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Journal articles on the topic 'Scriptural commentary'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

Botner, Max. "‘Then David Began to Sing this Song’: Composition and Hermeneutics in Pseudo-Philo's Psalm of David (LAB 59.4)." Journal for the Study of the Pseudepigrapha 28, no. 1 (2018): 69–87. http://dx.doi.org/10.1177/0951820718805638.

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Despite burgeoning interest in Pseudo-Philo's use of the Jewish scriptures, little to-date has been said about the writer's psalm of David ( LAB 59.4). In fact, outside of Strugnell's reconstruction of the psalm's Vorlage (1965) and Jacobson's two-volume commentary (1996), virtually nothing has been written about this section of Liber Antiquitatum Biblicarum. This article demonstrates that LAB 59.4 constitutes a sophisticated piece of scriptural exegesis that fits within the writer's well-established hermeneutical strategies. It identifies plausible intertexts comprising LAB's psalm and traces

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Ochs, Peter. "Hospitality and the Power of Divine Attraction: A Jewish Commentary on the Anglican Setting of Scriptural Reasoning." Journal of Anglican Studies 11, no. 2 (2013): 179–98. http://dx.doi.org/10.1017/s174035531300017x.

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AbstractThe emergence of Scriptural Reasoning (SR) as a movement and a society of scholars was made possible by the hospitality, influence and cohort of two Anglican theologians, the late Revd Daniel Hardy and Professor David Ford. In this essay, I offer a Jewish commentary on several Anglican theological dispositions that might contribute to this hospitality: among them are ‘found theology’ (as I label it), responsiveness to the powers of divine attraction, concern to repair obstructions to the healing work of the Spirit, and attentiveness to Scripture as host and source of reparative reasoni

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Bowen, John R. "Scripture and Society in Modern Muslim Asia—A Symposium Introduction." Journal of Asian Studies 52, no. 3 (1993): 559–64. http://dx.doi.org/10.2307/2058853.

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Since the late nineteenth century, Muslim movements for religious and social reform have underscored the value of making scripture accessible to a broad public. Scholars and activists alike have urged ordinary Muslim men and women to study and follow the Qur'ān and the hadīth (the reports of the Prophet Muhammad's words and deeds), and to do so they have rendered these scriptural writings and commentaries on them into the vernaculars of Asia, Africa, and Europe. They have also framed a wide range of appeals—to study the sciences, to modernize society, to stage a revolution—in the language and

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Shackle, Christopher. "Repackaging the ineffable: changing styles of Sikh scriptural commentary." Bulletin of the School of Oriental and African Studies 71, no. 2 (2008): 255–77. http://dx.doi.org/10.1017/s0041977x08000530.

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AbstractThe special importance of the Ādi Granth as the defining scripture of the Sikhs has encouraged the production of commentaries whose language and approach reflect changing understandings of the Gurus' teachings over the last four centuries. The oral style of the earlier commentaries which typically demonstrate a catholic inclusiveness towards the wider Indic tradition came largely to be replaced in the twentieth century by the more exclusive approach of Sikh reformist commentators, in part aroused by the dismissive attitudes of the first English translation by Trumpp. Continuing to shap

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Whitman, Jon. "Fable and Fact: Judging the Language of Scripture (Judges 9:8–15) from Antiquity to Modernity." Harvard Theological Review 113, no. 2 (2020): 149–85. http://dx.doi.org/10.1017/s0017816020000036.

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AbstractIn the movement of scriptural interpretation from antiquity to the modern period, critical attention in the Christian world recurrently turns to a provocative passage in the book of Judges. The passage (Judg 9:8–15) is a story about talking trees, a tale that is repeatedly called a “fable” (fabula) by Christian interpreters. In seeking from varying perspectives to explain the role of a fabulous dialogue in the discourse of truth, such interpreters suggest pressing issues in the assessment of figurative language. These issues include the controversial concept of the “literal” sense of S

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6

Brandt, Ryan A. "Reading Scripture Spiritually: Bonaventure, the Quadriga, and Spiritual Formation Today." Journal of Spiritual Formation and Soul Care 10, no. 1 (2017): 12–32. http://dx.doi.org/10.1177/193979091701000103.

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Modern Christians often polarize the otherwise inseparable realities of academic reading and personal reading of Scripture. While generally not declared outright, many Christians consider the two methods discontinuous. This article deems this bifurcation unnecessary and dangerous to the spiritual formation of individuals and the spiritual health of the church. It examines Bonaventure's insightful use of the quadriga in order to contribute to today's discussion of spiritual reading of Scripture. The article shall argue that (at least a variation of) Bonaventure's quadrigal method ought to be re

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Quash, Ben. "Abrahamic Scriptural Reading from an Anglican Perspective." Journal of Anglican Studies 11, no. 2 (2013): 199–216. http://dx.doi.org/10.1017/s1740355313000168.

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AbstractThis article offers a distinctively Anglican evaluation of the practice of Scriptural Reasoning. It draws upon personal experience, and frames its discussion with two ‘case studies’ describing SR study in action. It engages closely with Peter Ochs's positive theorization of Anglican postliberalism from a Jewish perspective in his book Another Reformation. With Ochs, the article rejects the premise that a neutral ‘common ground’ of theoretical agreement is a prerequisite for fruitful encounter across religious traditions, and claims that the traditions in question have generated their o

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Stievermann, Jan. "Admired Adversary: Wrestling with Grotius the Exegete in Cotton Mather’s Biblia Americana (1693–1728)." Grotiana 41, no. 1 (2020): 198–235. http://dx.doi.org/10.1163/18760759-04101010.

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This essay examines the reception of Grotius’s pioneering Annotata ad Vetus Testamentum (1644) in the ‘Biblia Americana’ (1693–1728), a scriptural commentary written by the New England theologian Cotton Mather (1663–1728). Mather engaged with Grotius on issues of translation, biblical authorship, inspiration, the canon, and the legitimate forms of interpreting the Hebrew Bible as Christian Scripture. While frequently relying on the Dutch Arminian humanist in discussing philological problems or contextual questions, Mather (as a self-declared defender of Reformed orthodoxy) in many cases reject

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Jassen, Alex P. "The Pesharim and the Rise of Commentary in Early Jewish Scriptural Interpretation." Dead Sea Discoveries 19, no. 3 (2012): 363–98. http://dx.doi.org/10.1163/15685179-12341237.

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10

Heim, Maria. "Speaking For Buddhas: Scriptural Commentary in Indian Buddhism by Richard F. Nance." Philosophy East and West 63, no. 4 (2013): 660–64. http://dx.doi.org/10.1353/pew.2013.0064.

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11

Avalos, Héctor Ignacio. "The Biblical Sources of Columbus's Libro de las Profecías." Traditio 49 (1994): 331–35. http://dx.doi.org/10.1017/s0362152900013106.

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In his Libro de las Profecías, Christopher Columbus collected numerous scriptural passages that he believed supported and prophesied his explorations. According to Delno C. West and August Kling, editors of a recent edition, translation, and commentary on the book, Columbus, his son Ferdinand, and Gaspar Gorricio, a Carthusian monk, completed their transcriptions of most of these sources in 1501/1502, although a few additions may have been made as late as 1505.

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12

Nguyen, Martin. "Gnostic Apocalypse and Islam." American Journal of Islam and Society 30, no. 1 (2013): 102–4. http://dx.doi.org/10.35632/ajis.v30i1.1158.

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In his Gnostic Apocalypse and Islam, Todd Lawson provides a rich and multifacetedexploration of an unconventional exegetical text by Ali MuhammadShirazi (d. 1850), more prominently known as the Bab. The text in questionis Tafs¥r S´rah Y´suf, also known as Qayy´m al-AsmOE’ and Aúsan al-Qa§a§.Available only in manuscript form, the Tafs¥r is an early and critically importanttext for understanding the rise of Babism, a messianic new religiousmovement that emerged out of Shi‘ism. Lawson’s study will not only be of interest to scholars of Ithna’ ‘Ashari Shi‘ism, Babism, and Baha’ism, but isalso a va

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Hinüber, O. v. "Speaking for Buddhas. Scriptural Commentary in Indian Buddhism, written by Richard F. Nance." Indo-Iranian Journal 58, no. 3 (2015): 275–80. http://dx.doi.org/10.1163/15728536-05800057.

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Malsbary, Gerald. "Epic Exegesis and the Use of Vergil in the Early Biblical Poets." Florilegium 7, no. 1 (1985): 55–83. http://dx.doi.org/10.3138/flor.7.005.

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The Latin Christian biblical poets of late antiquity are customarily divided into two groups: a) those who keep rather strictly to a ’’paraphrase’’ of the scriptural narrative, and b) those who go "beyond paraphrase" in order to develop imaginative and dramatic interest or allegorical and typological commentary. Thus Juvencus and "Cyprianus" Gallus, the straightforward paraphrase-makers of the New and Old Testaments respectively, are set apart, usually with disparagement, from Proba, Sedulius, Victorius, Dracontius, Avitus, and Arator, the poets who are noted, and sometimes praised, for exerci

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Herman, Shael. "Rashi’s Glosses Belaaz: Navigating Hebrew Scripture under Feudal Lanterns." Review of Rabbinic Judaism 18, no. 1 (2015): 102–34. http://dx.doi.org/10.1163/15700704-12341279.

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Amid sporadic anti-Jewish violence whipped by a crusading frenzy, Rabbi Shlomo Yitzhaki (“Rashi”) composed a commentary on the Hebrew Bible that was destined to become a vast navigational aid for God’s scriptural plan. Many of Rashi’s glosses invited medieval Jews on a spiritual pilgrimage that would dispel their sense of subjugation to temporal Christian powers. From the advent of Christianity, Jewish communities increasingly steered a course between Jewish autonomy and welfare, on one hand, and accommodation of Christian and feudal strictures, on the other. Wondering whether the cataclysmic

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Berglund, Carl Johan. "Heracleon and the Seven Categories of Exegetical Opponents in Origen’s Commentary on the Gospel of John." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 2 (2019): 228–51. http://dx.doi.org/10.1515/zac-2019-0013.

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Abstract While the adversaries of Origen of Alexandria traditionally have been described in general terms as either literalists or Gnostics, Peter Martens has recently argued convincingly that Origen repeatedly refers to more specific categories of literalist opponents, whom he criticizes for particular literal interpretations. This paper argues that a similar specificity applies to his supposedly Gnostic opponents. In his Commentary on the Gospel of John, Origen regularly uses designations such as “the heterodox” or “those who bring in the natures” to identify specific categories of exegetica

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Thuesen, Peter J. "Some Scripture Is Inspired by God: Late-Nineteenth-Century Protestants and the Demise of a Common Bible." Church History 65, no. 4 (1996): 609–23. http://dx.doi.org/10.2307/3170389.

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“A New Testament which Needs neither a Glossary nor a Commentary.” So proclaimed the New York Evening Post on 21 May 1881, in a front-page story announcing the publication of the Revised Version of the Scriptures. The first major English translation since the King James Bible, the Revised New Testament was billed as the most accurate version ever, and the Post writer did not hesitate to hyperbolize. The printing of the Revision, the reporter declared, would probably “rank among the great events of the nineteenth century.” Meanwhile, as buyers snatched up the first Testaments in New York, a big

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18

Pearce, Sarah. "Rethinking the Other in Antiquity: Philo of Alexandria on Intermarriage." Antichthon 47 (2013): 140–55. http://dx.doi.org/10.1017/s0066477400000307.

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AbstractThe fundamental traditions of Judaism preserve strict prohibitions against intermarriage with outsiders. The interpretation of such prohibitions in ancient Jewish literature provides our main evidence for Jewish attitudes towards intermarriage with non-Jews, and underpins discussions about the marital habits of ancient Jews. While the scriptural commentary of the Jewish philosopher, Philo of Alexandria, represents a substantial body of material on this topic, scholars remain very divided in their interpretation of his attitudes and their significance for Jewish intermarriage in antiqui

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Atlan, Henri. "Comment le dieu biblique peut « aller au hasard » en hébreu mais pas en traduction." Meta 40, no. 3 (2002): 508–13. http://dx.doi.org/10.7202/001916ar.

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Abstract Medical doctor, biologist and professor in Paris and Jerusalem, the author has developed theories on the complexity and the self-organization of living organisms (Entre le cristal et la fumée, Seuil. 1979). Drawing on his profound knowledge of Jewish thought, the author has also studied the problems relating to bio-ethics as well as having analysed the existence of various fields of knowledge, thus confronting different models of rationality in their quest for truth (A tort et à raison. Seuil. 1986). In this article, he analyzes the polysemous nature and the philosophical implications

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20

Stein, Stephen J. "“Like Apples of Gold in Pictures of Silver”: The Portrait of Wisdom in Jonathan Edwards's Commentary on the Book of Proverbs." Church History 54, no. 3 (1985): 324–37. http://dx.doi.org/10.2307/3165658.

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In 1710 the English biblical commentator Matthew Henry declared that no book was more “serviceable” for the “right ordering” of human behavior than the biblical book of Proverbs. According to him, that scriptural collection of precepts and maxims comprised “a complete body of divine ethics, politics, and economics” which exposed vice and recommended virtue. The book of Proverbs provided “rules” governing “every relation and condition.” Henry noted that Proverbs was written for the use of all persons, but especially for the simple, the ignorant, and the young. Youth is the time of learning, he

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21

Sackson, Adrian. "From Moses to Moses: Anthropomorphism and Divine Incorporeality in Maimonides’s Guide and Mendelssohn’s Bi’ur." Harvard Theological Review 112, no. 02 (2019): 209–34. http://dx.doi.org/10.1017/s0017816019000063.

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AbstractMoses Mendelssohn, arguably the founding figure of modern Jewish philosophy, famously quipped that it was the hours of his youth spent studying the philosophical work of another Moses—Moses Maimonides—that left him with his famously crooked posture. This study investigates one important aspect of the relationship between Mendelssohn and Maimonides: their respective attitudes toward anthropomorphic language in the Bible. Much of the first part of Maimonides’s Guide of the Perplexed is devoted to reinterpretation of scriptural language in light of Maimonides’s non-anthropomorphic, incorp

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Duclow, Donald F. "Meister Eckhart on the Book of Wisdom: Commentary and Sermons." Traditio 43 (1987): 215–35. http://dx.doi.org/10.1017/s036215290001254x.

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A common view of medieval thought focuses on the separation of speculative thought from biblical exegesis which occurs with the rise of the universities. Whereas in the patristic era and the early Middle Ages theology and exegesis formed a unity, the introduction of Aristotle and the techniques of quaestio and disputatio detached theology from the study of scriptural texts. The results were twofold: theology attained a new autonomy and a distinctive form in the summa, and exegesis — free of the demands of theological speculation — could pursue a more literal and historical style of interpretat

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Заболотный, Е. А. "Diodore of Tarsus. Preface to the Commentary on Psalms (Fragment)." Библия и христианская древность, no. 4(8) (December 25, 2020): 32–46. http://dx.doi.org/10.31802/bca.2020.8.4.002.

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Вниманию читателей предлагается первый перевод на русский язык основного фрагмента из введения, которым Диодор, епископ Тарсийский, предварил своё «Толкование на псалмы». Указанный фрагмент, содержащий рассуждения Диодора о преимуществах историко-грамматической экзегезы над аллегорической, даёт важный материал для изучения методов толкования Священного Писания, развивавшихся в Антиохийской школе. Введение не оставляет сомнений в том, что Диодор, вопреки распространённому мнению, чётко различал аллегорию и анагогическое толкование, или «более возвышенное умозрение», фактически близкое к типолог

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24

Hannabuss, Stuart. "Secularism and atheism: reference and popular sources and debate." Reference Reviews 29, no. 5 (2015): 2–6. http://dx.doi.org/10.1108/rr-02-2015-0023.

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Purpose – This paper aims to provide an overview of the current cultural and theological debate on secularism and atheism, and evaluate the debate with reference to recent sources on secularism and atheism. Design/methodology/approach – Reference and popular works in academic/research and public libraries were examined with reference to the wider historiography of discussion about faith and belief and unbelief. Findings – Academic and popular commentary on faith and belief and unbelief, which appears to operate in two distinct strands (faith/belief and faith/unbelief), is, after confrontations

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Tolonen, Anna-Liisa, and Elisa Uusimäki. "Managing the Ancestral Way of Life in the Roman Diaspora: The Mélange of Philosophical and Scriptural Practice in 4 Maccabees." Journal for the Study of Judaism 48, no. 1 (2017): 113–41. http://dx.doi.org/10.1163/15700631-12341133.

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Portrayals of figures of the Israelite narrative are used in 4 Maccabees 1:1-3:18 to discuss the philosophical nature of Judaism. To illustrate the intellectual cultural milieu of the composition, we analyse the notion of (a) ancient philosophy as a way of life and (b) commentary as an intellectual exercise which are part of the author’s lifestyle. He introduces skills of life management into the lives of past figures to promote his notion of virtue. The author (re)casts familiar stories as descriptions of situations in which characters are challenged both rationally and emotionally; thus, he

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Radde-Gallwitz, Andrew. "The Holy Spirit as Agent, not Activity: Origen’s Argument with Modalism and its Afterlife in Didymus, Eunomius, and Gregory of Nazianzus." Vigiliae Christianae 65, no. 3 (2011): 227–48. http://dx.doi.org/10.1163/157007210x524277.

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AbstractIn the latter half of the fourth century, Didymus the Blind, Eunomius of Cyzicus, and Gregory of Nazianzus all responded to the position that the Holy Spirit is merely an activity of God, and not a substantial reality. Heretofore, those who held this position have remained unidentified in modern scholarship. In this article, it is argued that the fourth-century arguments derive directly from an authentic fragment (number 37) of Origen’s Commentary on John, in which Origen argues against some form of modalism, perhaps Sabellianism. Origen’s use of John 3:8 together with 1 Corinthians 12

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Haskett, Christian. "Speaking for Buddhas: Scriptural Commentary in Indian Buddhism. By Richard F. Nance. New York: Columbia University Press, 2012. viii, 298 pp. $60.00 (cloth)." Journal of Asian Studies 73, no. 4 (2014): 1156–57. http://dx.doi.org/10.1017/s0021911814001466.

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Bretherton, Luke. "Soteriology, Debt, and Faithful Witness: Four Theses for a Political Theology of Economic Democracy." Anglican Theological Review 98, no. 1 (2016): 71–89. http://dx.doi.org/10.1177/000332861609800107.

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The essay seeks to understand what is theologically at stake when challenging the power of money in shaping our common life. To do so it sets out four theses, with commentary, that are suggestive of how we might go about generating a critically constructive and theologically attuned vision of an earthly oikonomia within the contemporary context. The first thesis is that envisioning a contemporary economics of mutual and ecological flourishing necessitates teasing out how Christian doctrines of God and soteriology legitimate oppressive conceptions of debt, and, at the same time, can help disman

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Casewit, Yousef. "A Muslim Scholar of the Bible: Prooftexts from Genesis and Matthew in the Qur'an Commentary of Ibn Barrajān of Seville (d. 536/1141)." Journal of Qur'anic Studies 18, no. 1 (2016): 1–48. http://dx.doi.org/10.3366/jqs.2016.0221.

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The Andalusian mystic and Qur'an commentator Ibn Barrajān (d. 536/1141) was one of the earliest scholars of Islam to use the Arabic Bible extensively and non-polemically in his quest to understand the divine Word. This paper assesses his mode of engagement with the Bible and the different strategies he employed to resolve perceived incongruities between narratives of the Qur'an and the Bible. The Bible enjoys the same degree of interpretive authority in Ibn Barrajān's works as Prophetic reports (ḥadīth), and there is at least one instance where the Bible not only complements but also challenge

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Calis, Halim. "The ‘Four Aspects of the Qur'an’ ḥadīth and the Evolution of Ṣūfī Exegesis until Shams al-Dīn al-Fanārī (d. 834/1431)". Journal of Qur'anic Studies 22, № 3 (2020): 1–34. http://dx.doi.org/10.3366/jqs.2020.0438.

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‘The Qur'an was sent down in seven readings. Each letter of the Qur'an has an exterior and an interior. Each letter has a limit and each limit has an observation point’. This statement, attributed to the Prophet Muḥammad, has drawn the attention of both classical and modern scholars. Medieval Muslim scholars presented a variety of understandings regarding this ḥadīth in accordance with their different approaches to Qur'anic exegesis. Ṣūfī commentators on the Qur'an used the ḥadīth to justify their idea that Qur'anic verses had multiple meanings, including levels of esoteric meaning. This study

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Wayman, Benjamin D. "Accentuation and Causes for the Obscurity in the Divine Scriptures: Polychronius’ Prologue to Job." Horizons in Biblical Theology 35, no. 1 (2013): 61–69. http://dx.doi.org/10.1163/18712207-12341247.

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Abstract This article examines the work of the fifth-century bishop and brother of Theodore of Mopsuestia, Polychronius of Apamea (d. ca. 430), in light of extant writings from the second-century Greek grammarian, Aelius Herodianus. It studies a fragment from Polychronius’ prologue to his commentary on Job titled Causes for the Obscurity in the Divine Scriptures, identifies a philological analogue in the work of Herodian, and in so doing, highlights their grammatical training and shared concern with τόνοι (accents) in the interpretation of a text. The analysis shows that Polychronius’ employme

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Cheely, Daniel. "Legitimating Other People's Scriptures: Pasquier Quesnel'sNouveau TestamentAcross Post-Reformation Europe." Church History 82, no. 3 (2013): 576–616. http://dx.doi.org/10.1017/s0009640713000644.

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This study traces the evolution of one version of the New Testament across two early modern kingdoms and three confessional communities. The Oratorian priest Pasquier Quesnel salvaged the text of theNouveau Testament“de Mons,” which was condemned in 1667 for infidelity to the Vulgate, by attaching “Christian thoughts” to each verse and framing the new product as a moral commentary. The French Jesuit Michel Le Tellier revived the charges against the “Mons” scriptures, but he could not prevent their redistribution in Quesnel'sL'Abrégé de la morale de l'Evangile(1672) andNouveau Testament(1692) f

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Lofton, Kathryn. "The Methodology of the Modernists: Process in American Protestantism." Church History 75, no. 2 (2006): 374–402. http://dx.doi.org/10.1017/s0009640700111357.

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Scholarship on early-twentieth-century American Protestant modernism appears to have arrived at an impasse. Although scholars continue to explore the biographical contours of modernist individuals, and theologians still review the capacity of modernist theologies, the body of analytical scholarship on the “modernist impulse” has failed to keep apace with the glut of materials addressing its fraternal twin, fundamentalism. Published in 1976, William Hutchison's The Modernist Impulse in American Protestantism remains the last significant historical commentary on the cultural and intellectual dyn

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Ahn, M. J. "The Ideal of Brevitas et Facilitas: The Theological Hermeneutics of John Calvin." Verbum et Ecclesia 20, no. 2 (1999): 270–81. http://dx.doi.org/10.4102/ve.v20i2.601.

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Calvin presented his own distinctive method of the hermeneutics of Scripture in his Commentary on the Epistle of Paul, the Apostle, to the Romans. It is called the ideal of brevitas et facilitas. Calvin was not satisfied with both Malanchthon's loci method and Bucer's prolixity commentary. He took a via media approach. Calvin's method was influenced by rhetoric of Aristotle, Cicero, Quintilian and Chrysostom. Calvin, however, confirmed that his own principle came from Scripture itself. I deal with Calvin's view that the clarity of Scripture was related to the ideal of brevitas et facilitas. Af

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B. Decock, Paul. "Origen’s Christian Approach to the Song of Songs." Religion and Theology 17, no. 1-2 (2010): 13–25. http://dx.doi.org/10.1163/157430110x517898.

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AbstractThis essay attempts to understand and appreciate what Origen was aiming at in his commentary on the Song of Songs. Origen “imagined” the purpose of reading the Scriptures as the transformation of the reader into the “likeness of God”. He viewed the Song of Songs as the climax of all songs of Scripture and therefore, “learning to sing that song” expressed the highest stage of Christian growth. As the subject matter of the Song of Songs is love, it is clear that perfection in love is indeed the ultimate goal of human life. However, understanding love is difficult and many go astray, beca

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Bos, E. P. "Semantics and Literal Exposition in Henry of Ghent's Regular Lecture On the Bible (1275/76)1." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 84, no. 1 (2004): 71–94. http://dx.doi.org/10.1163/187607504x00075.

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AbstractThe Regular lecture on the Bible (Lectura ordinaria super sacram scripturam), a commentary attributed to Henry of Ghent (1220-96), is one of the most remarkable medieval commentaries on the Bible of the late thirteenth century. In this work the author wishes to give what he labels "a commentary according to the literal and historical sense". In the epilogue to the work he writes explicitly, that he leaves aside a spiritual exposition.2 This would not be a "spiritual commentary" in any sense of the word.

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Laura Tringali Sobieski. "The Female Standard:." Lumen et Vita 11, no. 1 (2020): 29–36. http://dx.doi.org/10.6017/lv.v11i1.13073.

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The year 2020 has made plain many injustices present in the systems and worldviews of American society. In a divisive election year, the factor of “electability” was of key importance in the effort to nominate a candidate to oppose the sitting President. In considering the question “Where do we go from here?”, we ought to wrestle with our communal decision that the female candidates vying for the Democratic nomination were categorically unelectable or less electable simply because of their femaleness. This paper seeks to explore how interpretation of our Scriptures has played a role in sustain

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Hugill, Andrea. "The Reformation Commentary on Scripture: Acts." Reformation & Renaissance Review 22, no. 1 (2020): 81–83. http://dx.doi.org/10.1080/14622459.2020.1715546.

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De Cock, Miriam. "Theodoret of Cyrus and His Exegetical Predecessors: A Study of His Biblical Commentary Prefaces." Open Theology 7, no. 1 (2021): 445–60. http://dx.doi.org/10.1515/opth-2020-0175.

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Abstract In this article, I examine the biblical commentary prefaces of Theodoret of Cyrus (d. 458), particularly the exegete’s presentation of his self-image in relation to his predecessors in the Greek exegetical tradition. I contend that in addition to its introductory function, the biblical commentary preface provided the context in which the exegete could rhetorically style himself vis-à-vis the prior tradition, articulating his own skills, credentials, and distinctive interpretive approach. Of Theodoret’s nine biblical commentaries, I focus particularly on the prefaces of his Commentary

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Sperl, Stefan. "Scripture and modernity. Editorial preface." Bulletin of the School of Oriental and African Studies 71, no. 2 (2008): 179–87. http://dx.doi.org/10.1017/s0041977x08000487.

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Religious scripture in all cultures where it exists is habitually seen as the repository of Truth. It often explicitly claims this distinction for itself and offers explanations, instructions and promises which those who are “of the truth” – namely its followers – are encouraged to accept and make their own. A closer look at the exegetical traditions spawned by religious scripture in any of the great cultures shows, however, that the truth scripture purports to bring is far from easy to circumscribe. In fact, the ultimate elusiveness of the full and true meaning of scripture often becomes an a

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Marks, Darren C. "The Windsor Report: A Theological Commentary." Journal of Anglican Studies 4, no. 2 (2006): 157–76. http://dx.doi.org/10.1177/1740355306070677.

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ABSTRACTIt is argued that the Windsor Report is a new Anglican ecclesiology that attempts to answer problems within more classical and historically induced and offered Anglican ecclesiologies. In order to reflect this new direction, the authors borrowed ideas from several offsetting loci—including Roman Catholic receptio theology of communion and a more classic magisterial Protestant theology of Scripture—and as such has morphed the understanding of how Anglican authority, in all its forms, might look without opting for a Roman or the, as perceived by many as problematic, Protestant Liberal mo

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Miles, Leland. "Bernard O’Kelly and Catherine A.L. Jarrott. John Colet’s Commentary on First Corinthians. A New Edition of the Latin Text, with Introduction, Translation, and Annotations. Binghamton, New York : Medieval and Renaissance Texts and Studies, Vol. 21, 1985. 350 pages including General & Scriptural Indexes." Moreana 24 (Number 95-9, no. 3-4 (1987): 75–80. http://dx.doi.org/10.3366/more.1987.24.3-4.18.

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Scholer, David M., and Elisabeth Schussler Fiorenza. "Searching the Scripture. Vol. 2, A Feminist Commentary." Journal of Biblical Literature 116, no. 2 (1997): 359. http://dx.doi.org/10.2307/3266245.

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Kraemer, David. "Scripture Commentary in the Babylonian Talmud: Primary or Secondary Phenomenon?" AJS Review 14, no. 1 (1989): 1–15. http://dx.doi.org/10.1017/s0364009400002415.

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Virtually without exception, the Bavli is described by its students as a commentary on the Mishnah. This definition is such a commonplace that it is difficult to imagine the need to test or defend it. Its accuracy seems so selfevident that the question “what is the Bavli?” is itself rarely, if ever, asked.

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Jeffrey, David Lyle. "Meditation and Atonement in the Art of Marc Chagall." Religion and the Arts 16, no. 3 (2012): 211–30. http://dx.doi.org/10.1163/156852912x635205.

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Abstract Chagall’s crucifixion paintings, long a delicate subject among art historians, are best contextualized in the light of his life-long repatriation of Christian iconography to its Jewish foundation. Chagall reverses typological sequences familiar to Christians, so that instead of the Old Testament being seen as prefiguring the events of the Gospels, in his work the New Testament refers back to the Hebrew Scriptures in such a way as to illuminate the universal in Jewish experience. In Solitude (1933) and The Yellow Crucifixion (1943) we see how Chagall achieves a remarkable fusion of Jew

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TAKADA, Bunei. "Quotations of Scripture and Commentary in the Amidakyo Ryakki." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, no. 1 (2002): 122–24. http://dx.doi.org/10.4259/ibk.51.122.

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Guenther, Alan M. "Christian Responses to Ahmad Khan's Commentary on the Bible." Comparative Islamic Studies 6, no. 1-2 (2011): 67–100. http://dx.doi.org/10.1558/cis.v6i1-2.67.

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When Sir Sayyid Ahmad Khan began publishing a commentary on the Bible in 1862, he intended the work to dispel the distrust between the Muslim and Christian communities that the Revolt of 1857 had heightened. While the Christians who responded to his efforts did laud his clarification of the traditional Muslim position on the trustworthiness of the Christian Scriptures, they generally interpreted the commentary in light of their own efforts to bring Christianity and civilization to India. They saw Ahmad Khan’s work to be a sign that Muslim prejudices and defences against Christianity were crumb

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Stefański, Jacek. "Medieval Karaite Exegesis as Evidenced in Selected Examples from Yefet Ben Eli’s Commentary on the Book of Hosea." Collectanea Theologica 90, no. 5 (2021): 335–51. http://dx.doi.org/10.21697/ct.2020.90.5.14.

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For many years, Karaite exegesis was relatively unknown to numerous Biblical scholars. This situation has been changing with an increasing access to source materials. As a result, more and more Karaite exegetical treasures representing the trends of Karaite Judaism have come to the fore. Among them, there is the Commentary on the Book of Hosea by Yefet ben Eli, one of the most significant representatives of Karaism in the tenth century. Yefet ben Eli exhibits a remarkable knowledge of Hebrew etymology, which enables him to provide unique answers to the interpretative problems in the Masoretic

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임성근. "The Principle of Sola Scriptura in Calvin’s Isaiah commentary - Isaiah 1∼39 -." Korea Reformed Theology 58, no. ll (2018): 8–38. http://dx.doi.org/10.34271/krts.2018.58..8.

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CHIBA, Tadashi. "Quotations of Scripture and Commentary in the Seppo myogen-ron." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, no. 2 (2004): 604–7. http://dx.doi.org/10.4259/ibk.52.604.

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