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Bibliografías temáticas / Hebrew Didactic poetry

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Literatura académica sobre el tema "Hebrew Didactic poetry"

Autor: Grafiati

Publicado: 26 de julio de 2024

Última modificación: 31 de julio de 2025

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Artículos de revistas sobre el tema "Hebrew Didactic poetry"

1

Derouchie, Jason. "Deuteronomy as didactic poetry? a critique of D. L. Christensen's view." Journal of Asia Adventist Seminary 10, no. 1 (2007): 1–13. https://doi.org/10.63201/cjyc1392.

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For years, a minority voice has asserted that Deuteronomy is best characterized as didactic poetry rather than prose, falling on the more heightened side of the Hebrew Bible's continuum of elevated style. In contrast, through rigorous comparative statistical analysis, this study argues that Deuteronomy, while including instances of embedded poetry (e.g., chs. 32-33), is as a whole literary didactic prose. Specifically, the book's frequent employment of the waw + verb-first clause pattern, its tendency to precede a verb by no more than one constituent, and its high appropriation of prose partic

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2

Dionisotti, A. C. "Nepos and the Generals." Journal of Roman Studies 78 (November 1988): 35–49. http://dx.doi.org/10.2307/301449.

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This paper begins in the year 1569, when a hefty commentary on the Lives of Cornelius Nepos was published in Paris by one of the Royal Professors, Denys Lambin (known to classicists as Lambinus). The event intrigued me for two reasons. Firstly because, in France at that time, history was not a proper subject for professors. A professor could deal in Greek and Latin poetry, in oratory, philosophy, maths or Hebrew, or of course in the degree subjects theology, medicine and law; but history, including ancient history, was mostly a popular interest among the cultured ruling class, who preferred to

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3

Prabowo, Paulus Dimas. "Kajian Didaktis Mengenai Cinta Lelaki dan Wanita dalam Kidung Agung." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (2020): 1–13. http://dx.doi.org/10.46817/huperetes.v2i1.28.

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A popular interpretation of the Song of Solomon states that the love poetry in it is a description of the relationship between God and His people. The Jews interpreted it as the relationship between Yahweh and Israel (allegorical), while Christians interpreted it as the relationship between Christ and the church (Christological). However, if one considers the genre of the book, the use of the Hebrew word dod, and the close praise for Solomon and the Shulamite, it would be argued that the Song of Songs contains a celebration of eros love between man and woman as an offering God that can be enjo

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4

Tachouche, Mohamed Badredine. "Exploring the Significance of Andalusian <i>muwashshaḥāt</i> and <i>azjāl</i> in the Study of Islamic Theology". Journal of Arabic and Islamic Studies 25, № 1 (2025): 133–57. https://doi.org/10.5617/jais.12441.

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Can the poetic and musical genres muwashshaḥāt and azjāl enrich Islamic theology, particularly through their compatibility with traditional naẓm (didactic poetry), while addressing the epistemological and ethical challenges confronting Islamic discourse today? This paper examines the significance of these Andalusian forms, focusing on Jādaka al-ghayth by Lisān al-Dīn Ibn al-Khaṭīb (1313–1374), and raises critical questions about the role of traditional theological texts, especially naẓm, in meeting the evolving needs of contemporary Islamic thought. The study underscores four key contributions

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5

Prinsloo, G. T. M. "Reading Proverbs 3:1-12 in its social and ideological context." HTS Teologiese Studies / Theological Studies 58, no. 4 (2002). http://dx.doi.org/10.4102/hts.v58i4.713.

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Proverbs 3:1-12 is a masterful example of Hebrew poetry. It is quite permissible to analyse and enjoy the poem for its own sake. However, it should be taken into account that the text was written from a wisdom perspective, implying that it had a didactic function in the social context in which it originated. In this aticle the text is investigated on three levels. It commences with an analysis of the text as a poem, then moves towards an analysis of the type of society where such a text might have originated in order to determine the ideology that served as motivating principle for that societ

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6

Sinilo, Galina. "RECEPTION OF THE BOOK OF PSALMS IN M. OPITZ’S POETRY (THE PROBLEM OF BIBLICAL ARCHETEXTUALITY)." Известия Смоленского государственного университета, September 10, 2019, 52–70. http://dx.doi.org/10.35785/2072-9464-2019-47-52-70.

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The problem of relationship between fiction and «axial» archetext of Christian culture and European literature, the Bible, is an important problem of contemporary literature. The Bible is not only a religious text, but also a literaty one. It includes outstanding examples of poetry and The Book of Psalms that is an anthology of ancient Hebrew religious and philosophical poetry clearly representing a dialogue between I and the Eternal Thou (in M. Buber’s terminology). The significance of the Bible has an especially high level for the development of German religious and philosophical poetry. In

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Capítulos de libros sobre el tema "Hebrew Didactic poetry"

1

Gillingham, S. E. "Metre." In The Poems and Psalms of the Hebrew Bible. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780192132420.003.0003.

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Abstract An assessment of the metrical quality of poetry is very much related to its ‘performative’ nature. Whether biblical poetry was composed and recited for didactic and reflective purposes, or whether it was composed and sung (perhaps antiphonally) for particular liturgical and musical occasions, it served the same purpose: biblical verse was heard as much as it was read.

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2

Lasker, Daniel J. "Language and Literature." In Karaism. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781800855960.003.0012.

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This chapter focuses on Karaite languages and literatures. Over the years, Karaites have demonstrated a special affinity with the Hebrew language, making its knowledge a principle of faith. This is because they believed that their practice of Judaism was embedded in the biblical text and that, with the correct tools, it could be discovered therein, even in the absence of explicit statements. As a result, many Karaites, influenced by Muslim linguistic studies, turned to Hebrew grammar to help them understand the Bible better, even before Rabbanites expressed an interest in the subject. Karaite

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