Littérature scientifique sur le sujet « Abraham ibn ʿEzraʾ (1089?-1164) »

Abraham ibn Ezra (Tudela, 1089/1092-1164/1167) was the most important writer of scientific treatises in Hebrew in the twelfth century; prior to him and his predecessor, Abraham bar Hiyya (d. after 1136), Arabic was the only language of scientific knowledge among Jews. After Ibn Ezra’s work, Hebrew became a language of science, and eventually of research, among the Jews of the Iberia Peninsula and Europe. This fact makes Ibn Ezra’s language, his choice of technical terms, and his linguistic agenda fascinating subjects that deserve more attention than received so far. Our purpose in this article is to distinguish Ibn Ezra’s strategies in coining technical terminology in the context of his biblical commentaries. The presence of astronomy and astrology in religious exegetical texts is not a feature exclusive to Ibn Ezra, but he is surely the most inclined (and effective) to find astronomical and astrological meanings in the biblical words

Three texts are scrutinized in this monograph: Hayy ibn Yaqzan (Alive son of Awake), the Epistle or philosophic “Recital” composed in Arabic prose by the Muslim sage ibn Sina (Avicenna, 980–1037); Hayy ben Meqitz, the closely related Hebrew poem composed by the Andalusian Jewish sage Abraham ibn Ezra (1089–1164); and Hayy ibn Yaqzan, the more loosely related Arabic treatise composed by the Andalusian Muslim sage Abu Bakr ibn Tufayl (1116–1185). Each of the texts is well known to specialists in medieval intellectual history. Editions and critical discussions abound, almost all of them listed in the bibliography (pp. 245-65). The Arabic texts have long been accessible in reliable English translations. Thanks to Aaron W. Hughes, the same can now be said for ibn Ezra's less familiar narrative poem. In the appendix (pp. 189–207), the poem is rendered into English based on the original Hebrew text published in 1983 by Israel Levin. The translation is enhanced by references to the biblical idioms employed by ibn Ezra who ingeniously transformed ibn Sina's profoundly Islamic original into an equally stunning Hebrew gem.

La thèse analyse le commentaire du Psaume de Moïse ben Samuel Ha-Kohen Ibn Chiquitilla, né à Cordoue vers le début du XIe siècle. La thèse étudie l'incorporation de l'herméneutique coranique-arabe dans les méthodes exégétiques d'Ibn Chiquitilla et le situe dans le contexte intellectuel de l'époque. N'étant pas une analyse historique, il se demande s'il existe un lien entre l'intérêt herméneutique des grammairiens et des rhéteurs pour la dichotomie forme-sens et la linguistique pragmatique communicative.Il analyse leur introduction dans l'exégèse rabbinique par des exégètes ibériques formant ce qui est devenu la méthode d'exégèse peshat. Ce terme, introuvable chez Ibn Chiquitilla, est sous-entendu par ses méthodes et son intérêt pour la forme et le sens grammaticaux. Nous proposons de suivre la tradition grammaticale arabe selon laquelle Ibn Chiquitilla ne confond pas le sens avec la grammaire ou la syntaxe, mais l'accepte comme faisant partie d'une tradition reçue. Le sens opère dans des domaines distincts de la grammaire, mais les deux sont réunis pour expliquer l'intention derrière le texte. Cette idée est élargie pour inclure la déviation grammaticale et lexicale et/ou le langage figuré. Nous demandons si les origines de ces déviations peuvent être attribuées à l'exégèse rabbinique de la période talmudique ainsi qu'aux idées philosophiques contemporaines de l'Ibérie médiévale et du monde islamique en général. Ce faisant, il essaie de prouver que les exégètes ibériques sont moins sur l'innovation et plus sur l'introduction de nouvelles méthodes d'exégèse dans le judaïsme rabbinique médiéval
He thesis analyses the commentary of the Psalm of Moses ben Samuel Ha-Kohen Ibn Chiquitilla, born in Cordoba around the beginning of the 11th century. The thesis studies the incorporation of Qurʾânic-Arabic hermeneutics in the exegetical methods of Ibn Chiquitilla and situates it in the intellectual context of the time. Not being a historical analysis, it questions whether there is a connection between the hermeneutic interest of grammarians and rhetoricians in the form-meaning dichotomy and communicative pragmatic linguistics It analyses their introduction into rabbinic exegesis by Iberian exegetes forming what has become the peshat method of exegesis. This term, not found in Ibn Chiquitilla, is implied by his methods and his interest in grammatical form and meaning. We propose to follow the Arabic grammatical tradition according to which Ibn Chiquitilla does not confuse meaning with grammar or syntax, but accepts it as part of a received tradition. Meaning operates in separate areas of grammar, but the two come together to explain the intent behind the text. This idea is expanded to include grammatical and lexical deviation and/or figurative language. We ask whether the origins of these deviations can be traced to the rabbinical exegesis of the Talmudic period as well as contemporary philosophical ideas in medieval Iberia and the Islamic world in general. In doing so, we try to prove that Iberian exegetes are less about innovation and more about introducing new methods of exegesis into medieval Rabbinic Judaism

Robert E. Brown focuses on Jonthan Edwards’ engagement with the emerging criticism of the early modern period, when the question of who authored the Pentateuch occupied many a biblical interpreter. Influenced by the more rationalistic approach of the Jewish scholar Abraham ibn Ezra (1089–1164), several writers—including Thomas Hobbes, Isaac La Peyrère, Benedict Spinoza, Richard Simon, and Jean Le Clerc—argued against the traditional belief that Moses wrote the first five books of the Bible. One leading responder to this view was Louis Ellie Du Pin, a French Catholic ecumenist, and Edwards, interestingly enough, drew substantially on Du Pin in his own discussion of the Mosaic authorship of the Pentateuch. Brown uses this episode to show that Edwards was a creative consumer of European ideas, which illustrates that early modern biblical interpretation was more complex and layered than often recognized.