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Christian drama or Christian tragedy is based on Christian religious themes. The Bible contains many drama sequences; the very Betrayal and arrest of Jesus in the new testament is a tragedy. [ 1 ]
[1] Roy Battenhouse notes that the Shakespearean tragedy "frequently echoes Bible language or paradigm, even when the play's setting is pagan." [ 2 ] Similarly, Peter Milward notes that despite their secular appearance, Shakespeare's plays "conceal an undercurrent of religious meaning which belongs to their deepest essence."
In the Bible, Lot's wife is a figure first mentioned in Genesis 19. The Book of Genesis describes how she became a pillar of salt after she looked back at Sodom (the "looking taboo" motif in mythology and folklore). She is not named in the Bible, but is called Ado or Edith in some Jewish traditions.
Whatever this problematic word may be taken to mean, it has nothing to do with such ideas as fault, vice, guilt, moral deficiency, or the like. Hamartia is a morally neutral non-normative term, derived from the verb hamartanein, meaning 'to miss the mark', 'to fall short of an objective'. And by extension: to reach one destination rather than ...
Jephthah's daughter, sometimes later referred to as Seila or as Iphis, is a figure in the Hebrew Bible, whose story is recounted in Judges 11. The judge Jephthah had just won a battle over the Ammonites, and vowed he would give the first thing that came out of his house as a burnt offering to God. However, his only child, an unnamed daughter ...
Indeed, this rendering is suggested in the margin of the A.V. Bullinger goes on to give examples from the Bible where the same word has been translated as "or". According to him, the right translation of this passage is: "whatever comes out of the doors of my house to meet me, when I return in peace from the people of Ammon, shall surely be the ...
Samson Agonistes combines Greek tragedy with Hebrew Scripture, which alters both forms. Milton believed that the Bible was better in its classical forms than those written by the Greeks and Romans. [10] In his introduction, Milton discusses Aristotle's definition of tragedy and sets out his own paraphrase of it to connect it to Samson Agonistes ...
Genesis 1:1 forms the basis for the Judeo-Christian doctrine of creation out of nothing (creatio ex nihilo).Some scholars still support this reading, [5] but most agree that on strictly linguistic and exegetical grounds this is not the preferred option, [6] [7] [8] and that the authors of Genesis 1 were concerned not with the origins of matter (the material which God formed into the habitable ...