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Littérature scientifique sur le sujet « Bible - Commentaries - Old Testament »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 31 janvier 2023

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Articles de revues sur le sujet "Bible - Commentaries - Old Testament"

Anders, Kristina Ju. « History of the Earliest Russian Old Testament Translation ». Slovene 5, n^o 1 (2016) : 203–17. http://dx.doi.org/10.31168/2305-6754.2016.5.1.7.

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This paper introduces a previously unstudied manuscript, “Opyt perevoda vetkhozavetnykh knig [. . .] Mikhailom Fotinskim” (1806). In this article, we analyze the history of this manuscript, the circumstances surrounding the translation, and its purpose; some personal facts about the translator are also reviewed. This source represents the earliest Russian translation of the Old Testament, antedating by more than fifteen years the Russian Bible Society translations. Rev. Mikhail Fotinsky’s translation of five Old Testament books (only two ones in the Genesis) was sent to the Moscow Religious Censorship Committee (Moskovskaia Dukhovnaia tsenzura) in 1806, and the next year, Fotinsky asked the Censorship Committee to allow him to make a translation of the entire Old Testament. However, the censors left the manuscript in their repository, and there was no further development on this project. Contemporaries ignored this translation for several reasons. The first reason might be related to language: Fotinsky’s translation includes many Ukrainian elements. The second reason relates to its literary quality (or lack thereof), as the translation was interlinear and thus not stylistically developed. The manuscript contains many commentaries by Fotinsky, who concentrated on the Hebrew original and Judaic exegesis, trying to show different interpretations that may have occurred as a result of the polysemy of the original text.

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Ginzburg, Dov. « Exploitation and Uses of Metals in Ancient Israel According to Biblical Sources and Commentaries ». Earth Sciences History 8, n^o 1 (1 janvier 1989) : 43–50. http://dx.doi.org/10.17704/eshi.8.1.yg3437370k722929.

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Many verses of the Old Testament contain references to metals, their places of origin, their manufacture, their trading and their uses, both in cult and in everyday life. These verses appear to represent what was common knowledge at those times about gold, silver, copper, tin, lead and various alloys, and the roles they played in the economy and in some rituals. A review is presented of these references and their translations, as well as of the comments by various classical and widely-studied Bible commentators.

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Kurdybaylo, Dmitry, et Inga Kurdybaylo. « “Jonah’s gourd” and its early Byzantine interpretations ». European Journal of Humour Research 9, n^o 2 (20 juillet 2021) : 36–51. http://dx.doi.org/10.7592/ejhr2021.9.2.455.

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Many modern scholars consider the Old Testament book of Jonah being written in a boldly parodic manner. The narrative engages many details that sound humorous for a modern reader. However, from the standpoint of late Antique and early Medieval patristic exegesis, it is often unclear whether Byzantine interpreters perceived such passages laughable or at least inappropriate for a prophetic writing. This study presents a few examples of early Byzantine commentaries to the episode with Jonah and a gourd (Jonah 4:6–11). None of the commentaries expresses any explicit amusement caused by the discussed text. However, the style, method, or context of each commentary appears to be passing the traditional bounds of Bible interpretation. The earlier interpreters adhere to the most expected moral reading of Jonah 4, but they use epithets, metaphors, or omissions, which produce the effect of paradox comparable to the biblical wording itself. The later commentaries tend to involve unexpected and even provocative senses. In such interpretations, God can be thought of as being able to play with a human or even to fool and deceive. What seems us humorous in the Bible, Byzantine commentators take primarily as a paradox, which they did not explain or remove but elaborate further paradoxically. The later an interpreter is, the bolder his paradoxical approach appears. The results of the study provide some clues to understanding how the interpretation of humorous, parodic, or ironical passages were developing in the history of Byzantine intellectual culture.

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Koivisto, Jussi Kalervo. « Martin Luther’s Conception of fascinare (Gal. 3:1) ». Biblical Interpretation 19, n^o 4-5 (16 avril 2011) : 471–95. http://dx.doi.org/10.1163/156851511x595521.

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The evil eye belief is a universal phenomenon and present in the Bible, both in the Old and the New Testament. Christian scholars have usually discussed this phenomenon in their comments on Gal. 3:1. Luther, for example, concentrated on the manifold notion of the bewitchment of the evil eye (Gr. βασκαίνω, Lat. fascinare, Ger. bezaubern; Gal. 3:1) in his Scholia (1516), Commentary (1519), and Large Commentary (1531/1535) on Galatians. Luther understood fascinare as a higher-level concept that included witchcraft (e.g. harming through the evil glance) and both psychic and spiritual disturbance. Luther’s interpretation of this concept is fascinating mix of folklore, Biblical scholarship and the perspectives of ancient authors. In spite of the many similarities between the different Commentaries, there were also differences—especially between early Commentaries (1516, 1519) and the Large Commentary (1531/1535). I will prove in detail how Luther contextualized the evil eye belief to his various comments on Gal. 3:1 and who and what were his models in doing this.

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Raphaely, Talia, et Dora Marinova. « A Biblical Argument for Veganism ». International Journal of Information Systems and Social Change 12, n^o 4 (octobre 2021) : 1–15. http://dx.doi.org/10.4018/ijissc.287829.

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This paper argues that veganism is the ideal diet for a religious and spiritual biblically endorsed lifestyle. Both Christians and Jews are guided by the Old Testament’s injunctions and writings, which equally support a vegan lifestyle. Areas of discussion include G-d’s first intention, the biblical goals of preservation of health, compassion for animals, equitable sharing of food with the hungry, environmental protection and wellbeing, including conservation of resources, preserving and healing the world, seeking and pursuing peace. It concludes that in light of the animal, human and environmental impacts of modern livestock production and consumption, veganism is the moral, ethical and spiritually-supported choice for those who subscribe to lifestyles led and inspired by the stories, interpretations, commentaries, injunctions and guidance of the Hebrew bible. It also offers spiritually-directed followers a sacred way to actively, yet non-violently, oppose daily human, animal and environmental welfare violations caused by meat production and consumption.

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Zachman, Randall, et T. H. L. Parker. « Calvin's Old Testament Commentaries ». Journal of Biblical Literature 108, n^o 1 (1989) : 133. http://dx.doi.org/10.2307/3267485.

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McKim, Donald K., et T. H. L. Parker. « Calvin's Old Testament Commentaries. » Sixteenth Century Journal 19, n^o 3 (1988) : 509. http://dx.doi.org/10.2307/2540504.

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Parker, Julie Faith. « Esther. Abingdon Old Testament Commentaries ». Horizons in Biblical Theology 29, n^o 2 (2007) : 235–36. http://dx.doi.org/10.1163/187122007x244165.

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Lalleman, Pieter J. « Mark Through Old Testament Eyes Through Old Testament Eyes New Testament Commentaries ». European Journal of Theology 28, n^o 2 (1 décembre 2020) : 190–91. http://dx.doi.org/10.5117/ejt2019.2.016.lall.

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SummaryThis first commentary in a new, non-technical series is a very helpful contribution on the Gospel of Mark. Rather than engaging in discussion with other authors, LePeau interprets the text of the Gospel, but his emphasis is heavily on the influence of the Old Testament and on discipleship. For that reason the books will be an excellent counterpart to a more all-round commentary.RÉSUMÉVoici le premier commentaire dans une nouvelle série qui se veut non technique et c’est une contribution utile sur l’évangile de Marc. Plutôt que de discuter les opinions d’autres auteurs, Le Peau offre une interprétation du texte de l’évangile, mais en insistant fortement sur l’influence de l’Ancien Testament et sur le thème du discipulat. Ce livre sera ainsi un complément excellent à d’autres commentaires plus élaborés.ZusammenfassungDieser erste Kommentar einer neuen, nicht technischen Reihe stellt einen überaus nützlichen Beitrag zum Markusevangelium dar. Statt sich in eine Diskussion mit anderen Autoren zu begeben, legt LePeau den Text des Evangeliums aus; dabei legt er den Schwerpunkt besonders auf den Einfluss des Alten Testamentes und auf Jüngerschaft. Dies macht das Buch zu einem ausgezeichneten Gegenstück zu den sonstigen eher allumfassenden Kommentaren.

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Boyce, Richard. « Book Review : Calvin's Old Testament Commentaries ». Interpretation : A Journal of Bible and Theology 42, n^o 2 (avril 1988) : 198–99. http://dx.doi.org/10.1177/002096438804200214.

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Thèses sur le sujet "Bible - Commentaries - Old Testament"

Weor, Jonathan Tyosar. « Modern commentaries on the book of Exodus and their appropriateness in Africa ». Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/2059.

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Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006.
The aim of this thesis is to explore the trends that are found in commentaries on the book of Exodus and their appropriateness in the African context. The study also seeks to move from a socio-political understanding of Exodus as liberation theology to the cultural understanding of Exodus as African theology. The following three trends are found in modern commentaries on Exodus as explored by this thesis: • Historical-critical approach – dealing with the world behind the text or author centred criticism. Commentaries found under this group include those of M Noth (1962), TE Fretheim (1990), N Sarna (1991), B S Childs (1977) and WHC Propp (1999). • Literary-critical approach – this deals with the text itself or it is text centred. Commentaries found in this category include: W Brueggemann (1994), J G Janzen (1997) and C Houtman (1993). • Theological-critical approach – deals with the world in front of the text. Commentaries of GV Pixley (1987), J Durham (1987) and G Ashby (1998) are good examples of the latter named approach. Exploration into the study of the above listed three trends and their corresponding modern commentaries show that the commentaries are not fully appropriate in the context of Africa (except Ashby). This is so because the above modern commentaries have not directly addressed the ongoing issues of poverty, political, economic, oppression, marginalization, HIV / AIDS, cultural and social issues, famine, racial and sex discrimination, religious crises, and other epidemics and natural disasters prominently found in Africa - particularly among the third world countries. The modern commentaries mentioned above are indirectly relevant for Africa since the topics which they address, resonate with the readers and interpreters of Exodus in Africa. This resonance is possible if readers and interpreters of Exodus in Africa find similarities between modern commentaries and their own current context. The study also shows that the three trends found in modern commentaries on Exodus are dependent on one another to bring forth a meaningful interpretation. Based on this working relationship between the three trends mentioned above, it is suggested that the three trends should be considered in close connection with one another. Biblical interpretation in Africa must do justice to the literary, historical and theological aspects of the Bible to be meaningful and appropriate in Africa.

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Van, Den Heever Cornelius Marthinus. « Idioms in Biblical Hebrew : towards their identification and classification with special reference to 1 and 2 Samuel ». Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85679.

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Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study seeks to identify and classify idioms in the Hebrew Bible. Based on a survey of literature on idioms in general, and in Biblical Hebrew in particular, the necessary conditions for idiomaticity are identified as (1) multi-word character, (2) semantic noncompositionality, (3) unit status, (4) conventionalisation, (5) a verbal nucleus, and (6) a content message. Restricted variability and uniqueness may also be indicative of idiomaticity, although these are not regarded as necessary conditions. Accordingly, idiom is defined as a conventionalised multi-word symbolic unit with a verbal nucleus and a content message, whose global meaning is a semantic extension of the combined meanings of its constituent elements. These criteria were applied to 1 and 2 Samuel, and 104 idioms were identified. The results suggest that the proposed definition is an effective aid to identifying idioms, with certain caveats. In line with Granger and Paquot’s phraseological classification, the multi-word character of idioms is interpreted to imply a verb plus at least one more semantic (as opposed to grammatical) element. Semantic compositionality is shown to be a complex concept that should be understood as the overall meaning of an expression being an extension of the combined meanings of its individual lexical constituents. Conventionalisation and unit status prove to be virtually impossible to determine with certainty for expressions in the Hebrew Bible. Researchers should also be aware that there is an inevitable degree of subjectivity involved in the application and interpretation of the idiom characteristics proposed in this study. A preliminary semantic classification of the idioms found in 1 and 2 Samuel is proposed, based on the lexicographical system developed by De Blois (2000) for the Semantic Dictionary of Biblical Hebrew. The results of this study suggest that, with some improvements and adjustments, De Blois’s framework is suitable for classifying and representing Biblical Hebrew idioms. The greatest obstacle in using this system is shown to be the counterintuitive names of a number of categories. A complete alphabetical list of idioms from 1 and 2 Samuel is provided in Appendix A, together with the relevant semantic information for each. A classification of these idioms according to lexical semantic domains is presented and discussed in Chapter 5, while alternative ways of arranging them (viz. by contextual semantic domains, underlying conceptual metaphors, and terms for body parts) are provided in Appendices B to D. This study demonstrates that idioms are semantically motivated (by conceptual metaphor, metonymy, symbolic acts, etc.) although their meaning is semantically noncompositional. It also indicates the need for a more systematic treatment of idioms in Biblical Hebrew lexicons.
AFRIKAANSE OPSOMMING: Hierdie studie poog om idiome in die Hebreeuse Bybel te identifiseer en te klassifiseer. Die volgende noodsaaklike voorwaardes vir idiomatisiteit is geïdentifiseer op grond van ’n oorsig van die literatuur oor idiome in die algemeen en in Bybelse Hebreeus in die besonder: (1) meerwoordigheid, (2) semantiese nie-komposisionaliteit, (3) eenheidstatus, (4) konvensionalisering, (5) ’n werkwoordelike kern en (6) ’n inhoudelike boodskap. Beperkte veranderbaarheid en uniekheid kan ook dui op idiomatisiteit, maar dit word nie as noodsaaklike voorwaardes beskou nie. Gevolglik word idioom gedefinieer as ’n gekonvensionaliseerde, meerwoordige simboliese eenheid met ’n werkwoordelike kern, waarvan die geheelbetekenis ’n semantiese uitbreiding is van die gekombineerde betekenisse van die elemente waaruit dit saamgestel is. Die bogenoemde kriteria is in 1 en 2 Samuel toegepas, en daar is 104 idiome geïdentifiseer. Die resultate dui daarop dat die voorgestelde definisie van idiomatisiteit, met inagneming van sekere voorbehoude, ’n effektiewe hulpmiddel vir die indentifisering van idiome is. In lyn met Granger en Paquot se fraseologiese klassifikasie word daar van die veronderstelling uitgegaan dat die meerwoordigheid van idiome ’n werkwoord plus minstens een ander semantiese (teenoor grammatikale) komponent behels. Daar word aangetoon dat semantiese komposisionaliteit ’n komplekse begrip is en dat dit verstaan moet word as ’n uitbreiding van die kombinasie van die betekenisse van die afsonderlike leksikale elemente waaruit ’n uitdrukking saamgestel is, om ’n geheelbetekenis te vorm. Om die konvensionalisering en eenheidstatus van uitdrukkings in die Hebreeuse Bybel met sekerheid vas te stel, blyk feitlik onmoontlik te wees. Navorsers moet ook daarvan bewus wees dat daar ’n onvermydelike mate van subjektiwiteit betrokke is by die toepassing en verstaan van die idioomkenmerke wat in die huidige studie voorgestel word. ’n Voorlopige semantiese klassifikasie van die idiome wat in 1 en 2 Samuel geïdentifiseer is, word voorgestel, gebaseer op die leksikografiese sisteem wat deur De Blois (2000) vir die Semantic Dictionary of Biblical Hebrew ontwikkel is. Die resultate van hierdie studie doen aan die hand dat De Blois se raamwerk, met ’n paar veranderinge en verbeteringe, geskik is vir die klassifisering en uiteensetting van idiome in Bybelse Hebreeus. Daar word aangetoon dat die grootste hindernis om die genoemde sisteem te gebruik, die teen-intuïtiewe benaminge van ’n aantal kategorieë is. ’n Volledige alfabetiese lys van die idiome uit 1 en 2 Samuel, met toepaslike semantiese inligting by elk, word in Bylae A aangebied. ’n Klassifikasie van hierdie idiome volgens leksikale semantiese domeine word in Hoofstuk 5 voorgehou en bespreek, terwyl alternatiewe indelings (nl. volgens kontekstuele semantiese domeine, onderliggende konsepsuele metafore en terme vir liggaamsdele) in Bylaes B tot D aangebied word. Hierdie studie toon aan dat idiome semanties gemotiveer word (deur konsepsuele metafore, metonimie, simboliese handelinge ens.), alhoewel hulle betekenis niekomposisioneel is. Die behoefte aan ’n meer sistematiese bewerking van idiome in Bybelse Hebreeuse leksikons word ook uitgewys.

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Van, Dyk Jack. « Old Testament narrative artistry ». Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Wheeler, Timothy D. « The ephod of the Old Testament ». Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Bullerwell, V. Scott. « A Bible college course entitled : Preaching the Old Testament ». Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com.

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Hepp, Arlene. « Women of the Old Testament contemporary role models / ». Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Maynard, Lynn M. « Israelite women in leadership roles in the Old Testament ». Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Mathewson, Steven D. « The art of preaching Old Testament narrative literature ». Theological Research Exchange Network (TREN) Access this title online, 2000. http://www.tren.com/search.cfm?p068-0218.

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Pell, Patty. « An Old Testament ethical approach to the issues of immigration ». Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p090-0358.

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Fleishman, Ian Jeffrey. « Atonement apart from blood in the Old Testament ». Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Livres sur le sujet "Bible - Commentaries - Old Testament"

L, Parker T. H. Calvin's Old Testament commentaries. Louisville, Ky : Westminster/John Knox Press, 1993.

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Proverbs : Abingdon Old Testament commentaries. Nashville : Abingdon Press, 2008.

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Goldingay, John. Old Testament commentary survey. Leichester : Religious and Theological Studies Fellowship, 1991.

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Reading the Old Testament : Samuel. Macon, GA : Smyth & Helwys Pub., 2011.

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The Old testament : A brief introduction. Princeton, NJ : Princeton University Press, 2005.

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Old Testament commentary survey. 3^e éd. Grand Rapids, Mich : Baker Academic, 2003.

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Old Testament commentary survey. 4^e éd. Grand Rapids, Mich : Baker Academic, 2007.

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Old Testament commentary survey. 2^e éd. Grand Rapids, Mich : Baker Books, 1995.

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Dyer, Charles H. Old Testament explorer : Discovering the essence, background, and meaning of every book in the Old Testament. Sous la direction de Merrill Eugene H, Swindoll Charles R et Zuck Roy B. Nashville : Word Pub., 2001.

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John, Ogilvie Lloyd, dir. Mastering the Old Testament. Dallas, Texas : Word, 1994.

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Chapitres de livres sur le sujet "Bible - Commentaries - Old Testament"

Birch, Bruce C. « Old Testament Ethics ». Dans The Blackwell Companion to the Hebrew Bible, 293–307. Oxford, UK : Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch17.

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Davies, Eryl W. « The Old Testament/ Hebrew Bible ». Dans The Biblical World, 5–18. 2^e éd. London : Routledge, 2021. http://dx.doi.org/10.4324/9781315678894-3.

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Gray, Alison. « 17. Reception of the Old Testament ». Dans The Hebrew Bible, sous la direction de John Barton, 405–30. Princeton : Princeton University Press, 2016. http://dx.doi.org/10.1515/9781400880584-019.

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Moberly, R. W. L. « 20. Theological Approaches to the Old Testament ». Dans The Hebrew Bible, sous la direction de John Barton, 480–506. Princeton : Princeton University Press, 2016. http://dx.doi.org/10.1515/9781400880584-022.

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Barton, John. « 1. The Hebrew Bible and the Old Testament ». Dans The Hebrew Bible, sous la direction de John Barton, 3–23. Princeton : Princeton University Press, 2016. http://dx.doi.org/10.1515/9781400880584-003.

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Reventlow, Henning Graf. « Modern Approaches to Old Testament Theology ». Dans The Blackwell Companion to the Hebrew Bible, 221–40. Oxford, UK : Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch13.

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Barbeau, Jeffrey W. « The Scriptures : The Interpretation of the Old Testament ». Dans Coleridge, the Bible, and Religion, 47–76. New York : Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230610262_4.

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Brewer, Mary F. « Christopher Fry’s Old Testament drama and replacement theology ». Dans The Bible and Modern British Drama, 68–90. New York : Routledge, [2020] | Series : Routledge advances in theatre & performance studies : Routledge, 2019. http://dx.doi.org/10.4324/9780429330124-4.

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Sekine, Seiko. « 35.3. Hebrew Bible / Old Testament Studies in Asia ». Dans Hebrew Bible / Old Testament. III : From Modernism to Post-Modernism. Part II : The Twentieth Century - From Modernism to Post-Modernism, 285–99. Göttingen : Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666540226.285.

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Hübner, Hans. « Chapter Nine. New Testament Interpretation of the Old Testament ». Dans Hebrew Bible / Old Testament. I : From the Beginnings to the Middle Ages (Until 1300). Part 1 : Antiquity, 332–72. Göttingen : Vandenhoeck & Ruprecht, 1996. http://dx.doi.org/10.13109/9783666536366.332.

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Actes de conférences sur le sujet "Bible - Commentaries - Old Testament"

Popa, Ramona Cristina, Nicolae Goga et Maria Goga. « Extracting Knowledge from the Bible : A Comparison between the Old and the New Testament ». Dans 2019 International Conference on Automation, Computational and Technology Management (ICACTM). IEEE, 2019. http://dx.doi.org/10.1109/icactm.2019.8776828.

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Merlo, Alessandro, et Gaia Lavoratti. « Vernacular architecture and art. The representation of traditional build-ings in Lorenzo Ghiberti's Gates of Paradise in the Baptistery of Florence ». Dans HERITAGE2022 International Conference on Vernacular Heritage : Culture, People and Sustainability. Valencia : Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15140.

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In the ten bas-relief panels of the Gates of Paradise of the Florence Baptistery, Lorenzo Ghiberti depicted episodes from the Old Testament, narrated through a succession of scenes, in which the figurative language also fulfils a catechetical function.The master set the Istorie (Stories) of the main characters of the Bible against a background of landscapes depicting territories and architecture known to him, and sculpting in great detail the flora, fauna and human structures. With regard to the latter, in the fifth, sixth and tenth panels, the scenery consists of monumental architecture inspired by the Classical and Renaissance style, while in the second, third, fourth, seventh and eighth panels Ghiberti depicts dwellings and shelters linked to the local tradition. In a single artefact, the goldsmith-sculptor master offers an overview of the heterogeneous built landscape, providing a faithful description of a whole series of vernacular constructions which, due to their importance and diffusion in the area, are also frequently found in other contemporary artistic works. From this point of view, the panels can be considered an unprecedented source to allow the analysis of the salient features of those widespread traditional architectures in the early 15th century, which still characterise the rural landscape surrounding Florence.

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