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Bible OT. Pentateuch. Genesis --- Bible. --- 222.2 --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- #GGSB: Exegese O.T --- Exegese O.T
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Nicht zufällig beginnt das theologische Nachdenken über Gut und Böse bis heute immer wieder mit den ersten Kapiteln der Genesis. Sie sind bewusst als Anfang der Tora konzipiert und wollen selbst vom Anfang erzählen - vom Anfang der Menschheit und darin auch vom Anfang des Guten und Bösen. Texte, die so im Fokus stehen, werden bekanntlich oft theologisch überfrachtet mit Interessen und Vorurteilen. Diese Untersuchung möchte die biblischen Texte von dogmatischem Ballast befreien und deren ureigenen Beitrag zu der immer noch brisanten Frage nach Gut und Böse zur Sprache bringen. --
Good and evil --- 222.2 --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- Biblical teaching --- Bible. --- Criticism, interpretation, etc. --- Bible
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Jean L'Hour est prêtre des Missions Étrangères de Paris et ancien professeur d'Ecriture Sainte au General College de Penang (Malaisie). Il est l'auteur de plusieurs études sur le Pentateuque. Le présent travail portant sur les chapitres 2-4 est le second volume d'un commentaire projeté de Genèse 1-11. Comme le précédent il s'attache à situer le texte dans son environnement biblique et extra-biblique, à mettre en relief ses caractéristiques structurelles, à procéder aussi à l'examen détaillé de chaque verset et de chaque mot, sans négliger les problèmes de rédaction. S'adressant d'abord aux exégètes, l'auteur propose en fin de parcours des pistes de réflexion aux théologiens, aux pasteurs et à tous les lecteurs curieux de lire aujourd'hui un texte fondateur qui parle de l'humanité de tous les temps, avec ses grandeurs, ses faiblesses, ses échecs et ses chemins d'espérance.
Bible. O.T. Genesis --- Commentaries --- Bible. O.T. Genesis I, 1-II, 4a --- Creation --- Biblical teaching --- 222.2 --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- Bible. --- Exegese O.T --- Pentateuch
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"Il commento alla Genesi di Pietro Comestore è parte di un'opera ben più vasta, composta intorno al 1170 e nota in epoca successiva con il titolo, pressoché intraducibile nelle lingue moderne, di Historia Scholastica. Il termine historia ne individua l'oggetto: è la storia sacra -- la 'storia' per eccellenza secondo la mentalità medievale -- che, a partire dal libro della Genesi fino ai Vangeli, è narrata in stretta aderenza alla traccia biblica e, al contempo, puntualmente commentata sotto il profilo esegetico, con privilegio (quasi esclusivo) accordato all'esegesi storico-letterale. L'appellativo scholastica è suggello postumo ad indicare la generale adozione 'scolastica' dell'opera, quale imprescindibile manuale di riferimento, almeno per l'intera epoca tardomedievale, nelle facoltà di teologia delle università europee. Un'opera, dunque, di assoluta rilevanza, ma la cui sterminata estensione nonché vastità della tradizione manoscritta sono state, e sono tuttora, di ostacolo a qualsivoglia progetto di edizione critica integrale e di studio analitico d'insieme."--
Petrus, --- Bible. --- 222.2 --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- Be-reshit (Book of the Old Testament) --- Bereshit (Book of the Old Testament) --- Bytie (Book of the Old Testament) --- Chʻangsegi (Book of the Old Testament) --- Genesis (Book of the Old Testament) --- Sifr al-Takwīn --- Takwīn (Book of the Old Testament)
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In The Plot-structure of Genesis Todd L. Patterson argues that Genesis is organized by a development from complication to dénouement. The question 'Will the righteous seed survive?' drives the narrative to climax. Gen 4 sets up the complication. Cain and Abel are the seed of the woman who should lead humanity back to God's creation-sanctuary. Because Cain does not master sin, his unrighteousness threatens the survival of the seed. Each narrative tôlĕdôt division develops this theme until dénouement in the Joseph narrative when God ensures the survival of the promised seed. By showing how plot integrates with the widely recognized tôlĕdôt structure, prominent motifs, and enigmatic features of the text, Todd L. Patterson provides a surprisingly novel interpretation of Genesis.
222.2 --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- Bible. --- Be-reshit (Book of the Old Testament) --- Bereshit (Book of the Old Testament) --- Bytie (Book of the Old Testament) --- Chʻangsegi (Book of the Old Testament) --- Genesis (Book of the Old Testament) --- Sifr al-Takwīn --- Takwīn (Book of the Old Testament) --- Criticism, interpretation, etc.
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Abraham, whom the apostle Paul calls the "father of us all" (Rom 4:16), was a central figure in Judaism from the outset and came to be important in Christianity and Islam. The Abraham tradition is an issueof narrative and counter-narrative, memory and counter-memory. Moreover, Abraham's family is brought in as a network of meaning to express opposition, antithesis or common ground within and between different religious movements. The contributions to this volume discuss the presentation and reception of Abraham's family in Judaism, Christianity, and Islam. The topics cover Hebrew Bible/Old Testament, Second Temple writings, New Testament, Rabbinic literature, Greek, Latin and Syriac church fathers, as well as Jewish medieval interpretation and a twelfth-century Arabic travel report of a pilgrimage to Mecca.
Abrahamic religions --- Religions --- 222.2 --- 221.05 --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- 221.05 Oud Testament: oude vertalingen, belangrijk voor de tekstgeschiedenis--(algemeen) --- Oud Testament: oude vertalingen, belangrijk voor de tekstgeschiedenis--(algemeen) --- Interreligious relations --- Relations among religions --- Relations --- Abraham --- Abraham, --- Abram --- Abramo --- Abū al-Anbiyāʼ Ibrāhīm al-Khalīl --- Abŭraham --- Avraam --- Avraham --- Avram --- Halil-ül-Rahman İbrahim --- Ibrāhīm al-Khalīl --- Ibrahim --- İbrahim, --- Khalīl Allāh --- Nabi Ibrahim --- אברהם --- אברהם אבינו --- إبراهيم الخليل
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In Re-Imagining Abraham: A Re-Assessment of the Influence of Deuteronomism in Genesis Megan Warner revisits the tradition that Genesis was edited by editors sympathetic to the theology of the Deuteronomist. On the basis of close, contextual readings of the four passages most commonly attributed to (semi-)Deuteronomistic hands, Warner argues that editorial use of Deuteronomistic language and themes points not to a sympathy with Deuteronomistic theology but rather to a sustained project to review and even subvert that theology. Warner’s ‘re-imagining’ of Abraham demonstrates how Israel’s forebear was ‘re-imagined’ in the post-exilic context for the purpose of offering the returning exiles a way forward at a time when all the old certainties, and even continued relationship with Yahweh, seemed lost.
Bible / Genesis / Criticism, interpretation, etc --- Abraham / (Biblical patriarch) --- 222.2 --- 222.4 --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- 222.4 Deuteronomium --- 222.4 Le Deuteronome --- Deuteronomium --- Le Deuteronome --- Deuteronomistic history (Biblical criticism) --- Abraham --- Bible --- Criticism, interpretation, etc --- Bible. --- Criticism, interpretation, etc. --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- D document (Biblical criticism) --- Abraham, --- Abram --- Abramo --- Abū al-Anbiyāʼ Ibrāhīm al-Khalīl --- Abŭraham --- Avraam --- Avraham --- Avram --- Halil-ül-Rahman İbrahim --- Ibrāhīm al-Khalīl --- Ibrahim --- İbrahim, --- Khalīl Allāh --- Nabi Ibrahim --- אברהם --- אברהם אבינו --- إبراهيم الخليل --- Be-reshit (Book of the Old Testament) --- Bereshit (Book of the Old Testament) --- Bytie (Book of the Old Testament) --- Chʻangsegi (Book of the Old Testament) --- Genesis (Book of the Old Testament) --- Sifr al-Takwīn --- Takwīn (Book of the Old Testament) --- Abraham - (Biblical patriarch)
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