Gotowe bibliografie tematyczne / Biblical exegesis

Gotowa bibliografia na temat „Biblical exegesis”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 4 marca 2023

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Artykuły w czasopismach na temat "Biblical exegesis"

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Ramelli, Ilaria L. E. "Patristic Exegesis". Religion & Theology 22, nr 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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Maurais, Jean. "Ézéchiel 18 et les défis que comporte l’analyse de l’exégèse intra-biblique". Vetus Testamentum 65, nr 3 (3.08.2015): 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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Cohen, Mordechai Z. "A Poet's Biblical Exegesis". Jewish Quarterly Review 93, nr 3-4 (2003): 533–56. http://dx.doi.org/10.1353/jqr.2003.0007.

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Greene-McCreight, Kathryn. "Introducing Premodern Scriptural Exegesis". Journal of Theological Interpretation 4, nr 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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Greene-McCreight, Kathryn. "Introducing Premodern Scriptural Exegesis". Journal of Theological Interpretation 4, nr 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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Levering, Matthew. "Principles of Exegesis: Toward a Participatory Biblical Exegesis". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 17, nr 1 (luty 2008): 35–51. http://dx.doi.org/10.1177/106385120801700105.

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Huijgen, Arnold, Koert van Bekkum i Hans Burger. "Biblical Exegesis and Systematic Theology". Journal of Reformed Theology 16, nr 3 (19.07.2022): 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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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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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, nr 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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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, nr 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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Rozprawy doktorskie na temat "Biblical exegesis"

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SANTOS, PEDRO PAULO ALVES DOS. "THE BIBLICAL EXEGESIS IN DIALOGUE WITH THE LITERARY STUDIES". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2006. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=9088@1.

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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
A tese Exegese bíblica em diálogo com estudos literários apresenta uma nova perspectiva sobre os estudos exegéticos de textos bíblicos a partir de pressupostos teóricos atuais nos estudos de literatura. O acento é colocado sobre questões investigadas pela Estética da Recepção e do Efeito, objetivando a elaboração de categorias novas para o entendimento de processos de leitura. A tese visa, ainda, à formulação de uma historiografia do ato interpretativo cristão, em função de premissas desenvolvidas para a leitura e a construção de sentido de textos literários, transpostas para o campo disciplinar exegético, hoje igualmente aberto ao diálogo e ao questionamento de interpretações fundadas em pressupostos essencialistas. Neste sentido, novas posturas hermenêutico- literárias, levando-se, em consideração, a historicidade de atos interpretativos, são articuladas com o entendimento e a configuração da exegese bíblica, como fenômeno literário cristão e como gênero meta-textual. As premissas heurísticas desenvolvidas por Wolfgang Iser, em vista de uma antropologia literária, oferecendo ao imaginário e aos processos interpretativos novas formas de produção de sentido - em particular na apreciação da obra hermenêutica de Santo Agostinho e no discurso hermenêutico antigo e medieval - representam neste projeto as diretrizes epistemológicas, teóricas e estéticas centrais.
The thesis The Biblical Exegesis in dialogue with the Literary Studies presents a new perspective over the exegesis studies of biblical texts from actual theoretical presuppositions of the literary studies. The differential aspect comes from questions under research by the Aesthetics of Reception and Effect, which aim the elaboration of new categories for the understanding of the reading processes. The study also aims at formulating a historiography of the Christian interpretative act along with premises developed for reading and understanding of literary texts, which are transposed to the exegesis field. Since this latter has been equally open to dialogue and questioning of interpretations based in essentialist presuppositions. In such a sense, considering the history of the interpretative acts, new hermeneutical-literary approaches are articulated with the understanding and the biblical exegesis configuration as a Christian literary phenomenon and as a meta-textual genre. The heuristic premises developed by Wolfgang Iser, which offer new ways of meaning production to the imaginary and the interpretative processes - particularly in the appreciation of the hermeneutic work of St. Augustine and in the ancient and medieval hermeneutic discourse - towards a literary anthropology represent the epistemological, theoretical and aesthetical guidelines of this project.
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Barnes, O. G. "The edifice of exegesis : the structure of C.H. Dodd's Biblical theology". Thesis, University of Edinburgh, 1990. http://hdl.handle.net/1842/18643.

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The purpose of this thesis is two-fold. First, it seeks to examine the structure of C.H. Dodd's Biblical theology as he formulated it in his edifice of exegesis. Dodd often compared Ihc discipline of biblical criticism to that of constructing a building; thus this thesis investigates the way that Dodd went about doing biblical criticism. Second, it seeks to describe und analyze the unpublished writings of C.H. Dodd as they are utilized within this cxegctical edifice. Their use in this thesis has proved to be invaluable in highlighting certain descriptions of Dodd and in uncovering emphases in his thought not easily disccrnablc in his published writings. Chapter one serves as an introduction to the thesis. It is demonstrated that Dodd's thought did not formulate in a vacuum but was the product of the climate of home and church, the discipline of his study of the Greek and Latin classics, and of his commitment to Congregationalism. Chapter two is a study of Dodd's views on the authority of the Bible. It is pointed out that Dodd's thoughts on this doctrine changed with time; a chronological approach, therefore, is utilized, and his views are described during his teaching days at Oxford University, Manchester University, Cambridge University, and during the years of his retirement from active teaching. Dodd progressed from a liberal stance on Biblical fallibility to a more moderate stance. A Biblical critic, like an architect, must meet certain qualifications: humility, responsibility, and an ability to "live oneself into" the Biblical history. In addition, he justifies his use of the critical method because that method is the one used by the church since the first century. In using this method, Dodd was affirming, not denying, the authority of the Bible. Chapter three is an investigation of Dodd's philosophy of the Bible. Whereas chapter two is theological, this chapter is philosophical. Dodd maintains that the Bible has its own philosophy and that the Biblical critic must recognise this fact. Basically, this philosophy is stated as a view of history as fact plus interpretation. Dodd's unique contributions to historical investigation are described and critiqued. Arising out of this view of history is Dodd's understanding of the apostolic Kerygma and of the testimonies. The kergma, as Dodd summarizes it in various writings, is described and critiqued. It is shown that Dodd's view of history serves as the foundation for his interpretation of realized cschatology, as well as for the Kerygma. Chapter four is a look at Dodd's blueprint of exegesis. His thoughts on textual criticism arc examined, and some of his principles of textual criticism arc listed with examples. Once the text of a passage has been reasonably established, the critic must translate that passage. Dodd believes that translation is interpretation, and that interpretation is translation. His problems with the various translations arc noted, and ten rules of biblical translation, culled from the Doddian corpus, arc enumerated wilh illustrations. The use of higher criticism is Ihc ncxl stage in Dodd's edifice. His application of source criticism is examined. It is concluded that he used this tool primarily to give credence to his theory of realized eschstology by excising all Synoptic sayings not found in the Marcan-Q group. Next, Dodd's use of, and contributions to, form criticism arc looked at. It is concluded that he, following the British tradition, did not fall into the sceptical excesses of the German radical critics, but used this method of criticism to accentuate the historical Irustworthincss of the Gospels. The final section of the chapter examines Dodd's approach to the background and the environment of the New Testament. Dodd believes that once the critic has some understanding of the general background of a Biblical author and his readers, he can best do the task of interpretation. It is concluded that, although Dodd spent enormous amounts of energy investigating the Jewish and Hellenistic backgrounds, his approach suffers from lack of precision and of consistency. Chapter five is a study of Dodd's interpretation of the theology of Paul and the theology of the Fourth Gospel. This Biblical theology is the edifice of exegesis that Dodd constructed. Chapter six is a summary of the thesis and offers some conclusions.
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Carswell, Margaret F., i res cand@acu edu au. "Biblical Metaphors for God in the Primary Level of the Religious Education Series To Know Worship And Love". Australian Catholic University. School of Theology, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp137.17052007.

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To Know Worship and Love is the religious instruction curriculum produced and mandated for use by the Archdiocese of Melbourne. The primary series comprises a Teaching Companion and Student Text for every level of education, Preparatory to Year 6. This study undertakes examination of the series to determine if biblical metaphors for God which contain a physical vehicle are used and presented within it in accord with the accepted exegetical practices of the Church. The study begins by examining Church documents that pertain to both religious instruction and Scripture to determine a set of principles which should guide the use of Scripture. Notable among the six principles elucidated is the expectation that the use of Scripture should reflect accepted exegetical practices of the Church. These are defined as those which enable a clear understanding of the literal sense of Scripture, as ascertained through use of the Historical-Critical method. In order to come to a sound understanding of the literal sense of metaphors, the study reviews how they work and what results from their use. Such a review is important for two reasons. First, in the finding that metaphors for God prompt the formation of a concept of God, the need for their valid interpretation in religious instruction is stressed. Second, it enables the articulation of eight specific requirements for the interpretation of biblical metaphors for God. Subsequent examination of the series against what is required reveals that of the eight requirements, only one is provided within the series. No unit or activity identifies the sixty-three biblical metaphors cited in the series and no unit teaches students how they work to communicate meaning. No unit provides information of the vehicles used within their historical setting and no unit explains the historical circumstances which gave rise to the dominance of certain metaphors. In order to explain why biblical metaphors for God are presented so poorly in To Know Worship and Love, the use of Scripture generally in the series is examined against the six principles drawn from Church documents. The finding that the series does not observe the principles which should guide the use of Scripture, in particular, the finding that the series does not use accepted exegetical practices of the Church, provides significant insight into the inadequate presentation of metaphors. The study concludes by making three recommendations. First, it recommends that a process of rewriting To Know Worship and Love must be undertaken immediately. Second, it recommends that the use and placement of Scripture in religious instruction programmes in the future adhere to the six principles of the Church outlined in this study. Third, it recommends that the clear and accurate teaching of what metaphors and how they work be made a priority in religious instruction programmes.
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Choi, Seungnack. "Exegesis and systematic theology : issues of hermeneutics, method, and language". Thesis, University of Nottingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313201.

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Groover, Danny Eugene. "Athanasius versus the Arians biblical exegesis in the Discourses against the Arians /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Mendez-Moratalla, Fernando. "A paradigm of conversion in Luke". Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1596/.

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Astudillo, Jacob. "Unitas Spiritualis : An Analysis of Thomas Aquinas’ Participatory Biblical Exegesis of Paul’s First Letter to the Corinthians". Thesis, Teologiska högskolan Stockholm, Avdelningen för teologi, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-46.

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Rand, Dan. "The interplay of exegesis and ideology in the Jewish medieval interpretations Exodus 33:12-23 /". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ29508.pdf.

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Kalman, Jason. "With friends like these : turning points in the Jewish exegesis of the biblical book of Job". Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85173.

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This dissertation examines Jewish exegesis of the book of Job to two ends. First, it explores four topics previous generations of scholars left unstudied or incompletely examined. Second, it uses the results of these studies to describe the history of the Jewish tradition of Job exegesis from the period of the Talmud until the present.
Chapter 1 provides a review of the scholarly literature treating various aspects of Job exegesis from antiquity to the post-Holocaust period and highlights a number of issues in need of further study.
Chapter 2 argues that Wertheimer's reconstruction of Midrash Iyov, although unlikely an accurate presentation of a rabbinic original, preserves a number of authentic rabbinic sources. In contrast to the known tradition these preserve a laudatory view of Job that appears to have been suppressed.
Chapter 3 contextualizes the rabbinic exegesis of Job. Earlier scholars argued that the rabbinic interpretation of Job was shaped by anti-Christian and anti-Gentile attitudes, and that it responded to Christian exegesis. These studies were challenged because historical evidence for this Jewish-Christian discussion was lacking. In response to this challenge, this chapter provides additional evidence and argues that the discussion did take place. The two participants were the fourth century Babylonian Jewish sage Rava and his Christian contemporary Aphrahat. A comparison of their comments on Job establishes a relationship between the two and substantiates earlier scholarly claims.
Chapter 4 explores the relationship between the Zohar's exegesis of Job and that of Maimonides and Nahmanides. The research concludes that the Zohar's interpretation is a weaving of these two scholars' views and presents Job as one who suffered because he was ignorant of mystical secrets.
Chapter 5 examines the interpretation of Job in the post-Holocaust period. It argues that in contrast to the pre-Holocaust tradition, which blamed Job for what happened to him, post-Holocaust thinkers have not allowed the victim to be blamed. These thinkers have preferred to challenge God rather than Job.
Concerned with the second objective of the present study, chapter 6 provides an outline of the major trends in Jewish Job exegesis. In the Second Temple period Job was described as a pious figure to be emulated. The earliest rabbis maintained this view. By the late third or early fourth centuries, Christian valorization of Job led to Jewish negation of his importance. This led to the depiction of Job as a blasphemer deserving of divine punishment. The view of Job as a less than innocent victim was preserved but modified in various ways in the middle ages (by mystics, philosophers, and peshat exegetes), and was perpetuated through the mid-twentieth century. Only the Holocaust forced a reevaluation of this view. Job was able to have his righteousness restored in an age when interpreters understood, by virtue of their own experiences, that the innocent could truly suffer unjustly.
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O'Connor, Michael. "Exegesis, doctrine and reform in the biblical commentaries of Cardinal Cajetan (1469-1534)". Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.389786.

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Książki na temat "Biblical exegesis"

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Carstens, Pernille, Trine Bjørnung Hasselbalch, Niels Peter Lemche, Izaak Hulster, Dolores Kamrada, Rüdiger Schmitt, Terje Stordalen i in., red. Cultural Memory in Biblical Exegesis. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463234690.

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Biblical exegesis and church doctrine. New York: Paulist Press, 1985.

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R, Holladay Carl, red. Biblical exegesis: A beginner's handbook. Atlanta: Jon Knox Press, 1987.

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Cultural memory in Biblical exegesis. Piscataway, NJ: Gorgias Press, 2012.

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Hayes, John H. Biblical exegesis: A beginner's handbook. Wyd. 2. London: SCM, 1988.

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R, Holladay Carl, red. Biblical exegesis: A beginner's handbook. Wyd. 2. London: SCM Press, 1988.

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Brown, Raymond E. Biblical exegesis and Church doctrine. London: Geoffrey Chapman, 1986.

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Biblical exegesis in the apostolic period. Wyd. 2. Grand Rapids, Mich: W.B. Eerdmans, 1999.

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Thorpe, R. Samuel. A handbook for basic biblical exegesis. Lanham: University Press of America, 1999.

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Fornberg, Tord. Jewish-Christian dialogue and biblical exegesis. Uppsala: Tord Fornberg (Uppsala Univ., Dept. of Theology, Box 1604, 751 46 Uppsala, Sweden), 1988.

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Części książek na temat "Biblical exegesis"

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Stansbury, Mark. "Irish Biblical Exegesis". W The Irish in Early Medieval Europe, 116–30. London: Macmillan Education UK, 2016. http://dx.doi.org/10.1007/978-1-137-43061-8_8.

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Fishbane, Michael. "Chapter One. Inner-Biblical Exegesis". W Hebrew Bible / Old Testament. I: From the Beginnings to the Middle Ages (Until 1300). Part 1: Antiquity, 33–48. Göttingen: Vandenhoeck & Ruprecht, 1996. http://dx.doi.org/10.13109/9783666536366.33.

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"Biblical Exegesis". W International Review of Biblical Studies, Volume 54 (2007-2008), 40–45. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004172548.i-556.6.

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"Biblical Exegesis". W International Review of Biblical Studies, Volume 53 (2006-2007), 36–45. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004165519.i-538.8.

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"Biblical Exegesis". W International Review of Biblical Studies, Volume 55 (2008-2009), 30–34. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004181342.i-532.14.

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Liere, Frans van. "Biblical Exegesis". W Handbook of Medieval Studies, redaktor Albrecht Classen. Berlin, New York: De Gruyter, 2010. http://dx.doi.org/10.1515/9783110215588.137.

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McClymond, Michael J., i Gerald R. McDermott. "Biblical Exegesis". W The Theology of Jonathan Edwards, 167–80. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199791606.003.0011.

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"Biblical Exegesis". W Depicting the Word, 125–32. BRILL, 1996. http://dx.doi.org/10.1163/9789004476189_016.

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"Biblical Exegesis". W An A-Z of Feminist Theology. Bloomsbury Academic, 1996. http://dx.doi.org/10.5040/9781474289689.16.

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Lasker, Daniel J. "Exegesis". W Karaism, 152–70. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781800855960.003.0010.

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Streszczenie:
This chapter studies Karaite biblical exegesis, the most significant characteristic of which is a rejection of the authority of the textual interpretations embodied in what rabbinic Judaism calls the oral Torah. Biblical interpretation is one of the outstanding contributions of Karaism to Jewish civilization. The first verse-by-verse biblical commentaries were written by Daniel al-Qumisi. The Karaite emphasis on the contextual-literary meaning of the text, based on rigorous philological methodology, challenged Rabbanite thinkers, who felt obligated to defend the exegesis that they had received through inherited tradition and which was the basis of their religious observance. Karaite exegetes were well aware of Rabbanite teachings, which they criticized, and Rabbanite exegetes reacted to Karaite disapproval of their biblical interpretations by sharpening their own exegetical tools. There was, however, more to the relation between Karaite and Rabbanite commentators than polemical exchanges; exegetes on each side learned from their colleagues on the other side. The give and take between the two groups had the effect of enriching both.
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Streszczenia konferencji na temat "Biblical exegesis"

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Shavulev, Georgi. "“I am an interpreter and not a teacher” (Alex. 7) – Philo’s self-definition in De Animalibus in the context of his understanding of the “hermeneut”". W 8th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2022. http://dx.doi.org/10.32591/coas.e-conf.08.16183s.

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This article is about defining Philo’s place in the history of philosophy and biblical exegesis. In this connection, his own self-identification as a “hermeneut” in his treatise De Animalibus should be important. In this treatise, which is one of the “purely philosophical works” of the author, Philo himself twice explicitly states that he is a hermeneut (Alex. 7; 74). In this case, it is unlikely that he means “interpreter of Scripture”, and the question is to what extent does the translation “interpreter” cover the meaning of hermeneut (ἑρμηνεὺς)? An attempt will be made to read this statement of Philo in the context of his understanding of ἑρμηνεὺς in other places in his work related to biblical exegesis, as well as in the context of the overall ancient understanding of hermeneutics.
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Katrenicova, Anabela. "Union between the word and its sense � the biblical exegesis used in St. Augustine�s work De sermone Domini in monte". W The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.1.

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