Добірка наукової літератури з теми "Biblical paraphrasis"

AbstractThe first part of this essay reviews cases of doublets in the Biblical texts, in order to substantiate the claim that Ps 80:16,18 represent a full-verse doublet. However, none of its components submits the original text. For the hypothetical reconstruction of the primary reading one must rely on a secondary textual witness—paraphrasis. For that reason, the use of that class of witnesses, also comprising quotations and allusions, is explored. One paraphrasis of Ps 80:13 in Ps 89:41-42 was detected long ago by H. P. Chayes. Building on his finding, it is maintained here that a primary text, lying behind Ps 80:16,18, was paraphrased in Ps 89:22. The reconstruction of that text is offered, followed by the restoration of the last stanza (vss. 15-20) of Psalm 80.

This article discusses a commentator’s choices in annotating Erasmus’ Paraphrases on the Pauline epistles for the ASD series. These choices also reveal the character of the paraphrases. The sources will be treated—as a reference for the biblical text Erasmus used both the Vulgate and his own Novum Testamentum and the patristic texts he mentions in his Annotationes turn out to play a role in his interpretations in the paraphrases, too—as well as the theological-philosophical choices Erasmus made and rules of rhetoric he employed. These elements are meant to help the reader to understand and evaluate the paraphrases on the Pauline epistles.

In his Paraphrases on the synoptic gospels, Erasmus stages the voice of the evangelist speaking in the first-person singular to address the reader in the second-person singular. Such a marked interlocutorial setting is absent in Scripture, with the exception of Luke’s brief address to a certain Theophilus. More than a strategy to forestall criticisms directed at the author of the paraphrase, this direct engagement between biblical author and reader reveals a deeper concern for the transfer of gospel faith and gospel philosophy to the minds of his contemporaries. This essay examines the ways in which the evangelist’s voice engages the implied reader in the Paraphrases on Matthew, Luke, and most notably Mark. It focuses on the reliability (fides) of narration and narrator, the emotional, sensory, and homiletic engagement between speaking voice and reader, and the role of drama and performative elements. The paraphrastic staging of the evangelist’s voice reflects each gospel’s unique challenge in conveying Philosophia Christi to the reader and in the Paraphrase on Mark illustrates in particular the literary dimension of reader-oriented imitatio.

AbstractA popular trend in 16th-century Hungarian Neo-Latin poetry was the transposition of biblical, especially Old Testament books and texts. Georg Purkircher (Georgius Purkircher) paraphrased the Book of Wisdom, Péter Laskai Csókás (Petrus C. Lascovius) the Song of Songs, János Bocatius (Johannes Bocatius) the Book of Sirach/Ecclesiasticus, and Leonhardus Mokoschinus (Leonhardus Mokoschinus) a part of the Old Testament books (from Genesis to II Kings) in Latin. Internationally, only Mokoschinus' paraphrase of the Old Testament is known to any extent. In the present paper I will attempt to outline the main similarities and differences between the paraphrases of the Old Testament in Germany and in Hungary by means of a detailed philological analysis of the domestic corpus of texts and by highlighting some related parallels in Germany.

Surrey's partial translation of the Book of Ecclesiastes seem to have offered him a more sustained, ambitious, and complex encounter with a biblical text than his better known psalm paraphrases. It may be seen as having been conceived within the fractured field of humanist paraphrase and theological interpretation; his work lies generically across the broken ground where humanist and evangelical encounters with the text radically reshaped and contested the ultimate message of this obscure and recalcitrant biblical book.

Abstract Erasmus wrote his Paraphrases on the New Testament (1517–1524) at the climactic point of his literary career, just after his new edition of the New Testament, the humanistic edition of the Adagia and his edition of the works of St Jerome. This lecture asks why Erasmus gave so much time to paraphrase at such a key moment, what he hoped his paraphrase would give to early sixteenth-century Christians, and how his paraphrase clarifies, dramatizes and adds to the Biblical text. It analyses quotations from the paraphrases on Romans and the Gospel of Mark, relating to his historicization of the text, his criticism of the contemporary church, and his presentation of issues of law, grace and faith, the appropriate attitude to civic authority and Christian love. It compares Erasmus’ approach to teaching from the New Testament to his hero Rudolph Agricola’s Oration on Christ’s Nativity (1484) and to Philipp Melanchthon’s approach in the first version of his Loci communes (1521).

Christian poetry, and biblical epic in particular, is intensely self-conscious. Both Greek and Latin Christian poets begin or end their compositions, paraphrases and centos with poetological reflections on the value and objectives of their works. The fifth-century Paraphrase of the Gospel according to John is an anomaly in this tradition. While Nonnus’ mythological epic, the Dionysiaca, is heavily self-conscious in that it includes a strong authorial voice as well as an extensive prooemium and an interlude, the Christian Paraphrase has no prooemium, epilogue or interlude, and its narrator never identifies himself. This article examines two passages in the Paraphrase where subtle, implicit poetological reflections may be detected, and then explores the reasons why Nonnus may have chosen to deny the Paraphrase a clear (meta)literary identity. It argues that Nonnus’ poem presents itself as the Gospel of John, and that its narrator ‘becomes’ John the Evangelist in a spiritual exercise which is indebted to Origen's views on that Gospel.

Translations and paraphrases of the Biblical psalms were popular throughout early modern Europe. The Latin poetic paraphrase of Psalm 51 by George Buchanan is examined alongside the Scots-language translation of Psalm 2 by Alexander Montgomerie to illustrate some of the complexities of the Renaissance interplay between Latin and vernacular translation, poetics, confession, and politics. Both poets engage with contemporary debates over the meaning of the Biblical texts, and both display a high degree of poetic and rhetorical sophistication in transforming the psalms according to their own interpretative commitments. Each demonstrates close attention towards and care for correct interpretation, and each shows a high degree of freedom in adapting and recreating the polysemous meanings of the original while also applying new meanings to serve their own liturgical, spiritual, and poetic purposes.

The term biblical insert (Rom. inserat biblic) refers to a concept that can encompass all types of interpretations and representations of biblical content in literature. This concept is useful for analyzing texts, whether they are translations or original works, at various stages of literary development. This concept involves aspects specific to both literary theory and textual linguistics and describes what is known in literary theory and textual linguistics as quotation, motif, theme, symbol, allusion, image, character, paraphrase, biblical story. Biblical inserts can be classified into several categories, which we have named according to the criteria we developed and the action of each type of insert in the text.

The paper is devoted to the author’s concept of modern apocrypha in the context of the two main tendencies of (Post)modernity: unmasking and paraphrasing. On the basis of the literary paraphrases of the Evangelical story, found in the Bulgarian (Post)Modern literary, there is shown a hermeneutic passage from “apocrypha as a literary mystification” (“literary apocrypha”), i.e. a concept often applied in literary studies, to “apocrypha as an epiphany of sense”, i.e. a concept which can be useful in cultural studies and in history of ideas. It is suggested that in the light of the postsecular thought, being an individual interpretation of the canon, the (Post)Modern apocrypha has a great epiphanic potential, which means that hiding minority truths, it reveals in fact some crucial, and crypto-theological, problems of the present. Drawing the axiological difference between “the unmasking apocrypha” (pseudo-gospel) and “the paraphrasing apocrypha” (epiphany of sense), the author claims that only the last one does actually incarnate Charles Taylor’s ideal of the authentic (and poetic) expression (of will), which helps in establishing an individual sense-making horizon as a positive response to the “heretical imperative” of (Post)Modernity.

Cette recherche propose une traduction complète de la paraphrase biblique génésiaque, intitulée Alethia, écrite par le rhéteur Claudius Marius Victorius au début du ve siècle. La traduction est accompagnée d’un commentaire qui associe l’étude théologique à la dimension littéraire du texte, en cherchant à rendre compte de la logique interne de l’œuvre. La thèse met en avant le déploiement de l’économie du salut dans la réécriture poétique, à travers l’illustration de la perte de la vérité et de l’articulation providentielle des alliances, des ruptures et des châtiments. La théologie de l’histoire, ainsi développée, offre un éclairage sur l’élargissement du péché et la diffusion du mal et de l’erreur, notamment le polythéisme, auxquels Dieu oppose une pédagogie providentielle. En somme, ce schéma du déploiement providentiel de Dieu dans l’histoire, au-delà du microcosme de l’histoire sainte, s’adresse à tout croyant comme une mise en garde contre la diffusion de l’erreur, en opposant l’adhésion libre au plan de Dieu, à l’instar des trois patriarches qui préfigurent le Christ et contribuent au retour de la vérité
This research offers a complete French translation of the biblical paraphrase of Genesis entitled Alethia, written by the rhetor Claudius Marius Victorius at the beginning of the fifth century. The translation goes along with a commentary that combines theological study and the literary dimension of the text, seeking to give an account of the internal logic of the work. The thesis highlights the deployment of the economy of salvation in the poetic rewriting, through the illustration of the loss of truth and the providential articulation of alliances, ruptures and punishments. The theology of history, developed in this way, sheds light on the expansion of sin and the spread of evil and error, particularly polytheism, to which God counters a providential pedagogy. In short, this outline of God's providential deployment in history, beyond the microcosm of holy history, is addressed to every believer as a warning not to participate in the spread of error, but to join freely God's plan, following the example of the three patriarchs who prefigure Christ and contribute to the return of truth

La contribution intellectuelle d’Érasme de Rotterdam (ca 1466-1536), en particulier dans les domaines exégétique, philologique et littéraire, a été décisive pour l’histoire des idées et l’évangélisme humaniste. Ses "Paraphrases sur le Nouveau Testament", visant principalement à clarifier le propos des saintes Écritures, représentent l’aboutissement de tout son travail exégétique. Davantage qu’un commentaire savant, elles ont contribué à diffuser la piété et le savoir biblique chez les laïcs, ce qui explique le franc succès qu’elles ont remporté au XVIe siècle. Toutefois, la question de leur réception et de leur diffusion en langue française reste encore peu explorée. La "Paraphrase sur l’épître de Paul aux Romains" a eu une importance toute particulière dans le contexte de la Réforme religieuse. Elle a été traduite du latin au français dans un manuscrit rédigé en 1526 par Hubert Kerssan, chanoine de Nivelles, dans le Brabant wallon. Destinée sans doute à un usage privé ou, du moins, à une diffusion plus restreinte, cette traduction est restée dans l’ombre jusqu’à aujourd’hui et son existence même est encore inconnue de la critique, d’où notre projet de la rendre accessible grâce à l’établissement d’une édition critique. Ce travail éditorial a été l’occasion d’étudier la traduction de Kerssan en regard du texte original, ce qui nous a permis de déterminer comment elle s’en distingue, de même que de réfléchir au choix du mode de diffusion manuscrit dans le contexte humaniste du XVIe siècle. Après près de cinq siècles, le manuscrit de Nivelles peut enfin acquérir une certaine visibilité. Il saura contribuer à l’étude de la réception et de la diffusion de la pensée érasmienne dans les milieux francophones en Europe ainsi qu’aux problèmes théologiques et culturels posés par l’œuvre d’Érasme.
The writings of Erasmus of Rotterdam (ca 1466-1536) contributed to many fields such as exegesis, philology and literature. They had a major influence on the history of ideas and on humanist evangelism. Overmore, the "Paraphrases on the New Testament", that were meant to clarify the meaning of Holy Scripture, represent the outcome of all the exegetic work of Erasmus. They participated even more than scholar commentaries to diffuse piety and biblical knowledge among lay people. This explains the great success they gained in the 16th century. The "Paraphrase on Paul’s letter to the Romans" had a special importance in the religious reform context. It was translated from latin language to french in a 1526 manuscript written by Hubert Kerssan, canon of the city of Nivelles, in the Walloon Brabant. Since this translation was probably intended for a private use or at least a limited diffusion, it is still unknown in the area of erasmian studies. For this reason, our project is to make the 1526 manuscript accessible by establishing a critical edition. While doing this editorial work, we compared Kerssan’s translation with Erasmus’ Paraphrase in latin in order to determine in which way it differs from the original. We also investigated the possible reasons it was not published in the humanist context of the 16th century. After five hundred years, the Nivelles manuscript can finally be diffused. We hope that this critical edition contributes to a better understanding the reception and diffusion of Erasmus’ philosophy in french speaking environment all around Europe, as well as to the study of theological and cultural issues that arises from his writings.

Rozprawa stanowi próbę refleksji nad miejscem tradycji chrześcijańskiej w nowoczesnej i ponowoczesnej literaturze bułgarskiej z punktu widzenia badań historii idei. Przedmiotem badań są literackie parafrazy biblijne ewangelijnego wątki Judasz z XX i początku XXI wieku, pojmowane jako świadectwo poszukiwań światopoglądowych epoki. Strategię interpretacyjną wyznacza relacja do pierwowzoru, a zatem stosunek do narracji konstytuującej chrześcijański system znaczeniowy (kanon), który w przypadku nowoczesnego Bułgara stanowi istotny składnik jego kulturowej tożsamości. W tym świetle analizowane teksty mają charakter apokryfów, funkcjonujących wszakże w odmiennej w porównaniu z odpowiednikami wczesnochrześcijańskimi sytuacji komunikacyjnej. Perspektywę hermeneutyczną nadają trzy konkurujących ze sobą na gruncie europejskim, traktowane jako swoiste paradygmaty poznawcze (czy typy idealne), systemy światopoglądowe: judeochrześcijański, gnostycki (ezoteryczny) i racjonalistyczny (oświeceniowy). Występujące w literaturze bułgarskiej zmienne funkcjonalizacje obrazu apostoła-zdrajcy okazują się swoistym kluczem, pozwalającym uchwycić kierunek następujących przemian kulturowych. W efekcie autorskie parafrazy wątków związanych z Judaszem odsłaniają aksjologiczne poszukiwania pisarzy bułgarskich, ich podatność na intelektualne i religijne mody o fundamentalnych znaczeniu dla bułgarskiej drogi do modernitas. W tym sensie „przypadek bułgarski” stanowi jedynie wymowny przykład szerszych tendencji. Unaocznia nie tylko lokalną specyfikę zjawiska, ale również powiązane z nim procesy charakterystyczne dla wędrówki idei w kulturze i myśli religijnej Zachodu.
The dissertation is an attempt in reflection on the place of the Christian tradition in the modern and postmodern Bulgarian literature from the point of view of the history of ideas. The object of the research is literary paraphrases of the evangelical history of Judas from the 20th and early 21st century, which are perceived as evidence of philosophical exploration of the epoch. The interpretative strategy is determined by the relation to the original, and thus by the approach to the narrative which constitutes the Christian system of meaning (the canon), which is an important component of the cultural identity of the modern Bulgarian. In this light, the texts become apocrypha, functioning, however, in a different, in comparison to their early Christian equivalent, communicative situation. The hermeneutic perspective is defined by the three, considered as epistemological paradigms (or ideal types), worldview systems competing in Europe: the Judeo-Christian, Gnostic (Esoteric), and rationalistic (the Enlightenment) one. The Bulgarian functionalizations of the Judas image are treated as a key for fundamental cultural changes. Therefore, authors’ paraphrases about God’s traitor show axiological experiments of Bulgarian writers as well as their susceptibility to intellectual and religious trends of fundamental importance to the Bulgarian road to modernitas. In this sense, “the Bulgarian case” is only an example for phenomena of universal dimensions. It shows not only its local characteristics, but also the related processes which are specific to the migration of ideas in the culture and the religious thought of the West.

Rozprawa – jeśli czytać ją pod kątem teoretycznym – poświęcona jest zagadnieniu kulturowej roli cytatu. Reaktualizuje koncepcje Michaiła Bachtina i Walentina Wołoszynowa związane z problematyką słowa dialogowego, by przypomnieć, że cytat (w szerokim rozumieniu: od cytatu właściwego, przez parafrazę i aluzję po mowę pozornie zależną) nie jest jedynie wykładnikiem relacji międzytekstowych, jak traktuje go późno nowoczesna i ponowoczesna humanistyka, ale przede wszystkim wykładnikiem relacji międzypodmiotowych. Po pierwsze, jest dialogiem nadawcy z adresatem zróżnicowanym formalnie i znaczeniowo ze względu na łączące ich więzi, stosunek ich światopoglądów, kompetencje oraz sytuację, w jakiej przebiega komunikacja między nimi. Po drugie – jest eksterioryzacją dialogu wewnętrznego autora, do którego włączone zostają przyswojone cudze słowa, przede wszystkim te, które pochodzą z bliskich jemu i jego odbiorcom tekstów kultury. Wyjątkowo dogodnego materiału do zweryfikowania tych założeń dostarcza literatura niefikcjonalna (to jest o identyfikowalnej referencji), zwłaszcza list, który ze względu na specyficzną sytuację komunikacyjną szczególnie sprzyja zaistnieniu wielu typów cytatów, zróżnicowanych pod względem formy oraz funkcji. Na podstawie analiz cytatów biblijnych w listach Cypriana Norwida, a dla porównania – także Piotra Semenenki, Adama Mickiewicza i Juliusza Słowackiego, sformułowana została koncepcja cytatu jako koiné kulturowej. Koncepcja ta zasadza się na uznaniu, że posługiwaniu się w mowie (wypowiedzi) cytatami z tekstów powszechnie znanych w danej wspólnocie, odwołujących się do podzielanej przez jej członków kompetencji kulturowej i językowej, ułatwia nie tylko ich porozumiewanie się, lecz także stanowi o wspólnoty tej integracji. Integracji nie jako powtórzeniu, potwierdzeniu i alegacji, ale także dialogu: sporze, polemice, niezgodzie lub aprobacie z zastrzeżeniami bądź antycypowanymi sprzeciwami. Cytaty należące do koiné są formą dialogującego i zdialogizowanego słowa kulturowego. Pierwszy rozdział rozprawy został poświęcony listowi i jego gatunkowym wyróżnikom. Na podstawie analiz empirycznego materiału historycznego, ujmowanego w optyce inwariantywnej, sformułowana została teza, że list wyróżniają przede wszystkim tekstowe eksponenty specyficznej dla niego sytuacji komunikacyjnej. Za takie minimalne wykładniki listowości uznane zostały konwencjonalne elementy listu, szyftery, formy osobowe czasowników, niekonwencjonalne zwroty do adresata, określenia czasu i miejsca, nawiązania o charakterze dialogowym oraz uwagi metatekstowe. Drugi rozdział podjął zadanie weryfikacji teoretycznych ustaleń o gatunkowych wyróżnikach listu na przykładzie pism Norwida i historii ich edycji. Rozdział trzeci został poświęcony cytatowi: jego różnym koncepcjom oraz powiązaniom z kwestią mowy pozornie zależnej. Przypomniana została problematyzacja cytatu jako dwugłosu i wykładnika relacji międzypodmiotowych, znana z prac Bachtina i Wołoszynowa. Na tej podstawie zdefiniowany został cytat, skatalogowane jego formalne typy oraz sformułowana koncepcja koiné kulturowej. Opisana została także rola Biblii (stanowiącej źródło analizowanych w dalszych częściach pracy cytatów) w XIX-wiecznej polskiej wspólnocie narodowej, pojmowanej (za autorytatywnymi rozstrzygnięciami socjologów) jako wspólnota kulturowa. W rozdziale czwartym opisana została koiné kulturowa Semenenki, Mickiewicza i Słowackiego. Cytaty biblijne w ich listach pozwalają wskazać charakterystyczne dla autorów strategie cytowania: koiné jako powtórzenia, koiné jako mówienia oraz koiné jako elementu stylizacji. Każda z nich polega na wykorzystaniu innych właściwości i możliwości cytatu. Rozdział piąty został w całości poświęcony koiné Norwida. Analiza jego różnych sposobów cytowania ma przede wszystkim wykazać, że poeta nie tylko mówił, ale także myślał Biblią, o czym najdobitniej świadczą jego cytaty w mowie pozornie zależnej.
The dissertation – in its theoretical aspect – is devoted to the issue of the cultural role of quotation. It reactualises Mikhail Bakhtin’s and Valentin Voloshinov’s concepts related to the issue of dialogical word, to remind, that quotation (broadly defined – from the quotation, paraphrase and allusion to represented speech and thought) is not only an exponent of intertextual relations, as late modern and postmodern humanities consider it, but also and most of all an exponent of intersubject relations. First, it is a dialogue between the sender and receiver formally and semantically differentiated because of their connexion, relation of their worldviews, cognizance and the situation their communication is set in. Second – it is exteriorization of authors inner dialogue, to which internalised other’s words are included, mainly those that have origins in cultural texts well known to him and his receivers. Nonfiction literature is a suitable material to verify those assumptions – especially a letter with its unique communicative situation that allows many types (in form and function) of quotation to be used. Based on the analysis of Bible quotations in letters of Cyprian Norwid, and also, for comparison, of Piotr Semenenko, Adam Mickiewicz and Juliusz Słowacki, the concept of quotation as a cultural koiné is presented. It states, that using a quotation from texts well-known in a particular cultural community (appealing to shared cultural and lingual cognizance) not only simplifies communication, but also integrates the community. This integration comes from both confirmation and dialogue: argument, polemic, disagreement or approval with objections. A quotation that belong to koiné are a form of dialoguing and dialogised word of the culture. The topic of the first chapters is a letter genre and its characteristics – the findings about the minimal requirements of a letter, that are referring to previous studies, above all, to the first Polish monograph of the genre, Teoria listu (Theory of letter) by Stefania Skwarczyńska (1937), will be used in further studies about quotation in a letter and its specifity. The conclusion, based on the analysis of letters, is, that letter genre in distinguished mostly by textual exponents of its unique communicative situation. The minimal exponents of it are conventional elements of letter, shifters, first and second person verb forms, unconventional form of addressing the receiver, information about time and place, referring to receivers words and metatextual remarks. The second chapter is a verification of those theoretical findings by the example of Norwid’s works and the history of their editions. The third chapter is dedicated to a quotation: different concepts of it and its connections with the represented speech and thought. The idea of a quotation as a double voice and an exponent of intersubject relations known from Bakhtin’s a Voloshinov’s works is reminded. Based on it quotation is defined, its types catalogued and the concept of cultural koiné is presented. Also the role of the Bible (which is a source of the quotation analysed in the next part of the dissertation) in the XIXth century Polish nation as a cultural community is described. The fourth chapter describes the cultural koiné of Semenenko, Mickiewicz and Słowacki. Bible quotations in their letters allow to point out characteristic strategies of quoting: koiné as a repetition, koiné as speaking and koiné as a part of stylization. Each of them is using different properties and abilities of quotation. Finally, the fifth chapter is fully devoted to the Norwid’s koiné. The analysis of various types of quotations in his letters proves, that he not only spoke, but also thought by the Bible, which is best shown by his quotations in the form of represented speech and thought.

The paper gives an overview of the history of Paraphrase in Late Antiquity, considers its different types (school grammatic Paraphrase: the tutorial Paraphrase composed by the teacher, literary Paraphrase in verse or in prose and so on). The literary Paraphrase is based on the principle of competitiveness. For this reason, Paraphrases of classical works of the ancient literature are considerably rare. The same principle of competitiveness gave rise to numerous Biblical Paraphrases, both that of New and Old Testament, especially popular in the Latin World, but existing in the Greek World as well. Nevertheless, the embellishment of the text that seemed lacking of literariness is not the only task of Biblical Paraphrases. Each Paraphrase to one degree or another represents a new interpretation of the text. The Centos existing both in Latin and Greek worlds are close to the Paraphrases. In comparison with common Paraphrases a more significant role plays intertextuality involving not only Biblical text but the Classical texts, whence the verbal material is taken, as well. Paraphrases and Centos are genres undeservedly underestimated. They are of interest as a special way of conveying to the reader the content of authoritative texts.

Abstract This chapter examines categories of religious verse. Verse biblical paraphrases played a major role in promulgating both biblical and catechetical knowledge among the laity. These range from the lengthy Middle English Metrical Paraphrase of the Old Testament, to the narrative of Asneth, an apocryphal spin-off of the story of Joseph. The Pety Job and two verse paraphrases of the Penitential Psalms by Carmelite Richard Maidstone and Franciscan Thomas Brampton respectively offer models for private devotional practice. Verse lives of Christ include the Stanzaic and Metrical Lives of Christ, and Walter Kennedy’s Passioun of Christ. John Mirk’s Instructions for Parish Priests is a pedagogic work on the duties of parish priests. Two translations of Robert Grosseteste’s Chateau d’amour combine a biblical narrative and the exposition of catechesis. The Desert of Religion, a devotional poem of Carthusian origin, juxtaposes illustration and text in its exposition of catechism.

Abstract The Biblical Antiquities of Pseudo-Philo retells the Hebrew Bible from Adam to the death of Saul. Its retelling is quite free and extensive. It does quote the biblical text at times, but more often it paraphrases, condenses, summarizes, omits material, and adds much that has little or no corresponding material in the Bible. Many of the additions take the form of speeches, prayers, and conversations among the characters.

Abstract This chapter discusses mainland Chinese academic research on the books of Kings since 1980s. Mainland Chinese scholarly engagement with the books of Kings epitomizes the evolution of the country’s biblical research. This evolution can be divided into three main phases. In the first phase, the biblical content is simply paraphrased and summarized. In the second phase, archaeological data are incorporated to enrich research on the biblical texts. The third phase is characterized by a more diversified approach to the cultural influences that have shaped and have been shaped by the Kings’ narratives. By tracing the general path of this research development, this chapter aims to stimulate mutual understanding and further conversations between the Chinese and international research communities on biblical studies.

Abstract Scripture does not always proceed in an orderly fashion. Protestant guidance for determining meaning emphasized the need to consider passages as continued discourses, but the progression of passages could seem frighteningly incoherent at times. What were readers to do when the words of scripture seemed discontinuous, disorganized, out of joint? Chapter 4 considers early modern concepts of biblical narrative—how passages ‘hung together’—and how these concepts conflicted with concepts of biblical history and chronology. It explores how writers and commentators defended nonlinear narrative in scripture, and how they found means of bringing disjointed passages into harmony, paying particular attention to biblical harmonies (such as the Little Gidding gospel harmonies) and a paraphrase of Job by Richard Humfrey.