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In rhetoric, chiasmus (/ k aɪ ˈ æ z m ə s / ky-AZ-məs) or, less commonly, chiasm (Latin term from Greek χίασμα chiásma, "crossing", from the Greek χιάζω, chiázō, "to shape like the letter Χ"), is a "reversal of grammatical structures in successive phrases or clauses – but no repetition of words".
The verse contains 9 sentences which exhibit chiasmus, but perhaps more interesting is that it is found in the longest chapter of the Quran, Al-Baqara, which itself contains a fractal chiastic structure in its 286 verses, i.e. where each (outer) chiasm is composed of (inner) chiastic structures reflected in some sense in the analogue outer chiasm.
In biblical studies, inclusio is a literary device similar to a refrain. It is also known as bracketing or an envelope structure or figure, [ 1 ] and consists of the repetition of material at the beginning and end of a section of text.
[39] [40]) These authors also discuss the notion of the "two ways", that is, the way of life and the way of death; this idea has biblical roots, being found in both the Sermon on the Mount and the Torah. The two ways are then related to the notion of purity of heart, which is developed by contrasting it against the divided or duplicitous heart ...
Chiasm (anatomy), an X-shaped structure produced by the crossing over of the fibers, with the prefix chiasm- means cross examples include: A nerval chiasm, where either two nerves cross in the body midline (e.g. Optic chiasma) A crossing of fibres inside a nerve reversing their mapping; A tendinous chiasm, the spot where two tendons cross.
In Judaism, bible hermeneutics notably uses midrash, a Jewish method of interpreting the Hebrew Bible and the rules which structure the Jewish laws. [1] The early allegorizing trait in the interpretation of the Hebrew Bible figures prominently in the massive oeuvre of a prominent Hellenized Jew of Alexandria, Philo Judaeus, whose allegorical reading of the Septuagint synthesized the ...
In Patristic thought, towards the end of the 2nd century, psūchê had begun to be understood in a more Greek than a Hebrew way, contrasted with the body. By the 3rd century, with the influence of Origen , the traditions of the inherent immortality of the soul and its divine nature were established. [ 30 ]
The Tanna Devei Eliyahu taught that this was an application of Ezekiel 16:8, "behold, your time was the time of love" (that was promised to those who proved their love for God). [ 99 ] Reading the beginning of Genesis 35:9 as, "And God yet ( עוֹד , od ) appeared to Jacob," a midrash taught that the word yet ( עוֹד , od ) signified ...