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While recounting Noah's story, the Qurʾān refers to a strange narrative motif : an oven (tannūr) from which some water overflows. Insofar as such a motif is hardly explained by the text, it has been and continues to be an issue for the reader. Muslim scholars, who were the first to deal with the Qurʾān, noted the difficulty and tried to solve it by relying on semantics and providing various etiological accounts. Centuries later, orientalists believed they had found the key to this enigma in the rabbinic heritage. But as early as 1867, by publishing his edition of an Arabic catena, Paul de Lagarde drew the attention of the academic world to fragments attributed to Hippolytus of Rome mentioning, in Noah's story, an overflowing oven. For several reasons, it was not until 1995 that a connection was explicitly made between these fragments and the Qurʾan. In the following study, we will pursue this line of research and try to determine the relationship of these fragments to the quranic statement. [ABSTRACT FROM AUTHOR]

En Afrique, la parabole matthéenne des talents ((Mt 25, 14-30) est souvent utilisée dans la prédication et les textes du Magistère. Par contre, la parabole lucanienne des mines ((Lc 19, 11-28) est moins bien connue. D’après l’évangéliste, Jésus la prononce avant d’entrer à Jérusalem pour sa passion, sa résurrection et son ascension. Mais que dit-elle de particulier sur Jésus et le royaume ? Comment la lire en contexte africain ? Pour répondre à ces interrogations, nous utiliserons de manière complémentaire les approches synchronique, diachronique et contextuelle. Nous le ferons en quatre moments. Nous commencerons par l’étude synchronique, présentant la parabole en elle-même. Ensuite, nous passerons à l’étude diachronique, avant de relever quelques accents théologiques de la parabole et d’en proposer des lectures contextuelles. N’est-ce pas une parabole qui ose provoquer à l’inventivité ?

Dominicus Germanus de Silesia's 17th century translation of the Qur'an, Interpretatio Alcorani Literalis , offers a new approach to the long history of Latin translations of the Qur'an. In line with the early modern, humanistic, "philological" trend, he aims to explore the original sources of his object of study. However, he takes this concept further by considering as "source" not only the authentic Qur'anic text, but also the most authoritative Qur'anic commentators, whom he also translates into Latin and incorporates into the translation. This paper is a first attempt to analyze in detail Dominicus's modus operandi , his sources and how he relates them to the Qur'anic text, as well as the purpose of his work. The study includes the critical edition of sura 9, 28-35 in the Interpretatio Alcorani Literalis , both in the translation and in the commentary parts of the work. [ABSTRACT FROM AUTHOR]

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O objetivo desta pesquisa é examinar o texto de Ap 21,1-8, usando uma abordagem transdisciplinar e exegética. Como ferramenta linguística, é fornecida uma tradução segmentada, juntamente com uma análise textual das variantes mais significativas encontradas nos manuscritos que testemunham este texto. Adicionalmente, esta pesquisa propõe uma análise literária dos elementos do gênero apocalíptico presentes no texto de Ap 21,1-8. Por meio dessa análise, será possível ver o amplo padrão de continuidade entre o livro do Apocalipse e a tradição apocalíptica judaica anterior, como o corpus enóquico. Uma parte significativa do artigo se concentra em uma análise exegética meticulosa. Adotando uma abordagem transdisciplinar e crítica, esta pesquisa visa identificar as fontes subjacentes ao texto e realizar uma análise lexicográfica e retórica do mesmo. Essa análise é realizada em diálogo com as principais pesquisas de Ap 21,1-8.

In his commentary on the Qurʾān, Faḫr al-Dīn al-Rāzī makes use of various traditional and rational sciences, among them legal theory (uṣūl al-fiqh). This science plays a primary role within his exegetical device, since he draws from it many notions and arguments that allow him to propose new interpretations or to refute the opinions issued by his predecessors. The present paper aims to study the contribution of legal theory to al-Rāzī's exegesis. Our purpose is to show how this author uses the hermeneutical rules borrowed from the science of uṣūl al-fiqh and the benefits he derives from them, especially in the debates opposing him to other commentators of the Qurʾān. [ABSTRACT FROM AUTHOR]

The reading of verse 2, 184c (wa-ʿalā llaḏīna yuṭīqūna-hu fidyatun ṭaʿāmu miskīnin) in the codex (muṣḥaf) confronted the exegetes with difficult problems to overcome. This is how they were led to come up with several interpretations, one of which in particular won the approval of many of them and was adopted by the first Sunni authorities of the tafsīr (Muqātil b. Sulaymān, Abū ʿUbayd, al-Ṭabarī) even if at the same time it goes far away from the codex statement. We try here to understand the reasons for this apparently absurd choice. [ABSTRACT FROM AUTHOR]

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Copyright of Lalies is the property of Editions Rue d'Ulm and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article presents an exegetical interpretation of the text of James 4, 13-17, as the practical portion of the epistle. This article analyzed the contexts (social, historical, literary, and grammatical) in which the paragraph is inserted, to allow for a more plausible understanding of the original meaning of the text, as well as its application. The details of the text demonstrate the contrast between those who make plans without consideration to God and the believers, who must demonstrate the appropriate submission to God in their plans. [ABSTRACT FROM AUTHOR]

This article presents an exegetical proposal with a historical and linguistic emphasis on the pericope of the Greek text of Colossians 3.12-17. The challenges of the Christian community in ancient Colossae are addressed by Paul in order to be exported to develop fundamental fraternal virtues that would provide a healthy and prolific spirituality. [ABSTRACT FROM AUTHOR]

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O Sl 34 revela uma beleza e unidade temática do texto salmódico sobre a glória de YHWH, O vocabulário empregado para a construção poética dessa declaração de total confiança nas mãos de Deus, como aquele que resgata o seu povo e o protege (v.23), é algo que tem encantado leitores judeus e cristãos ao longo dos séculos. Sobrevive com força nas liturgias, meditações e preces individuais. O impacto no cristianismo evidencia-se desde o texto bíblico, pois a totalidade dos v.13-17 encontra-se citada em 1Pd 3,10-12. Portanto, será utilizado o método sincrônico da Análise Retórica Bíblica Semítica, o qual tem como um de seus frutos a identificação dos v.12-13 como centro e parte primordial do Sl 34. O método ainda explica o porquê de uma citação tão extensa em 1Pd: ali também exerce uma centralidade em toda a carta – pelo que o comentário exegético se concentra nesse “uso conjunto”. A complementação com passos preliminares do Método Histórico-Crítico ajuda não somente a situar historicamente o salmo, como proporciona importantes ponderações pastorais de como os fiéis de todas as gerações encontram-se em comunhão, especialmente nos momentos de adversidade, pelo que o salmista convida no v.9: “saboreai e vede quão bom é YHWH”.

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Copyright of Estudios de Derecho is the property of Estudios de Derecho and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article presents an exegetical interpretation of the text of John 6:16-21. That is the episode which Jesus walks on the waters. This essay analyzes the contexts (social, historical, literary, grammatical) which this pericope is inserted, for in this way approach to the most plausible understanding that the original author has attempted with his text. The details in this passage shows that the author of the Gospel of John wants much more than shows a miraculous event, rather he wants to present Jesus like the 'I Am'. [ABSTRACT FROM AUTHOR]

There is no doubt that to the Christian was given the task to show the world why Christianity is the Revelation of God. However, in recent years, in an attempt to establish a consubstantiated narrative discourse, Christian apologetics seems to have become trapped within extremely rationalist argumentative structures. If, on the one hand, this effort brought some good results; on the other hand, by ignoring the power of other argumentative possibilities, this type of apologetics also ended up generating some resistance among non-Christian people. In order to reach everyone, in this paper we present a "new" proposal for the defense of the Christian faith in the public space. From the text of Ph 2,5-11, existential principles anchored in the teaching of imitatio Christi are taken for a more incarnational apologetic within space-time. We believe that the christological hymn provides a consistent substrate for a much richer and more organic defense of the faith, bearing a greater resemblance to the life, death and resurrection of Jesus Christ. [ABSTRACT FROM AUTHOR]

Very little is known about the use of Scripture by Bardaisan, the Syriac-speaking Christian philosopher. The scholars have identified a few biblical references and terms, but they found that quotations are extremely rare. Even more so, it is difficult to state an opinion on Bardaisan's exegetical method. Research has focused on Ephraim's Memrā against Bardaisan and his passages concerning the reading of Jn 8:51. Now, it is possible to broaden the area of research on the testimony of Eusebius of Emesa – preserved in Armenian – about Bardaisanite exegesis of Gen 6:22 and Gen 7:1, as well as on the uses the Scriptures by Bardaisanite who intervenes in Adamantios's Dialogue on Right Faith in God. The analysis of this new evidences shows that Bardaisan and his followers practised literal exegesis in the tradition of the Antiochian school. Il existe très peu d'informations sur l'utilisation des Écritures par Bardesane, le philosophe chrétien de langue syriaque. Les spécialistes ont identifié surtout des allusions et expressions bibliques, mais les citations restent extrêmement rares. À plus forte raison, il est difficile de se prononcer sur la méthode exégétique de Bardesane. Les recherches ont été concentrées sur le Memrā contre Bardesane d'Éphrem et ses passages concernant la lecture de Jn 8, 51. Cependant, il est possible d'élargir le champ de recherche sur le témoignage d'Eusèbe d'Émèse – conservé en arménien – au sujet de l'exégèse bardesanite de Gn 6, 22 et Gn 7, 1, ainsi que sur la manière d'utilisation des Écritures par le bardesanite qui in-tervient dans le Dialogue sur la juste foi en Dieu d'Adamantios. L'analyse de ce nouveau dossier montre que Bardesane et ses disciples ont pratiqué l'exégèse littérale, dans la tradition de l'école d'Antioche. [ABSTRACT FROM AUTHOR]

Résumé : En 1968 la Guinée Équatoriale accédait à la souveraineté nationale et internationale après avoir élu son premier président, Macías Nguema Biyogo. Mais à la suite de l’échec du coup d’État du Ministre des Affaires Étrangères, Atanasio Ndongo Miyone, Macías Nguema devient un dictateur sans scrupules. Les onze ans de sa présidence sont qualifiés par les observateurs de « Nguémisme ». Mais en 1979, le président Macías Nguema est renversé par une junte militaire dirigée par un autre Nguema, le Colonel Obiang Nguema Mbasogo, l’actuel président de la Guinée Équatoriale. Cette sombre période historique mais riche en enseignements est fictionnalisée dans la littérature guinéo-équatorienne par les romans, Los poderes de la tempestad (1997) de Donato Ndongo-Bidyogo, Matinga, sangre en la selva, Se fue la independencia (2018) tous les deux appartenant à Joaquín Mbomío Bacheng et Áwala cu sangui (2000) de Juan Tomás Ávila Laurel. À la lumière de l’analyse du roman historique, théorisée par G. Lukacs, W. Scott ou encore Seymour Menton dont les romans revendiquent la démarche, la présente étude interroge les rapports ténus entre l’Histoire et la littérature d’une part et, le Nguémisme, un concept politique et historique et le Nguémisme littéraire dont l’un découle de la réalité et l’autre de la subjectivité auctoriale donc fictive. Le recours à un passé aussi sombre pour quoi faire ? Quels enseignements tirés de ce concept de Nguémisme ?, sont d’autres questions connexes que ce travail se propose de renseigner. En dépit d’un savant dosage historique dans les œuvres de fiction soumises à l’exégèse, le texte littéraire demeure une œuvre esthétique.

This article considers the important theological distinction between the concepts of norma normans, the rule that rules, that is, Scripture, and norma normata, the rule that is ruled, namely, all doctrinal statements made by human beings on the basis of Scripture. Initially, these technical terms are defined. Then, the main differences between the two concepts are listed, with examples of the norma normata: creeds, confessions, teaching and preaching. The main section of the article considers how to work appropriately with the norma normata: by making use of good hermeneutics, good exegesis, biblical theology, historical theology, and systematics. Finally, the author argues that one makes good use of the norma normata when he or she understands that it is not a closed system of theology and, at the same time, it is a system of theology which cannot be easily changed. [ABSTRACT FROM AUTHOR]

The paper presents methods for a systematic analysis of the emotive mechanisms of narrations. Thus, important premises such as the questions that should be asked when dealing with emotions in narrative texts are pointed out. All layers of emotional processes have to be distinguished carefully. For example, we have to differentiate between explicitly addressed emotions and those that are to be evoked in the readers. For the analysis of the latter, first the process of emotional text reception will be discussed. Thereafter, practical methods of narratology to examine texts more closely will be introduced. Every aspect will be illustrated by the Parable of the Great Banquet (Luke 14,15--24). The paper closes with a short outlook on the work with children and adolescents. [ABSTRACT FROM AUTHOR]

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Copyright of Linguistische Treffen in Wrocław is the property of Oficyna Wydawnicza ATUT and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Artigo de análise teórico-metodológica sobre a função e os limites da exegese histórico-social indiciária. Sem propor a interdição de outras formas de interpretação e instrumentalização de textos, o artigo define exegese histórico-social indiciária como aquela que tem por interesse a recuperação histórica e indiciária da intenção do autor ou dos autores do texto a ser interpretado. Assume-se que a exegese histórico-social é aquela que deriva diretamente dos métodos histórico-críticos e se enriquece das abordagens hermenêuticas derivadas, de um lado, de Schleiermacher, e, de outro, das Ciências Humanas, especialmente as abordagens sociológicas. Além disso, acrescenta-se como condição sine qua non para esse tipo de exegese os elementos teórico-metodológicos que caracterizam o paradigma indiciário proposto por Carlo Ginzburg.

This article proposes a reading of the novel Joseph and his brothers, by Thomas Mann, in three dimensions: Jewish biblical sources (the book of Genesis), the context of nazism and the impact on German exegeses at the time, recalling the period of production and publications of the work, 1933-1943. In addition to reading the novel, the article includes a reflection on the relationship between the Bible and literature. With these three dimensions, the article proposes a gathering of perspectives that, in the context of the critical fortune about the work, were kept separate or in competition. In convergence, I propose the present approach, which offers an introductory reading of the work, with aspects that have not yet been properly gathred by the specialized critics. [ABSTRACT FROM AUTHOR]

Fílon de Alexandria (I d.C.) é mencionado frequentemente como exemplo de exegeta que adotava o método da interpretação alegórica. Por vezes, entende-se, de modo pré-concebido, que sua hermenêutica é imaginativa, descuidada e pouco responsável. Neste artigo, a partir de uma pesquisa bibliográfica abrangente e estudo de fontes primárias em suas línguas originais, apresento o alexandrino como um exegeta inserido em seu tempo, dotado de recursos, que observava parâmetros. Além de uma apresentação inicial, abordo detidamente um caso específico: a identificação que Fílon faz entre Noé e Deucalião em Sobre Penas e Recompensas 23. Meu objetivo é compreender como esse procedimento, que é incomum, uma vez que o alexandrino evita recorrer à mitologia comparada, se insere no corpus filoninano. Demonstro que é razoável que não se trate de uma intencional associação entre mitos, mas entre personagens históricos. O trecho não deixa de ser atípico, especialmente quando visto de nossa perspectiva, mas é coerente com a estratégia do exegeta de Alexandria, quando visto a partir da perspectiva dele.

This article aims to analyze exegetically the text of Gen 21:8-21. The focus of this research is to study the context of the narrative around Ishmael and Hagar and the action of Sarah and Abraham in expelling them to death in the desert. For this, I used the Historical-Critical method, more specifically, the Form Criticism for the exegetical analysis together with narratology of Daniel Marguerat. As a result, it was realized that the text shows how Yahweh looked at Ishmael and Hagar, even in the face of Abraham and Sarah's action in sending the two to die in the desert. The verb “to hear” is striking, because, according to the narrative, God heard the child's cry. [ABSTRACT FROM AUTHOR]

Copyright of L'Année Ronsardiennne is the property of Classiques Garnier and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper presents a historical-grammatical exegetical analysis of the text of James 5.13-18. This work presents the historical-grammatical method, the main characteristics of James's letter, the delimitation of the text and the exegesis of the pericope. Finally, a summary with the message of this text for the contemporary reader is presented. [ABSTRACT FROM AUTHOR]

Dans cet article, mon propos est de mettre en lumière les stratégies de composition des pseudoplatonica à partir de deux exemples spécifiques, à savoir le bref dialogue Sur la vertu – qui représente le « degré zéro » de l’élaboration parmi cet ensemble de textes – et l’Éryxias – l’un des plus soignés du point de vue littéraire – pour montrer qu’à l’origine de ces ouvrages il est possible d’identifier une pratique commune, qui consistait en une sélection d’extraits thématiques tirés des dialogues authentiques, puis une réélaboration visant à expliquer le traitement platonicien des problèmes posés à la lumière de l’agenda philosophique de l’auteur. Tout porte à croire que cette opération a été menée dans le contexte de l’Académie au cours des décennies ayant suivi la mort de Platon.

L’étude propose de lire les dialogues apocryphes sans être influencés par le préjugé d’inauthenticité et en les rapportant aux dialogues authentiques seulement une fois que leur logique interne a été décelée. À travers une étude comparée de l’Hipparque et du Minos, on suggère que les dialogues apocryphes peuvent être lus comme les toutes premières interprétations des dialogues de Platon, qui auraient comme caractéristique particulière d’être sous forme dialoguée. Répondant à une vision de la philosophie comme dialectique, le dialogue apocryphe se configurerait alors comme un genre particulier de dialogue socratique, car il possède un sous-texte écrit qu’il « fait parler », qu’il interroge et dont il tire son inspiration. L’Hipparque et le Minos interpréteraient alors les écrits politiques de Platon à l’aune des intérêts politiques de l’Académie après la mort de Platon.

Nous savons très peu de choses sur l’activité exégétique relative aux dialogues platoniciens à l’époque hellénistique. Or, les dialogues apocryphes de Platon, qui ont été jusque-là négligés de ce point de vue, peuvent nous fournir un certain nombre d’informations sur cette activité savante. Nous le verrons à travers l’examen de trois passages de l’Axiochos pseudo-platonicien.

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Taking a stance in the historiographical debate on the reality of millenarian fears at the approach of the year 800 and the year 1000, this article offers a reinterpretation of some texts on the end of times in the Iberian Peninsula in the Early Middle Ages. By observing their composition and their context of transmission, the objective is to show that these texts have assumed erudite and scholarly functions – compilation of knowledge, inculcation of eschatological doctrine, teaching, etc. – a priori detached from any fearful expectation of the last days. Object of knowledge as much as of belief, eschatology is mainly approached by medieval scholars through the exegesis of prophecies ; the study furthermore endeavors to restore the spiritual and meditative dimension in which the texts on the end of times were read and studied.

O presente artigo apresenta a relação entre o daimonismo e o espiritismo franco-brasileiro presente no discurso narrativo do romance Grande sertão: veredas, de João Guimarães Rosa, discutindo aspectos específicos da definição oferecida pelo antropólogo Clifford Geertz para o que seja religião e como suas asserções se projetam no páthos da personagem Riobaldo. A partir dos dados culturais que vinculam a doutrina espírita e a conceituação em torno do daimon grego, o estudo expõe uma exegese para um ponto central da narrativa rosiana, o pacto de Riobaldo com o diabo, com base num recorte da definição geertziana de religião.

O extraordinário Sl 24 é um dos mais belos textos bíblicos da liturgia judaico-cristã, e alvo de escrutínio dos estudiosos desde a Antiguidade. Não obstante, este salmo apresenta desafios a serem enfrentados: é difícil determinar sua organização literária como um todo, pois as partes componentes aparentam possuir diversidade na forma e conteúdo. Um quadro desconcertante, onde a Crítica Textual aponta para problemas de transmissão textual e de tradução, enquanto a Crítica da Constituição do Texto aponta para uma possível combinação de composições anteriormente dissociadas. Este estudo, portanto, propõe uma solução exegética pela Análise Retórica Bíblica Semítica para estes problemas, mas principalmente para determinar sua coesão, seu tema unificador – a integração entre adorador e adorado, numa possibilidade de que a geração de Jacó seja o próprio Templo no qual o Rei da Glória é convidado para tomar posse.

La Bible de Ferrare est un phénomène pratiquement unique dans l'Europe de la Renaissance. Son utilisation parmi les communautés séfarades et les noyaux crypto-juifs qui avaient oublié l'hébreu, mais qui conservaient leur ancienne religion, a fait de cette traduction un élément fondamental de réjudaïsation. Par conséquent, la version Ferrarense utilise de nombreuses stratégies de persuasion - en commençant par le frontispice- et son exégèse s'écarte fréquemment des interprétations christologiques, mariologiques ou prophétiques caractéristiques du christianisme.