Showing papers on "Exegesis published in 1990"

The Construction of a Philosophical Medicine: Exegesis and Argument in Salernitan Teaching on the Soul

Abstract: T HE INFLUX OF NEW SCIENCE into the Latin West was an influx of new texts. These demanded new ways of reading. It was not enough that the texts be put into a passable Latin. They had to be glossed, interpreted, reconciled, and corrected in circumstances very different from the circumstances of their Arabic or Byzantine transmission. The tasks were undertaken most clearly in medical teaching. It is in teaching that new terminologies are appropriated and fixed, that new texts are regularly construed, that new bodies of knowledge can be situated within the prevailing hierarchies of arts and sciences. Some of the best evidence for changes in the twelfth century's teaching of medicine comes from the "school" at Salerno, and especially from expositions of its canon of medical textbooks known as the articella. Because this group of texts served as something like an introduction to the study of medical theory, it attracted the attention of several generations of Salernitan masters. Their commentaries on the articella illustrate with particular clarity the changes in Salernitan teaching and its attempts to construct a properly comprehensive curriculum for the new medicine. I

First and Second Samuel

Abstract: With critical scholarship and theological sensitivity, Walter Brueggemann traces the people of God through the books of Samuel as they shift from marginalized tribalism to oppressive monarchy. He carefully opens the literature of the books, sketching a narrative filled with historical realism but also bursting with an awareness that more than human action is being presented. Interpretation: A Bible Commentary for Teaching and Preaching is a distinctive resource for those who interpret the Bible in the church. Planned and written specifically for teaching and preaching needs, this critically acclaimed biblical commentary is a major contribution to scholarship and ministry.

Grammar and Exegesis. The origins of Kufan Grammar and the Tafsīr Muqātil

Abstract: Thanks to the recent publication of Muqätil b. Sulaymän's (d. 150/767) commentary on the Qur'än we are now in a position to take a look at what is certainly one of the earliest products of Qur'änic Scholarschip in Islam.) The existence of this commentary has been known for a long time,) but the publication in four volumes by Dr. 'Abdalläh Mahmud Siliäta (Cairo, 19801987) has made it much easier to consult the work in its entirety. The work as it has come down to us contains a complete commentary on the text of the Qur'än. In dealing with texts from such an early period, the question of authenticity is, of course, of paramount interest. In a similar case, the commentary on the Qur*an by Mugähid (d. 104/722), Leemhuis (1981) has

Nimrod Before and After the Bible

Abstract: The biblical information concerning the figure of Nimrod is scarce. Post-biblical tradition has added supplementary details that cannot be found in the biblical text, however much they may be presented as results of exegesis of this text. This article first examines the biblical data about Nimrod and sees whether he can be identified with an extra-biblical, a pre-biblical, prototype. Second, it investigates the ways in which the few biblical data have given rise to post-biblical haggadic developments. K. van der Toorn has written the first part of this essay, P. W. van der Horst the second.

The Bible in the Sixteenth Century

Abstract: Introduction 1 Social History and Biblical Exegesis: Community, Family, and Witchcraft in Sixteenth-Century Germany / H.C. Eric Midelfort 7 The Consultations of the Universities and Scholars Concerning the "Great Matter" of King Henry VIII / Guy Bedouelle 21 The Use of Scripture in Establishing Protestantism: The Case of Urbanus Rhegius / Scott H. Hendrix 37 issues in Sixteenth-Century Jewish Exegesis / Kalman P. Bland 50 The Hermeneutic of Promise and Fulfillment in Calvin's Exegesis of the Old Testament Prophecies of the Kingdom / Richard A. Muller 68 Hebraica Veritas and Traditio Apostolica: Saint Paul and the Interpretation of the Psalms in the Sixteenth Century / R. Gerald Hobbs 83 Calvin and the Patristic Exegesis of Paul / David C. Steinmetz 100 Erasmus on Romans 9:6-24 / John B. Payne 119 The Epistle to the Romans (Chapter 11) According to the Versions and/or Commentaries of Valla, Colet, Lefevre, and Erasmus / Jean-Claude Margolin 136 Polemic, Exegetical Tradition, and Ontology: Bucer's Interpretation of John 6:52, 53, and 64 Before and After the Wittenberg Concord / Irena Backus 167 "De Exegetica Methodo": Niels Hemmingsten's De Methodis (1555) / Kenneth G. Hagen 181 Notes 197 Index 257

Bible translation and the spread of the church : the last 200 years

Abstract: The growth of the Church in the last two centuries has been paralleled by an explosion in the number of languages into which all or part of the Bible has been translated. This book is perhaps the first serious effort to examine a number of issues related to that phenomenon, among them how theology can affect the kind of translation prepared, and how the type of translation itself can affect the theology of a church. It also addresses the topics of why a church generally develops faster and with a deeper faith if it has the Bible; how decisions of text, canon, exegesis, type of language and type of translation are related to the matter of authority; what forces are at play in a culture to which a translator must be sensitive; and how Bible translation affects a society and culture. The authors of these papers are distinguished scholars in the fields of missiology, history, cultural anthropology, theology or church history. Some address theological issues of Bible translation, and others the cultural and political questions. But ultimately they conclude that if the church of tomorrow is to grow, and not be fragmented, then access to the Bible will be crucial.

The commentary of R. Samuel ben Meir, Rashbam, on Qoheleth

Abstract: This book, designed for students of the Hebrew Bible and medieval exegesis, presents a small part of the work of R. Samuel ben Meir (Rashbam), the grandson of Rashi and one of the leading figures in Rashi's school of exegesis in northern France. The authors show by their editing of the text, in translation and in introduction, the specific and unique contributions which Rashbam makes, not only to the understanding of Qoheleth, but to the text of the Hebrew Bible as a whole. They will surely stimulate research into the whole area of medieval exegesis. Rashbam is a Hebrew acronym for Rabbi Shmuel son of Meir (c1085-c1158). His father was Meir ben Shmuel and his mother was Yocheved, the daughter of Rashi. Like his grandfather Rashi, the Rashbam was a biblical commentator and Talmudist. He was also a leading French Tosafist. He was the older brother of the Tosafist Rivam and the Tosafist Rabbeinu Tam, also known as Jacob ben Meir. He was a colleague of Rabbi Joseph Kara. Rashbam was born in France in the vicinity of Troyes. He learned from Rashi and from the Riva. He was the teacher of his brother, Rabbeinu Tam. His commentary on the Torah is renowned for its stress on the plain meaning (peshat) of the text. This approach often led him to state views that were somewhat controversial (thus resulting in the omission of his commentary on the first chapters of Genesis in many earlier editions of the Pentateuch). Parts of his commentary on the Talmud have been preserved, and they appear on the pages of most of tractate Bava Batra (where no commentary by Rashi is available), as well as the last chapter of tractate Pesachim. Rashbam earned a living by tending livestock and growing grapes, following in his family tradition. Known for his piety, he defended Jewish beliefs in public disputes that had been arranged by church leaders to demonstrate the inferiority of Judaism.

Woman, Cult and Miracle Recital: A Redactional Critical Investigation on Mark 5:24-34

Abstract: This work's exegesis of the miracle story about a hemorrhaging woman shows woman to be a significant community member, role determiner, and voice of God to the ancient Christian communities.

Genesis 2: 4b–3: A Mythological Paradigm of Sexual Equality or of the Religious History of Pre-Exilic Israel?

Abstract: An investigation of the second story of creation and the Fall in the light of their exegesis by Phyllis Trible. The strengths and weaknesses of Trible's approach are considered and an evaluation of Genesis 2–3 as a paradigm of Ancient Israel's social and religious history is offered.

Messianic Exegesis and the Call of Nathanael (John 1.45-51)

Abstract: Jesus’ supernatural knowledge, perhaps utilizing a legal convention in which witnesses were asked under what sort of tree an alleged offense took place.2 The difficulty is that this view does not provide a connection between Jesus’ comment and the royal titles Nathanael immediately bestowed on him. Interpreters have more commonly connected the reference to the fig tree with the study or fulfillment of the law and the prophets, which were mentioned in 1.45. Rabbinic sources say that the sages sometimes studied the Torah under a fig tree, suggesting that Nathanael was under the fig tree perusing scripture and its messianic prophecies.3 Alternatively, Nathanael may have been confessing his sins under the tree so that Jesus assured him of forgiveness with an allusion to Ps. 32.2 (Jn 1.47). The difficulty is that these interpretations

Translation Technique and Theological Exegesis: Collected Essays on the Septuagint Version

Abstract: 1 Introduction 11 Presentation of the Articles 12 Theological Exegesis in Scholarly Studies 13 A Methodology for the Study of Theological Exegesis 14 The Historical Background of the Translators 15 Theological Influence in the Choice of Equivalents 2 Jer 2:18 and Theological Exegesis 21 The Problem Presented 22 The Translation of shichor in the Septuagint 23 The Translation Technique in Jer 2 24 The Historical Background of Jer 2 3 Consistency as a Translation Technique 31 The Problem Presented 32 Current Methods in the Study of Translation Technique 4 The Crux Interpretum in Ps 2:12 41 The Enigmatic Text of Ps 2:12aa 42 The Greek Text in Light of the Translation Technique 43 The Original Text and the Interpretation of the MT 5 The Septuagint and Jewish Interpretive Tradition 51 The Septuagint and Targumic Tradition 52 The Background of the Septuagint 53 Hermeneutics in Early Jewish Interpretive Tradition 54 The Septuagint in Egypt and Palestine 6 Studying the Word Order of the Septuagint 61 Methodological Preliminaries 62 Methods for Investigating the Word Order 63 Inversion, Text or Vorlage 7 Kaige Group and the Septuagint Book of Psalms 71 Translation Philosophy and the Septuagint Translators 72 The Kaige Group 73 The Use of Equivalents in Quinta and in the Septuagint 74 The Septuagint Psalms Kaige and Group Characteristics 8 Texts from Qumran and the Septuagint 81 Vorlage Versus Translation Technique 9 Psa and the Vorlage of the Septuagint 9 Death shall be their Shepherd (Ps 49:15) 91 Introduction of Ps 49 92 Philological Analysis Versus Theological Exegesis 93 Analysis of Ps 49:15 in the MT and in the Septuagint 10 Law and Lawbreaking in the Septuagint Psalms 101 Methodological Presuppositions 102 The Approach of the Study 103 Translation Technique from the Viewpoint of the Greek 104 Translation Technique from the Viewpoint of the Hebrew 105 The equivalents of anomia in the Septuagint Psalms Bibliography

Les débuts de l'exégèse coranique

Abstract: Dans cet article, nous avons dresse un status quaestionis sur la problematique des debuts de l'exegese coranique. Cet article a ete traduit en anglais: "The beginnings of qur'anic exegesis", in Rippin (ed.), The Qur'an. Formative interpretation, Aldershot, Ashgate. Variorum (The Formation of the Classical Islamic World", 25), 1999, p. 1-39 Depuis, nous avons modifies un certain nombre de nos points de vue, in Gilliot, "L'exegese coranique : bilan partiel d'une decennie", Stud. Isl., 85 (1997), p. 155-62, puis dans Id., Exegesis of the Qur'ān : Classical and Medieval", in Encyclopaedia of the Qur'ān [EQ], II, Leyde, Brill, 2002, p. 104-108 (l'ensemble, p. 99-124); Id., Kontinuitat und Wandel in der " klassischen " islamischen Koranauslegung (II./VIII.-XII./XIX. Jh.) ", Der Islam, 85 (2010), p. 7-18 (l'ensemble, p. 1-155).

Collectanea Augustiniana : Augustine: second founder of the faith

Abstract: Contents: The Collectanea Augustiniana, subtitled Augustine: Second Founder of the Faith, is a collection of twenty-eight essays by world-renowned authors, on the life and work, the theology, philosophy, and Scriptural exegesis of the great Doctor of Grace.

Exegesis or Synthesis? Comments on 50 Years of the Structure of Social Action

Abstract: To conserve space for the publication of original contributions to scholarship, the comments in this section must be limited to brief critiques. They are expected to address specific errors or flaws in articles and reviews published in the AJS. Comments on articles are not to exceed 1,500 words, those on reviews 750 words. Longer or less narrowly focused critiques should be submitted as articles. Authors of articles and reviews are invited to reply to comments, keeping their replies to the length of the specific omment. The AJS does not publish commenters' rebuttals to authors' replies. We reserve the right to reject inappropriate or excessively minor comments.

Exegesis of 1 Peter 3:13-22

Abstract: The Apostle Peter is writing to the Christians in Asia Minor to encourage them to remain faithful to the true God in the trials and tribulations ahead. Peter is expecting these Christian brothers to be facing opposition, persecution, even perhaps martyrdom. To prepare them for these sufferings he encourages them in this first letter to “Be holy” (I Peter 1:16). Their lives are to be living testimony to their faith in Jesus Christ, their Savior, and just as He was victorious in His suffering for the sins of the world, so they too may share in His victory by remaining faithful to Him, even in the presence of unjust suffering. Peter encourages them: “Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us” (I Peter 2:12). Peter himself states his purpose in writing: “I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it” (I Peter 5:12). After the opening greeting, Peter begins his letter with the basis of our salvation found in faith in Jesus Christ (1:3-12). In view of our salvation, a practical exhortation to live in personal holiness in our relationship with God (1:13-1:21) and our fellow man (1:22-2:3) follows. He then proceeds to remind the chosen people how they are to live as “a royal priesthood, a holy nation, a people belonging to God” (I Peter 2:9) while in this world (2:4-10). This is reinforced with specific encouragements: in our personal lives (2:11-12), in submission to the government (2:13-17), to others in authority over us (2:18-25), in marital relationships (3:1-7), and finally in our relationships with our fellow Christians (3:8-12). Peter continues his encouragement to all Christians now turning his attention to the persecution he is expecting his readers to face simply because they are Christians (3:13-5:11). He relates the experience of suffering for righteousness (3:13-17) and how Christ provides our motivation to remain true to our Christian faith in times of persecution (3:18-22). In order to endure this suffering for righteousness the Christian is to be armed with the proper attitude and motivation (4:1-11). Peter then encourages steadfastness in suffering as Christians (4:12-19) with specific appeals to the elders (5:1-4) and all members (5:5-11) to place themselves in God’s care. The exegesis before us is concerned with the Christian’s suffering for righteousness and Christ’s victory as our motivation to remain firm in our faith in times of persecution (3:13-22). Prior to this section, suffering because one is a Christian has been alluded to in 1:6 (“you may have suffered grief in all kinds of trials”), 2:12 (the pagans ...though they accuse you of doing wrong”), 2:15 (“silence the ignorant talk of foolish men”), 2:19-21 (“unjust suffering”), and 3:9 (“Do not repay evil with evil”). But now and throughout the rest of the letter the theme of suffering for the Christian faith is expounded upon. This is the central theme of Peter’s First Letter. As Lenski states: “The real purpose of Peter has now been reached, namely to enlighten, comfort, and strengthen the readers in suffering and trial” (Lenski, page 146). We will be looking at this section of the letter in two parts. First, the Christian suffering because he is a Christian (I Peter 3:13-17) and, secondly, Christ’s victory as our motivation for remaining firm in our faith during times of persecution (I Peter 3:18-22). Edward G. Selwyn describes the section that we are going to be looking at thusly: “The blessedness and fruitfulness of Christian patience based upon the redemptive work of Christ, whose death and resurrection were of cosmic range and significance, signalizing the overthrow of the powers of evil, delivering the bapitized (typified in the deliverance of Noah), and issuing in Christ’s sovereignty over the whole spiritual order” (Selwyn, pages 5-6).

From Mishnaic Philosophy To Talmudic Religion: The Transformation of Judaism Between 200 and 400 AD

Abstract: Later generations have treated the rabbinic writings as continuous with one another, starting with the Mishnah, the foundation-document (ca. 200 A.D.), and running on through the two Talmuds (ca. 400 A.D. and 600 A.D., respectively). When, however, we read the documents on their own terms, one by one, we see that each one makes its distinctive statement. Successor-writings, though portrayed as mere exegesis of prior documents, in fact set forth their own systems. So we can compare one system with another within the ongoing literary statement of a religion.