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Showing papers on "Exegesis published in 2010"



Book
17 Dec 2010
TL;DR: Elliott's essays from the past forty years are articles on methodology as well as on praxis with a selection of important textual variants, including some of especial interest for exegesis.
Abstract: J.K. Elliott has been identified as one of the Main exponents of so-called thoroughgoing textual criticism. In this collection of fifty seven of his essays from the past forty years are articles on methodology as well as on praxis (with a selection of important textual variants, including some of especial interest for exegesis). Also included are several essays on textual criticism which emphasise its relevance for the discussion of the synoptic problem and there are also a number of assessments of printed editions of the Greek New Testament. A bibliography of Elliott's writings is appended. Those interested in the New Testament text and in Greek manuscripts as well as scholars working on the history of exegesis or the Greek language which thoroughgoing criticism encourages will find this collection of value. The selection will enable readers to have an overview of Elliott's contribution to the discipline.

53 citations


Journal ArticleDOI
TL;DR: It is argued that the problem of interpretation is fundamental to information system design and use, and that the hermeneutical exegesis framework is a systematic approach for addressing it.

45 citations


Journal ArticleDOI
Josef Lössl1
15 Dec 2010
TL;DR: The Pauline Renaissance of the late fourth / early fifth century has been referred to as a Pauline renaissance as mentioned in this paper, and it produced numerous Pauline commentaries and led to a presence of Pauline motifs in late Roman cultural and intellectual life.
Abstract: The surge in Pauline exegesis in the Latin world during the late fourth / early fifth century has been referred to as a “Pauline Renaissance”. It produced numerous Pauline commentaries and led to a presence of Pauline motifs in many areas of late Roman cultural and intellectual life. This article is an attempt to show how it influenced not only New Testament but also Old Testament exegesis. Julian of Aeclanum’s Tractatus in Amos draws direct links between the figures of Amos and Paul and thus offers a re-interpretation not only of the role of Old Testament prophecy in late antique Christianity but, almost more importantly, of the role of Paul and his “call”, or, as it is more frequently understood, his “conversion”, from Jewish zealot to Christian apostle. What is suggested here, among other things, is that the link between Amos and Paul in the Tractatus in Amos leads to a greater appreciation of the role of Jewish prophecy and teaching in early Christian thought and of Paul’s Jewish identity.

28 citations


Book
Hugo Lundhaug1
10 Aug 2010
TL;DR: The authors employ Cognitive Literary Theory in an analysis of Conceptual and Intertextual Blending in the Gospel of Philip and the Exegesis on the Soul, read as Christian texts contemporary with the production and use of the Nag Hammadi Codices.
Abstract: This book employs Cognitive Literary Theory in an analysis of Conceptual and Intertextual Blending in the Gospel of Philip and the Exegesis on the Soul, read as Christian texts contemporary with the production and use of the Nag Hammadi Codices.

25 citations


Journal ArticleDOI
TL;DR: Sachkritik, or critical assessment of what a biblical text says in the light of the gospel that the author intended to communicate, became an issue in modern theology and scriptural interpretation in 1922 as mentioned in this paper.
Abstract: Sachkritik, or critical assessment of what a biblical text says in the light of the gospel that the author intended to communicate, became an issue in modern theology and scriptural interpretation in 1922—26 with Bultmann’s discussions of Barth’s theological exegesis of Romans and 1 Corinthians. Since the gospel is itself heard in and through the witness of scripture this implies a dialectic between them. Bultmann could override some of Paul’s formulations in the light of the apostle’s basic intention, and so find a contemporary Christian meaning in texts from a distant culture. His later demythologizing the New Testament applied the same principle to large swathes of the biblical language without calling it Sachkritik, but some of his followers used the word for their critical assessment of one biblical writer in the light of the gospel as understood from another. Finally, a few liberal theologians now use the word to express their rejection of parts of scripture in the light of their modern understandin...

21 citations


Journal ArticleDOI
TL;DR: In this article, a symbolic narrative method is applied to demonstrate how practical wisdom can be discerned from religious texts, and the use of exegesis in executive formation is explained based on Winnicott's theory of transitional objects.
Abstract: Purpose – In turbulent times like these, practical wisdom from the religious and spiritual traditions can provide new grounding. In the Christian tradition, practical wisdom can be derived from exegesis of New Testament texts. Text exegesis can be integrated in executive education/formation, even in secular settings. This paper aims to discuss the issues.Design/methodology/approach – A symbolic narrative method is applied to demonstrate how practical wisdom can be discerned from religious texts. Transposed to an interfaith or secular environment, the use of exegesis in executive formation is explained based on Winnicott's theory of transitional objects.Findings – Christian social ethics could be enriched by a renewed interest in wisdom that sources itself in biblical exegesis. This interdisciplinary paper explores the nature of practical wisdom as inspired by biblical exegesis applying a symbolic‐narrative method. This method is applied within the context of a humanistic Christology that reveals the wisdo...

19 citations


Journal ArticleDOI
TL;DR: While Maimonides reread his sources to reconcile biblical and rabbinic texts with the demands of reason, Cohen, in his construction of a "religion of reason" as mentioned in this paper, rereads Maimonide's rereadings of those very same texts.
Abstract: While Maimonides reread his sources to reconcile biblical and rabbinic texts with the demands of reason, Hermann Cohen, in his construction of a “religion of reason,” rereads Maimonides’ rereadings of those very same texts Maimonides’ Judaism often bridges the sources toward Cohen’s religion of reason by providing a philological anchor that nudges a term or verse now viewed through a more modern historical and evolutionary lens toward its ultimate reason-infused meaning This paper will explore a hitherto neglected feature of their oeuvres that unites Maimonides and Cohen as much as it distinguishes them: the “Jewishness” shared by both, as evident in the most Jewish of all exercises that suffuses both their works, biblical and midrashic exegesis Their exegetical nets are systematically cast widely throughout the breadth of the Hebrew Bible, but more often than not they offer highly discrepant readings of the same passage or prooftext Cohen’s referencing of many of the same sources appeals to their Maimonidean rationalist refurbishment, but at the same time often places them in combative discourse in order to subvert and reorient Maimonides’ exegesis The notions of divine names, the “image” (tselem) of God, “nearness” to God, and divine “glory” (kavod) are closely examined to demonstrate this intertextual relationship between these two seminal Jewish thinkers While Cohen may be misreading Maimonides’ rereading of scripture, he remains a true hermeneutical disciple in his exegetical restructuring and realignment of scripture Cohen’s programmatic exegetical idealization of Maimonidean prooftexts to reconstruct a new Kantianized God forms a common ground of discourse with Maimonides that traverses seven centuries of a quintessential Jewish enterprise

18 citations



Journal ArticleDOI
Ari Geiger1
TL;DR: The literal commentary of Nicholas of Lyra (France, c. 1270-1349) on the Bible (Postilla literalis super totam Bibliam) is one of the most important Christian commentaries that were written according to the literal sense of Scripture as mentioned in this paper.
Abstract: The literal commentary of Nicholas of Lyra (France, c. 1270-1349) on the Bible (Postilla literalis super totam Bibliam) is one of the most important Christian commentaries that were written according to the literal sense of Scripture. It is also known for its frequent use of Jewish quotations, mainly Rashi’s interpretations. This paper presents similarities between Nicholas’ own interpretations in the Postilla on Lamentations and Jewish exegetical literature on the same book. The paper is based on a comparison between these two kinds of commentaries (Jewish and Nicholas’) on the same biblical verses. This comparison reveals interpretations written by Jewish scholars which are similar to those written earlier by Nicholas. The article ends with an attempt to explain this interesting phenomenon of what seems to be a hidden Jewish influence on Nicholas of Lyra.

16 citations


01 Jan 2010
TL;DR: In this paper, a general overview of the writing prophets is given in a conversational type of writing understandable to the novice or layperson, and a treatment of the so-called writing prophets in particular is given.
Abstract: © 2011. The Authors. Licensee: OpenJournals Publishing. This work is licensed under the Creative Commons Attribution License. In this introduction to the prophets, Redditt attempts to give people with limited knowledge of the biblical prophets a general overview of this phenomenon as well as a treatment of the so-called writing prophets in particular. This is done in a conversational type of writing understandable to the novice or layperson.

Journal ArticleDOI
Dana T. Marsh1
TL;DR: In this article, a new look at biblical exegeses of the period dealing with sacred music is presented, focusing on the ritual "conservatism" of Henry VIII's Reformation.
Abstract: This study focuses on the ritual ‘conservatism’ of Henry VIII's Reformation through a new look at biblical exegeses of the period dealing with sacred music. Accordingly, it reconsiders the one extant passage of rhetoric to come from the Henrician regime in support of traditional church polyphony, as found in A Book of Ceremonies to be Used in the Church of England, c.1540. Examining the document's genesis, editorial history and ultimate suppression by Archbishop Thomas Cranmer, it is shown that Bishop Richard Sampson, Dean of the Chapel Royal (1522–40), was responsible for the original drafting of the musical paragraph. Beginning with Sampson's printed commentaries on the Psalms and on the Epistles of St Paul, the literary precedents and historical continuities upon which Sampson's topos in Ceremonies was founded are traced in detail. Identified through recurring patterns of scriptural and patristic citation, and understood via transhistorical shifts in the meaning of certain key words (e.g. iubilare), this new perspective clarifies important origins of the English church's musical ‘traditionalism’ on the eve of the Reformation. Moreover, it reveals a precise species of exegetical method – anagogy – as the literary vehicle through which influential clergy were able to justify expansions and elaborations of musical practice in the Western Church from the high Middle Ages to the Reformation.

Book
22 Nov 2010
TL;DR: Waltke and Houston as discussed by the authors combined a verse-by-verse exposition of the Hebrew text of selected Psalms with a history of their interpretation in the Church from the time of the apostles to the present.
Abstract: This commentary uniquely combines a verse-by-verse exposition of the Hebrew text of selected Psalms with a history of their interpretation in the Church from the time of the apostles to the present. / Bruce K. Waltke begins the collaboration by first skillfully establishing the meaning of the chosen psalms through careful exegesis in which each text is interpreted in light of its historical backgrounds, its literary form, and the poet s rhetoric. James M. Houston then exposits each text s relevance in conjunction with the Church s interpretation of it throughout her history. To further the accuracy of this interpretation, he commissioned fresh translations of numerous Latin and Middle English texts. / The authors purpose in creating this volume was not merely to produce a masterful commentary. Rather, they wished to aid in enriching the daily life of the contemporary Christian and to deepen the church s community. Waltke and Houston here bring together the two voices of the Holy Spirit heard infallibly in Scripture and edifyingly in the Church s response in a rare and illuminating combination."



Journal ArticleDOI
TL;DR: This paper argued that Didymus' On the Holy Spirit needs to be dated to the late 350s or early 360s (much earlier than the date of the 370s advocated in recent scholarship), and it should prompt a reassessment of Basil's sources and theological development.
Abstract: Recent scholarship has increasingly questioned the traditional assumption that Athanasius of Alexandria was a major influence upon Basil of Caesarea. This study seeks to make a concrete contribution to this debate by suggesting that Basil's anti-pneumatomachian exegesis of Amos 4:13 and John 1:3 was influenced by Didymus the Blind rather than by Athanasius. It begins by demonstrating four parallels in the exegesis of these two verses between Basil's Against Eunomius and Didymus' On the Holy Spirit, and that they are not due to a common use of Athanasius. After ruling out other possible sources for Basil, it next argues that these parallels are best interpreted as indicating that Basil was influenced by Didymus rather than vice versa. If this thesis is correct, Didymus' On the Holy Spirit needs to be dated to the late 350s or early 360s (much earlier than the date of the 370s advocated in recent scholarship), and it should prompt a reassessment of Basil's sources and theological development.

Journal ArticleDOI
01 Apr 2010
TL;DR: From Orality to Orality: A New Paradigm for Contextual Translation of the Bible as mentioned in this paper proposes that Bible translation should be understood as an activity of contextual theology in which locul host communities demonstrute their uppropriution and proclamation of Bible in their own languages.
Abstract: This article represents portions (8 the first chapter of my recent book, From Orality to Orality: A New Paradigm for Contextual Translation of the Bible. In this article, I suggest that Bible Translation should be understood as an activity of contextual theology in which locul host communities demonstrute their uppropriution and proclamation of the Bible in their own languages. Understanding Bible translation in such a wuy valorizes the oral ethos of host communities and asserts that orality can play a central role in biblical exegesis, translation theories and methods, and the transmission of the translations. An Alternative Paradigm For the past several centuries, Bible Translation (BT) has been predominantly understood as a tool of evangelism. In more recent times, northern-hemisphere Christians have viewed their participation in BT in the southern hemisphere as a church growth tool. However, in this twenty-first century we recognize that such seemingly benevolent, neutral acts are called into question. In fact the larger enterprise - paradigm - of BT is being questioned in terms of the unidirectionality of who is doing BT and for which purposes. This article offers an alternative paradigm of BT. It is in a sense new, but only because we have forgotten our history. BT has never been simply a tool of evangelism or church growth. It has been a means of forming and sustaining a community’s identity and, at times, of liberating a community from oppressive dominant structures.


Journal ArticleDOI
TL;DR: In this article, the adoration of the Magi (Mt. 2.1.1-12), the first public and universal seeing of Christ and one of the most frequently depicted scenes in the entire history of biblical art, is used to illustrate Gadamer's approach.
Abstract: The article considers the visual dimensions associated with Wirkungsgeschichte. It accentuates the role of the artist as an active reader of the Bible and not merely as an illustrator of biblical scenes and highlights the approach of Hans-Georg Gadamer in appreciating the part played by the viewer, as well as the artist, in the visual hermeneutical process. The biblical story of the adoration of the Magi (Mt. 2.1-12), the first public and universal seeing of Christ and one of the most frequently depicted scenes in the entire history of biblical art, is used to illustrate Gadamer’s approach. The emphasis in the biblical narrative on the revealing of the Christ-child to the reader parallels a key concept in Gadamer’s hermeneutical aesthetics, namely Darstellung, a term that denotes how a painting facilitates its subject matter in coming forth, in becoming an existential event, an epiphany , in the life of the viewer.

Book ChapterDOI
TL;DR: Chaucer's Wife of Bath's Prologue as mentioned in this paper is a comic supplement to Jerome's Against Jovinian, a comic elaboration of the barely suppressed women's voices that attend the history of academic exegesis, murmuring a perennial challenge to masculine authority.
Abstract: Chaucer’s Wife of Bath’s Prologue is in part a subversive supplement to Jerome’s Against Jovinian, a comic elaboration of the barely suppressed women’s voices that attend the history of academic exegesis, murmuring a perennial challenge to masculine authority. Read against exegesis on 1 Timothy 2, the Prologue reveals Chaucer’s inversion of traditions: he estranges the reader from the traditional masculine perspective, replacing it with a “feminine” point of view; and he focuses on the vices that call men’s dominion into question. Chaucer neatly turns the tables on Jerome and his fellow Latin exegetes.1 Of course, the Prologue does not inevitably call up that intertext for all readers. Just as Chaucer supplements Jerome’s work, so do the fifteenth-century scribes who copy the work recreate it for their own cultural contexts. By adding marginal glosses to the poem, the scribes shape its meaning for their contemporaries, increasingly removed not only from Jerome but also from the immediate contexts of Chaucer’s composition. The glossing programs of fifteenth-century manuscripts yield valuable historical evidence of how Alison’s exegesis was presented, though this evidence is far from transparent. Like all paratexts, the glosses are inevitably interested, hinting at the embodied positions of their authors, and subject to interpretation. In short, the glosses are also a supplement and can potentially displace the poetic text.

Book ChapterDOI
01 Jan 2010
TL;DR: In this article, a revised and more in-depth analysis of the early exegesis of Qur'ān 15:90-91 is presented, and it is shown that the application of Wansbrough's literary analysis is not really suitable for the dating of sources and historical reconstruction of the beginnings of Muslim exeegesis.
Abstract: Herbert Berg's conclusions concerning the "sanguine" approach are rejected. Instead it is shown that by a historical-critical analysis of early exegetical traditions available in later compilations it is not possible to recover the exegetical opinions of Ibn 'Abbās but only the exegeses of scholars belonging to the following generations. It was desirable to revise Berg 's study since his application of the isnād- cum-matn method is not sophisticated enough and not always accurate. This results in conclusions that are wrongly claimed to be in line with the ideas and the methodological approach of scholars such as Schoeler and myself. Therefore, the present study introduces a revised and more in-depth analysis of the early exegesis of Qur'ān 15:90-91. This chapter concludes that the application of Wansbrough's literary analysis is not really suitable for the dating of sources and historical reconstruction of the beginnings of Muslim exegesis .Keywords: Herbert Berg; Ibn 'Abbās; Muslim exegesis

MonographDOI
K. Schelkens1
15 Feb 2010
TL;DR: In this paper, the contemporary reading of the preparation period of Vatican II, in particular concerning the catholic debate on revelation theology and the development of biblical exegesis, is discussed.
Abstract: Drawing on archive materials collected worldwide, the present study aims at revising the contemporary reading of the preparation period of Vatican II, in particular concerning the catholic debate on revelation theology and the development of biblical exegesis.

Book
01 Jan 2010
TL;DR: Theodore, the founder of the method of exegesis, was appointed bishop of Mopsuestia in Cilicia in 392 and became the object of intemperate criticism by the likes of Cyril of Alexandria for his Christological views as discussed by the authors.
Abstract: Friend of John Chrysostom and pupil of Diodore of Tarsus, Theodore, the founder of the method of exegesis, practiced in Antioch and was appointed bishop of Mopsuestia in Cilicia in 392. His pedigree thus seems impeccable, as was his early reputation as a commentator on the Bible, which earned him the sobriquet "The Interpreter". More than one modern scholar has been prepared to class Theodore as "the foremost exponent of Antiochene exegesis". Yet not long after his death in 428 - coincidentally, but significantly, the year Nestorius acceded to the see of Constantinople - Theodore became the object of intemperate criticism by the likes of Cyril of Alexandria for his Christological views. His works were condemned by the fifth ecumenical council of 553, and only the "Commentary on the Twelve Prophets", here appearing in English for the first time, survives entirely in Greek.

Book
11 Nov 2010
TL;DR: In this paper, the foundations and development of literal Christological theophany exegesis are discussed, and the implications of Augustine's narrative exegetical shift in De Trinitate are discussed.
Abstract: Part One: Why the Son? The foundations and development of literal Christological theophany exegesis Chapter 1: The polemical-doctrinal strand: Identity and mediation Chapter 2: The spiritual strand: Vision and transformation Chapter 3: Theophany interpretation and pro-Nicene theology Part Two: From Christ to triune God: Augustine's critique of patristic theophany narrative exegesis Chapter 4: Vision, signs, and Christ in Augustine's early theophany narrative interpretation Chapter 5: Augustine's exegetical shift in De Trinitate Chapter 6: The implications of Augustine's theophany narrative exegesis Conclusion

Journal ArticleDOI
Suleiman A. Mourad1
TL;DR: In this paper, the authors argue that the demise of the Muʿtazila does not necessarily mean that their tradition of Qur'anic exegesis died out; nor for that matter their theology and religious thought.
Abstract: Like all other Islamic sects and movements, the Muʿtazilīs were very attentive to the study of the Qur'an and many among their ranks authored books on Qur'anic exegesis. Unfortunately, the overwhelming majority of tafāsīr compiled by Muʿtazilīs are not extant and, for a long time, the vast majority of the scholarly community has been under the impression that the only surviving Muʿtazilī tafsīr was al-Zamakhsharī’s Kashshāf. However, two other major Muʿtazilī tafāsīr have come to light, and now we can begin to determine the contribution of the Muʿtazilī exegetical tradition to the field of tafsīr. This study will argue that the demise of the Muʿtazila does not necessarily mean that their tradition of Qur'anic exegesis died out; nor for that matter their theology and religious thought. To this end, it will examine two cases that demonstrate that the Muʿtazilī tradition of Qur'anic exegesis was, at least to some extent, absorbed into the mainstream exegetical traditions of Twelver Shīʿism and Sunnism. The f...


Journal ArticleDOI
TL;DR: The authors explored the scope of interpretation in the contemporary exegesis of the Qurʾān and the underlying trends in modern Islam that influence this interpretation, focusing on one Qur¾ānic verse (Q 54:1) and investigated the differences and similarities between the contemporary re-interpretation of this verse and the classical exegetical tradition as well as the possible influence of an author's regional, professional and confessional background on his interpretation.
Abstract: is article explores the scope of interpretation in the contemporary exegesis of the Qurʾān and the underlying trends in modern Islam that influence this exegesis. It focuses on one Qurʾānic verse—Q 54:1—and investigates the differences and similarities between the contemporary exegesis of this verse and the classical exegetical tradition as well as the possible influence of an author’s regional, professional and confessional background on his interpretation. In classical exegesis, Q 54:1 (iqtarabati l-sāʿatu wa-nshaqqa l-qamaru) is mostly interpreted as referring to the splitting of the moon, a miracle allegedly granted to Muḥammad, but usually the classical exegetes also discuss the—equally possible—eschatological and metaphorical readings of the verse. In contrast, modern exegetes mostly confine themselves to discussing only one interpretation, but they differ radically in their conclusions and thus add a number of new—and sometimes rather bizarre—interpretations to those known from the classical tradition. While some exegetes try to minimize the miraculous aspect of the verse and offer alternative readings—historical, eschatological, metaphorical, or symbolical—others explicitly defend a miraculous reading of the text and try to adduce new arguments for this interpretation. e article draws attention to regional and confessional differences in the interpretation and shows the importance of non-scholarly exegetes and the Internet in assessing how verses from the Qurʾān are understood by Muslims today.



22 Dec 2010
TL;DR: The Qur'an is Islam's foundational text, encapsulating its message and being its foremost source of guidance and legislation as mentioned in this paper, and it is used as an alphabet book, a dictionary, a grammar book, and as an ethical guide for hundreds of millions.
Abstract: Introduction The Qur'an is Islam's foundational text, encapsulating its message and being its foremost source of guidance and legislation. Muslims' lives are directed by it and their actions are legitimized by it. Muslims can and do dispute over any given Islamic text, but not over the Qur'an. Many Muslims learn it by heart, and it is used as an alphabet book, a dictionary, a grammar book, and as an ethical guide for hundreds of millions. Its authenticity and the binding nature of its dictates are authoritative across sectarian divides. (Differences occur rather over how to interpret these dictates. (1)) The relationship between the Qur'an and its Arabic tafsir (exegesis, pl. tafasir) is longstanding and complicated. The exegetical corpus is indeed enormous. (2) The tafasir attempt to explicate the Qur'an for easier comprehension; they also manipulate its interpretation from a particular perspective, or take a certain scholarly approach to it. It is thus possible to differentiate, broadly speaking, between different genres of tafsir (e.g. scientific exegesis, thematic exegesis, mystical exegesis). Echoing this is the relationship between Qur'an translation and commentary, as this interpretive tradition is strongly reflected in other languages through translations. Further complicating the picture is the oft-evoked 'untranslatability' of the Qur'an, an issue which has caused much controversy. (3) This paper does not deal with that problematic directly, but discusses only as much of it as would make clear the extent to which it has affected translation practice and made even more inextricable the relationship between Qur'an translation and commentary. In order to organize the discussion to follow, claims of Qur'an untranslatability can be schematized as three types: doctrinal, inherent and political. Doctrinal untranslatability The divine nature of the Qur'anic text is taken to be a major argument against its translatability. For Muslims the Qur'an is kalimatu'Llah, the very Word of Allah, revealed verbatim to Prophet Muhammad through the angel Jibril. This has weighty implications indeed for attempts at its translation. How is it possible to render the very materiality of Divine speech into another language? The poetics of Qur'anic discourse have long been a source of interest among classical and modern Muslim and non-Muslim scholars concerned with the notion of inimitability (i'jaz), yielding a large body of linguistic and stylistic analysis devoted to the Qur'anic embodiment of superior peculiarities of the Arabic language. (4) More recently, it has attracted the interest of translation theorists who are concerned with Qur'an translatability. Steiner comments laconically: Here we flounder in deep waters. If the text is 'revealed', if its initial encoding is then transferred into mundane and fallible sign-systems, that of secular and post-Adamic speech, to what truth-functions, to what correspondent faithfulness can any translation aspire? (5) Likewise, in the opening lines of his recent work, Qur'an Translation, Hussein Abdul-Raof asserts: The translation [of the Qur'an] ... should not be looked at as a replacement of the original version of the Qur'an in Arabic, for we cannot produce a Latin Qur'an, no matter how accurate or professional the translator attempts to be.... The 'translation' of the Qur'an remains in limbo for the Word of God cannot be reproduced by the word of man. (6) Thus the material form of the Qur'an, its stylistic patterns and their semantically-oriented variations, are as critically important as its message. Cook quotes the Andalusian scholar Ibn Hazm (d. 1064) as saying "Non-Arabic isn't Arabic; so its translation is not the Qur'an." (7) Ibn Hazm's unequivocal statement derives from the fact that there are some eleven ayahs expressly confirming the Arabic revelation of the Qur'an (Q 12:2, 13:37, 16:103, 20:113, 26:195, 39:28, 41:3, 41:44, 42:7, 43:3, 46:12). …