Relevant bibliographies by topics / Exegesis

Academic literature on the topic 'Exegesis'

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Published: 4 June 2021
Last updated: 25 June 2024

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Journal articles on the topic "Exegesis"

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Mufida, Luluk Inda Rini, and Ghozi Mubarok. "Isra'iliyyat dalam Tafsir Modern: Studi Tentang Turunnya Adam dari Surga." Mutawatir : Jurnal Keilmuan Tafsir Hadith 10, no. 2 (December 20, 2020): 365–89. http://dx.doi.org/10.15642/mutawatir.2020.10.2.365-389.

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The narration of isrā’īlīyāt in the Qur’anic exegesis has been an object of criticism in modern times. However, the modern Qur’anic exegesis are not entirely free from the isrā’īlīyāt. This article seeks to examine the distribution of the isrā’īlīyāt in the writings of modern Qur’anic exegesis and their attitude towards it. By explicating the story of Adam’s falling from the heaven, it attempts to delve into four modern Qur’anic exegeses, namely Rashīd Riḍā, Hamka, M. Quraish Shihab, and Thoifur ‘Ali Wafa. This article argues that, first, those Qur’anic exegesis are not uninfected with the isrā’īlīyāt, although the number varies each other. In this case, Tafsīr Firdaws al-Na‘īm and Tafsir Al-Azhar ranks as the highest interpretation used isrā’īlīyāt. Second, the attitude of modern exegetes towards the isrā’īlīyāt is also not singular. Rashīd Riḍā and Buya Hamka tend to approach the isrā’īlīyāt in a critical manner. Quraish Shihab, although still narrating isrā’īlīyāt in his work, he tends to regard it as an insignificant source in the Qur’anic exegesis. While Thoifur tends to be loose and accommodating the isrā’īlīyāt.
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Zomorod, Faridah. "The Fundamentals (Usul) of Maqasidi Tafsir." Journal of Contemporary Maqasid Studies 2, no. 1 (January 15, 2023): 1–34. http://dx.doi.org/10.52100/jcms.v2i1.94.

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This article discusses the topic of maqasid-based tafsir (exegesis) by investigating its origin based on the founding studies of early exegetes, and the renewed insights of the modern and contemporary maqasidi scholars and exegetes at the level of conceptualisation and applications. This paper aims to bring to light that the maqasid-based exegesis is not completely different from the early heritage of exegesis, nor is it different from the renewed exegesis in every era and place. Rather, it deserved such depiction because of the extra focus on maqasid and profound consideration of its implementation and activation. Moreover, this paper deliberates the rules, regulations, and conditions related to maqasid-based exegesis which are not exclusive to it, but they are part of the general rules and fundamentals of exegesis that guide the exegetes in dealing with the maqasid of the Holy Qur’an, which we consider as rational fundamentals of exegesis because they are related to the spectrum of reflection and independent reasoning.
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Razzaq, Dr Abdul, and Dr Zafar Iqbal. "تفسیرِ قرآن میں لغتِ عرب سے استشہاد کی حیثیت اور غلام احمد پرویز کے استدلالات کا تحقیقی جائزہ." ĪQĀN 3, no. 01 (February 1, 2021): 1–20. http://dx.doi.org/10.36755/iqan.v3i01.234.

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Principles of Quranic exegesis are illustration of Qur’an, gradually by Qur’an, Hadith, sayings of companions of holy prophet (SAW), Arabic literature, as well as rational reasoning. Study of Quranic commentaries reveals that, although, there is a consensus on these principles being used for Quranic exegeses but there are variations in understanding and application of these. In this context, the commentaries also differ from one scholar to other. One of these scholars is Ghulam Ahmad Pervaiz, author of Urdu exegesis of Qur’an, whose understanding and application of these principles completely differ from mainstream scholars. Pervaiz used the Arabic language and dictionary meanings as a basic source of Quranic exegeses, while other use it as secondary source. Similarly, Pervaiz rejected the principle of Quranic exegesis ‘illustration by Hadith’. This article discussed the validity and authenticity of Arabic language as a source of Quranic exegesis and Pervaiz’s application of it by disagreeing with mainstream scholars. Analysis made based on basic exegesis principles and historical traditional literature.
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Haftador, Hasan Rezaee, and Azam Khodaparast. "Ijtihad in Quranic Exegesis." Asian Social Science 11, no. 27 (November 22, 2015): 125. http://dx.doi.org/10.5539/ass.v11n27p125.

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<p>The ijtihadi method of Quranic exegesis is one of the popular and proper methods of interpretation of religious texts. It is superior to the methods of subjective opinion (<em>tafsīr bi al-ra</em><em>ʾ</em><em>y</em>) and narrative exegesis, and possesses many positive features and applications. These features, which are results of the evolution and comprehensiveness of ijtihadi exegesis as well as the multidisciplinary approach, have led to favourable reception of this method among Muslim exegetes. With a focus on the exegesis by Shaykh Ṭūsī, founder of the ijtihadi approach, exegetes have developed necessary conditions for using the method. These include jurisprudential, ethical, academic, and, most importantly in this approach, rational conditions. Muslim exegetes have provided valid reasons for ijtihadi tafsir including Quranic, narrative, and conventional rationales as well as the argument for the necessity of ijtihadi tafsir and the fact that it was an early method utilised by exegetes. Each of these rationales differ in their manner of presentation. However, all exegetes are unanimous that ijtihadi tafsir is permissible.</p>
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Ramli, Mohd Anuar, Muhammad Ikhlas Rosele, Mohd Farhan Md Ariffin, and Muhammad Izzul Syahmi Zulkepli. "Tafsir Feminis: Antara Rekonstruksi Tafsiran Mesra-Gender atau Huraian Pseudo-Ilmiah." Maʿālim al-Qurʾān wa al-Sunnah 14, no. 1 (June 1, 2018): 91–100. http://dx.doi.org/10.33102/jmqs.v14i1.120.

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This research tends to discuss on the feminist exegesis, a method which is emerging in the field of current discourse. It proposes new type of interpretations that prone to deconstruct the classical scholars' exegesis which are perceived as misogynistic and at the same time tends to propose and reconstruct a gender-friendly interpretation. In order to obtain those objectives, some example of exegetical works, range from the medieval and contemporary exegeses, from the traditionalists to the feminists' streams of exegeses being selected and compared. This analysis based on the issue of women's inheritance rights. Result from this research shows that there are divergences between both exegetical streams due to the differences in their exegetical methodologies that are being adopted. Although feminist exegesis method tries to present the new interpretation within the gender-equal orientation, but their methodology does not consider the authentic discipline of the Quran exegesis.
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Amru, Khobirul. "Polemik Penafsiran Ziyadah dalam Surah Yunus [10]: 26." Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir 1, no. 2 (October 1, 2021): 16–37. http://dx.doi.org/10.58404/uq.v1i2.38.

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This article is motivated by the existence of many versions with regard to the exegeses of term ziya>dah in Surah Yu>nus [10]: 26. To read at a glance concerning those diverse versions frequently feels vague and obscure. Moreover, figures behind all of those versions are exegetes whose integrities and capabilities in Quranic Exegesis are unquestionable, such as Ibn Abi> H{a>tim, al-Ma>turi>diy, al-Ma>wardiy, and Ibn al-Jauziy. This thing becomes the point of departure of the urgency to profoundly scrutinize those diverse versions of the exegeses. There is one question aimed in this article, that is, how quranic exegeses from classical exegetes to medieval exegetes on the term ziya>dah are. Using the comparative analysis, this research results in two significant conclusions. The first is that the exegeses of the term ziya>dah continually evolve periodically. The second is that there is an underlying correlation that is linked between the classical period and the medieval period, that the genealogy of the various exegeses of the term ziya>dah in the medieval period can be found in the classical period.
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Ramelli, Ilaria L. E. "Patristic Exegesis." Religion & Theology 22, no. 1-2 (2015): 100–132. http://dx.doi.org/10.1163/15743012-02201008.

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This essay will argue that in several – often unnoticed – respects patristic exegesis can be relevant to contemporary biblical hermeneutics and can be a source of fruitful inspiration for it. From several quarters, contemporary scholars have called for an integrative approach to biblical hermeneutics, especially one that conjoins the historico-critical method and theological hermeneutics. A similar integrative approach was already adopted by patristic exegetes in Origen’s line, with their integration of historical reading and noetic exegesis, and with their hermeneutics of multiplicity that is another respect in which patristic exegesis proves highly relevant to contemporary biblical hermeneutics. The present relevance of scriptural passages is also a core principle of both patristic exegesis and contemporary hermeneutics, as well as the tenet of the unity of Scripture, which was emphasised by patristic exegetes and is to be taken into account in contemporary biblical hermeneutics with respect to the Bible as supertext. Also, philosophical investigation applied to scriptural hermeneutics is one of the most remarkable features of Origen’s and his followers’ hermeneutics. A reflection will thus be devoted to the relationship between philosophy and biblical hermeneutics, as well as between theology and philosophy, and a parallel will be drawn with philosophy of religion.
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Zakariyah, Luqman. "Beyond Textuality in Islamic Legal Exegesis." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 50–72. http://dx.doi.org/10.35632/ajis.v31i4.280.

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When studying textuality in the codification1 of Islamic legal maxims (qawā‘id fiqhīyah), it is worth researching how intertextuality and hypertextuality can be used as linguistic mechanisms to help understand Qur’anic texts and how such texts cohere to form legal maxims in Islamic criminal law. An in-depth study of medieval Qur’anic exegetes reveals the length to which Muslim scholars have gone to link texts to extract contextual meanings from the Qur’an and, perhaps, to codify Islamic legal maxims. Two such approaches are intertextuality and hypertextuality. This article examines how the linguistic mechanisms defined herein complement juristic methodology in codifying Islamic legal maxims from Qur’anic exegesis. It explores several relevant exegeses, illustrates that maxims codified through intertextuality and hypertextuality are more far-reaching than those codified through textuality alone, and emphasizes these legal maxims’ application toaspects of criminal law. I conclude that were it not for juristic methodologies, many objectives of Islamic law would have been misconstrued in the process of identifying the texts’ meanings.
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Zakariyah, Luqman. "Beyond Textuality in Islamic Legal Exegesis." American Journal of Islamic Social Sciences 31, no. 4 (October 1, 2014): 50–72. http://dx.doi.org/10.35632/ajiss.v31i4.280.

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When studying textuality in the codification1 of Islamic legal maxims (qawā‘id fiqhīyah), it is worth researching how intertextuality and hypertextuality can be used as linguistic mechanisms to help understand Qur’anic texts and how such texts cohere to form legal maxims in Islamic criminal law. An in-depth study of medieval Qur’anic exegetes reveals the length to which Muslim scholars have gone to link texts to extract contextual meanings from the Qur’an and, perhaps, to codify Islamic legal maxims. Two such approaches are intertextuality and hypertextuality. This article examines how the linguistic mechanisms defined herein complement juristic methodology in codifying Islamic legal maxims from Qur’anic exegesis. It explores several relevant exegeses, illustrates that maxims codified through intertextuality and hypertextuality are more far-reaching than those codified through textuality alone, and emphasizes these legal maxims’ application toaspects of criminal law. I conclude that were it not for juristic methodologies, many objectives of Islamic law would have been misconstrued in the process of identifying the texts’ meanings.
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Sholihah, Ellyatus, and Abd Kahar. "The Significance of Traditional Exegesis in Modern Quranic Sciences (Critical Analysis)." ICoIS: International Conference on Islamic Studies 4, no. 1 (November 14, 2023): 44–53. http://dx.doi.org/10.58223/icois.v4i1.247.

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For several centuries, traditional exegesis has played a crucial role in understanding the Quran within Islamic heritage. However, the significance of traditional exegesis has emerged as a profound debate in the era of modern Quranic research. The aim of this research is to conduct a critical analysis of the importance of traditional exegesis in the context of modern Quranic sciences. The research findings indicate that traditional exegesis holds historical and intellectual value that cannot be disregarded in comprehending the Quran. Nevertheless, it also faces a number of criticisms that need to be addressed in a contemporary context. This research discusses various efforts aimed at addressing these criticisms, including adaptation, reexamination, and integration with modern scholarly methodologies, highlighting the significant role of Muslim scholars and intellectuals in preserving the importance of traditional exegeses while remaining open to innovation and necessary changes to confront the challenges of the modern era.
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Dissertations / Theses on the topic "Exegesis"

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Brown, Christopher Shawne. "Exegesis." Digital Commons @ East Tennessee State University, 2008. https://dc.etsu.edu/etd/1903.

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The photographer discusses the work in Exegesis, his Master of Fine Arts exhibition held at Slocumb Galleries, East Tennessee State University, Johnson City, Tennessee from October 29 through November 2, 2007. The exhibition consists of 19 large format color photographs representing and edited from a body of work that visually negotiates the photographer's home in East Tennessee. The formulation of a web of influence is explored with a focus on artists who continue to pertain to Brown's work formally and conceptually. Included are photographers Eugene Atget, Walker Evans, William Eggleston, and Mike Smith as well as the artist Joseph Cornell, the painter Robert Motherwell, and the poet Charles Wright. Other topics include a discussion of place, particularly one's home, as a resource and an envelope for a body of work. Included are images of the photographer's earlier work and a catalogue of the exhibition.
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Laver, Sandra. "Headlands : presencepaintpanorama : exegesis." Thesis, Federation University Australia, 1999. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/164952.

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"This thesis presents a considered artistic statement about how I experience and how I strive to embody, my notion of reality through the process of painting and drawing. It considers the activity of the creation of reality through a synthesis of perceptual and conceptual functioning. The thesis proposes that when a painted surface is viewed, the marks on this plane are arranged by the mind of the viewer to form an image which becomes infused with meaning. The created visual structures, in this way, promote a formerly undiscovered, conceptual reality."
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Natalenko, Rie. "Exegesis to support Heloise." Access electronically, 2005. http://www.library.uow.edu.au/adt-NWU/public/adt-NWU20060807.152947/index.html.

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Keeler, Annabel. "Persian Sufism and Exegesis:." Thesis, University of Cambridge, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504091.

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Detienne, Claude Valentin René. "O GRITO DOS FILHOS DE ISRAEL CHEGOU ATÉ MIM Estudo comparativo de comentários judaicos e siríacos de Êxodo 2,23-3,15." Pontifícia Universidade Católica de Goiás, 2006. http://localhost:8080/tede/handle/tede/941.

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Made available in DSpace on 2016-07-27T13:49:00Z (GMT). No. of bitstreams: 1 Claude Valentin Rene Detienne.pdf: 6137168 bytes, checksum: a08610a90e81c490c0dba1ec489d10e5 (MD5) Previous issue date: 2006-08-30
The objective of the present dissertation was to compare a Jewish commentary (Midrash Rabbah) and two Syriac commentaries (Ephrem s commentary and an anonymous one) on the book of Exodus, especially on Ex 2,23-3,15. The study revealed some similarities that could be explained by a Jewish origin of some Syriac exegetical elements. But on the whole the Syriac commentaries are very different from the Jewish one. The Syriac exegetes, in the line of the Antiochene litteralist and historicist exegetical tradition, seldom show the same richness as the Jewish commentarist. The latter displays both a deep respect for the text in its tiniest details and much freedom to create new meanings from the text. That difference finds an echo in the modern hermeneutic reflection, which tries to find a balance between the intentio auctoris and the intentio lectoris.
Esta dissertação teve por objetivo de comparar um comentário judaico (Midrash Rabbah) e dois comentários siríacos (comentário de Efrém e comentário anônimo) do livro do Êxodo, e particularmente do trecho Ex 2,23-3,15. Embora tenham aparecido alguma semelhanças que poderiam se explicar por uma origem judaica de alguns elementos exegéticos siríacos, os comentários siríacos são muito diferentes do comentário judaico. Os exegetas siríacos, herdeiros da tradição exegética literalista e historicista antioquena, raramente mostram a mesma riqueza criativa do que o comentarista judeu. Este demonstra ao mesmo tempo um profundo respeito pelo texto, nos seus mínimos detalhes, e uma grande liberdade para criar sentidos novos a partir do texto. Dessa diferença parece fazer eco a reflexão hermenêutica moderna, quando tenta achar um ponto de equilíbrio entre intentio auctoris e intentio lectoris.
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Raison, Stephen J. "An exegesis of Psalm 45." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Oh, Jung Hyun. "Exegesis and imagination in preaching." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Foxall, Gemma. "When autism strikes (an exegesis)." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2020. https://ro.ecu.edu.au/theses/2299.

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The structure of this thesis is twofold: a creative work and exegesis. The creative work is a book entitled When Autism Strikes, and documents my family's journey into the world of Autism Spectrum Disorder (ASD) and the actions taken to reduce the disabling features of my son's diagnosis. The text is supplemented with commentary sections, presenting information gathered from my professional and personal experiences. The creative work uses the writing genre known as Creative Nonfiction and shares scenes over the course of one year in the characters’ lives. Character development and first person dialogue create an emotive narrative to link together clinical disciplines not usually integrated in published work. Relevant in-text links to academic literature and references are cited at the end of each of the three parts, so that readers are supported to learn more about significant publications. Key features of Autism Spectrum Disorder that underpin the clinical diagnostic terms are incorporated into the story to demonstrate the complexity and broadness of the condition. Whilst the creative work has implicit discussion points and messages, the exegesis explicitly explores and reviews the issues highlighted in the creative work. The methodology underpinning this research is Practice-based research, and sourced data according to the four perspectives I bring to the project, that of: therapist, researcher, parent and teacher. The evolution of the research design is discussed in the exegesis and how data were presented to produce the creative work. When Autism Strikes communicates information in a new way, thereby creating a novel contribution to the academic community, and pending future publication, the broader audience for whom it is written.
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Curtin, Amanda. "Ellipsis: a novel and exegesis." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/337.

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This thesis comprises a novel entitled 'Ellipsis' and an exegesis entitled 'Ellipsis: Ambiguous genre, ambiguous gender'. The novel blends archival records and fiction into two woven narratives, one contemporary, one historical. In the contemporary narrative, set in 2004-2005, Willa Samson, flayed by guilt and grieving the loss of her daughter, is a hermit, unable to work, communicating with the world mainly through the Internet. But her desire to research a fragment of local history that has haunted her for years gently forces her back into the world. Willa is convinced that in the story of a nineteenth-century murder she can see an unlikely parallel with her daughter: that, like Imogen, the victim was intersexed. The historical narrative is a speculative telling of the life of the murder victim, known as Little Jock. Imogen's story, which unfolds through Willa's memories, dramatises the devastating though well-intentioned protocol established by twentieth-century medicine for dealing with intersex births: 'normalising' surgery to fashion the newborn into the sex deemed to be appropriate, followed by hormone treatment, rigid social conditioning and an aura of secrecy to silence any confusion or hint of difference. Imogen grows up suspecting that she is different, but no one will tell her the truth. Little Jock must also keep bodily truth hidden, for in the nineteenth century intersexuals-then termed 'hermaphrodites'-were often exploited as freaks. After leaving Northern Ireland during the Potato Famine, the child who becomes Little Jock finds, in the tenement slums of Glasgow, a place to disappear. A series of petty crimes results in his transportation to Western Australia-one of the nearly ten thousand convicts plucked from English prisons and sent to the Swan River Colony. The authorities believed all of them were male. Willa's research leads her to Scotland and Northern Ireland, and finally to Western Australia's South West, helped along the way by genealogists-people who cherish the bonds of family and history. And in the search for Little Jock, she draws closer to understanding what has happened to Imogen. The exegesis, after outlining the provenance of the novel's research, is structured as two essays linked by the themes of ambiguity and classification. The first, on ambiguous genre, sets out to investigate the framing (that is, in the form of an explanatory note) of hybrid sub genres of fiction, novels that draw directly or indirectly on people, events and issues that are part of the historical record. In considering what authors should say about 'what is real and what is not,' the essay canvasses ethics and reader expectations, the right to speak and the freedom to create, and the ways books are marketed, classified and read. The second essay, on ambiguous gender, draws on historical aspects of the classification of intersexed people, along with gender theory, to consider 'Ellipsis' in terms of the social forces acting on the ambiguous bodies of Little Jock in the nineteenth century and Imogen in the twentieth century, and how these characters survive in bodies that pose a challenge to deeply held cultural norms.
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Moor, Sarah Kathryn. "Trace, a novel and exegesis." Thesis, Queensland University of Technology, 2010. https://eprints.qut.edu.au/32154/1/Sarah_Moor_Thesis.pdf.

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Trace concerns writing-walking and walking-writing. The multiple voices of both novel and exegesis assemble a rhizomic map of a walk and create a never-entirely-certain wandering look upon a woman walking, rather than a single cocksure gaze. Trace explores the aesthetics of Western walking literature and the various nostalgias inherent in that tradition. Trace wonders how lost a character can become on a walk and whether a walk is itself a kind of becoming. In the undefined liminal space where the urban bleeds into the rural, Trace challenges the singular perspective of the dominating gaze with a wandering look, which aims to make an original contribution to both the walk in literature and to exegetical form.
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Books on the topic "Exegesis"

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Teller, Astro. Exegesis. New York: Vintage Contemporaries, 1997.

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Lubac, Henri de. Medieval exegesis. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 1998.

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Lewis, Jack Pearl. Exegesis of difficult passages. Searcy, Ark: Resource Publications, 1988.

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Geis, Robert. Exegesis and the Synoptics. Lanham: University Press of America, 2012.

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Iconographic exegesis and Third Isaiah. Tübingen: Mohr Siebeck, 2009.

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Carstens, Pernille, Trine Bjørnung Hasselbalch, Niels Peter Lemche, Izaak Hulster, Dolores Kamrada, Rüdiger Schmitt, Terje Stordalen, et al., eds. Cultural Memory in Biblical Exegesis. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463234690.

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Gombrich, Richard F. Indian ritual and its exegesis. Delhi: O.U.P, 1988.

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Biblical exegesis and church doctrine. New York: Paulist Press, 1985.

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Robert, Jewett, Hurtado Larry W. 1943-, and Keifert Patrick R, eds. Christology and exegesis: New approaches. Decatur, GA: Scholars Press, 1985.

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Hayes, John H. Biblical exegesis: A beginner's handbook. 2nd ed. London: SCM, 1988.

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Book chapters on the topic "Exegesis"

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Robinson, Neal. "Classical Exegesis." In Christ in Islam and Christianity, 60–77. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-11442-9_9.

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Pregill, Michael E. "Exegesis 1." In Routledge Handbook on Early Islam, 98–125. New York, NY: Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315743462-8.

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Black, C. Clifton. "Transfigured Exegesis." In Crisis, Call, and Leadership in the Abrahamic Traditions, 243–58. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230101357_17.

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Lasker, Daniel J. "Exegesis." In Karaism, 152–70. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781800855960.003.0010.

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This chapter studies Karaite biblical exegesis, the most significant characteristic of which is a rejection of the authority of the textual interpretations embodied in what rabbinic Judaism calls the oral Torah. Biblical interpretation is one of the outstanding contributions of Karaism to Jewish civilization. The first verse-by-verse biblical commentaries were written by Daniel al-Qumisi. The Karaite emphasis on the contextual-literary meaning of the text, based on rigorous philological methodology, challenged Rabbanite thinkers, who felt obligated to defend the exegesis that they had received through inherited tradition and which was the basis of their religious observance. Karaite exegetes were well aware of Rabbanite teachings, which they criticized, and Rabbanite exegetes reacted to Karaite disapproval of their biblical interpretations by sharpening their own exegetical tools. There was, however, more to the relation between Karaite and Rabbanite commentators than polemical exchanges; exegetes on each side learned from their colleagues on the other side. The give and take between the two groups had the effect of enriching both.
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"Exegesis." In The Painted Bunting's Last Molt, 60–62. University of Pittsburgh Press, 2020. http://dx.doi.org/10.2307/j.ctvwrm672.48.

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"Exegesis." In The Thought of Gregory the Great, 87–96. Cambridge University Press, 1986. http://dx.doi.org/10.1017/cbo9780511599484.012.

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"Exegesis." In Visionary Republic, 119–49. Cambridge University Press, 1985. http://dx.doi.org/10.1017/cbo9780511583810.007.

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"EXEGESIS." In Karaism, 152–70. The Littman Library of Jewish Civilization, 2021. http://dx.doi.org/10.2307/j.ctv25zcvh5.14.

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"Exegesis." In Hinduism and Tribal Religions, 500. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_300174.

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Blum, Alan F. "Exegesis." In Socrates, the Original and Its Images, 45–219. Routledge, 2018. http://dx.doi.org/10.4324/9780429451638-3.

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Conference papers on the topic "Exegesis"

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Pop, Daniel-Avram, and Adrian Sterca. "Automatic summarization of New Testament exegesis texts." In 2021 International Conference on INnovations in Intelligent SysTems and Applications (INISTA). IEEE, 2021. http://dx.doi.org/10.1109/inista52262.2021.9548412.

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Sacchini, Lorenzo. "PETRARCH�S EXEGESIS IN CINQUECENTO ITALIAN ACADEMIES." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/21/s08.053.

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Kaur, Gurpreet. "An Exegesis of Postcolonial Ecofeminism in Contemporary Literature." In Annual International Conference on Language, Literature & Linguistics. Global Science & Technology Forum (GSTF), 2012. http://dx.doi.org/10.5176/2251-3566_l31257.

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DeKerlegand, Daniel, Ben Samuel, and Jeffrey Leichman. "Encoding Socio-Historical Exegesis as Social Physics Predicates." In FDG '20: International Conference on the Foundations of Digital Games. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3402942.3409608.

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Citeia, Adriana Claudia, and Monica Iuliana Popescu. "THERIOMORPHIC MODELS IN MYTHOLOGICAL EXEGESIS: SATYR, CENTAUR, CYCLOPS." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs06.08.

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From the beginning, through to Antiquity and the Middle Ages, mankind has started from a belief in the existence of a substantial soul. Belief in a spirit substance gradually receded, giving way to a spirit wholly dependent on matter and strictly material causes. The human psyche does not easily adapt to the times, and, despite humanity's breakthroughs and changing conceptions regarding life and the world, the nucleus of magical thinking has continued to exist and manifest itself incongruously relative to modern circumstances. Antiquity offers a variety of examples in representing mental illnesses (both in primary historical accounts and literary writings). Homeric texts contain multiple events and characters awash with psychopathological manifestations. This article proposes a paradigm on the exegesis of narrative myth from a double perspective: philosophical and psychological. A Greco-Roman mythological system of reference is used, centered on characters with a theriomorphic, hybrid, and/or double/mixed (human-animal) structure: satyr (Pan), centaur (Chiron, Nessus, Pholos), cyclops (Polyphemus). The concepts of dipsychism and identity dissociation are analyzed from the archetypal perspective of C.G. Jung and the philosophical and psychological perspectives of J. Radden and J.P. Dauwalder. The main claim of this thesis is an underlining of the timeliness and relevance of myth in the process of self-knowledge and of defining the complex architecture of the collective imaginary.
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HS, MA Achlami, and Isnaini. "Sufi Exegesis of the Qur’an and Its Public Controversy." In 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201113.010.

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Shavulev, Georgi. "“I am an interpreter and not a teacher” (Alex. 7) – Philo’s self-definition in De Animalibus in the context of his understanding of the “hermeneut”." In 8th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2022. http://dx.doi.org/10.32591/coas.e-conf.08.16183s.

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This article is about defining Philo’s place in the history of philosophy and biblical exegesis. In this connection, his own self-identification as a “hermeneut” in his treatise De Animalibus should be important. In this treatise, which is one of the “purely philosophical works” of the author, Philo himself twice explicitly states that he is a hermeneut (Alex. 7; 74). In this case, it is unlikely that he means “interpreter of Scripture”, and the question is to what extent does the translation “interpreter” cover the meaning of hermeneut (ἑρμηνεὺς)? An attempt will be made to read this statement of Philo in the context of his understanding of ἑρμηνεὺς in other places in his work related to biblical exegesis, as well as in the context of the overall ancient understanding of hermeneutics.
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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.

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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.
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Pop, Rodica. "About the Way Greek Philosophers Plagiarized the Christians Landmarks in Modern Exegesis." In 2nd International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccese-18.2018.284.

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Rukavishnikov, A. "THE PRINCIPLE OF AESTHETIC EXEGESIS IN THE CONTEXT OF “THEOLOGY OF PRESENCE”." In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2562.978-5-317-06726-7/129-133.

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The article attempts to consider the principle of aesthetic exegesis taken from theological aesthetics in the context of the “Theology of presence” formulated by theologian Pavel Evdokimov. Special attention is paid to iconosophy. Through Evdokimov's desire to build a theology of beauty with the help of a detailed analysis of both the icon painting itself and the role that the icon plays in Orthodox worship, the thesis about the fundamental possibility of interpreting the provisions of the Christian faith in an aesthetic mode is defended.
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