religious searches.
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Chlebowska, Edyta. "Christ and children. Graphic inedita of Norwid." Studia Norwidiana 37 English Version (2020): 147–59. http://dx.doi.org/10.18290/sn.2019.37-8en.
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The aim of the article is to present two previously unknown drawings by Norwid, inspired by the New Testament, which have recently been added to the register of his artistic legacy. The first of the sketches Chrystus i dzieci w świątyni jerozolimskiej [Christ and Children in the Temple of Jerusalem] (1855, lost) illustrates a quotation from the Gospel of Matthew (Mt 21, 15-17). The second composition Chrystus błogosławiący dzieci [Christ Blessing Children] (1857, National Library) refers to an episode mentioned several times in the Gospels (Mt 19, 13-15; Mk 10, 13-16; Lk 18,15-17).
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Golovko, Vyacheslav. "THE SENSE-GENERATING ROLE OF BIBLICAL TEXT IN LYDIA NELIDOVA’S STORY POLOSA." Проблемы исторической поэтики 19, no. 1 (2021): 283–307. http://dx.doi.org/10.15393/j9.art.2021.9083.
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The article analyzes the semantic functions of the Old Testament and New Testament texts in the story Polosa (Stripe), a landmark for the literature of the final stage of Russian classical realism, written by Lydia Nelidova, whose work has not yet been the subject of special study. The relevance of the research is defined by the rather high role of Nelidova’s creative activity in the literary process of the last decades of the 19th century. Biblical references, quotations, reminiscences, allusions and paraphrases, which determine the sequence of the text that creates the semantic field of the work, perform the dominant ideological and aesthetic function in creating the story as a “non-trivial new text.” Nelidova’s innovation is based on the active use of Dostoevsky’s literary traditions (orientation toward the idea of “finding a person in a person” and the “living life” constant). As a “semantic whole,” Nelidova’s story is organized by the internal dialogue of three concepts of “life.” One of them is based on the Christian teaching, the other on an appeal to science, and the third – on the idea of life as an all-dominating objective force. The author's moral and aesthetic position, which confirms the biblical concept of life, is objectified in the logic of semantic actualization of the gospel truths associated with the interpretations of the eternal theme of the struggle between good and evil, ways of human salvation, overcoming the sin of thoughts, pride and selfishness. The artistic historicism of the story, manifested in the coverage of the social contradictions of the post-reform Russia, sanctions the author’s intentionality associated with the assertion of universal human spiritual, moral and humanistic ideals. Formation of meaning at the level of the author’s intentionality and at the level of meaning generation is carried out by activating the intertextual, hypertextual and contextual functionality of biblical pretexts and traditions of Orthodox Christian culture. It is implemented in the process of illuminating conflicts of time and characters' psychological disclosure. Intertextual reminiscences and quotes from biblical texts, the works of Christian ascetic writers and patristic sources aim to form the semantic core of the main character’s narrative and implement the principle of intersemantization of meanings enshrined in sacred texts. Thanks to these texts, they manifest in the thoughts of a character seeking a way out of spiritual and moral impasse. The author's artistic experience stimulated the formation of the Dostoevsky school in the literature of the last decades of the 19th century. The author's quote-based thinking anticipates the narrative strategies that will become characteristic of the artistic discourse of subsequent historical and literary eras.
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Lim, Timothy H. "Why did Paul cite Habakkuk 2:4b?" Expository Times 133, no. 6 (2022): 225–32. http://dx.doi.org/10.1177/00145246221075893.
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One of the most perplexing uses of the Old Testament in the New is Paul’s quotation of ‘the one who is righteous will live by faith’ to support his view that: divine righteousness is revealed through faith (Rom 1:17); no one is justified before God by the law (Gal 3:11); and no one is justified by the works of the law but through faith in Jesus Christ (Gal 2:16). Why did Paul quote Hab 2:4b, since this half-verse is not ostensibly about judgment and salvation? In this article, I show that Paul’s selection is explicable when it is realized that there was a Jewish tradition, as reflected in Pesher Habakkuk (1QpHab), which interpreted righteousness and living by faith as salvation for the righteous and judgment for the wicked.
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Asumbi, Hermas. "“Out of Egypt I Called My Son” (Matt 2:15)." Media (Jurnal Filsafat dan Teologi) 2, no. 1 (2021): 1–12. http://dx.doi.org/10.53396/media.v2i1.22.
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“Out of Egypt I called My Son” is a quotation from Hosea. Matthew’s use of it as a ‘direct prophecy’ is considered problematic by some scholars for Hosea wrote it as a merely historical reflection. How should we resolve this problem? Typological approach might be the best way to understand it by which consideration of the events around Jesus’ birth as the fullest expression of divinely intended fulfillments of Old Testament “prophecies” is possible. The evangelist presents double typologies: on one hand, he retrospectively refers to the exodus of Israel and applies it to “new exodus” through Jesus, but on the other hand, he refers to Moses and presents discontinuity and continuity of the divine work of salvation in the person of Jesus. He highlights the Mosaic aspect of Jesus’ divine sonship which underlines further his presentation of Jesus as David’s son (1:1) and his messianic and royal role in the coming of the Kingdom of God (4:17).
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Mowery, Robert L. "Book Reviews: David S. New, Old Testament Quotations in the Synoptic Gospels, and the Two-Document Hypothesis. Septuagint and Cognate Studies, 37; Atlanta, GA: Scholars Press, 1993. Pp. viii + 140. Cloth, $23.95; paper, $15.95." Biblical Theology Bulletin: Journal of Bible and Culture 25, no. 2 (1995): 91. http://dx.doi.org/10.1177/014610799502500206.
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Rodin, A. L. "The importance of intertextual connections in the interpretation of the religious and moral aspect of I. A. Bunin's story «Dark alleys»." Язык и текст 11, no. 2 (2024): 91–97. http://dx.doi.org/10.17759/langt.2024110209.
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<p>The article is dedicated to the analysis of the intertextual connections of the story "Dark Alleys" with biblical texts &mdash; the book of Job, the book of Ecclesiastes and the story of A.I. Kuprin "Sulamith". The quote from the book of Job is analyzed in a biblical context, which indicates the failed repentance of the hero of the story Nikolai Alekseevich. A careful analysis of the quotation from the book of Job makes it possible to offer a new understanding of the author's choice of the name of the heroine Nadezhda (Hope). The allusion to the story of A.I. Kuprin "Sulamith" also makes it possible to refer to the biblical context of the story &mdash; the book of Ecclesiastes. The intertextual connections of the story with the biblical Old Testament books make it possible to explain the probable spiritual subtext of the story, in which the theme of the main character's failed repentance, which causes his misfortune and hopelessness, sounds.</p>