Showing papers on "Exegesis published in 2002"

Indigenous exegesis: Exploring the interface between missionary methods and the rhetorical rhythms of Africa: Locating local reading resources in the academy

Abstract: What sense does it make to speak of indigenous exegesis? In some sense this article is an exegesis of this question and this phrase. While acknowledging the presence and importance of ordinary African readers of the Bible in the formation of African biblical scholarship, African biblical scholarship has said very little about the textual interpretative interests of ordinary African readers and the place of these interpretative interests in the academy. This article addresses and redresses this anomaly, arguing that it does make sense to speak of indigenous exegesis and that indigenous exegesis does have a place in the academy alongside the more familiar forms of exegesis.

Bible Translation: Frames of Reference

Abstract: Bible Translation: Contents Introduction Chapter 1: Scripture translation in the era of translation studies Aloo Osotsi Mojola 1.1 The dynamic equivalent approach to translation and its institutionalization 1.2 Evaluation of the TAPOT approach to translation 1.3 The emergence of translation studies as an autonomous discipline 1.4 Some contemporary translation approaches 1.4.1 Functionalist 1.4.2 Descriptive 1.4.3 Text-linguistic 1.4.4 Relevance theory 1.4.5 Post-colonial 1.4.6 Literalist 1.4.7 Foreignization v. domestication 1.5 Conclusion Chapter 2: Translation and communication Timothy Wilt 2.1 Components of communication 2.1.1 Participants, text and medium 2.1.1.1 Participants 2.1.1.1.1 Relationships between participants 2.1.1.1.2 Relationships between participants and a text 2.1.1.1.3 A multitude of participants in the translation process 2.1.1.2 Text 2.1.1.2.1 Texts composed of signs 2.1.1.2.2 Selection and perception of a text's signs 2.1.1.3 The medium for communicating a text 2.1.2 Frames 2.1.2.1 Cognitive frames 2.1.2.2 Sociocultural frames 2.1.2.3 Organizational frames 2.1.2.3.1 Multiple organizational frames 2.1.2.3.2 Frames of a particular organization 2.1.2.3.2.1 Organizational structure and process 2.1.2.3.2.2 Organizational cultures and subcultures 2.1.2.3.2.3 Gatekeeping 2.1.2.3.2.4 Power 2.1.2.3.2.5 Training 2.1.2.4 Communication-situation frame 2.1.2.4.1 Some basic elements of any communication situation 2.1.2.4.2 Dramatic changes in the communication situations of Bible translation 2.1.2.5 Text frames 2.1.3 Goals 2.1.3.1 Some fundamental goals 2.1.3.1.1 Text goals 2.1.3.1.2 Organizational goals 2.1.3.2 Conflicting goals 2.1.3.3 Ritual communication 2.1.4 Exchange: focus on the translation process 2.1.4.1 Assessing the communication situation 2.1.4.2 Facilitating cooperation 2.1.4.3 Goals and resources 2.1.4.4 Academic and technical training 2.1.4.5 Producing the text 2.1.4.6 Evaluation 2.1.4.7 Further product development 2.2 Graphic representation of the communication model 2.2.1 Easy communication 2.2.2 Differences from earlier models of communication 2.2.3 Difficult communication 2.3 Conclusion Chapter 3: The role of culture in communication Robert Bascom 3.1 Katan's Translating Cultures 3.2 Women, Fire and Dangerous Things 3.3 Night, sun and wine 3.4 "Key" 3.5 A map of some fundamental biblical notions 3.5.1 Reciprocity 3.5.1.1 Tsedeq/tsedeqah 3.5.1.2 'emet/'emunah/he'emin 3.5.1.3 Go'el 3.5.1.4 Hesed 3.5.2 Frames and boundaries in ancient Israelite society: holiness and pollution in their social and religious contexts 3.5.2.1 Time 3.5.2.2 Space 3.5.2.3 Creation 3.5.2.4 Symbolic numbers 3.5.2.5 State 3.5.2.6 The human body 3.5.2.7 Dietary laws 3.5.2.8 Animal sacrifices 3.5.2.9 Summary 3.5.3 Sickness and healing in the New Testament 3.6 Conclusion Chapter 4: Advances in linguistic theory and their relevance to translation L. Ronald Ross 4.1 Universalism versus relativity 4.1.1 Metaphor 4.1.2 Spatial orientation 4.2 Typology 4.2.1 Constituent order typology 4.2.2 Grammatical typology 4.2.3 Typological semantics 4.3 Cross-cultural semantics 4.4 Pragmatics 4.4.1 The cooperative principle 4.4.2 Speech acts 4.5 Sociolinguistics 4.6 Discourse analysis 4.7 Information structure 4.8 Conclusion Chapter 5: Biblical studies and Bible translation Graham Ogden 5.1 Long-standing concerns: new finds and tools 5.1.1 Lexical and grammatical studies 5.1.2 Historical-critical studies 5.1.3 Textual criticism 5.1.4 Archaeology 5.1.5 Source criticism and redaction criticism 5.1.6 Canonical criticism 5.1.7 Intertestamental studies 5.1.8 Intertextuality 5.2 Some recent trends in interpreting the Bible 5.2.1 Reader-response criticism 5.2.2 Feminist approaches 5.2.3 Cross-cultural biblical interpretation 5.2.4 Post-colonial studies 5.2.5 Region-centric studies 5.2.6 Ideology and exegesis 5.2.7 Sociological approaches 5.3 Conclusion Chapter 6: A literary approach to biblical text analysis and translation Ernst Wendland 6.1 Unity 6.1.1 Connectivity 6.1.2 Intertextuality 6.1.3 Archetypes 6.2 Diversity 6.3 Rhetoricity 6.4 Structure 6.4.1 Genres 6.4.2 Pros 6.4.3 Poetry 6.5 Patterning 6.6 Foregrounding 6.6.1 Prominence 6.6.2 Progression 6.7 Imagery 6.8 Phonicity 6.9 Dramatics 6.10 Conclusion 7. Conclusion Timothy Wilt Appendices A Cognitive frames: some pedagogical suggestions B Courses for a 4-year Bible translation program C Course outlines for Bible Translation I and II D Seminar: Introduction to Bible translation E Translation and communication: course outline F Some communicational aspects of various translations References Index

Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis

Abstract: Adam and Eve Cain and Abel Seth Idris Noah Hud Salih Abraham Isaac and Ishmael Lot Shuayab Job Dhu al-Kifl People of the Well People of Ya-Sin Jonah Moses and the Israelites Moses, Khidr and Dhu al-Qarnayn Joshua and Aaron Elijah Elisha Ezekiel Samuel and Saul David Solomon Jeremiah Daniel Ezra Zachariah and John the Baptist Jesus Disciples of Jesus People of the Cave Muhammad.

The preface as exegesis

Abstract: A preface provides a way into understanding a book: by stating its subject and scope, by commenting on techniques employed or themes addressed, or by focussing on a central or contentious issue. Prefacing involves an explicatory introduction to a reading of a work. Students are generally mystified by, or fearful of, the exegesis. In her TEXT article "Writing in the Dark: Exorcising the Exegesis," Gaylene Perry (a PhD student at the time) wrote: .the creative work coupled with an exegesis has no model that I can think of in published works, other than antiquated texts, and certainly not of the kind where the author herself has written the exegesis. (Perry 1998) There are, in fact, a myriad number of these "exegeses." They are called Prefaces, Introductions, Forewords, Afterwords, etc, etc. And they don't only appear attached to the works they focus on and introduce: exegetical activity occurs also dislocated from the original work. Some of these exegetical writings; are more comprehensively explanatory of the work they comment on than others. But the practice of a writer attaching to a fiction text a commentary cotext in a non-fiction form is well established.

1, 2, and 3 John

Abstract: The Johannine Epistles are today read as an important part of the Johannine literature. Yet the meaning of the text is often unclear. Part of the problem arises because, although 1 John is called an Epistle, it lacks the formal marks of an Epistle. In 1, 2, and 3 John, John Painter illuminates the relationship 1, 2, and 3 John have to each other and to the Gospel. Painter explains the historical context of the Johannine Epistles using a socio-rhetorical approach. The writings are shown to reflect a situation of conflict and schism within the Johannine community; they seek to persuade the readers of the truth of the writer's message. In this truth, the readers are encouraged to abide if they would have the assurance of eternal life. Painter also examines the inseparable connection between belief and ethical life in active love for one another. Through the socio-rhetorical approach Painter brings to light the continuing relevance of these writings. 1, 2, and 3 John is divided into two parts. Chapters under 1 John are "Introduction to the Exegesis of 1 John," "Outline of 1 John," "First Presentation of the Two Tests (1:6-2:27)," "Excursus: Sin and Sinlessness," "Excursus: Love of the Brother/Sister: of One Another," "Excursus: The Antichrist," "Second Presentation of the Two Tests (2:28-4:6)," "Third Presentation of the Two Tests (4:7-5:12)," "Conclusion (5:13-21), and " Excursus: 'A Sin Unto Death.'" Chapters under 2 and 3 John are "2 John," "Introduction to the Exegesis of 2 John," "Outline of 2 John," "Prescripti 2 John 1-3," "Body of the Letter (4-11)," "Notice of Intention to Visit (12)," and "Final Greetings (13)," "3 John," "Introduction to the Exegesis of 3 John," "Outline of 3 John," "Prescript: 3 John 1-2," "Body of Letter (3-12)," and "Final Greetings (13-15)." John Painter is the Foundation Professor of Theology at Charles Sturt University in Canberra, Australia.

"defender of the Most Holy Matriarchs": Martin Luther's Interpretation of the Women of Genesis in the Enarrationes in Genesin, 1535-1545

Abstract: Abbreviations Translations Acknowledgements Introduction 1. Muliercula: Eve in the Young Luther's Exegesis 2. Socia Gubernationis: Eve in the Enarrationes in Genesin 3. Sancta Domina: Luther's Catholic Exegesis of Sarah 4. Empta Ancilla: A Hagiography of Hagar 5. Sanctae Puellae: Justifying the Daughters of Lot 6. Mulier Heroica: The Faith of Rachel 7. Turpissimum Scortum: Demonizing Potiphar's Wife Conclusions Appendix 1. Genesis in Wittenberg: 1518-1545 Appendix 2. Sixteenth-Century Genesis Commentaries Bibliography Index of Subjects Index of Scriptural References Index of Names

The Deuteronomistic History and the Name Theology: Leshakken Shemo Sham in the Bible and the Ancient Near East

Abstract: The Deuteronomistic History and the Name Theology: lesakken semo sain in the Bible and the Ancient Near East, by Sandra L. Richter. BZAW 318. Berlin/New York: de Gruyter, 2002. Pp. 246. euro68.00 (cloth). In a book that stands head and shoulders above much that is being published in the discipline of Hebrew Bible, Sandra L. Richter makes a high-profile contribution to the debate about a Deuteronomistic Name theology. She argues a double thesis: (1) that the formula lesakken sem is a loan adaptation from Akkadian suma sakanu, used in the Mesopotamian monumental corpus about the king placing his name, and (2) that the scholarly idea of a Name theology in the D-work rests on a basis of misunderstanding. Richter's book is a healthy sign of rethinking in our discipline. She even speaks about "a new paradigm" without a question mark (in the rubric, p. 36). The book has three parts. The first is an introduction with a survey of recent research on the D-work (strangely ignoring the contributions of the Gottingen school) and on the Name theology. Richter stresses the role of an outdated idea of nominal realism and of a likewise obsolete Wellhausen scheme for the development of Israelite religion: these were the two formative factors in the scholarship that led to the conclusion about a Name theology, which served as a corrective to preexilic notions of divine presence in the temple. The second part discusses the lesakken formula in the biblical context. Here the reader finds a fine survey of the distribution of all the different Name formulas and an exegesis of key texts. 2 Samuel 7 contains a wordplay focusing on name and reputation: David's great name (v. 9) and God's name in the temple (v. 13). Similarly, the Name in 1 Kgs 8 has to do with memorial and reputation, not with divine presence. The author then turns to the issue of how to translate the lesakken formula. Here she makes the striking observation that the lesakken sem formula has a synonym in la um semo Sam, "to place his name there." Part II also offers an excellent section on the verb skn in Semitic. The third part gives a discussion of the Akkadian suma sakanu formula that in depth and scope goes far beyond anything that has previously been published on this idiom. The material is found in royal monumental inscriptions. In her classification, the author gives a particularly good discussion of the clay nails (sikkatu). In the treatment of the occurrences of the Name formula, I single out for particular mention the sections on the victory stelae of the Amanus Mountains ("Journey to the Cedar Forest") and the discussion of the occurrences in correspondence, notably the occurrences in Amarna letters nos. 287 and 288, both being letters from Jerusalem. To "place one's name" on a monument is to claim that monument as one's own. An important section is then devoted to corresponding expressions in the Levant. This discussion leads up to the understanding of the semantic content of the Hebrew Name formula as an idiom about YHWH being like an ancient Near Eastern king placing his name, thus indicating that he is the mighty champion, the conquering king, the new sovereign of the region who is awarding to Israel her land-grant (p. 205). This is further developed in the final conclusions: Deut 12:2-4 speaks about destroying the names of the foreign gods, followed in v. 5b by the command to seek YlIWH at the place where he chooses to place his name (pp. 209-10). Being one of the scholars engaged in the discussion about a Name theology (T. Mettinger, The Dethronement of Sabaoth: Studies on the Shem and Kabod Theologies [ConBOT 18; Lund: Gleerup, 1982]), I must compliment Richter on an impressive piece of work. She is admirably well informed about the primary material and about modern research on the issue. The chapter on the ancient Near Eastern material is a beautiful monograph in itself. The presentation is crystal clear. Of her two theses, about the semantics of the formula and about the nonexistence of a Name theology, I am inclined to accept the first one. …

Early Jewish Exegesis and Theological Controversy: Studies on Scriptures in the Shadow of Internal and External Controversies

Abstract: Early Jewish Exegesis and Theological Controversy: Studies on Scriptures in the Shadow of Internal and External Controversies, by Isaac Kalimi. Jewish and Christian Heritage Series 2. Assen: Van Gorcum, 2002. Pp. xvi + 209. $47.00 (hardcover). ISBN 9023237137. This book is a collection of seven essays dealing with two principal subjects: (1) theological controversies reflected both within Hebrew Scripture and in ancient biblical exegesis (pp. 9-103); and (2) Kalimi's plea that both Jewish and Christian scholars investigate and expound biblical theology (pp. 107-59). The nexus between the two topics, which are treated in chs. 1-5 and 6-7 respectively, is explicated by Kalimi in his epilogue (pp. 160-63). There Kalimi argues that Hebrew Scripture ought to be studied not in isolation but rather "as part of a long-range internal and external historical background." Moreover, he explains, "Jewish literature-in the larger meaning of the term-flourished as a result of its dialectical contacts with different encircling cultures, religious identities as well as in diversity of thoughts and beliefs among the Jews themselves" (p. 160). In so arguing, Kalimi seeks to apply to the analysis of the ideas in biblical narrative, prophecy, and law a methodology analogous to what Robert Gordis called "the vertical method of biblical philology." Horizontal biblical philology would employ only Iron Age Semitic texts for analyzing biblical texts presumed to have been written in the Iron Age, while vertical philology would make use of the full range of Semitic texts from the third millennium B.C.E. through the Middle Ages to shed light on words, idioms, grammar, and syntax in Biblical Hebrew and Aramaic. Mutatis mutandis, Kalimi attempts to show by means of his vertical biblical theology that by comparing the designation of the site of the binding of Isaac (Gen 22) as the Temple Mount in Jerusalem and Mount Gerizim in Jewish and Samaritan exegesis, respectively, one can understand that the explicit designation of the Temple Mount as Mount Moriah in 2 Chr 3:1 may "possibly contain a hidden polemic with the Samaritan sacred place on Mount Gerizim" (p. 32). The latter sentence serves as the prologue, as it were, to ch. 2, "The Affiliation of Abraham and the Aqedah with Zion/Gerizim in Jewish and Samaritan Sources" (p. 33). Here Kalimi reiterates his location of 2 Chr 3:1 within the history of Jewish-Samaritan controversy concerning the idealization of the exclusive chosen holy place referred to in Deuteronomy. Kalimi then traces the history of this argument through late antiquity and into the Middle Ages. This essay is enhanced by the full citation in Greek and English of the presumably second-century B.C.E. Samaritan theologian Pseudo-Eupolemus. Kalimi enhances his discussion by providing a series of four pictorial illustrations: (1) silver coins of Bar Kokhba (132-135 C.E.; p. 41); (2) a fresco from the Dura-Europas synagogue (244-245 C.E.; p. 43); and (3) the mosaic floor of the Beth-Alpha synagogue (sixth century C.E.; p. 53). The use of lucid black-and-white illustrations, for which both author and publisher should be commended, probably reflects Kalimi's having earned his doctorate at the Hebrew University of Jerusalem in the field of biblical history, where the study of ancient texts in tandem with ancient art and artifacts is taken for granted. In chs. 3 and 4, Kalimi goes beyond the vertical history of ideas and deals with two specific debates that took place within a very short time span in late antiquity. The first of these, which is discussed in ch. 3 (pp. 61-76), is the series of rabbinic traditions concerning thirteen culture heroes who were said to have been born circumcised. Kalimi argues that the backdrop for this assertion in Avot deRabbi Natan is the Nag Hammadi Gospel of Thomas (70-80 C.E.) in which the disciples ask Jesus, "Is circumcision beneficial or not?" to which Jesus replies, "If it were beneficial, their father would beget them already circumcised from their mother. …

The Language of Belonging A Rhetorical Analysis of Kinship Language in First Corinthians

Abstract: By employing a rigorous historio-rhetorical exegesis of each unit in chaps. 3-6 and 14, Birge explores how Paul, in his First Letter to the Corinthians, used the same kinship images and language in different pastoral situations to address the situation of disharmony and division among the Corinthians (1:10). She investigates the possible sources for Paul's 'ideas' about kinship images and language by examining likely influences on him from his social and historical matrix: Jewish literature and the practice of Hellenistic rhetoric. After concluding that Paul drew on these two cultural and religious resources to craft his argument for unity, she asserts that what was 'new' for him was finding the 'genetic material' of kinship 'in Christ' rather than in fidelity to God and the Torah. She also claims that what was new for Early Christianity was the notion that the state of being "in Christ" dissolved all boundaries of status and privilege that Greco-Roman society had established among people who were not 'kin'.

Bybelse getuienis oor homoseksualiteit – met ander oë gesien

Abstract: Biblical testimony on homosexuality – seen from another per-spective The aim of this article is to (re)open the discussion of biblical testimony on homosexuality. The discussion focuses on the results of existing exegetical re-search. The article places the exegesis of the relevant Bible passages within the framework of the types of literature within which the references to same sex behaviour are found. Four categories of texts are usually cited by those who argue against homosexuality, namely: legal texts; narrative passages; lists or catalogues; creation reports. The case for a more careful translation and reading of the relevant texts, is advocated. A hermeneutics of suspicion and an engaged hermeneutics are needed to approach biblical testimony on homosexuality from a perspective of Jesus’ caring for those who have been wounded.

Paul: The Founder of Christianity

Abstract: New Testament scholar Gerd Ludemann continues his exploration of the life and teachings of Paul in this groundbreaking monograph, which synthesises the research of his four previous books on Christianity's leading apostle. As the subtitle of the present work makes clear, Ludemann comes to the conclusion that Paul should be considered not only Christianity's most influential proselytiser but in truth deserves the title of founder of the religion that ostensibly originated with Jesus of Nazareth. This brilliant exegesis, based on twenty-five years of research, by a leading New Testament scholar with an unwavering commitment to historical accuracy presents a message rarely heard from any pulpit but one that churches can no longer honestly ignore.

The body is not painted on: ekphrasis and exegesis in prudentius peristephanon 9

Abstract: Simonides once called painting silent poetry and poetry articulate painting. Comparing the two ‘sister arts’ in the sixth or fifth century BCE, he wrote the first chapter of a story which, even if one thinks only of antiquity, is a rather long one, and in which many of the issues raised seem tremendously complex. In addition, many ancient authors wanted to add their own passages to this story, and quite naturally different writers arrived at very different conclusions about the two arts' respective relationships. Yet however different these conclusions were, no writer, as a writer, could avoid agreeing with Simonides on a basic thing: any statement about the visual arts is inevitably a hermeneutical effort to make the visual speak, and in doing so it equally inevitably implies a deficit of the visual arts: namely, that art cannot speak and needs some form of ‘translation’ to be communicated. Discussing art in written texts, then, cannot but entail implicitly a statement about writing's hermeneutical superiority; this is the case even if the statement may explicitly deny any such superiority. It has been argued that this deficit in art is real and that there does exist a ‘Hermeneutic Gap’ in painting; whereas verbal discourse, so the argument goes, operates with a ‘hermeneutic of understanding’, painting, by contrast, is bound to a ‘hermeneutic of calculated misunderstanding’. Certainly there are paintings for which such a statement is correct—but there may be as many cases in which a text only construes such a gap and uses it as a good opportunity to establish its own hermeneutic superiority by contrasting itself with an image which is supposedly less precise in communicating meaning.

Canon and Exegesis: Canonical Praxis and the Sodom Narrative

Abstract: Previous attempts to critique the canonical approach of Brevard Childs have remained largely theoretical in nature. One of the weakness of canonical criticism, then, is its failure to have generated new readings of extended biblical passages. Reviewing the hermeneutics and the praxis of Childs approach, Lyons then turns to the Sodom narrative (Gen 18-19) as a test of a practical exegesis according to Childs principles, and then to reflect critically upon the reading experience generated. Surprisingly, the canonical reading produced is a wholly new one, centred around the complex, irreducible-even contradictory-request of Abraham for Yahweh to do justice (18:23-25).

Exegesis of the Qur'ān : Classical and Medieval

Abstract: Great divisions of this article: 1) Etymology and significance of the Arabic words "tafsir", "ta'wil" and related terms. 2) Legitimization of qur'anic exegesis by the Muslim scholars. 3) The formative period. 4) An intermediary and decisive stage: the introduction of grammar and linguistic sciences. 5) Constitutive Sunni corpora based upon traditions and later development. 6) Special legal exegesis. 7) The exegesis of the dialectical/speculative theologians. 8) Mystical exegesis.

Theistic metaphysics and biblical exegesis: Francis Turretin on the concept of God

Abstract: In this article I argue that the integration of biblical exegesis and metaphysical argumentation in Turretin's doctrine of God is due to his views in epistemology and semantics. Anyone reading Turretin's Locus de Deo will recognize that it is not limited to scriptural exegesis and exploration of biblical concepts. The biblical orientation is, of course, prominent, but in addition he combines it with logic and metaphysics. I argue that by adhering to an instrumental view of reason, and an analogical or partially univocal theory of theistic reference, he is able to construct a concept of God which draws first and foremost on the Christian canon and in addition on logic and metaphysics.

Theology and Allegory: Origen and Gregory of Nyssa on the Unity and Diversity of Scripture

Abstract: Origen and Gregory of Nyssa use allegorical exegesis to derive a unified meaning from the diversity of the scriptural text. However, they have different answers to the question of where, or in what, scripture’s unity lies, which lead to different styles of interpretation and which reveal their broader theological concerns. The question of the unity and diversity of scripture is thus not just a textual or hermeneutical one but is related to central theological issues. Furthermore, allegorical interpretation does not obfuscate the text, but aims to relate the salvation-history recounted in it to the history of its reader.

Psalms and Spirituality in the 21st Century

Abstract: The Psalms invite various levels of interpretation. Both expressive and formative, they not only mirror reality but also tutor persons in the spiritual life.

Witch-hunts, Purity, and Social Boundaries: The Expulsion of the Foreign Women in Ezra 9-10

Abstract: The history of biblical theology and its text(s) an outline of the canonical approach of Brevard S. Childs the hermeneutics of the canonical approach reconsidered preliminaries to a canonical exegesis of the "Sodom narrative" (Genesis 18-19) a canonical exegesis of the "Sodom narrative", part 1 - Genesis 18 a canonical exegesis of the "Sodom narrative", part 2 - Genesis 19 conclusion - a critical appraisal of the canonical approach.

Reading Jerome in the Renaissance: Erasmus' Reception of the "Adversus Jovinianum"

Abstract: Scholars are now devoting more attention to the reception of the Church Fathers during the Renaissance and Reformation. While Saint Jerome's function as icon and exemplar has been the subject of substantial study, his role as an author, read and edited during the Renaissance, still awaits thorough investigation. This essay examines how Erasmus of Rotterdam, the greatest Renaissance editor of Jerome, read the Church Father's most elaborate polemic in favor of virginity's moral and spiritual superiority to marriage, the "Adversus Jovinianum." An investigation of Erasmus' editorial apparatus for this text, especially his "scholia", reveals a complex reading. Erasmus applauded Jerome's rhetorical skill but ventured cautious criticism of his scriptural exegesis without taking a firm position in the controversy over the relative merits of virginity and marriage.

Moses in the Quran and Islamic exegesis

Abstract: Introduction Part I. Focusing on Q 18:60-83, the only Qur'anic Moses narrative that does not seem to have a Biblical Parralel 1. Examination of the claim that Q 18:65-83 is derived from an earlier oral Jewish source as identified by a number of scholars, including Ginzburg and Wensinck 2. "Moses or Alexander?" Raises the issues of the identification of both Moses and Alexander with the Qur'anic figure "Dur al-Qarnayn" (horned one) Part 2. Focusing on Q 28:21-28, Moses in Midian and his association with the Prophet Jacob 3. "Moses at Jacob's Well". Analyzes the conflation of Moses at Midian Part 3. Focusing on the exegetical association of Dhu al-Qarnayn with the Prophet Abraham 4. "Well of Beersheba and the Water of Life". 5. "Duh al-Qarnayn and the Water of Life" 6. Conclusion "Duh al-Qarnayn and the Prophet Muhammed".

New Testament Textual Criticism and Exegesis Festschrift J. Delobel

Abstract: For many years, Professor Joel Delobel has served as a member of the Department of Biblical Studies of the Faculty of Theology, K.U. Leuven (1969-2001). His research has tended to focus on Luke-Acts, Pauline Literature and especially Textual Criticism (he is a member of Das Institut fur Neutestamentliche Textforschung, Munster). His friends and colleagues in the Department of Biblical Studies of the Faculty of Theology and elsewhere have honoured him with a Festschrift on the occasion of his retirement. The congratulatory volume deals with an issue that is dear to him: the mutual link between textual criticism and exegesis, which he himself once referred to as the 'Siamese twins'. A number of international scholars in the field of textual criticism have treated different aspects of this relationship. Some contributions are of a more general nature: B. Aland deals with the criteria used to judge the value of smaller New Testament Papyrus fragments, J. Lust compares the textual critical investigation of the Old Testament to that of the New, W.L. Petersen studies the earliest form of the text of the Gospel. Other contributions are related to a specific text: Mt 21,28-32 (J.K. Elliott); Mk 16,8 (C. Focant); Lk 7,42b (T. Baarda); Lk 22, 43-44 (C.M. Tuckett); Lk 24,12 (F. Neirynck); Jn 4,1 (G. Van Belle); Jn 12,31 (M.-E. Boismard); Jn 16,13 (R. Bieringer); Acts 15,20.29; 21,25 (C.-B. Amphoux); Rom 16,7 (E.J. Epp); Rom 16,25-27 (R.F. Collins); 1 Cor 2,1 (V. Koperski); The Epistle of James (D.C. Parker); Rev 13,9-10 (J. Lambrecht) and Rev 13,18 (J.N. Birdsall); J. Verheyden deals with the New Testament text in the 2nd Century, more specifically in the writings of Justin.