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Journal articles on the topic 'Biblical exegesis'

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Published: 4 June 2021

Last updated: 4 March 2023

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1

Ramelli, Ilaria L. E. "Patristic Exegesis." Religion & Theology 22, no. 1-2 (2015): 100–132. http://dx.doi.org/10.1163/15743012-02201008.

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This essay will argue that in several – often unnoticed – respects patristic exegesis can be relevant to contemporary biblical hermeneutics and can be a source of fruitful inspiration for it. From several quarters, contemporary scholars have called for an integrative approach to biblical hermeneutics, especially one that conjoins the historico-critical method and theological hermeneutics. A similar integrative approach was already adopted by patristic exegetes in Origen’s line, with their integration of historical reading and noetic exegesis, and with their hermeneutics of multiplicity that is another respect in which patristic exegesis proves highly relevant to contemporary biblical hermeneutics. The present relevance of scriptural passages is also a core principle of both patristic exegesis and contemporary hermeneutics, as well as the tenet of the unity of Scripture, which was emphasised by patristic exegetes and is to be taken into account in contemporary biblical hermeneutics with respect to the Bible as supertext. Also, philosophical investigation applied to scriptural hermeneutics is one of the most remarkable features of Origen’s and his followers’ hermeneutics. A reflection will thus be devoted to the relationship between philosophy and biblical hermeneutics, as well as between theology and philosophy, and a parallel will be drawn with philosophy of religion.

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2

Maurais, Jean. "Ézéchiel 18 et les défis que comporte l’analyse de l’exégèse intra-biblique." Vetus Testamentum 65, no. 3 (August 3, 2015): 424–36. http://dx.doi.org/10.1163/15685330-12301201.

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The relationship between Ezekiel 18:1-4 and Exodus 20:5-6 is sometimes interpreted in a way that highlights three difficulties encountered by modern exegetes when assessing the motivations underlying inner-biblical exegesis. From these three difficulties emerges another explanation of Ezekiel’s intention which illustrates some principles that could help refine the analysis of inner-biblical exegesis.

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3

Cohen, Mordechai Z. "A Poet's Biblical Exegesis." Jewish Quarterly Review 93, no. 3-4 (2003): 533–56. http://dx.doi.org/10.1353/jqr.2003.0007.

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4

Greene-McCreight, Kathryn. "Introducing Premodern Scriptural Exegesis." Journal of Theological Interpretation 4, no. 1 (2010): 1–6. http://dx.doi.org/10.2307/26421324.

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Abstract This article introduces the following three essays in this volume of the Journal of Theological Interpretation, which seek to point out the elements that make patristic exegesis different from our own. The articles illustrate how, in contrast to our own biblical studies, patristic exegesis can seem foreign and off-putting but at the same time stimulating, adventurous, and useful to the life of the church. Patristic exegetes assume (without making a case for it) that Holy Scripture is the voice of the Triune Living God. Reading Scripture is therefore an act of faith and obedience, almost even a sacramental act. Patristic exegesis of Scripture holds as its goal the formation of its reader in the love of God and the love of neighbor. Reading Scripture is therefore a school from which we never graduate, because in this world love of God and love of neighbor are always imperfectly practiced. The authoritative context for the exegesis of the Fathers is ecclesial; it is neither academic (as is modern exegesis) nor individualistic (as is much of popular American Christianity's biblical interpretation).

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5

Greene-McCreight, Kathryn. "Introducing Premodern Scriptural Exegesis." Journal of Theological Interpretation 4, no. 1 (2010): 1–6. http://dx.doi.org/10.2307/jtheointe.4.1.0001.

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Abstract This article introduces the following three essays in this volume of the Journal of Theological Interpretation, which seek to point out the elements that make patristic exegesis different from our own. The articles illustrate how, in contrast to our own biblical studies, patristic exegesis can seem foreign and off-putting but at the same time stimulating, adventurous, and useful to the life of the church. Patristic exegetes assume (without making a case for it) that Holy Scripture is the voice of the Triune Living God. Reading Scripture is therefore an act of faith and obedience, almost even a sacramental act. Patristic exegesis of Scripture holds as its goal the formation of its reader in the love of God and the love of neighbor. Reading Scripture is therefore a school from which we never graduate, because in this world love of God and love of neighbor are always imperfectly practiced. The authoritative context for the exegesis of the Fathers is ecclesial; it is neither academic (as is modern exegesis) nor individualistic (as is much of popular American Christianity's biblical interpretation).

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6

Levering, Matthew. "Principles of Exegesis: Toward a Participatory Biblical Exegesis." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 17, no. 1 (February 2008): 35–51. http://dx.doi.org/10.1177/106385120801700105.

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7

Huijgen, Arnold, Koert van Bekkum, and Hans Burger. "Biblical Exegesis and Systematic Theology." Journal of Reformed Theology 16, no. 3 (July 19, 2022): 173–93. http://dx.doi.org/10.1163/15697312-bja10029.

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Abstract Notwithstanding the legitimate distinction between biblical studies and systematic theology, these disciplines can and should benefit from each other. On the one hand, biblical studies deals with texts that make claims about God that are read primarily in a liturgical context by people with a faith commitment. Accordingly, while the distantiation of an academic approach is helpful, a systematic theological dimension enriches the otherwise rather naturalistic biblical studies. On the other hand, systematic theology needs biblical studies. Historical Christian theology shows that abstract theology without engagement with biblical studies becomes arid. Current emphases on history, language, narrative, and Israel offer opportunities to connect the two disciplines. This article sketches a methodology for the mutual benefit of biblical studies and systematic theology.

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8

Kelly, Joseph F. "A Catalogue of Early Medieval Hiberno-Latin Biblical Commentaries (I)." Traditio 44 (1988): 537–71. http://dx.doi.org/10.1017/s0362152900007169.

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The study of Hiberno-Latin exegesis is a young medieval discipline. As the name suggests, it deals with the exegesis of the Bible by Irishmen writing in Latin. In practice, this discipline is confined to the period from the coming of Christianity to Ireland in the fifth century to the Carolingian Renaissance in the ninth. Furthermore, it deals almost exclusively with texts from Irish circles on the continent because so few texts survive from Ireland itself. Scholars had long known of Irish exegetes like Sedulius Scottus and Aileran the Wise who were usually well-known or at least unquestionably Irish. The works of many Hiberno-Latin exegetes simply languished in anonymity — until 1954.

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9

McGinnis, Claire Mathews. "Stumbling over the Testaments: On Reading Patristic Exegesis and the Old Testament in Light of the New." Journal of Theological Interpretation 4, no. 1 (2010): 15–31. http://dx.doi.org/10.2307/26421326.

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Abstract This essay begins with the distinction between two questions: why is patristic exegesis important, and why might a contemporary reader—particularly a university-trained biblical scholar—benefit from reading it? It observes that patristic exegesis has played an important role in the spiritual practice of lectio divina, and for this reason, it promises to help counter some of the ways in which the forces of professionalization and fragmentation in the theological disciplines undermine our ability to think theologically as exegetes and to converse with Christianity's long exegetical tradition. The essay argues that if biblical scholars are to find something of enduring value in patristic exegesis and some way of appropriating what we find there, we need a clearly articulated understanding of the relationship between the two Testaments of the Christian Bible, as well as an understanding of how Christ might be found in the first of those Testaments in a way that takes into account the ongoing life of these same biblical texts in Jewish interpretation and practice. The remainder of the essay explores three contemporary ways of conceiving of the relationship between the Testaments. The first and third of these allow for ways of reading the OT in light of the NT that avoid the dangers of supersessionism, while the second offers some cautions and touches on the place of Christian theological exegesis in the larger pluralistic context of biblical studies.

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10

McGinnis, Claire Mathews. "Stumbling over the Testaments: On Reading Patristic Exegesis and the Old Testament in Light of the New." Journal of Theological Interpretation 4, no. 1 (2010): 15–31. http://dx.doi.org/10.2307/jtheointe.4.1.0015.

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Abstract This essay begins with the distinction between two questions: why is patristic exegesis important, and why might a contemporary reader—particularly a university-trained biblical scholar—benefit from reading it? It observes that patristic exegesis has played an important role in the spiritual practice of lectio divina, and for this reason, it promises to help counter some of the ways in which the forces of professionalization and fragmentation in the theological disciplines undermine our ability to think theologically as exegetes and to converse with Christianity's long exegetical tradition. The essay argues that if biblical scholars are to find something of enduring value in patristic exegesis and some way of appropriating what we find there, we need a clearly articulated understanding of the relationship between the two Testaments of the Christian Bible, as well as an understanding of how Christ might be found in the first of those Testaments in a way that takes into account the ongoing life of these same biblical texts in Jewish interpretation and practice. The remainder of the essay explores three contemporary ways of conceiving of the relationship between the Testaments. The first and third of these allow for ways of reading the OT in light of the NT that avoid the dangers of supersessionism, while the second offers some cautions and touches on the place of Christian theological exegesis in the larger pluralistic context of biblical studies.

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11

Scalise, Charles J. "The ‘Sensus Literalis’: A Hermeneutical Key to Biblical Exegesis." Scottish Journal of Theology 42, no. 1 (February 1989): 45–65. http://dx.doi.org/10.1017/s0036930600040527.

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The concept of the sensus literalis is a continuing theme in the history of biblical exegesis. This paper attempts to trace the development of this theme, its changing nature and definition, in the work of selected major theologians and exegetes from the ancient through the Reformation periods.2 The survey demonstrates that the sensus literalis provides a hermeneutical key for describing and evaluating exegetical method and biblical interpretation in the Christian tradition.

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12

LeMon, Joel. "Biblical Exegesis: A Beginner's Handbook." Horizons in Biblical Theology 30, no. 2 (2008): 188–90. http://dx.doi.org/10.1163/187122008x340914.

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13

Hollowell, Adam. "Biblical Exegesis and Postmodern Theology." Expository Times 119, no. 2 (November 2007): 87. http://dx.doi.org/10.1177/00145246071190020902.

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14

Koosed, Jennifer L., and Stephen D. Moore. "Introduction: From Affect to Exegesis." Biblical Interpretation 22, no. 4-5 (August 23, 2014): 381–87. http://dx.doi.org/10.1163/15685152-02245p01.

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This article introduces a thematic issue of Biblical Interpretation on the high-profile field of affect theory as it relates to biblical studies. Affect theory analyzes emotions and still more elemental forces that are rooted in bodies and pass between them. In addition to previewing the six articles in the issue – three of which grapple with Hebrew Bible texts and three with early Christian texts – this introduction provides a brief history of affect theory and maps its main variants. The article also reflects on the challenges of turning a body of theory largely uninterested in literary interpretation into a set of strategies for reading biblical texts.

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15

Roszak, Piotr. "Biblical Exegesis and Theology in Thomas Aquinas." Studium. Filosofía y Teología 24, no. 48 (December 21, 2021): 13–25. http://dx.doi.org/10.53439/stdfyt48.24.2021.13-25.

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In the face of the dichotomy of biblical exegesis and theology, one of the main postulates of Biblical Thomism is the integration of both activities. In this sense, it is understandable why there are philosophical threads in exegesis, and why we find many scripture references in sacra doctrina. The article, first presenting modern attempts to separate exegesis from theology, analyzes the three aspects of studying Sacred Scripture in practicing theology according to Aquinas. For him, exegesis is the alphabet of theology, but the requirement is that the extraction of the meanings of Scripture should be complemented by theological activity.

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16

Van der Heide, Albert. "Midrash and exegesis – distant neighbours?" Nordisk Judaistik/Scandinavian Jewish Studies 20, no. 1-2 (September 1, 1999): 7–18. http://dx.doi.org/10.30752/nj.69555.

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The term Midrash should be reserved for the specific quotation literature of the rabbinic sources of classical Judaism. Decisive is its literary form: the combination of rabbinic statement and biblical quotation. All other rabbinic and non-rabbinic texts should better not be called Midrash. Great caution is needed in the use of the term exegesis in relation to Midrash. For the modern mind exegesis is something connected with critical philology and history. In principle Midrash is something completely different and could more aptly be called ‘a kind of theology’ than the usual designation as ‘a kind of exegesis’. In fact, the association of Midrash with exegesis implies a great injustice towards Midrash. Despite all appearances, Midrash is not exegesis, nor a ‘kind of exegesis’, although it does contain elements of biblical exegesis. Although Midrash has certainly played a role in the origin and history of modern biblical exegesis, this particular role is a matter of the past. The relation between Midrash and modern exegesis now has become merely platonic, a source of inspiration and, possibly, admiration as an example of textual sensitivity&&as a vehicle of rabbinic theology&&and – eventually – as a model for a new post-modern system of hermeneutics.

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17

신현우. "Methodological Similarity between Traditional Chinese Exegesis and Western Biblical Exegesis." Korean Evangelical New Testament Sudies 11, no. 3 (September 2012): 553–86. http://dx.doi.org/10.24229/kents.2012.11.3.002.

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18

Johansen, James D. "Hermeneutic Applications from the Patristic Exegetes." Socio-Historical Examination of Religion and Ministry 2, no. 2 (October 1, 2020): 112–41. http://dx.doi.org/10.33929/sherm.2020.vol2.no2.07.

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This paper examines modern hermeneutic approaches and how patristic exegetes can complement interpretative methods. Modern hermeneutics apply different procedures depending on the genre. Kannengiesser’s Handbook of Patristic Exegesis is used to summarize patristic views by specific book and genre, while Russell’s Playing with Fire, Klein, Blomberg and Hubbard’s Introduction to Biblical Interpretation, and Kaiser and Silva’s, Introduction to Biblical Hermeneutics frame the range of modern hermeneutic approaches. Perspectives on spiritual formation are addressed per genre since it is important for biblical interrelation and application and was valued by patristic exegetes like Augustine. The paper shows how patristic exegetes focused on the spiritual and seeking the Bible’s deeper meaning. It demonstrates how Russell’s spiritual formation emphasis aligns with Augustine’s spiritual burning that transformed his life and how this emphasis aligns with the patristic exegetes’ desire to seek deeper spiritual meaning in scripture.

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19

Spieckermann, Hermann. "From Biblical Exegesis to Reception History." Hebrew Bible and Ancient Israel 1, no. 3 (2012): 327. http://dx.doi.org/10.1628/219222712804556617.

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20

Harland, Philip. "Biblical exegesis in the apostolic period." Studies in Religion/Sciences Religieuses 31, no. 1 (March 2002): 126. http://dx.doi.org/10.1177/000842980203100124.

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21

Vopřada, David. "Colloquium Clementinum II: Clement’s Biblical Exegesis." AUC THEOLOGICA 4, no. 2 (December 10, 2014): 334–35. http://dx.doi.org/10.14712/23363398.2018.42.

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22

Becker, Ron. "Beyond a Godless Understanding of Youth: Why Exegesis Matters to Youth Ministry." Journal of Youth and Theology 5, no. 1 (February 20, 2006): 10–30. http://dx.doi.org/10.1163/24055093-90000253.

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This article considers the discipline of Biblical exegesis and its potential as a tool for both the academic study and practical outworking of youth ministry. I argue that theological method within youth ministry does not incorporate an effective use of biblical exegesis and this is of determinant to the overalLproject of studying the context and content of youth ministry. The article presents a pattern of reading a/Young Testament' (narratives that inform a rich biblical account of the experience of youth and the part youths play in the overarching story of God). The author provides two worked examples of how biblical exegesis can provide both rigor and resources to complement data and theory drawn from the insights of practical theology. The piece ends with some reflections on the potential of exegetical work in relation to the authors own experience of practice.

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23

Cambraia Franco, Gustavo. "O ‘Espelho dos Santos’: analogias da Virgem Maria nos sermões de São Vicente Ferrer (1350-1419)." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 10 (December 6, 2017): 26. http://dx.doi.org/10.7203/scripta.10.11073.

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Resumo: Este artigo tem por objetivo apresentar um estudo sobre a exegese bíblica e doutrinária que o frei valenciano tardo-medieval São Vicente Ferrer faz sobre o tema da mariologia. Baseado no caudal da multissecular tradição teológica e literária patrístico-escolástica, na vertente do pensamento analógico e em uma cosmovisão especular e simbólica, o pregador apresenta em seus sermões uma extensa série de analogias, metáforas, alegorias e tipologias bíblicas mediante as quais enaltece a figura da Virgem Maria, e define seu significado como a personagem sagrada universal de devoção na Idade Média. Palavras-chave: São Vicente Ferrer, mariologia, pensamento analógico, exegese bíblica medieval Abstract: This article aims to present a study on the biblical and doctrinal exegesis that late medieval Valencian Dominican friar Saint Vincent Ferrer does on the subject of mariology. Based on the flow of the multisecular theological and literary patristic-scholastic tradition, on the strand of analogical thought and on a specular and symbolic worldview, the preacher presents in his sermons an extensive series of analogies, metaphors, allegories and biblical typologies by which he exalts the figure of the Virgin Mary, and defines its meaning as icon and universal hagiographic model of the Middle Ages. Keywords: Saint Vincent Ferrer, mariology, analogical thinking, medieval biblical exegesis

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24

Grohmann, Marianne. "Zur Bedeutung jüdischer Exegese der Hebräischen Bibel für christliche Theologie." Evangelische Theologie 77, no. 2 (April 1, 2017): 114–31. http://dx.doi.org/10.14315/evth-2017-0206.

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Abstract The article analyses the interaction between the Protestant »principle of Scripture«, historical critical exegesis and Jewish interpretations of the Hebrew Bible. The goal of historical critical exegesis of interpreting biblical texts as precisely as possible within their historical and literary contexts is fundamental for the Jewish-Christian dialogue. The plurality of Jewish interpretations of the Hebrew Bible is presented by means of their hermeneutical principles. The article emphasizes the relevance of Jewish biblical interpretation for both Old Testament exegesis and Christian theology, exemplified through different readings of Exod 33:17-23.

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25

Khaled, Mohammad Ataullah. "Akram Khan’s Approaches to Biblical Sources in His Tafsīrsoho Qur’an Sharif." International Journal of Social, Political and Economic Research 8, no. 1 (April 10, 2021): 188–97. http://dx.doi.org/10.46291/ijospervol8iss1pp188-197.

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This paper examines, following an analytical and descriptive methodology, Akram Khan’s approaches towards Biblical sources in his commentary on Qur’an known as Tafsīrsoho Qur’an Sharif (The Noble Qur’an with Tafsīr), and, thereby, intends to understand his methodology in Qur’anic exegesis. Akram Khan denies the acceptance of Biblical sources more than once in his work. Even he attacks on authors and narrators who narrated, or allowed them in their works or showed a positive approach towards them. Akram Khan’s rigorous stance against Biblical narratives and strong criticism of the exegeses who allowed those sources in their works can often lead to the assumption that he simply does not find Biblical sources reliable, like many classical and modern writers. But a close inspection reveals that it is not the soundness and validity of Biblical sources what makes him reject them, rather it is more about his preference of reason and rationalism.

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26

Witherup, Ronald D. "Book Review: Participatory Biblical Exegesis: A Theology of Biblical Interpretation." Theological Studies 70, no. 3 (September 2009): 698–99. http://dx.doi.org/10.1177/004056390907000311.

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27

Douglass, Eric. "Book Review: Participatory Biblical Exegesis: A Theology of Biblical Interpretation." Interpretation: A Journal of Bible and Theology 64, no. 2 (April 2010): 210. http://dx.doi.org/10.1177/002096431006400227.

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28

Pak, G. Sujin. "Contributions of Commentaries on the Minor Prophets to the Formation of Distinctive Lutheran and Reformed Confessional Identities." Church History and Religious Culture 92, no. 2-3 (2012): 237–60. http://dx.doi.org/10.1163/18712428-09220003.

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The essay explores the question of the evidence of distinct Lutheran and Reformed confessional practices of exegesis particularly concerning interpretations of Old Testament prophecy. It begins by outlining differences in Martin Luther and John Calvin’s practices of christological exegesis and vision of sacred history in their interpretations of the Minor Prophets. Next, it traces the evolution of these differences in a set of figures from the next generation of Lutheran and Reformed exegetes in order to discern whether consistent patterns emerge to indicate ways in which biblical interpretation shaped confessional identity. Through a survey of commentaries on the Minor Prophets by a set of next generation Lutherans (Philip Melanchthon, Aegidius Hunnius, Lucas Osiander, and Nicolas Selnecker) and next generation Reformed (David Pareus, Lambert Daneau, Johannes Drusius, and Johannes Piscator) the author provides a picture of how biblical interpretation did indeed play a significant role in the formation and expression of confessional identity in the late sixteenth and early seventeenth centuries.

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29

TRIMM, CHARLIE. "Evangelicals, Theology, and Biblical Interpretation: Reflections on the Theological Interpretation of Scripture." Bulletin for Biblical Research 20, no. 3 (January 1, 2010): 311–30. http://dx.doi.org/10.2307/26424448.

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Abstract The theological interpretation of Scripture (TIS) has become very popular in recent years among both biblical scholars and theologians. But this popularity has polarized biblical studies, as some biblical scholars have strongly rejected TIS while others have hailed it as the savior of the moribund historical-critical method. Beyond these contrary assessments of TIS, another key problem in understanding TIS is the diverse (and sometimes contradictory) methods employed by TIS interpreters. This article will study the positive and negative aspects of TIS from the perspective of Evangelical biblical scholarship and propose a spectrum of styles of exegesis showing the range of methodologies in TIS and how they relate with other types of exegesis.

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30

Pardue, Stephen T. "Athens and Jerusalem Once More: What the Turn to Virtue Means for Theological Exegesis." Journal of Theological Interpretation 4, no. 2 (2010): 295–308. http://dx.doi.org/10.2307/26421308.

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Abstract This essay aims to explore the concept of interpretive virtue and to elucidate its significance for contemporary exegetes. Although several recent works have referenced the importance of the virtues in renewing biblical interpretation, a concise account of the options, benefits, and challenges associated with such a move remains elusive. To sketch this account, this essay explores virtue epistemology as an analogous (but not identical) trend in a sister discipline. Two models of virtue epistemology—the first from Linda Zagzebski, and the second from Robert C. Roberts and W. Jay Wood—offer several insights that should inform appropriations of virtue ethics in biblical interpretation. While there are surely important differences between epistemology and exegesis, Roberts and Wood in particular demonstrate the great potential that lies in a virtues approach to biblical interpretation that aims at improving the intellectual life by forming habits conducive to the acquisition of various interpretive goods. Though this approach is unlikely to provide a way of adjudicating interpretive disputes, it can significantly enrich our understanding of biblical exegesis by delineating its goals more clearly while also helping teachers to train students more effectively. While this reorientation must not be overhyped—virtue theory does not offer a complete picture of what makes good biblical interpretation—it holds significant promise. Finally, the essay addresses three common objections to virtue theory: that it represents a poor fit with the biblical witness, that it yields no substantial contribution to hermeneutics, and that it ineluctably results in problematic forms of relativism.

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31

Pardue, Stephen T. "Athens and Jerusalem Once More: What the Turn to Virtue Means for Theological Exegesis." Journal of Theological Interpretation 4, no. 2 (2010): 295–308. http://dx.doi.org/10.2307/jtheointe.4.2.0295.

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Abstract This essay aims to explore the concept of interpretive virtue and to elucidate its significance for contemporary exegetes. Although several recent works have referenced the importance of the virtues in renewing biblical interpretation, a concise account of the options, benefits, and challenges associated with such a move remains elusive. To sketch this account, this essay explores virtue epistemology as an analogous (but not identical) trend in a sister discipline. Two models of virtue epistemology—the first from Linda Zagzebski, and the second from Robert C. Roberts and W. Jay Wood—offer several insights that should inform appropriations of virtue ethics in biblical interpretation. While there are surely important differences between epistemology and exegesis, Roberts and Wood in particular demonstrate the great potential that lies in a virtues approach to biblical interpretation that aims at improving the intellectual life by forming habits conducive to the acquisition of various interpretive goods. Though this approach is unlikely to provide a way of adjudicating interpretive disputes, it can significantly enrich our understanding of biblical exegesis by delineating its goals more clearly while also helping teachers to train students more effectively. While this reorientation must not be overhyped—virtue theory does not offer a complete picture of what makes good biblical interpretation—it holds significant promise. Finally, the essay addresses three common objections to virtue theory: that it represents a poor fit with the biblical witness, that it yields no substantial contribution to hermeneutics, and that it ineluctably results in problematic forms of relativism.

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32

Michielin, Maico. "Bridging the gulf between biblical scholars and theologians: Can Barth and Wright provide an answer?" Scottish Journal of Theology 61, no. 4 (November 2008): 420–34. http://dx.doi.org/10.1017/s0036930608004183.

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AbstractThere was a time when the interpretation of the Bible was a seamless integrated theological activity. Today, the separation of biblical studies from theologically interested exegesis amongst theologians encourages a sceptical arms-length relationship between Old and New Testament scholars and theologians. Theologians criticise biblical studies' so-called objective and disinterested approach to interpreting the Bible for requiring scholars of both testaments to suspend their theological convictions. Biblical scholars condemn theologians for misusing biblical texts in support of their own preconceived theological agendas. The article suggests a way to bring these divergent exegetical approaches into conversation in a charitable, yet critical fashion, by comparing Karl Barth and N. T. Wright's exegesis of Romans 3:21–4:25. It concludes that the biblical scholar's and theologian's respective sensitivity to the historical and theological sense of the biblical text can, when brought together, benefit each other's reading of the Bible.

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33

Foster, Paul. "Clear and Reliable Guide to Biblical Exegesis." Expository Times 132, no. 6 (March 2021): 289–90. http://dx.doi.org/10.1177/0014524621996207.

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34

Stump, Eleonore. "Visits to the Sepulcher and Biblical Exegesis." Faith and Philosophy 6, no. 4 (1989): 353–77. http://dx.doi.org/10.5840/faithphil19896435.

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35

Wright, William M. "The Theology of Disclosure and Biblical Exegesis." Thomist: A Speculative Quarterly Review 70, no. 3 (2006): 395–419. http://dx.doi.org/10.1353/tho.2006.0008.

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Segal, Michael. "Biblical Exegesis in 4Q158: Techniques and Genre." Textus 19, no. 1 (August 19, 1998): 45–62. http://dx.doi.org/10.1163/2589255x-01901004.

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Williams, Duane. "Meister Eckhart's Christ and Medieval Biblical Exegesis." Medieval Mystical Theology 24, no. 2 (July 3, 2015): 161–79. http://dx.doi.org/10.1179/2046572615z.2015.1117806.

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Galvin, John P. "Book Review: Biblical Exegesis and Church Doctrine." Theological Studies 47, no. 4 (December 1986): 703–4. http://dx.doi.org/10.1177/004056398604700411.

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Franklin, Eric. "Book Review: Biblical Exegesis and Church Doctrine." Theology 89, no. 732 (November 1986): 478–80. http://dx.doi.org/10.1177/0040571x8608900611.

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Levering, Matthew. "The Pontifical Biblical Commission and Aquinas' Exegesis." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 13, no. 1 (February 2004): 25–38. http://dx.doi.org/10.1177/106385120401300103.

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Kadari, Adiel. "A Sage Story as Dramatized Biblical Exegesis." Zutot 14, no. 1 (November 9, 2017): 6–18. http://dx.doi.org/10.1163/18750214-12341283.

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Abstract In the study of rabbinic legend there is a widely accepted generic distinction between those legends that expand on biblical stories (exegetical narratives) and those that feature the sages of the Mishnah and the Talmud (sage stories). This article questions the absolute nature of this generic distinction by examining the circumstances that shaped the development of a sage story that appears in the midrashic collection Leviticus Rabbah and its parallels. I seek to demonstrate that occasionally stories about the sages emerge from the exegesis of biblical verses. My article demonstrates how a verse from Psalms takes on the shape of a story, which serves to solve a linguistic problem in the verse. This example sheds new light on the relationship between exegetical narratives and sage stories, and suggests that we view them as part of the same broader creative intellectual context.

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Briggs, Richard S. "Participatory Biblical Exegesis: A Theology of Biblical Interpretation. By Matthew Levering." Heythrop Journal 50, no. 1 (January 2009): 172. http://dx.doi.org/10.1111/j.1468-2265.2009.00438_59.x.

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Eslinger, Lyle. "Inner-Biblical Exegesis and Inner-Biblical Allusion: the Question of Category." Vetus Testamentum 42, no. 1 (1992): 47–58. http://dx.doi.org/10.1163/156853392x00189.

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Billings, J. Todd. "Participatory Biblical Exegesis: A Theology of Biblical Interpretation - By Matthew Levering." International Journal of Systematic Theology 12, no. 2 (April 2010): 242–45. http://dx.doi.org/10.1111/j.1468-2400.2009.00426.x.

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Zmuda, Michał. "Główne wyznaczniki metodologii canonical approach według Brevarda S. Childsa." Ruch Biblijny i Liturgiczny 61, no. 1 (March 31, 2008): 5. http://dx.doi.org/10.21906/rbl.312.

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The article is a description of main methodological guidelines of the canonical approach according to Brevard S. Childs, a former professor and specialist of the Old Testament at Divinity School of Yale University (New Haven). This new interpretation of the Bible, brought forth by the Pontifical Biblical Commission in The Interpretation of the Bible in the Church has arisen as the basis of critique of several assumptions in regard to the historical critical method connected with the insufficient use of theological dimension of biblical texts in exegesis. Main methodological issues of canonical approach are characterized by the in- terpretation in faith; canon the as norm and border in explanation of biblical texts; emphasis on final form of canonical text; serious treatment of canonical context and unity of the Bible in exegesis. The fundamentals of canonical approach presented let us define it as a “third way” in exegesis, leading through bridge between history and theology.

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Giambrone, Anthony. ""Spirit and Power": Modernity on Miracles, Biblical Studies and the Leap of Faith." Teologia w Polsce 12, no. 2 (March 17, 2020): 19–34. http://dx.doi.org/10.31743/twp.2018.12.2.02.

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Modern interpretation of the Holy Scripture, especially historicocritical exegesis must crash with the classical dogmatic approach. The case in which this crash is unavoidable is the historicity of Jesus Christ and his miraculous deeds. For contemporary mentality miracles are definitely strange so it is not surprising that such kind of interpretation of the Gospels, in which miracles taken literally are excluded, has been occurring for few ages now. Today, we see a debate between exegetes who are deeply engaged in modern rationalistic paradigm and the ones who try to be faithful to the Church testimony in the first place. This article argues that modern exegesis must lead to the leap of faith. Only faith can affirm the truth of the Gospel, taking aside the question of historical character of Jesus’ miracles. Ultimately, the case of Jesus is mainly about faith, not only about historical research.

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Uciecha, Andrzej. "Egzegeza biblijna w komentarzach syryjskich Afrahata, Efrema, Iszodada z Merw i Teodora Bar koni. Zarys problematyki." Vox Patrum 67 (December 16, 2018): 673–88. http://dx.doi.org/10.31743/vp.3421.

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The Syriac commentaries analysed in the article are characterised by an original method, rarely appearing in the Latin or Greek exegesis. Both Aphrahat the Persian and Ephraim the Syrian, as well as Ishodad of Merv and Theodore bar Koni juxtaposed various propositions and interpretations of one Biblical event. In the view of these exegetes, the affirmation of diversity was the evidence of the knowledge of the essence of Holy Scripture. Such a mosaic of interpretations constitutes a primary feature proving the originality of the Syrians’ Biblical commentaries. Most significantly, it was the astute observation of the work of creation that provided them with the material for their interpretations. It is also possible that the knowledge of Judaism and exegetical techniques of rabbis played a crucial role in the adopted hermeneutical methodology. The analyses of Ishodad of Merv’s and Theodore bar Koni’s commentaries led to the discovery of the evolution in Nestorian exegesis, dominated by Antiochian tradition. East Syrians from the 8th and 9th centuries widely employed the interpretative method of diversity, previously used by Aphrahat and Ephraim the Syrian in the 4th century.

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REHNMAN, SEBASTIAN. "Theistic metaphysics and biblical exegesis: Francis Turretin on the concept of God." Religious Studies 38, no. 2 (June 2002): 167–86. http://dx.doi.org/10.1017/s0034412501005881.

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In this article I argue that the integration of biblical exegesis and metaphysical argumentation in Turretin's doctrine of God is due to his views in epistemology and semantics. Anyone reading Turretin's Locus de Deo will recognize that it is not limited to scriptural exegesis and exploration of biblical concepts. The biblical orientation is, of course, prominent, but in addition he combines it with logic and metaphysics. I argue that by adhering to an instrumental view of reason, and an analogical or partially univocal theory of theistic reference, he is able to construct a concept of God which draws first and foremost on the Christian canon and in addition on logic and metaphysics.

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Hendel, Russell Jay. "A Transdisciplinary Approach to Reading: In Mathematics, Remedial Reading, and Biblical Exegesis." Journal of Systemics, Cybernetics and Informatics 20, no. 4 (August 2022): 15–20. http://dx.doi.org/10.54808/jsci.20.04.15.

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This paper studies reading comprehension in three distinct disciplinary settings: Mathematics verbal problems, remedial reading, and biblical exegesis. This transdisciplinary approach enriches our understanding of reading, enabling focus on key methods of improving reading. The transdisciplinary approach also affords us new insights into addressing equity issues. The paper's approach is influenced by Meyer's seminal work on textual organizational structure as a key method to achieve reading comprehension. Consistent with this approach, the paper advocates using signal words or keywords, as well as listing and teaching organizational structures as a means to improving literacy in reading, mathematics, and biblical exegesis. The paper recommends that these techniques should be a primary method of approaching math and biblical fluency.

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Reno, R. R. "Using the Fathers." Journal of Theological Interpretation 7, no. 2 (2013): 163–70. http://dx.doi.org/10.2307/26421563.

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Abstract Scholarly study of the biblical exegesis of the church fathers has increased significantly. However, authors of contemporary commentaries are little influenced by patristic exegesis. This lack of influence flows from a number of factors. Most commentaries are written by biblical scholars who are formed by the modern tradition of historical-critical analysis. The few theologians who write commentaries have their own modern habits of mind that tend toward conceptual abstraction. Both types of modern scholar tend to make different assumptions about the Bible and the purposes of exegesis than did the church fathers. Recovering the exegetical genius of the church fathers requires adopting their assumptions, as least in part. This is as much a spiritual as an intellectual challenge.

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