Journal articles: 'Commentaries, interpretations'

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Azizy, Jauhar, Mohammad Anwar Syarifuddin, and Hani Hilyati Ubaidah. "Thematic Presentations in Indonesian Qur’anic Commentaries." Religions 13, no. 2 (February 3, 2022): 140. http://dx.doi.org/10.3390/rel13020140.

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The study of thematic interpretation (tafsīr mawḍū‘ī) in Indonesia focuses primarily on the products of interpretations written in the 2000s, with little attention paid to the origins of thematic interpretations in Indonesia. This article will look at different ways of presenting thematic interpretations in the Indonesian commentary literature prior to the 2000s. This article will also investigate whether the development of the form of interpretation in the Middle East, particularly Egypt, has had any impact on the form of Indonesian thematic interpretation. The methodology used in this study is a literature review based on thematic interpretations (mawḍū‘ī) of several Egyptian commentators, including Amīn al-Khūlī (d. 1966), Mahmūd Shaltut (d. 1963), Bint Shāti’ (d. 1998), ‘Abd al-Hayy al-Farmawī (d. 2017), Hassan Hanafī (d. 2021), and Mustafā Muslim (d. 2021). The authors also use content analysis to examine some of the Indonesian commentary literature. The conclusion of this article demonstrates that thematic interpretation discourse in Egypt had a significant influence on the development of thematic interpretation in Indonesia, particularly interpretation literature published in the 1990s. This influence can be seen in the presence of a glossary and an index of discussion topics, complete with Qur’anic verses and arranged alphabetically or chronologically. This is in keeping with the spirit of Amīn al-Khūlī (d. 1966), who emphasized the importance of thematic discussions in determining the Qur’anic viewpoint on specific issues.

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Amado Román, Carlos. "Las odas 1, 4; 4, 7 y 4, 12 deHoracio comentadas por Porfirión, Pseudo-Acrón, Landino y Mancinelli (Venetiis 1492)." Fortunatae. Revista Canaria de Filología, Cultura y Humanidades Clásicas 36, no. 2 (2022): 7–29. http://dx.doi.org/10.25145/j.fortunat.2022.36.01.

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This work examines the commentaries on Horace’s Odes 1, 4; 4, 7 and 4, 12 composed by Porphyrio, Pseudo-Acro,Cristoforo Landino and AntonioMancinelli (Horatius cum quatuor commentariis, Venetiis 1492). After a brief overview of the Horatian exegetical tradition, we analyze the similarities and differences in terms of content and form between ancient scholia and Renaissance commentaries. Thus, we aim to highlight the interpretations on these poems by the different exegetes and its role in a scholastic context.

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Szerwiniack, Olivier. "Les interprétations des noms hébreux dans le Liber glossarum." Histoire Épistémologie Langage 36, no. 1 (2014): 83–96. http://dx.doi.org/10.3406/hel.2014.3476.

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Among the 520 AB entries of the Liber glossarum, 17 give interpretations of Hebrew, Syriac and Chaldaic names. They represent a little more than 3% of the total. Their main sources are Eucherius of Lyon, Instructiones II, Isidorus of Sevilla, Etymologies VII and some biblical commentaries of Hieronymus, whose Liber interpretationis nominum Hebraicorum is the most important source of Eucherius and Isidorus. The immediate and ultimate sources of each interpretation are indicated and then the compiler’s method of working is explained. Paradoxically, most of the time, the compiler introduces interpretations of Hebrew names by a simple ‘‘ interpretatur’’, without mentioning the Hebrew language.

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Ivanhoe, Philip J. "A Question of Faith: A New Interpretation of Mencius 2B.13." Early China 13 (1988): 153–65. http://dx.doi.org/10.1017/s036250280000523x.

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This paper discusses some of the difficulties surrounding the interpretation of Mencius 2B. 13. After considering the most important traditional Chinese commentaries, the author discusses the interpretations of a number of modern scholars, from both the East and the West. He then offers two new interpretations and concludes that the second is the most appropriate.

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Medhacitto, Tri Saputra. "Grammatical Interpretations in the Udāna Aṭṭhakathā by Ᾱcariya Dhammapāla: A Critical Analysis." Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 3, no. 1 (June 30, 2024): 15–23. http://dx.doi.org/10.59291/jnd.v3i1.47.

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This research aims to explore the grammatical interpretations found in in the Udāna Aṭṭhakathā, a commentary attributed to Ᾱcariya Dhammapāla. The Udāna Aṭṭhakathā represents a significant work within Theravāda Buddhism. Ᾱcariya Dhammapāla, following the Mahāvihāra tradition, wrote the commentary on Udāna, by giving more information and elucidation of words with grammatical interpretation. Through this library research, this research investigates the methodology utilized by Ᾱcariya Dhammapāla in his commentaries. It highlights his method to follow the traditional grammatical rules while providing an interpretation of the canonical texts. The study draws upon primary and secondary sources to investigate Ᾱcariya Dhammapāla's approach to grammatical interpretation. Pāli literature including canon and commentaries are considered as the primary sources. While, secondary sources represented by books, journals, articles and previous research related to the topic. As results, this research provides deep understanding on the Ᾱcariya Dhammapāla's commentary, his methodology in writing the commentary and the grammatical interpretations in his commentary.

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Massaro, SJ, PhD, Thomas J. "Modern Catholic Social Teaching: Commentaries and Interpretations." Journal of Catholic Social Thought 16, no. 1 (2019): 127–29. http://dx.doi.org/10.5840/jcathsoc20191618.

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Weng, Mengjuan, Xilong Hou, Jueying Lei, and Xiaoguang Wang. "HERU Ontology for Linking Chinese Classics Texts and its Commentaries." Proceedings of the Association for Information Science and Technology 60, no. 1 (October 2023): 1179–81. http://dx.doi.org/10.1002/pra2.984.

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ABSTRACTCommentaries are derivative texts formed by commentators' interpretations of classics texts, which not only reflect the commentators' understanding and values in their era but also play an irreplaceable role in contemporary people's understanding of classics texts. At present, the literature in which commentaries are written collected by the library is organized in commentator‐centered and it is difficult to efficiently collect all the commentaries of the same classic texts and analyze the citations in the annotation texts. The development of Semantic Web technology has changed the way of knowledge representation and provided new ideas and methods for the organization and sharing of commentaries. We use the seven‐step method to design the HERU ontology. Finally, we conduct a semantic annotation experiment using some commentaries of the Analects of Confucius as an example to illustrate the practicality of the ontology in constructing annotation diachronic evolution and citation data. This study is of great significance to the inheritance and interpretation of Chinese classics and has reference significance for the semantic management between classic texts and their commentaries in other countries.

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Kurdybaylo, Dmitry, and Inga Kurdybaylo. "“Jonah’s gourd” and its early Byzantine interpretations." European Journal of Humour Research 9, no. 2 (July 20, 2021): 36–51. http://dx.doi.org/10.7592/ejhr2021.9.2.455.

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Many modern scholars consider the Old Testament book of Jonah being written in a boldly parodic manner. The narrative engages many details that sound humorous for a modern reader. However, from the standpoint of late Antique and early Medieval patristic exegesis, it is often unclear whether Byzantine interpreters perceived such passages laughable or at least inappropriate for a prophetic writing. This study presents a few examples of early Byzantine commentaries to the episode with Jonah and a gourd (Jonah 4:6–11). None of the commentaries expresses any explicit amusement caused by the discussed text. However, the style, method, or context of each commentary appears to be passing the traditional bounds of Bible interpretation. The earlier interpreters adhere to the most expected moral reading of Jonah 4, but they use epithets, metaphors, or omissions, which produce the effect of paradox comparable to the biblical wording itself. The later commentaries tend to involve unexpected and even provocative senses. In such interpretations, God can be thought of as being able to play with a human or even to fool and deceive. What seems us humorous in the Bible, Byzantine commentators take primarily as a paradox, which they did not explain or remove but elaborate further paradoxically. The later an interpreter is, the bolder his paradoxical approach appears. The results of the study provide some clues to understanding how the interpretation of humorous, parodic, or ironical passages were developing in the history of Byzantine intellectual culture.

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Clément-Tarantino, Séverine. "Lire le chant VIII de l’Énéide avec les commentateurs : le regard de Tiberius Claudius Donat." Vita Latina 201, no. 1 (2021): 120–41. http://dx.doi.org/10.3406/vita.2021.1964.

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It is always useful, when we read a text, to pay attention to its commentaries, ancient as well as modern. It is not always easy to grasp the interpretations that underlie most of these commentaries. Even ancient commentaries are somewhat tendentious and Tiberius Claudius Donatus’ commentary on the Aeneid (the Interpretationes Vergilianae) well demonstrates this fact, its basic thesis being that Virgil’s poem is rather a laudatory speech. Now Donatus’ interpretation can bring us a lot, because it invites us to pay more attention to details that we would not have read in a laudatory perspective or that we would not have examined at all. He is prone to weighing up every single word used by Virgil and the way he looks at the text can sharpen our own attention. His commentary on the eight book of the Aeneid counts many examples of this tendency, and besides, the attention Donatus pays to some major themes (sc. themes that he identifies as major in this book, as he does in others) is worthy of interest. Among these themes, poverty appears to be the most important. In fact, Donatus resists apparently to the valorization of humility – he himself denies that true poverty is addressed in the episode at Pallanteum – and rather preserves Aeneas’greatness.

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Cameron, Lindsey, Bruno Demeyere, Jean-Marie Henckaerts, Eve La Haye, and Heike Niebergall-Lackner. "The updated Commentary on the First Geneva Convention – a new tool for generating respect for international humanitarian law." International Review of the Red Cross 97, no. 900 (December 2015): 1209–26. http://dx.doi.org/10.1017/s181638311600045x.

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AbstractSince their publication in 1950s and 1980s, respectively, the Commentaries on the Geneva Conventions of 1949 and their Additional Protocols of 1977 have become a major reference for the application and interpretation of these treaties. The International Committee of the Red Cross (ICRC), together with a team of renowned experts, is currently updating these Commentaries in order to document developments and provide up-to-date interpretations. The work on the first updated Commentary, the Commentary on the First Geneva Convention relating to the protection of the wounded and sick in the armed forces, has already been finalized. This article provides an overview of the methodology and process of the update and summarizes the main evolutions in the interpretation of the treaty norms reflected in the updated Commentary.

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Mubarrak, Husni. "FIQH MAQASHID AL-KHITHAB: MUHAWALAT AL-'UTHUR 'ALA MAFHUM AL-MUSAWAH FI-SYAHADAT RAJUL WA-IMRAATAYN." Jurisprudensi: Jurnal Ilmu Syariah, Perundang-undangan, dan Ekonomi Islam 12, no. 1 (July 22, 2020): 79–99. http://dx.doi.org/10.32505/jurisprudensi.v12i1.1461.

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This article examines the problem of the diversity of interpretations of the testimony of two women equal to the testimony of one man in surah Al-Baqarah, verse 282. A number of interpretations that have surfaced use the hujjah, naqliy or aqliy, to reinforce the view that the testimony of two women is equal to one man. Some even return it to the verse of ta'abbudiy (unthinkable), so it does not open alternative interpretations because the verse is understood as final. By using the concept of "Fiqh Maqashid al-Khithab" as an ethical concept to understand the definition and meaning of the verses in a more equal, this article examines the discussions about the interpretation of the verses of "two women and one man".The result show that based on summarized from various treasures the book of commentaries on the Qur'an, classic and contemporary the intrepetation has various meaning about the concept of ta'abbudiy (unthinkable)This article examines the problem of the diversity of interpretations of the testimony of two women equal to the testimony of one man in surah Al-Baqarah, verse 282. A number of interpretations that have surfaced use the hujjah, naqliy or aqliy, to reinforce the view that the testimony of two women is equal to one man. Some even return it to the verse of ta'abbudiy (unthinkable), so it does not open alternative interpretations because the verse is understood as final. By using the concept of "Fiqh Maqashid al-Khithab" as an ethical concept to understand the definition and meaning of the verses in a more equal, this article examines the discussions about the interpretation of the verses of "two women and one man".The result show that based on summarized from various treasures the book of commentaries on the Qur'an, classic and contemporary the intrepetation has various meaning about the concept of ta'abbudiy (unthinkable).

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Geiger, Ari. "Nicholas of Lyra’s Literal Commentary on Lamentations and Jewish Exegesis: A Comparative Study." Medieval Encounters 16, no. 1 (2010): 1–22. http://dx.doi.org/10.1163/138078510x12535199002596.

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AbstractThe 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.

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Han, Muhamad Ibtissam, and Topikurohman. "PERKEMBANGAN CORAK PENAFSIRAN AL-QUR’AN DARI PERIODE KLASIK SAMPAI MODERN." Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an 20, no. 2 (October 28, 2020): 263–80. http://dx.doi.org/10.53828/alburhan.v20i2.212.

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This article will explain the development of the style of interpretation of the Koran from the classical period to the modern period. The authors use the literature research model (literature study) by reading books on interpretations from scholars and commentaries of scholars. Broadly speaking, the Classical period has many agreed-upon models of interpretation based on tradition and many uses of Islamic sources also support the linguistic aspect. While in the modern period emerged against the Old traditions ranging from the use of israiliyat tradition, the authority of the prophet, linguistic to the combination of the tradition of Western positivism thinking that illustrates various interpretations in the modern period with the exchange of mystical concepts and primitive concepts, also helped realize the discussions that support religion drocal.

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McCormick, Patrick T. "Book Review: Modern Catholic Social Teaching: Commentaries and Interpretations." Theological Studies 67, no. 4 (December 2006): 904–5. http://dx.doi.org/10.1177/004056390606700422.

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15

Wang, Kai. "A Study of Chinese Commentaries on the Sutra of Perfect Enlightenment." Religions 13, no. 11 (November 14, 2022): 1099. http://dx.doi.org/10.3390/rel13111099.

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The Sutra of Perfect Enlightenment, also known as Yuanjuejing 圓覺經 or, in full, Dafang guangyuanjie xiuduoluo liaoyijing 大方廣圓覺修多羅了義經, is a mindfulness meditation sutra with a particularly high reputation that has been the subject of a great deal of annotations and commentaries throughout the history of East Asian Buddhism. However, hitherto, the literature has not systematically organized and studied these annotations and commentaries. The aim of this paper is to organize the Chinese commentaries on this sutra from the 8th to the 17th centuries systematically and tointroduce the different situations by the commentaries produced by different schools of Buddhism. Briefly, these works mainly include the commentaries by Weique 惟愨, Wushi 悟實, Jianzhi 堅志, Daoquan 道詮, and Tsung-mi 宗密 during the Tang Dynasty (618–907); the commentaries of the Huayan 華嚴宗, Tiantai 天臺宗, and Chan 禪宗 schools during the Song Dynasty (960–1279); and the literal interpretations and collected commentaries produced during the Ming and Qing Dynasties (1368–1912).

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Stoffregen, Thomas A., and Benoît G. Bardy. "Theory testing and the global array." Behavioral and Brain Sciences 27, no. 6 (December 2004): 892–900. http://dx.doi.org/10.1017/s0140525x04270200.

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The new commentaries raise important issues about the target article (Stoffregen & Bardy 2001). The commentaries also highlight some assumptions, often implicit, that underlie traditional interpretations of perception. We argue that evaluation of the global array and its implications for perception requires both analytical research on specification in the global array and new empirical research on the use of information in the global array for the control of action.

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Ahmed, Waqas, Dr Muhammad Hayat Khan, and Dr Sami Ul Haq. "علم الإشارة في سورة الفاتحة من خلال تفسير معارف القرآن للکاندهلوي نموذجا." Al-Duhaa 3, no. 01 (June 1, 2022): 90–103. http://dx.doi.org/10.51665/al-duhaa.003.01.0186.

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The commentary of Quran has been done mainly in scientific, jurisprudential, topical, and other ways among the scholars. The spiritual, connotative or intuitive commentaries also exist, with their evidence dating back to the early times of Islam. Among such commentaries, al Tastari (283 A.H) holds a prominent position among scholars who studied the spiritual dimension in commentaries of the Holy Quran. In recent times Tafseer Maarif ul Quran has also gained attention of scholars, which has been primarily regarded as a blend of jurisprudential and spiritual dimensions The present study is an adaptation of the same pattern as adopted by Tafsīr Ma’ārif ul Qur’ān written by Mowlānā Idrīs Kāndehlawī, and focuses on Al Tafsīr al Ishārī in Sūrah al Fātiḥah. The study concludes that the references to which the esoteric aimed, are not accepted at all, because it leads to atheism rather than the Sufi’s interpretations, as they are accepted with conditions, i.e; it does not contradict the Qur’an, Sunnah and consensus, the apparent interpretation of the verse is accepted, whether it is from a maxim or an opinion. Not everything that is attributed to the Ishari interpretation is purely false. Rather, the signs are and a consideration of what is right and what is wrong and what is false.

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Bernstein, Barton J. "Analyzing and Assessing Gaddis's Kennan Biography: Questionable Interpretations and Unpursued Evidence and Issues." Journal of Cold War Studies 15, no. 4 (October 2013): 170–82. http://dx.doi.org/10.1162/jcws_a_00401.

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Nine experts on Cold War history offer commentaries about John Lewis Gaddis's Pulitzer Prize-winning biography of George F. Kennan, the first head of the U.S. State Department's Policy Planning Staff. The commentators come from several countries and offer a wide range of perspectives about Gaddis's George F. Kennan: An American Life, published by Penguin Books in 2011. Although most of the commentators express highly favorable assessments of the book, they also raise numerous points of criticism. Two of the commentators, Barton J. Bernstein and Anders Stephanson, present extended critiques of Gaddis's biography. The forum concludes with a reply by Gaddis to all the commentaries, especially those by Bernstein and Stephanson.

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Yahya, Muhammad, Muhammad Rijal Maulana, Eni Zulaiha, and Edi Komarudin. "Karakteristik Tafsir Sufistik Indonesia." Jurnal Iman dan Spiritualitas 2, no. 1 (February 4, 2022): 25–34. http://dx.doi.org/10.15575/jis.v2i1.15786.

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This paper aims to discuss Sufistic interpretations in Indonesia and try to explore the meaning of Sufism and Tarekat, then connect them to the understanding of the Qur'an. The method of this paper is qualitative with a literature study approach. In addition to discussing the influence of Sufism and tarekat, this article also discusses the mufasir figures from Indonesia. In summary, Sufism entered Indonesia around the 17th century based on the historical text pioneered by Hamzah Fansuri. Holistically, the distinctive form of Sufsitik interpretation is divided into two, namely, Isyari and Nazhari interpretations. However, among Indonesian scholars of interpretation who are also experts in the science of Sufism, none of them wrote their commentaries using Sufistic styles in the form of Isyari and Nadzari. This is because they separate the science of Sufism from the science of interpretation. Therefore, they still rely on the textual meaning and the rules of interpretation generally.

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WILLIAMS, BENJAMIN. "GLOSSA ORDINARIAANDGLOSSA HEBRAICAMIDRASH IN RASHI AND THEGLOSS." Traditio 71 (2016): 179–201. http://dx.doi.org/10.1017/tdo.2016.10.

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An assiduous interest in the plain sense of Scripture and shared interpretations of particular biblical passages can be observed in certain twelfth-century Jewish and Christian commentaries composed in northern France. While Hugh of Saint Victor and Rashbam engaged in independent endeavors to shed light on thesensus literalisand thepeshatof Scripture, Andrew of Saint Victor attributed his knowledge of particular rabbinic interpretations to encounters with contemporary Jews. Yet points of convergence in Jewish and Christian exegesis can be observed even before the work of the Victorines and Rashi's disciples. The purpose of this study is to examine the midrashic interpretations transmitted in northern France around the beginning of the twelfth century in both theGlossa Ordinariaand Rashi's biblical commentaries. Interpretations are found in both corpora on occasions when their late-antique sources, such as Midrash Genesis Rabba and Jerome'sHebrew Questions on Genesis, themselves transmit similar insights. By analyzing an exposition found in both Rashi and theGloss, the narrative of Abraham in the fiery furnace, this study seeks to clarify the nature and extent of this relationship. It thereby enables a more detailed understanding of the ways that midrash reached twelfth-century Jews and Christians and of how Rashi and theGlossensured the wide dissemination of these interpretations.

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Zabudskaya, Ya L. "INVENTING BARBARITY: TRANSLATIONS, COMMENTARIES, AND INTERPRETATIONS OF EURIPIDES’ IT 74." Учёные записки Петрозаводского государственного университета 45, no. 7 (October 2023): 36–42. http://dx.doi.org/10.15393/uchz.art.2023.955.

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Brazeau, Bryan. "“My Own Worst Enemy”: Translating <i>Hamartia</i> in Sixteenth-Century Italy." Renaissance and Reformation 41, no. 4 (April 1, 2019): 9–42. http://dx.doi.org/10.33137/rr.v41i4.32449.

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This article considers the ways in which Aristotle’s notion of hamartia (ἁμαρτία) in the Poetics—the tragic fault that leads to the protagonist’s downfall—was rendered in sixteenth-century translations and commentaries produced in Italy. While early Latin translations and commentaries initially translated the term as error, mid-Cinquecento literary critics and theorists frequently used a term that implied sin: peccatum/peccato. Was this linguistic choice among sixteenth-century translators indicative of a broader attempt to Christianize the Poetics? While there were significant attempts on the part of translators and commentators to moralize the Poetics, this study of how hamartia was translated suggests that such interpretations were not Counter-Reformation distortions of Aristotle’s Poetics but rather part of a broader program of cultural translation—expressing the linguistic influence of a religious public, but not necessarily a moralizing interpretation—domesticating the Greek philosopher for an early modern Christian audience.

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Uciecha, Andrzej. "Egzegeza biblijna w komentarzach syryjskich Afrahata, Efrema, Iszodada z Merw i Teodora Bar koni. Zarys problematyki." Vox Patrum 67 (December 16, 2018): 673–88. http://dx.doi.org/10.31743/vp.3421.

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The Syriac commentaries analysed in the article are characterised by an original method, rarely appearing in the Latin or Greek exegesis. Both Aphrahat the Persian and Ephraim the Syrian, as well as Ishodad of Merv and Theodore bar Koni juxtaposed various propositions and interpretations of one Biblical event. In the view of these exegetes, the affirmation of diversity was the evidence of the knowledge of the essence of Holy Scripture. Such a mosaic of interpretations constitutes a primary feature proving the originality of the Syrians’ Biblical commentaries. Most significantly, it was the astute observation of the work of creation that provided them with the material for their interpretations. It is also possible that the knowledge of Judaism and exegetical techniques of rabbis played a crucial role in the adopted hermeneutical methodology. The analyses of Ishodad of Merv’s and Theodore bar Koni’s commentaries led to the discovery of the evolution in Nestorian exegesis, dominated by Antiochian tradition. East Syrians from the 8th and 9th centuries widely employed the interpretative method of diversity, previously used by Aphrahat and Ephraim the Syrian in the 4th century.

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Pak, G. Sujin. "Contributions of Commentaries on the Minor Prophets to the Formation of Distinctive Lutheran and Reformed Confessional Identities." Church History and Religious Culture 92, no. 2-3 (2012): 237–60. http://dx.doi.org/10.1163/18712428-09220003.

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The essay explores the question of the evidence of distinct Lutheran and Reformed confessional practices of exegesis particularly concerning interpretations of Old Testament prophecy. It begins by outlining differences in Martin Luther and John Calvin’s practices of christological exegesis and vision of sacred history in their interpretations of the Minor Prophets. Next, it traces the evolution of these differences in a set of figures from the next generation of Lutheran and Reformed exegetes in order to discern whether consistent patterns emerge to indicate ways in which biblical interpretation shaped confessional identity. Through a survey of commentaries on the Minor Prophets by a set of next generation Lutherans (Philip Melanchthon, Aegidius Hunnius, Lucas Osiander, and Nicolas Selnecker) and next generation Reformed (David Pareus, Lambert Daneau, Johannes Drusius, and Johannes Piscator) the author provides a picture of how biblical interpretation did indeed play a significant role in the formation and expression of confessional identity in the late sixteenth and early seventeenth centuries.

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Vogiatzi, Melpomeni. "The Byzantine reception of Aristotle’s Rhetoric: the 12th century Renaissance." Byzantinische Zeitschrift 113, no. 3 (August 1, 2020): 1069–88. http://dx.doi.org/10.1515/bz-2020-0045.

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AbstractIn this paper, I argue that, after centuries of neglect, a revival of interest towards Aristotle’s Rhetoric took place in 12th century Constantinople, which led to the production of a number of commentaries. In order to give an overview of the commentary tradition on the Rhetoric, I examine first the surviving extant commentaries themselves, then the information that the commentators offer regarding their preceding interpretations, and last the traces of commentaries on the Rhetoric found in other treatises. This examination will show that, at least within a specific group of scholars, the Rhetoric was studied and commented upon like never before. Finally, I attempt to explain this revival of interest, especially with respect to the role that philosophical and rhetorical education played in 12th century Byzantium.

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Olek, Grzegorz. "Where does the hendiadys in Phil. 1:1 come from? About the origins, misunderstandings, and argumentation of a questionable theory in English commentaries on Philippians 1:1." Rocznik Teologiczny 65, no. 4 (February 22, 2024): 681–92. http://dx.doi.org/10.36124/rt.2023.25.

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In Philippians 1:1 two terms can be found that sound puzzling for a Pauline greeting: σύν ἐπισκόποις καὶ διακόνοις. There are English speaking exegetes who consider a hendiadys in this fragment as one possibility among many other interpretations. The following article is dedicated to the question of why a hendiadys, of all things, would be found in Phil. 1:1 and why this idea occurs almost exclusively in English commentaries – in contrast to German commentaries. Four commentaries mentioning a hendiadys are subsequently analyzed to explore and verify the rationale in favour of a hendiadys. In the analysis, the concept of hendiadys is explained in more detail followed by the suggestion that hendiadys in Phil. 1:1 is primarily based on unclear definitions and misunderstandings.

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Arman, Jemma, Jean-Marie Henckaerts, Heleen Hiemstra, and Kvitoslava Krotiuk. "The updated ICRC Commentary on the Third Geneva Convention: A new tool to protect prisoners of war in the twenty-first century." International Review of the Red Cross 102, no. 913 (April 2020): 389–416. http://dx.doi.org/10.1017/s1816383121000035.

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AbstractSince their publication in the 1950s and 1980s respectively, the Commentaries on the Geneva Conventions of 1949 and their Additional Protocols of 1977 have become a major reference for the application and interpretation of those treaties. The International Committee of the Red Cross, together with a team of renowned experts, is currently updating these Commentaries in order to document developments and provide up-to-date interpretations of the treaty texts. This article highlights key points of interest covered in the updated Commentary on the Third Geneva Convention. It explains the fundamentals of the Convention: the historical background, the personal scope of application of the Convention and the fundamental protections that apply to all prisoners of war (PoWs). It then looks at the timing under which certain obligations are triggered, those prior to holding PoWs, those triggered by the taking of PoWs and during their captivity, and those at the end of a PoW's captivity. Finally, the article summarizes key substantive protections provided in the Third Convention.

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Preston, Charles S. "Beyond Class, Only Commentary: Rereading the Licchavis’ Origin Story in Buddhist Contexts." Buddhist Studies Review 34, no. 2 (January 19, 2018): 181–204. http://dx.doi.org/10.1558/bsrv.33573.

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The origin story of the Licchavis, retold in two commentaries on Nik?ya texts, has received some scant attention in the modern scholastic record, yet has usually been either cast aside as so much myth or has been recast in thematic or structural studies that align it with other tales of incest, foundling narratives, or origin stories of ga?a-sa?ghas. This article argues against those interpretations and offers a thorough rereading of the story as not only encoding a class hierarchy but also, in so doing, critiquing the Brahmanical class structure and the concept of svabh?va by birth. In this new interpretation of the story, and by reading it alongside other narratives, it becomes apparent that the origin story of the Licchavis makes sense within the context of the Buddhist commentaries where it is found. The account of their origins is not merely retelling an old story but furthering a Buddhist message.

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Ugwuanyi, Faustinus. "Aquinas’ Commentaries on Boethius’ Treatises: a Modification or Interpretation?" Roczniki Kulturoznawcze 10, no. 1 (September 30, 2019): 33–51. http://dx.doi.org/10.18290/rkult.2019.10.1-2.

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Nearly seven hundred years after the death of Boethius, Saint Thomas Aquinas appears to comment on the two works of Boethius: De Trinitate and De Hebdomadibus. In the last years of the 20th century, Aquinas’ comments aroused many discussions and questions among scholars. The question was asked why Aquinas was commenting on the texts of Boethius. Some scholars, such as Marian Kurdziałek, a Polish philosopher, argued that Aquinas intended to get rid of the old method of argumentation that dominated both philosophy and theology. Other scholars, such as Etienne Gilson, Pierre Duhem and Cornelio Fabro, criticized Aquinas, arguing that he used the texts of Boethius as a platform to create a metaphysics that was completely different. The last group of scholars, such as Ralph McInerny, rejects these allegations and claims. The article author joins the ongoing debate, arguing that Aquinas’s comments to Boethius aimed to develop further arguments against the heretics who lived in his time upon the authority of Boethius, who according to Timothy Noone represented the characteristic style of the scholars from the twelfth to the seventeenth century. The other part of the article discusses the question of whether Aquinas’ comments were correct interpretations of Boethius’ texts. In his opinion, the author of the article claims that the interpretations of the texts of Boethius made by Saint Thomas Aquinas is credible and may be the best commentary on Boethius. But, it is necessary to keep in mind the modifications resulting from various scientific cultures that prevailed in the time of the two great scholars.

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Krzysztofik, Małgorzata. "Motyw walki Jakuba z aniołem w piosence Jacka Kaczmarskiego wobec tradycji żydowskiej i chrześcijańskiej." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 229–44. http://dx.doi.org/10.14746/pst.2018.32.14.

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The purpose of this publication is the interpretation of the song of Jacek Kaczmarski titledJacob wrestling with the angel which shows the speci city of the poet’s view of the biblical theme. In the rst part of the article, I discuss the gure of the Patriarch Jacob in the Bible and culture. Then I present the patriarch’s wrestling with an unknown opponent as it is shown in Jewish and Christian commentaries. In the interpretation of Kaczmarski’s song, I draw attention to the di eren- ces and similarities with the Scriptures and with Jewish and Christian interpretations. Kaczmarski creatively reinterprets the biblical theme. The song does not follow Jewish interpretations which see the unknown opponent as a guardian angel of Esau, archangel Michael or Satan. Nor does it follow Christian interpretations (psychological, allegorical, spiritual, mystical). The poem is close to these comments (Jewish and Christian), which in the wrestling opponent see God in the form of an angel and a shepherd. Kaczmarski’s interpretation is unique, for in his poem the main purpose of the struggle is freedom – an overriding value in human life. The winner turns out to be a crippled Jacob. The weak man wins with God because he dared to ght for freedom.

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Thorsen, Bengerd Juul. "Baumgarten’s Meditationes as a Commentary on Horace’s Ars Poetica." Philosophica: International Journal for the History of Philosophy 22, no. 44 (2014): 9–25. http://dx.doi.org/10.5840/philosophica2014224415.

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In his first work, the poetics Meditationes philosophicae de nonnullis ad poema pertinentibus. Baumgarten frequently cites Horace’s Ars Poetica. Horace was highly esteemed by Baumgarten and his contemporaries, especially in the fields of poetics and art theory. Baumgarten uses Ars Poetica throughout Meditationes. but it is especially in the paragraphs introducing some of the key concepts of his philosophy that there is a significant amount of excerpts from Horace’s poetics. In this article, I examine if and how contemporary scholarly interpretations may have influenced these uses of Horace’s text and maybe even Baumgarten’s theory. Following a brief account of relevant commentaries as well as Horace’s position in contemporary art theory, I explore the implied interpretations of Ars Poetica in Baumgarten’s excerpts, focusing on his three key terms, phantasia. heterocosmica and methodum lucidam. Compared to the conception of Horace as expressed in the commentaries, this study suggests a complex interaction between those and Baumgarten’s art theory.

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Nadler-Akirav, Meirav. "The Literary-Historical Approach of Yefet Ben ‘Eli the Karaite in His Commentary of the Book of Amos." European Journal of Jewish Studies 10, no. 2 (August 16, 2016): 171–200. http://dx.doi.org/10.1163/1872471x-12341291.

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This article gives an overview of the exegetical approaches in Yefet’s biblical commentaries, especially his literary-historical approach as a central component of Yefet’s commentary on the Book of Amos. Yefet espouses an essentially historical approach to the biblical text; evident both by his deductions of the nature of society, and by dating the events mentioned in the book, based on biblical “evidence” taken from references to other biblical texts. He treats these events as developing narratives using both literary and historical tools. This approach guides his interpretations and helps him to determine whether metaphorical or literal interpretation is most appropriate.

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Porter, Andrew C., and Morgan S. Polikoff. "NCLB: State Interpretations, Early Effects, and Suggestions for Reauthorization and commentaries." Social Policy Report 21, no. 4 (December 2007): 1–16. http://dx.doi.org/10.1002/j.2379-3988.2007.tb00053.x.

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Fritze, Martin P., Martin Benkenstein, Russell Belk, Joann Peck, Jochen Wirtz, and and Bart Claus. "Commentaries on the Sharing Economy: Advancing New Perspectives." Journal of Service Management Research 5, no. 1 (2021): 3–19. http://dx.doi.org/10.15358/2511-8676-2021-1-3.

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The sharing economy is an omnipresent topic, not just in academia but throughout public discourses. Key questions thus have been approached from various research perspectives. To gain a comprehensive view of these perspectives, this commentary features contributions from a group of respected scholars, sharing their research findings, personal observations, and informed interpretations of the sharing economy. Their individual commentaries reflect unique theoretical perspectives, and they include discussions of why the sharing economy makes service management research more relevant, implications for companies and consumers, and key research needs.

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White, Lynn, Steven I. Levine, Yafeng Xia, Joseph W. Esherick, David E. Apter, Roderick MacFarquhar, and Michael Schoenhals. "Mao and the Cultural Revolution in China: Perspectives on Mao's Last Revolution." Journal of Cold War Studies 10, no. 2 (April 2008): 97–130. http://dx.doi.org/10.1162/jcws.2008.10.2.97.

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This forum includes five commentaries focusing on a much-acclaimed book by Roderick MacFarquhar and Michael Schoenhals, Mao's Last Revolution, published by Harvard University Press. The book provides a meticulous account of the Cultural Revolution in China, from 1966 to 1976. MacFarquhar and Schoenhals assess the roles of Mao Zedong and other senior Chinese officials and discuss what was happening in all regions of China during this period of terror and upheaval. Five leading experts on Chinese politics and society discuss the book's many strengths but also raise questions about some specific interpretations and omissions. The forum includes a reply by MacFarquhar and Schoenhals to the commentaries.

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Khatri, Talik Bahadur. "Sectarian Interpretations of the Bhagavad Gītā." Pursuits: A Journal of English Studies 6, no. 1 (July 21, 2022): 120–28. http://dx.doi.org/10.3126/pursuits.v6i1.46886.

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This research article deals with the sectarian commentaries of the Bhagavad Gītā. The study has its relevance to understand the text from the point of view of its orthodox sectarian interpretations. The article addresses on the research problem concerning to the uniformity of the message of the Gītā outlined by its jñāna and bhakti interpretations. The research approach (methodology) adopted for this study is the review-based analysis of the orthodox jñāna and bhakti interpretations of the text. The study has included the interpretations of Sankarācārya, Ramanujācārya, Madhvācārya, Vallabhācārya, Nimbarkācārya and Prabhupada as they represent the leading orthodox commentators of the Gītā. The study discloses that not all the above commentators of the Gītā are unanimous in revealing the concrete and undisputed message of the text. Instead, they interpret the text according to their own philosophy and find in the scripture the essential source of their own teachings.

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Rodionov, Oleg. "Michael Psellos’ Theologica I.30 and the Byzantine Interpretations of Scala Paradisi XXVII/2.13." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 147–64. http://dx.doi.org/10.24193/subbto.2021.1.07.

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"The article examines the exegesis of Michael Psellos on the most mysterious of the “difficult places” of the Ladder by John of Sinai — Step XXVІІ/2.13. This interpretation is one of the so-called Theologica treatises (Theol. I.30). It differs significantly from the rest of the Byzantine explanations of this “difficult place”. Michael Psellos decisively rejects the Christological interpretation of the “vision” and the questions of St. John. He also develops the doctrine of the accessibility to a human in present life of the vision of God in “symbols” and “forms” only. Higher contemplations are linked to the degree of detachment of the soul from the body. Unlike Michael Psellos, other interpreters, firstly, pay more attention to the context in which the chapter of the Ladder in question is located, secondly, they mostly prefer a Christological interpretation of St. John’s questions to the unknown interlocutor, thirdly, they ask themselves who this interlocutor was, an angel or Christ Himself. One of the anonymous Byzantine commentaries convincingly defends the point of view according to which John Climacus talked with Christ. This paper analyses all the extensive interpretations of the difficult passage, and on the basis of the handwritten tradition, draws the conclusion that the exegesis of Michael Psellos had much circulation in Byzantium along with other conceptions of the mysterious chapter. In addition, there has been noted the reception of Psellos’s interpretation in the first Slavic edition of the Ladder in 1647. Appendices I and II contain the edition of the Greek text of an anonymous Scholium and a fragment from the commentary by Elias of Crete respectively. Keywords: Michael Psellos, Theologica, John Climacus, Ladder of Divine Ascent, Photius of Constantinople, Elias of Crete, byzantine commentaries, Church Slavonic translation. "

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Anghel, Răzvan. "national court follow-up in the CJEU case "Sindicatul Familia e.a.” regarding the working time of foster parents in Romania." Bratislava Law Review 4, no. 1 (August 31, 2020): 131–42. http://dx.doi.org/10.46282/blr.2020.4.1.177.

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The CJEU judgement in Sindicatul Familia case (C‑147/17) is a steppingstone for the working time Directive 2003/88 interpretation and application and for the European debate regarding the foster carer for children statute, remuneration and working time. The article presents the national court decision fallowing the CJEU judgement accompanied by the author commentaries. The purpose of the article is to offer to legal professionals the information on the practical result of the dialog between CJEU and national courts and the way national courts uses the European legislation interpretations given in the preliminary ruling procedure that aims an uniform application of it in the EU member states.

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Krauter, Stefan. "„Ich weiß, wem ich mein Depositum anvertraut habe“ (2 Tim 1,12)." Biblische Zeitschrift 68, no. 1 (January 24, 2024): 131–44. http://dx.doi.org/10.30965/25890468-06801007.

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Abstract In commentaries on the Pastoral Epistles, views differ widely on the interpretation of παραθήκη in 2 Tim 1:12. This article briefly presents the idiomatic use of παρα(κατα)θήκη in Greek texts and classifies therein its use in the Pastoral Epistles. On this basis, the most common interpretations of 2 Tim 1:12 are critically evaluated. An alternative interpretation of 2 Tim 2:12 is discussed. This has been proposed only twice before: the first time in a somewhat remote place, the second time quite succinctly in a commentary. As a result, it has been either ignored or very quickly discarded in further discussion. This article will show that this is the most plausible reading of 2 Tim 1:12.

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Assandri, Friederike. "Conceptualizing the Interaction of Buddhism and Daoism in the Tang Dynasty: Inner Cultivation and Outer Authority in the Daode Jing Commentaries of Cheng Xuanying and Li Rong." Religions 10, no. 1 (January 20, 2019): 66. http://dx.doi.org/10.3390/rel10010066.

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This paper takes the different interpretations of one and the same sentences in the Daode jing as “inner cultivation” or “worldly power” respectively, in the commentaries of two closely related early Tang Daoist authors, Cheng Xuanying 成玄英 and Li Rong 李荣, as a starting point to approach the question of interaction of Buddhism and Daoism from a new angle. Instead of trying to pinpoint influences, origins, and derivatives, I propose to delineate philosophical discourses that cross the boundaries of the three teachings. Parallel excerpts from both commentaries show how Cheng reads the Daode jing as a guidebook for cultivation, and how Li Rong reads it as a guideline for governing. I argue that the differences could be read as the authors’ participation in different philosophical discourses, and I will show, for the case of Cheng Xuanying, how terminological overlap with contemporary Buddhist authors indicates that Buddhists and Daoists both participated in the discourse on inner cultivation with commentaries to their respective sacred scriptures.

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Marinis, Vasileios. "On earth as it is in heaven? Reinterpreting the Heavenly Liturgy in Byzantine art." Byzantinische Zeitschrift 114, no. 1 (February 1, 2021): 255–68. http://dx.doi.org/10.1515/bz-2021-9012.

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Abstract Compositions representing the Heavenly Liturgy - the liturgy that is presided over by Christ in heaven, of which the earthly liturgy is a reflection - first appear around the beginning of the fourteenth century in the decoration of Byzantine domes. Most scholars argue that such scenes depict an ancient concept, almost as old as liturgical exegesis itself. I contend that this view is based on a flawed reading of liturgical commentaries, of the biblical texts from which the commentaries draw inspiration, and of the Divine Liturgy itself. I argue that the scene of the Heavenly Liturgy represents both an exegetical stream independent of texts and an understanding of the eucharistic liturgy during the fourteenth and fifteenth centuries that existed in visual form in tandem with traditional textual interpretations of the rite. The scene, devised by painters and their patrons, therefore constitutes a concurrent exegetical tradition that both derived from the commentaries and deviated from them.

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Halvorsen, Margrethe Seeger, John McLeod, Kirsten Benum, and Hanne Haavind. "Conceptualizing the Complexity of Change in Psychotherapy: The Case of “Cora”." Pragmatic Case Studies in Psychotherapy 12, no. 3 (October 17, 2016): 224. http://dx.doi.org/10.14713/pcsp.v12i3.1979.

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<p>In this article we respond to the commentaries by Altman and Miller (2016), Bohart (2016), and Timulak and Keogh (2016) on our case of “Cora,” which involved over 121 psychotherapy sessions with a client with a history of severe relational trauma that had led to difficulty in forming close relationships, as well as a series of suicide attempts (Halvorsen, Benum, Haavind, & McLeod, 2016). The commentaries differ in their view of the value of Cora’s case, interpretations of the material, and methodological preferences. Together the commentaries illustrate the complexity of change in psychotherapy, how we need multifaceted approaches to understand change, and the challenges in writing up a case in this context. We call for further dialogue within the psychotherapy research community around the nature and implications of methodological choices arising from the conduct of case study research in this field.</p>

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Lee. "On the Ālayavijñāna in the Awakening of Faith: Comparing and Contrasting Wŏnhyo and Fazang’s Views on Tathāgatagarbha and Ālayavijñāna." Religions 10, no. 9 (September 19, 2019): 536. http://dx.doi.org/10.3390/rel10090536.

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The Awakening of Faith, one of the most seminal treatises in East Asian Buddhism, is well-known for its synthesis of the two Mahāyāna concepts of tathāgatagarbha and ālayavijñāna. Unlike early Yogācāra texts, such as the Yogācārabhūmi, in which ālayavijñāna is described as a defiled consciousness, the Awakening of Faith explains it as a “synthetic” consciousness, in which tathāgatagarbha and the defiled mind are unified in a neither-identical-nor-different condition. East Asian Buddhist exegetes noted the innovative explanation of the Awakening of Faith and compiled the commentaries, among which Huayan master Fazang’s (643–712) commentary had a profound effect on the process of the establishment of the treatise as one of the most representative tathāgatagarbha texts in East Asia. However, as scholarly perceptions that the commentators’ interpretations do not always represent the Awakening of Faith’s tenets themselves have grown, the propriety of relying on Fazang’s commentary for understanding the treatise has also been questioned. What attracts our attention in this regard is that the Silla scholar-monk Wŏnhyo’s (617–686) commentaries, which are known to have significantly influenced Fazang’s, present very different views. This article demonstrates that two distinct interpretations existed in Wŏnhyo’s days for tathāgatagarbha and ālayavijñāna of the Awakening of Faith, by comparing Wŏnhyo and Fazang’s commentaries, and further considers the possibility that the Awakening of Faith’s doctrine of ālayavijñāna is not doctrinally incompatible with that of early Yogācāra on the basis of Wŏnhyo’s view on ālayavijñāna.

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Bauer, Karen. "“Traditional” exegeses of 4:34." Comparative Islamic Studies 2, no. 2 (April 6, 2008): 129–42. http://dx.doi.org/10.1558/cisv2i2.129.

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The beginning of Qur’an 4:34 (Men are qaww?m?n over women, with what God has preferred some over others, and with what they spend of their wealth) is often taken to legislate men’s authority over women. But many questions remain about the history of interpretations of this verse. In what ways have interpretations developed through time? Do pre-modern interpretations of this verse resemble modern interpretations, and what do such resemblances say about the attitudes of the exegetes? And what are the methods that pre-modern and modern exegetes use to arrive at their interpretations? One way of empirically examining the variety in the pre-modern heritage, the methods of the exegetes, and the use of the pre-modern heritage in modern discourse is through the genre of Qur’?n commentaries (tafs?r al-Qur’?n). This verse has always been a source of controversy: pre-modern exegeses of it are varied. In the first part of this paper, I explore some of the variations in the content and methods of pre-modern interpretation, focusing on the ways in which content and method developed through time. I argue that some of the variations in content between the earliest and later pre-modern exegeses may be due to development in the exegetes’ methods of writing exegesis.

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Chia, Edmund Kee-Fook. "Modern Catholic Social Teaching: Commentaries & Interpretations – Edited by Kenneth R. Himes." Teaching Theology & Religion 11, no. 2 (April 2008): 116–17. http://dx.doi.org/10.1111/j.1467-9647.2008.00424.x.

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Booth, Philip. "MODERN CATHOLIC SOCIAL TEACHING: COMMENTARIES AND INTERPRETATIONS - Edited by Kenneth R. Himes." Economic Affairs 28, no. 2 (June 2008): 98–100. http://dx.doi.org/10.1111/j.1468-0270.2008.836_6.x.

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Demeyere, Bruno, Jean-Marie Henckaerts, Heleen Hiemstra, and Ellen Nohle. "The updated ICRC Commentary on the Second Geneva Convention: Demystifying the law of armed conflict at sea." International Review of the Red Cross 98, no. 902 (August 2016): 401–17. http://dx.doi.org/10.1017/s1816383117000376.

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AbstractSince their publication in the 1950s and 1980s respectively, the Commentaries on the Geneva Conventions of 1949 and their Additional Protocols of 1977 have become a major reference for the application and interpretation of those treaties. The International Committee of the Red Cross, together with a team of renowned experts, is currently updating these Commentaries in order to document developments and provide up-to-date interpretations of the treaty texts. Following a brief overview of the methodology and process of the update as well as a historical background to the Second Geneva Convention, this article addresses the scope of applicability of the Convention, the type of vessels it protects (in particular hospital ships and coastal rescue craft), and its relationship with other sources of international humanitarian law and international law conferring protection to persons in distress at sea. It also outlines differences and commonalities between the First and the Second Conventions, including how these have been reflected in the updated Commentary on the Second Convention. Finally, the article highlights certain substantive obligations under the Convention and how the updated Commentary addresses some of the interpretive questions they raise.

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Mehtić, Halil. "Combining traditional and rational methods in Handžić’s interpretation of Qur’an." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 4 (December 15, 2006): 7–38. http://dx.doi.org/10.51728/issn.2637-1480.2006.7.

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Mehmed ef Handžić is considered to be one of the most prominent alims in the last century. Although he lived only 38 years (1906-1944) he wrote an imposing number of various works. He is one of the few, from the newer generation of Bosnian scholars that wrote original works in native language as well as in Arabic. He wrote works on Hadith, Aquida, usul-al fiqh and fiqh, history, history of literature and tafsir. His most valuable works in the field of tafsir are commentaries on ayats containing legal shari’ah regulations – ayatul-ahkam, surahs al-Bakare and an-Nisa’. He wrote his interpretations of the two surahs in Arabic language according to the classical tafsir works of this kind. In writing his commentaries he relied on traditional, rational, fiqh-based and linguistic tafsirs. Analyzing his tafsir works we ascertained that the methodology of his tafsir is based on eight principles that are imbued in the main principle of his interpretation of Qur’an. That principle is combining traditional and rational method. In this paper we focus on this method that is considered to be the most appropriate in commenting Allah’s words.

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Dynel, Marta. "Swearing methodologically : the (im)politeness of expletives in anonymous commentaries on Youtube." Journal of English Studies 10 (May 29, 2012): 25. http://dx.doi.org/10.18172/jes.179.

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This theoretical paper addresses the (im)politeness of swear words. The primary objective is to account for their nature and functions in anonymous Internet communication, represented by YouTube commentaries (and exemplified by those following snatches of “Borat”), in the light of recent approaches to (im)politeness, notably: second order (im)politeness, necessarily recruiting first order interpretations; intentionbased approach; and relational work. The emerging postulate is that taboo words can display impoliteness (by manifesting aggression, power-building and abuse) or politeness (by fostering solidarity, common ground and humour). The nature and functions of cursing in anonymous commentaries are posited to be largely reminiscent of those appearing in oral interactions. Nevertheless, several characteristics of expletives appear to be peculiar to the discourse of an e-community of practice.

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Ismoilov, Ilyos. "Interpretations on the subject of Alexander in Tafsir." Golden scripts 3, no. 2 (June 1, 2021): 4–19. http://dx.doi.org/10.52773/tsuull.gold.2021.2/bdmw6840.

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The teachings of Islam had a significant impact on the further development of the theme of Alexander, the development in the East. This great influence rests on three important foundations – the Qur'an, hadiths and interpretations. The tradition of writing works on the theme of Alexander was enriched with new subject lines, images, episodes and motives under their influence. It has improved in content and acquired original interpretations. In particular, the Qur'anic surah "Kahf" made a turning point in the evolution of the theme and tradition in the East. Commentaries written on this surah are distinguished by their own character. In them, the details of the story of Zulqarnayn were added with views and interpretations related to the story of Alexander. That is, in the interpretations, the theme of Alexander was received, two traditions were mixed.This article examines the same aspect of interpretations and draws conclusions based on the works of famous commentators of the East. It is stated that the traditions of Alexander and Zulqarnay were erroneously added, and such a view does not have any reliable grounds.

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Journal articles on the topic 'Commentaries, interpretations'

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