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Reading the Bible Ethically

Recovering the Voice in the Text

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Eric J. Douglass

All interpretive systems deal with the author. Modern systems consider the text to be autonomous, so that it is disconnected from the author’s interests. In Reading the Bible Ethically, Eric Douglass reconsiders this connection. His central argument is that the author is a subject who reproduces her culture and her subjectivity in the text. As the author reproduces her subjectivity, the text functions as the author’s voice. This allows Douglass to apply ethical principles to interpretation, where that voice is treated as a subject for conversation, and not an object for manipulation. He uses this to texture the reading process, so that an initial reading takes account of the author’s communication, while a second reading critiques that communication.

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Wilfred Watson and Nicolas Wyatt

Over the past seven decades, the scores of publications on Ugarit in Northern Syria (15th to 11th centuries BCE) are so scattered that a good overall view of the subject is virtually impossible. Wilfred Watson and Nicolas Wyatt, the editors of the present Handbook in the series Handbook of Oriental Studies, have brought together and made accessible this accumulated knowledge on the archives from Ugarit, called 'the foremost literary discovery of the twentieth century' by Cyrus Gordon.
In 16 chapters a careful selection of specialists in the field deal with all important aspects of Ugarit, such as the discovery and decipherment of a previously unknown script (alphabetic cuneiform) used to write both the local language (Ugaritic) and Hurrian and its grammar, vocabulary and style; documents in other languages (including Akkadian and Hittite), as well as the literature and letters, culture, economy, social life, religion, history and iconography of the ancient kingdom of Ugarit. A chapter on computer analysis of these documents concludes the work. This first such wide-ranging survey, which includes recent scholarship, an extensive up-to-date bibliography, illustrations and maps, will be of particular use to those studying the history, religion, cultures and languages of the ancient Near East, and also of the Bible and to all those interested in the background to Greek and Phoenician cultures.

L'Exagoge d'Ezéchiel le Tragique

Introduction, texte, traduction et commentaire

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Pierluigi Lanfranchi

The seventeen fragments of the Ezekiel’s Exagoge (between mid-2nd and mid-1st century BCE) relate the story of the first fifteen chapters of the Exodus. They are the only evidence of a Jewish tragedy which has come down to us from Antiquity, as well as the most extensive specimen of a Greek tragedy of the Hellenistic period. For this reason the Exagoge is of unique historical, religious and literary value.
This volume provides a translation and an in-depth commentary of the fragments of the Exagoge. The author deals with philological, dramaturgical and exegetical questions and sheds light on the relation between Ezekiel’s drama and the Greek Bible, Hellenistic Jewish literature and Greek classical models.
The introduction focuses on general subjects: the manifold Jewish attitudes towards theatre, the social and cultural context of the performance of the Exagoge, the dramatisation of the biblical text by Ezekiel, the complicated history of the transmission of the fragments.

Les dix-sept fragments de l’ Exagoge d’Ezéchiel le Tragique (entre la moitié du IIe et la moitié du Ier siècle av.n.è.) racontent l’histoire des quinze premiers chapitres de l’ Exode. Ils sont non seulement le témoignage unique d’une tragédie juive que l’Antiquité nous a transmise, mais aussi le spécimen le plus étendu de tragédie grecque de la période hellénistique. Sa valeur historique, religieuse et littéraire est donc unique.
Ce volume offre une traduction et un commentaire approfondi des fragments de l’ Exagoge. Les problèmes philologiques, dramaturgiques et exégétiques y sont étudiés que les liens de cette pièce avec d’une part le texte biblique et la littérature du Judaïsme hellénistique, d’autre part les modèles des tragédies classiques.
Dans l’introduction des questions générales sont abordées : les différentes attitudes des Juifs à l’égard du théâtre, le contexte social et culturel dans lequel l’ Exagoge a été représentée, la dramatisation du texte biblique opérée par Ezéchiel, l’histoire complexe de la transmission des fragments.

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Dorothy BEA Akoto-Abutiate

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Ronny Vollandt