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222.2 --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- bijbelverhalen (genre) --- Bible --- bijbel --- Oude Testament --- Exegese Oude Testament --- Pentateuch --- Bijbelverklaring --- #gsdb1
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"This new collection fills Genesis with meaning, gathering intellectuals and thinkers who use their professional knowledge to illuminate the Biblical text. These writers use insights from psychology, law, political science, literature, and other scholarly fields, to create an original constellation of modern Biblical readings, and receptions of Genesis: A scientist of appetite on Eve's eating behavior; law professors on contracts in Genesis and psychologists on facial recognition; an anthropologist on end of life issues and a historian on the nature of human strife in the Cain and Abel story; political scientists on the nature of Biblical games, Abraham's resistance and collective action"--
Bible --- Criticism, interpretation, etc --- 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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222.2 --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- Bible stories. --- J document (Biblical criticism) --- Jahwist document --- Yahwist document --- Bible. --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Criticism, Narrative. --- Criticism, interpretation, etc.
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"Do women and men have different intellectual, spiritual, moral, or emotional capacities? Over the centuries, women have read and interpreted the story of Eve, scrutinizing the details of the text to discern God's word for them. Biblical scholar Amanda Benckhuysen traces the history of women's interpretation of Genesis 1-3, allowing the voices of women to speak of Eve's story and its implications for life today"--
Women --- 222.2 --- 221-055.2 --- 221-055.2 Vrouwen in het Oude Testament --- Vrouwen in het Oude Testament --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- Human females --- Wimmin --- Woman --- Womon --- Womyn --- Females --- Human beings --- Femininity --- Religious aspects&delete& --- Christianity --- Eve --- חוה --- Ḥaṿah --- Ḥawwāh --- Khavah --- حواء --- Ḥawwāʼ --- Bible. --- Feminist criticism. --- Criticism, interpretation, etc. --- Religious aspects --- Woman (Christian theology)
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This book presents the development of a theological reading strategy in conversation with contemporary hermeneutical theories. Using that as a model, Gen 1-11 is read as a unified text refracted through the prism of textuality from a canonical approach.
Bible. O.T. Genesis I-XI --- Criticism, interpretation, etc --- 222.2 --- Genesis --- Grace (Theology) --- Salvation --- Law and gospel --- Christianity --- Bible. --- Criticism, interpretation, etc. --- Theology. --- Hermeneutics.
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In the texts of Genesis 18 and 32, God appears to a patriarch in person and is referred to by the narrator as a man, both times by the Hebrew word īsh. In both texts, God as īsh is described in graphically human terms. This type of divine appearance is identified here as the "īsh theophany". The phenomenon of God appearing in concrete human form is first distinguished from several other types of anthropomorphism, such as divine appearance in dreams. The īsh theophany is viewed in relation to appearances of angels and other divine beings in the Bible, and in relation to anthropomorphic appearances of deities in Near Eastern literature. The īsh theophany has implications for our understanding of Israelite concepts of divine-human contact and communication, and for the relationship to Ugaritic literature in particular. The book also includes discussion of philosophical approaches to anthropomorphism. The development of philosophical opposition to anthropomorphism can be traced from Greek philosophy and early Jewish and Christian writings through Avicenna, Averroes, Maimonides and Aquinas, and into the work of later philosophers such as Hume and Kant. However, the work of others can be applied fruitfully to the problem of divine anthropomorphism, such as Wittgenstein's language games.
Theophanies in the Bible. --- Anthropomorphism. --- Symbolism --- God --- Corporeality --- Anthropomorphism --- Theophanies in the Bible --- 222.2 --- Genesis --- Abraham. --- Angels. --- Anthromorphism. --- Genesis. --- Jacob.
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In The Death of Jacob: Narrative Conventions in Genesis 47.28-50.26 Kerry Lee investigates the deathbed story of the patriarch Jacob and uncovers the presence of a variety of conventional structures underlying its composition, especially a conventional deathbed story or type scene also found in numerous other texts in the Hebrew Bible and non-canonical Jewish literature. Finding fault both with traditional diachronic approaches as well as more recent synchronic studies, Lee uses an eclectic but coherent blend of contemporary methods (drawn from narratology, linguistics, ritual theory, legal theory, assyriology, and other disciplines) to show that despite its probably composite pre-history the last three chapters of Genesis have been intentionally and artfully structured by the hand predominately responsible for their final form.
222.2 --- Genesis --- Jacob --- Īakov --- Israel --- Isrāʼīl (Biblical patriarch) --- Jacob, --- Jakob --- Yaʻaḳov --- Yaʻăqōb --- Yaʻqūb (Biblical patriarch) --- Yiśraʼel --- יעקב --- Biblical teaching. --- Bible. --- Criticism, Narrative.
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Gen 14:18–20 is a brief episode depicting the encounter between Abram and Melchizedek. Taking this episode and its context in the Pentateuch as the starting point, Mathews sets out to analyze the text as it has been composed, in order to understand the biblical and theological significance of this priest-king Melchizedek. The thesis proposed and investigated is that Melchizedek’s royal priestly portrayal in Genesis initiates a priesthood that is intentionally presented as an alternative to Aaron and his priesthood. The claim is that this distinct priestly order is evident in the biblical text as we have it, and it may be discerned by reading the text carefully, on its own terms, with close attention to its compositional features. Chapter 1 introduces the study and offers an overview of the history of interpretation related to Genesis 14 and Melchizedek. In ch. 2, various hermeneutical issues and approaches are examined in order to clarify methodology and identify some of the problems being addressed. In ch. 3, the heart of the book, Mathews considers Gen 14:18–20 in the context of the Pentateuch, focusing on Melchizedek in relation to the Abrahamic narrative and covenant, the royal message of the Pentateuch, and Aaron’s priesthood. Beginning with Psalm 110, ch. 4 identifies echoes of Melchizedek and his priesthood in several texts in the Prophets and Writings. The book concludes in ch. 5 with a summary and synthesis of the preceding analysis as well as some implications and suggestions for further research.
Priesthood --- Christian priesthood --- Ordination --- Priests --- Biblical teaching. --- Bible. --- Criticism, interpretation, etc. --- 221-05 --- 222.2 --- 221-05 Personen in het Oude Testament --- Personen in het Oude Testament --- Biblical teaching --- Genesis --- Bible. -- Genesis, XIV, 18-20 -- Criticism, interpretation, etc.
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In this book Itzhak Benyamini presents an alternative reading of Genesis, a close textual analysis from the story of creation to the binding of Isaac. This reading offers the possibility of a soft relation to God, not one characterized by fear and awe. The volume presents Don-Abraham-Quixote not as a perpetual knight of faith but as a cunning believer in the face of God's demands of him. Benyamini reads Genesis without making concessions to God, asking about Him before He examines the heart of Adam, Noah, Abraham, and the other knights of faith (if they are really that). In this way, the commentary on Genesis becomes a platform for a new type of critical theology. Through this unconventional rereading of the familiar biblical text, the book attempts to extract a different ethic, one that challenges the Kierkegaardian demand of blind faith in an all-knowing moral God and offers in its stead an alternative, everyday ethic. The ethic that Benyamini uncovers is characterized by family continuity and tradition intended to ensure that very axis—familial permanence and resilience in the face of the demanding and capricious law of God and the everyday hardships of life. .
Religion. --- Christianity. --- Bible --- Judaism. --- Religion --- Religious Studies. --- Biblical Studies. --- Philosophy of Religion. --- Religious Studies, general. --- Theology. --- Philosophy. --- 222.2 --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- Bible. --- Criticism, interpretation, etc. --- Jews --- Christianity --- Religion, Primitive --- 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) --- Religions --- Semites --- Church history --- Atheism --- God --- Irreligion --- Theology --- Bible-Theology. --- Mental philosophy --- Humanities --- Bible—Theology. --- Religion—Philosophy. --- 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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"On the Life of Abraham displays Philo's philosophical, exegetical, and literary genius at its best. Philo begins by introducing the biblical figures Enos, Enoch, Noah, Abraham, Isaac, and Jacob as unwritten laws. Then, interweaving literal, ethical, and allegorical interpretations, Philo presents the life and achievements of Abraham, founder of the Jewish nation, in the form of a Greco-Roman bios, or biography. Ellen Birnbaum and John Dillon explain why and how this work is important within the context of Philo's own oeuvre, early Jewish and Christian exegesis, and ancient philosophy. They also offer a new English translation and detailed analyses, in which they elucidate the meaning of Philo's thought, including his perplexing notion that Israel's ancestors were laws in themselves"--
Abraham, --- Philo, --- Bible. --- De Abrahamo (Philo, of Alexandria). --- Criticism, interpretation, etc. --- 221-05 --- 222.2 --- 222.2 Genesis --- 222.2 La Genese --- Genesis --- La Genese --- 221-05 Personen in het Oude Testament --- Personen in het Oude Testament --- 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 --- Alexandria, --- Filon --- Filón, --- Filon, --- Filone, --- Philon, --- Philonis, --- Yedidyah, --- פילון --- פילון מאלכסנדריה --- פילון, --- פילון היהודי --- Филон Александрийский --- Filon Aleksandriĭskiĭ --- Pseudo-Philo --- 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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