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Books on the topic 'Critical exegesis'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Prior, Joseph G. The historical critical method in Catholic exegesis. Roma: Pontificia Università gregoriana, 2001.

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2

Prior, Joseph G. The historical critical method in Catholic exegesis. Roma: Pontificia Università gregoriana, 2001.

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3

Hayward, M. J. David Kolb's experiential learning theory: An exegesis and critical evaluation. Birmingham: University of Birmingham, 1992.

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4

Everts, Janet Meyer. Testing a literary-critical hermeneutic: An exegesis of the autobiographical passages in Paul's epistles. Durham, N.C: [s.n.], 1988.

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5

The millennial kingdom of Christ (Rev 20, 1-10): A critical history of exegesis with an interpretative proposal. Roma: Pontificia università gregoriana, 2013.

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6

Bridger, J. Scott. Christian exegesis of the Qurʼān: A critical analysis of the apologetic use of the Qurʼan in select medieval and contemporary Arabic texts. Eugene, Oregon: Pickwick Publications, 2015.

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7

Rozen-Kogel, Judith, translator, writer of added commentary, ed. Joseph Seniri: Commentary on the Former Prophets : a critical edition of the Hebrew text with introductory essays on grammatical exegesis in thirteenth-century Provence. Leiden: Brill, 2014.

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8

Contribution of Bhaṭṭa Bhāskara Miśra to Vedic exegesis: A critical study of his commentary on the Taittirīya recension, with special reference to the Darśa-Pūrṇamāsa sections. Pune: Institute for the Study of Religion, 1985.

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9

Alan, Culpepper R., and Society for New Testament Studies. Johannine Writings Seminar., eds. Critical readings of John 6. Leiden: Brill, 1997.

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10

Peltonen, Kai. History debated: The historical reliability of Chronicles in pre-critical and critical research. Helsinki: Finnish Exegetical Society, 1996.

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11

The Bible in theory: Critical and postcritical essays. Atlanta: Society of Biblical Literature, 2010.

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12

A historical-critical study of the book of Obadiah. Berlin: Walter de Gruyter, 1996.

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13

Andò, Valeria. Euripide, Ifigenia in Aulide. Venice: Fondazione Università Ca’ Foscari, 2021. http://dx.doi.org/10.30687/978-88-6969-513-1.

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This volume contains the first Italian critical edition with introduction, translation and commentary of Euripides’ Iphigenia in Aulis. The tragedy, exhibited posthumously in 405 BCE, stages the first mythical segment of the Trojan War, namely the sacrifice of Iphigenia, daughter of king Agamemnon, head of the Greek army, in order to propitiate the winds that should lead the navy to Troy. A tragedy of intrigue and unveiling, in which all the characters try to oppose the sacrifice, judged to be an impiety despite its sacred essence. It is therefore a tragedy without gods, in which characters of modest moral stature move, unstable, ready to sudden changes of mind, and among whom the protagonist stands out: the girl who, having overcome the dismay for the destiny awaiting her, voluntarily moves towards death on the altar, for a flimsy patriotic ideal and with the illusion of achieving immortal glory. Since the end of the eighteenth century, the text of this tragedy, handed over to us by the manuscript tradition, has been exposed more than others to a rigorous philological criticism that has broken its unity, through considerable expunctions of entire sections and sequences of verses. The volume traces the phases of this critical work, showing its methods – and sometimes its excesses – and choosing a balance line in the constitution of the text. The overall exegesis of the tragedy, which I propose in this study, consists in the belief that, despite the exodus being spurious, the finale, in view of which the entire dramaturgy was composed, still had to contemplate Iphigenia’s salvation. In fact, if the Panhellenic ideal of defence against the barbarians is now meaningless, and if a war of destruction, to begin with, needs the death of an innocent person, then this death must be transcended and the horror of human sacrifice must dissolve. It therefore seems that, once political current events become opaque, the poet’s research tends to create situations of great patheticism in an aesthetic setting of refined beauty.

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14

Dean, Kingsbury Jack, ed. Gospel interpretation: Narrative-critical & social-scientific approaches. Harrisburg, Pa: Trinity Press International, 1997.

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15

Feminist biblical interpretation: A compendium of critical commentary on the books of the Bible and related literature. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2012.

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16

Defining the sacred songs: Genre, tradition, and the post-critical interpretation of the Psalms. Sheffield, England: Sheffield Academic Press, 1999.

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17

Koch, Klaus. The growth of the biblical tradition: The form-critical method. New York: Macmillan Pub. Co., 1988.

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18

Critical realism and the New Testament. Allison Park, Pa: Pickwick Publications, 1989.

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19

Willard, Louis Charles. A critical study of the Euthalian apparatus. Berlin: W. de Gruyter, 2009.

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20

Willard, Louis Charles. A critical study of the Euthalian apparatus. Berlin: Walter de Gruyter, 2009.

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21

A critical study of the Euthalian apparatus. Berlin: W. de Gruyter, 2009.

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22

Composition and tradition in the book of Hosea: A redaction critical investigation. Atlanta, Ga: Scholars Press, 1987.

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23

Revelation unsealed: A narrative critical approach to John's Apocalypse. Leiden: Brill, 1998.

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24

A historical-critical study of the book of Zephaniah. Berlin: De Gruyter, 1991.

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25

Towards a feminist critical reading of the Gospel according to Matthew. Berlin: De Gruyter, 1991.

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26

Hippolytus, Antipope, approximately 170-235 or 236 and Hippolytus, Antipope, approximately 170-235 or 236, eds. The mystery of anointing: Hippolytus' commentary on the Song of songs in social and critical contexts : texts, translations, and comprehensive study. Piscataway, NJ: Gorgias Press, 2015.

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27

J, Sandoval Timothy, Mandolfo Carleen, and Buss Martin J, eds. Relating to the text: Interdisciplinary and form-critical insights on the Bible. London: T & T Clark International, 2003.

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28

Citazioni patristiche e critica testuale neotestamentaria: Il caso di Lc 12,49. Roma: Editrice Pontificio Istituto biblico, 1990.

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29

David, Hellholm, Blomkvist Vemund, and Fornberg Tord 1943-, eds. Studies in Ephesians: Introductory questions, text- & edition-critical issues, interpretation of texts and themes. Tübingen: Mohr Siebeck, 2000.

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30

The conflict of faith and experience in the Psalms: A form-critical and theological study. Sheffield, England: JSOT Press, 1989.

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31

Still selling the righteous: A redaction-critical investigation of reasons for judgment in Amos 2:6-16. New York, NY: T & T Clark, 2012.

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32

The invasion of Sennacherib in the book of Kings: A source-critical and rhetorical study of 2 Kings 18-19. Leiden: Brill, 2009.

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33

Romans interpreted: A comparative analysis of the commentaries of Barth, Nygren, Cranfield, and Wilckens on Paul's Epistle to the Romans. [Uppsala]: UPPSALA, 1990.

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34

The Historical Critical Method in Catholic Exegesis (Tesi Gregoriana, Serie Theologia 50). Gregorian Univ Pr, 1999.

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35

A Beginner's Guide to New Testament Exegesis: Taking the Fear Out of Critical Method. InterVarsity Press, 2005.

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36

The purpose of the Great Commission: A historical-critical exegesis of Matthew 28:16-20. Ottawa: Library and Archives Canada, 2004.

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37

Ezeogu, Ernest Munachi. The purpose of the Great commission: A historical-critical exegesis of Matthew 28:16--20. 2004.

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38

Bridger, J. Scott. Christian Exegesis of the Qur'an: A Critical Analysis of the Apologetic Use of the Qur'an in Select Medieval and Contemporary Arabic Texts. Wipf & Stock Publishers, 2015.

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39

Bridger, Scott. Christian Exegesis of the Qur'an: A Critical Analysis of the Apologetic Use of the Qur'an in Select Medieval and Contemporary Arabic Texts. Clarke Company, Limited, James, 2016.

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40

Bridger, Scott. Christian Exegesis of the Qur'an: A Critical Analysis of the Apologetic Use of the Qur'an in Select Medieval and Contemporary Arabic Texts. Clarke Company, Limited, James, 2016.

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41

Stievermann, Jan, and Ryan P. Hoselton. Spiritual Meaning and Experimental Piety in the Exegesis of Cotton Mather and Jonathan Edwards. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190249496.003.0006.

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Jan Stievermann and Ryan P. Hoselton consider the role of experiential piety in the exegesis of Cotton Mather and Jonathan Edwards. Both were deeply engaged in the new critical questions of their day, and both were also committed to nurturing religious piety—though they differed somewhat in how they handled these concerns. Although Mather was profoundly interested in the philological and historical issues in the Bible, he prioritized devotional and contemplative engagement with Scripture. Edwards, Stievermann and Hoselton argue, drew on the experimental language and philosophy of the Enlightenment to construct a case for the supernatural authority of the Bible against increasingly naturalistic arguments. Edwards held that one gains spiritual understanding as the Holy Spirit harmonizes the believer’s internal senses with the Word; this reconstruction affected Edwards’ approach to the emotive element in Scripture, the dynamism of typology, and the nature of the regenerate interpreter of the Bible.

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42

Pentiuc, Eugen J. Hearing the Scriptures. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190239633.001.0001.

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This book explores a specific area of “reception history”: Byzantine hymnography’s use and interpretation of Scriptures, primarily the Old Testament (Septuagint), as part of Orthodox tradition. Lexical-biblical-theological analyses of selected Holy Week hymns show the distinctiveness of “liturgical exegesis” (hymnographic biblical interpretation) and its complementarity to “patristic exegesis.” Even though patristic exegesis and liturgical exegesis are closely interrelated in terms of authorship and basic methodology, this volume seeks to show the main dissimilarities between patristic (i.e., discursive) and liturgical (i.e., imagistic or intuitive) modes of biblical interpretation. The book aims to demonstrate the creativeness of “pre-critical” interpreters of the Bible, i.e., the Byzantine hymnographers. The volume’s introduction sums up the most important moments in the emergence of Byzantine Orthodox Holy Week, as well as the current structure of this liturgical cycle, with an emphasis on Byzantine hymnography. Part I of the book is a collection of lexical-biblical-theological analyses of selected Holy Week hymns spread over six days (and six chapters). The Holy Week hymnography was chosen as a case study for the rich and vast Byzantine hymnography. The analyses show different ways the Byzantine liturgists (i.e., hymnographers) incorporated and interpreted scriptural material, primarily Old Testament, in their hymns. Part II deals with liturgical exegesis and its key features and hermeneutical procedures. It also seeks to underline the differences between patristic biblical commentaries and Byzantine hymns, while advancing an analogy between liturgical exegesis and cubist art.

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43

Muslim Exegesis of the Bible in Medieval Cairo: Najm Al-Dn Al-F's Commentary on the Christian Scriptures - A Critical Edition and Annotated Translation with an Introduction. BRILL, 2013.

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44

Hawes, James, and William Lewery Blackley. Critical English Testament, Being an Adaptation of Bengel's Gnomon, with Numerous Notes, Sowing the Precise Results of Modern Criticism and Exegesis. Edited by W. L. Blackley and James Hawes; Volume 2. Creative Media Partners, LLC, 2018.

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45

Muslim Exegesis of the Bible in Medieval Cairo: Najm Al-Dīn Al-Ṭūfī's Commentary on the Christian Scriptures. a Critical Edition and Annotated Translation with an Introduction. BRILL, 2013.

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46

Attridge, Harold W., and Kurt Niederwimmer. The Didache: A Commentary (Hermeneia: a Critical and Historical Commentary on the Bible). Augsburg Fortress Publishers, 1998.

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47

Boncardo, Robert. Jean-Claude Milner’s Mallarmé: Nothing Has Taken Place. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429528.003.0005.

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This fourth chapter introduces Jean-Claude Milner’s reading of Mallarmé, and offers a critical exegesis of his 1999 book Mallarmé au tombeau. The chapter argues that Milner presents Mallarmé as a committed nihilist who refused to recognise the existence of the 19th century’s revolutionary events, from 1848 to the Commune. Milner transforms Mallarmé into a figure strictly opposed to the Mallarmé of Badiou, or indeed of any reader hoping to include the poet in their pantheon of progressive or revolutionary writers.

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48

Boncardo, Robert. Jacques Rancière’s Mallarmé: Deferring Equality. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429528.003.0006.

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This fifth chapter presents Jacques Rancière’s reading of Mallarmé through a critical exegesis of his 1996 book Mallarmé: The Politics of the Siren. By exploring Rancière’s studied opposition to the critical tradition that has framed Mallarmé as a hermetic recluse concerned exclusively with literature’s relation to itself, this chapter shows how Rancière presents Mallarmé as a thinker deeply engaged with the political crises of his times and committed to equality. The chapter explains how Rancière reformulates Mallarmé’s proposal for a poetic religion in terms of his famous account of the aesthetic regime of art, and closes with the argument that Rancière ultimately considers Mallarmé a conservative figure whose poetic utopia is infinitely deferred.

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49

Biblical Scholarship and the Church (Ashgate New Critical Thinking in Religion, Theology and Biblical Studies). Ashgate Pub Co, 2007.

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50

Davis, Ellen F. Opening Israel's Scriptures. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190260545.001.0001.

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In thirty-six essays, Davis moves book by book through the Hebrew Bible/Old Testament, from Genesis to Chronicles, offering practical exegesis for a broad audience. This is a selective yet comprehensive guide—rather than a commentary or textbook—to the core concepts, literary patterns, storylines and theological perspectives that are central to Israel’s Scriptures. Integrating the insights of contemporary scholars with those of classical theological resources in Jewish and Christian traditions, and also with the experiences and concerns of contemporary readers across the globe, she shows that the critical interpretation of Scripture is provisional, open-ended work, a collaboration across generations and cultures.

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