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Artykuły w czasopismach na temat „Biblical interpretation”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 1 sierpnia 2024

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1

Martens, Peter W. "Book Review: A History of Biblical InterpretationA History of Biblical Interpretation". Theological Studies 66, nr 4 (grudzień 2005): 882–83. http://dx.doi.org/10.1177/004056390506600407.

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2

John, Helen C. "Conversations in Context: Cross-Cultural (Grassroots) Biblical Interpretation Groups Challenging Western-centric (Professional) Biblical Interpretation". Biblical Interpretation 27, nr 1 (11.03.2019): 36–68. http://dx.doi.org/10.1163/15685152-00271p03.

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Abstract This article considers how biblical scholarship might break out of its western-dominated, largely historical-critical mould. I argue that we might challenge the hegemony of ‘western worldview’ scholarship by capitalising on the interpretative insights of alternative worldviews; in that regard, I advance a cross-cultural methodology. Additionally, I advocate engaging with grassroots interpreters, thereby contributing to the decentring of scholarly biblical criticism. Finally, this article focuses on the value of interpretation through dialogue, which functions here on two levels: the researcher dialoguing with grassroots interpretation groups in cross-cultural settings, and the resulting grassroots interpretations dialoguing with western professional biblical interpretations. The potential of this approach is demonstrated using a case study: Mark 4:35-41 interpreted with Cross-Cultural Biblical Interpretation Groups in northern Namibia. The interpretative insights of grassroots groups in non-western contexts, free(r) from the influence of western worldviews and scholarship, function to highlight the equally contextual nature of mainstream professional biblical interpretation.

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3

Salewa, Wandrio. "Studi Biblika Kontekstual Dalam Kehidupan Iman Kristen Di Era Disrupsi". ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 4, nr 1 (28.07.2022): 41–58. http://dx.doi.org/10.37429/arumbae.v4i1.795.

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This article aims to explore the challenges of contextual biblical studies in the disruptive era. This era is marked by the development of digital technology such as smartphones, so that everyone can easily prepare sermon materials instantly from various interpretation applications on a smartphone, without basing it on in-depth Bible interpretation rules. The author presents the concepts and methods of biblical interpretation as a form of contextual biblical studies to overcome the use of instant sermons from various interpretation applications. By using a qualitative approach and the type of literature and descriptive research. From this research, it is found that contextual biblical studies are a solution to overcome biblical interpretation and the use of sermons that seem appropriate and instant regardless of the context of the text, the context of the interpreter, and the context of the listener. It also gives the impression of belittling or belittling sermon preparation and the rules of biblical interpretation. Contextual biblical studies can be used to avoid mistakes in interpreting and preparing sermons while at the same time producing biblical and contextual interpretations.

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4

Sider, Robert D., James L. Kugel i Rowan A. Greer. "Early Biblical Interpretation". Classical World 82, nr 6 (1989): 461. http://dx.doi.org/10.2307/4350476.

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5

Hess, Ernest. "PRACTICAL BIBLICAL INTERPRETATION". Religious Education 88, nr 2 (marzec 1993): 190–210. http://dx.doi.org/10.1080/0034408930880204.

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6

Sakenfeld, Katharine Doob. "Feminist Biblical Interpretation". Theology Today 46, nr 2 (lipiec 1989): 154–68. http://dx.doi.org/10.1177/004057368904600205.

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“Then drew near the daughters of Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh from the families of Manasseh the son of Joseph. The names of his daughters were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. And they stood before Moses, and before Eleazar the priest, and before the leaders and all the congregation, at the door of the tent of meeting, saying, ‘Our father died in the wilderness; he was not among the company of those who gathered themselves together against the Lord in the company in Korah, but died for his own sin; and he had no sons. Why should the name of our father be taken away from his family, because he had no son? Give to us a possession among our father's brethren.’ Moses brought their case before the Lord. And the Lord said to Moses, ‘The daughters of Zelophehad are right; you shall give them possession of an inheritance among their father's brethren and cause the inheritance of their father to pass to them. And you shall say to the people of Israel, ‘If a man dies, and has no son, then you shall cause his inheritance to pass to his daughter.”’ (Numbers 27:1–8; cf. also chap. 36.)

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7

Agustin, Alfredo, Jr Gomeri. "The Interpretation of Selected Parables in the Synoptic Gospels (SG): A Comparative Study of Ellen G. White’s Interpretation of Selected Synoptic Gospels’ Parables and Some Biblical Scholars". Abstract Proceedings International Scholars Conference 7, nr 1 (18.12.2019): 2033–44. http://dx.doi.org/10.35974/isc.v7i1.936.

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Introduction: Seventh-day Adventist (SDA) Biblical Scholars (BS) and Theologians assert that EGW accepts and applies principles of biblical interpretation when she interprets the Scripture. However, there seems to be lack of academic research to prove such presupposition.One area that seems to be lacking is the comparison between EGW’s interpretation of gospel parables with that of modern biblical scholars. Their interpretations of selected SG parables will be compared and contrasted with that of EGW. The purpose of this study is to prove that EGW’s interpretation of gospel parables are in harmony with sound principles of interpreting biblical parables. Method: This study compares and contrasts EGW and selected modern BS’s interpretations of selected synoptic gospel parables. After comparing EGW and selected BS’s interpretation of selected parables in the SG, evaluation will follow. Result: This paper concludes that EGW interprets the selected parables of the SG appropriately. The comparative study shows that she is not out of context in her interpretation of the parables. This means that she applies sound principles of biblical interpretation. It also shows that she agrees with the interpretation of some non-SDA BS. However, she has additional insights which were not found in BS.

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8

Adékambi, Moïse Adéniran. "African Biblical Hermeneutics Considering Ifá Hermeneutic Principles". Religions 14, nr 11 (19.11.2023): 1436. http://dx.doi.org/10.3390/rel14111436.

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African contextual biblical hermeneutics, practiced mainly among those from the southern hemisphere, is framed by conflicting academic approaches, methods, epistemologies, rationalities, etc. The general challenge put before the Bible scholars in this part of the world mostly concerns methodologies. This paper focuses on the link between a biblical text and the context of its interpretation. To avoid any specific context or interpreter gaining hermeneutical hegemony over the text, in contextual biblical hermeneutics, the coherence should be first and foremost between the text and the context of its interpretation. The interpretation method of Ifá, the sacred orature of Yoruba and some non-Yoruba people in West Africa, helps to achieve that coherence. This paper is a theoretical presentation of what a contextual biblical hermeneutic can learn from this African Sacred literature reading in context. The hermeneutical rationale of Ifá stories is one of “speaking in proverbs”, considering both the stories and their interpretations as proverbs. In line with this rationale, the ideal link between a biblical text and its hermeneutical context is like the one between a “proverb story” and the many stories (contexts) of its harmonious utterances. The epistemological and hermeneutical functions of the context of interpretation are not to interpret the biblical text but to verify the validity of proposed interpretations.

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9

Hurtado, Larry W., i John H. Hayes. "Dictionary of Biblical Interpretation". Journal of Biblical Literature 121, nr 4 (2002): 745. http://dx.doi.org/10.2307/3268579.

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10

Kaye, Alan S., i Arthur Walker-Jones. "Hebrew for Biblical Interpretation". Journal of the American Oriental Society 124, nr 2 (kwiecień 2004): 412. http://dx.doi.org/10.2307/4132268.

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11

Scholer, David M. "Issues in Biblical Interpretation". Evangelical Quarterly: An International Review of Bible and Theology 60, nr 1 (6.09.1988): 5–22. http://dx.doi.org/10.1163/27725472-06001004.

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12

Schoville, Keith N., Leo G. Purdue, Lawrence E. Toombs i Gary Lance Johnson. "Archaeology and Biblical Interpretation". Journal of the American Oriental Society 110, nr 3 (lipiec 1990): 572. http://dx.doi.org/10.2307/603228.

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13

Thiselton, Anthony C. "Book Reviews : Biblical Interpretation". Expository Times 114, nr 3 (grudzień 2002): 101–2. http://dx.doi.org/10.1177/001452460211400317.

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14

Lawrence, Louise. "History of Biblical Interpretation". Expository Times 116, nr 7 (kwiecień 2005): 227. http://dx.doi.org/10.1177/001452460511600704.

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15

Watson, Francis. "Book Review: Biblical Interpretation". Theology 92, nr 748 (lipiec 1989): 298–99. http://dx.doi.org/10.1177/0040571x8909200410.

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16

Bartlett, David L. "Book Review: Biblical Interpretation". Interpretation: A Journal of Bible and Theology 44, nr 2 (kwiecień 1990): 204–6. http://dx.doi.org/10.1177/002096438904400219.

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17

Sheppard, Gerald T. "Biblical Interpretation After Gadamer". Pneuma 16, nr 1 (1994): 121–41. http://dx.doi.org/10.1163/157007494x00111.

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18

Lloyd Jones, G. "Book Reviews : Biblical Interpretation". Expository Times 108, nr 6 (marzec 1997): 184–85. http://dx.doi.org/10.1177/001452469710800607.

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19

Morgan, Robert. "Challenges to Biblical Interpretation". Theology 106, nr 830 (marzec 2003): 125–26. http://dx.doi.org/10.1177/0040571x0310600211.

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20

Vielhauer, Roman. "Biblical Interpretation at Qumran". Dead Sea Discoveries 15, nr 2 (2008): 306–8. http://dx.doi.org/10.1163/156851708x304967.

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21

Ogden, Schubert M. "Theology and Biblical Interpretation". Journal of Religion 76, nr 2 (kwiecień 1996): 172–88. http://dx.doi.org/10.1086/489787.

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22

Elliott, Mark W. "History of Biblical Interpretation". Expository Times 122, nr 4 (16.12.2010): 181–83. http://dx.doi.org/10.1177/0014524610385041.

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23

Archer, K. J. "Early Pentecostal Biblical Interpretation". Journal of Pentecostal Theology 9, nr 18 (1.04.2001): 32–70. http://dx.doi.org/10.1177/096673690100901803.

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24

Morgan, R. "Book Reviews : Biblical Interpretation". Expository Times 101, nr 7 (kwiecień 1990): 210. http://dx.doi.org/10.1177/001452469010100706.

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25

Elliott, Mark W. "History of Biblical Interpretation". Expository Times 123, nr 6 (20.02.2012): 280–82. http://dx.doi.org/10.1177/0014524611433947.

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26

Archer, Kenneth J. "Early Pentecostal Biblical Interpretation". Journal of Pentecostal Theology 9, nr 1 (2001): 32–70. http://dx.doi.org/10.1163/17455251-00901003.

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The purpose of this article is to analyze the interpretive methods used by the first generation of Pentecostals. This analysis will demonstrate that the interpretive methods used by the first generation of Pentecostals were similar to those of the Holiness movements (Wesleyan and Keswickian) and like them, the Pentecostals used a premodern ’Bible Reading Method’. The analysis of the Pentecostal interpretive methods will begin by reviewing and challenging what some contemporary scholars have said about the interpretative strategy of the early Pentecostals. Then this article will present a thorough examination of the interpretive methods of the first generation of Pentecostals.

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27

Thompson, Richard P. "Scripture, Christian Canon, and Community: Rethinking Theological Interpretation Canonically". Journal of Theological Interpretation 4, nr 2 (2010): 253–71. http://dx.doi.org/10.2307/26421306.

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Abstract Traditional approaches that have dominated the landscape of biblical studies in recent centuries have directed the interpretive task to historical understandings of textual meaning. These approaches have informed interests regarding theology and a given biblical passage or book, so that scholarly treatments in recent decades have focused mostly on theology as something to be found behind or in that text. Although the biblical canon provides general boundaries and categories within which biblical scholarship has done its work, a theological understanding of Christian canon has had a limited role within the arena of biblical interpretation and, in particular, the theological interpretation of these biblical texts. This essay asserts that the notion of Christian canon has a substantive role in the theological interpretation of the Bible. The first part considers issues in what may be called the "hermeneutics" of Christian canon. The second part considers three ways that this theological notion of Christian canon defines the task of theological interpretation. First, the Christian canon creates a different literary and interpretive context for the interpretation of these individual biblical books—a context that provokes potential intertextual and intracanonical connections in addition to intertextual connections available within the original reception context(s). Second, Christian canon assumes the Christian faith community as the place where theological interpretation occurs. Third, the notion of Christian canon assumes that the objectives behind reading and interpreting the Bible in its ecclesial context includes how the faith community lives out her interpretations of biblical texts in faith and practice.

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28

Thompson, Richard P. "Scripture, Christian Canon, and Community: Rethinking Theological Interpretation Canonically". Journal of Theological Interpretation 4, nr 2 (2010): 253–71. http://dx.doi.org/10.2307/jtheointe.4.2.0253.

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Abstract Traditional approaches that have dominated the landscape of biblical studies in recent centuries have directed the interpretive task to historical understandings of textual meaning. These approaches have informed interests regarding theology and a given biblical passage or book, so that scholarly treatments in recent decades have focused mostly on theology as something to be found behind or in that text. Although the biblical canon provides general boundaries and categories within which biblical scholarship has done its work, a theological understanding of Christian canon has had a limited role within the arena of biblical interpretation and, in particular, the theological interpretation of these biblical texts. This essay asserts that the notion of Christian canon has a substantive role in the theological interpretation of the Bible. The first part considers issues in what may be called the "hermeneutics" of Christian canon. The second part considers three ways that this theological notion of Christian canon defines the task of theological interpretation. First, the Christian canon creates a different literary and interpretive context for the interpretation of these individual biblical books—a context that provokes potential intertextual and intracanonical connections in addition to intertextual connections available within the original reception context(s). Second, Christian canon assumes the Christian faith community as the place where theological interpretation occurs. Third, the notion of Christian canon assumes that the objectives behind reading and interpreting the Bible in its ecclesial context includes how the faith community lives out her interpretations of biblical texts in faith and practice.

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29

Yoskovich, Avraham. "The “Elephant Mosaic” Panel from the Huqoq Synagogue: Ehud Ben Gera in Jewish-Galilean Traditions". Journal for the Study of Judaism 52, nr 2 (23.02.2021): 257–78. http://dx.doi.org/10.1163/15700631-bja10032.

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Abstract The so-called Elephant Mosaic panel from the Huqoq synagogue floor has sparked intense scholarly debate regarding its interpretation. This article proposes a biblical episode as its topic: the killing of the Moabite king Eglon by Ehud ben Gera (Judges 3). Reading the panels as a unified composition, the biblical-midrashic interpretation offered here combines biblical elements with their rabbinic interpretations. The importance of the latter inheres in their reflection of the Galilean milieu contemporary with the Huqoq community. The suggested interpretation also shares common motifs with another source, Megillat Antiochus, thus raising the question of whether, as interpreted here, the Byzantine artistic elements shed light on how the Huqoq community portrayed biblical themes and transmitted later traditions, especially those connected to divine deliverance.

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30

Fiorenza, Elisabeth Schussler. "The Ethics of Biblical Interpretation: Decentering Biblical Scholarship". Journal of Biblical Literature 107, nr 1 (marzec 1988): 3. http://dx.doi.org/10.2307/3267820.

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31

Scholz, Susanne. "A Third Kind of Feminist Reading: Toward a Feminist Sociology of Biblical Hermeneutics". Currents in Biblical Research 9, nr 1 (23.09.2010): 9–32. http://dx.doi.org/10.1177/1476993x10364969.

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This article proposes that the next step in feminist biblical studies requires, even demands, the development of sociologically framed paradigms. It illustrates this proposal for such a third kind of reading with an examination of the interpretation history of Genesis 2-3 during the past forty years. Five hermeneutical stages emerge. They move from a first stage on feminist interpretations, to a second stage on deconstructive responses, to a third stage of interpretations that reassert androcentric meaning, to a fourth stage on the Christian Right’s insistence on patriarchal gender roles, and finally to a fifth stage on commercialized biblical meanings in the Western media. This analysis shows that a feminist sociology of biblical hermeneutics explains, even to beginning students, the connections between biblical hermeneutics and society, because it conceptualizes biblical texts and interpretation histories as hermeneutically dynamic, politically and religiously charged conversations concerning socio-political practices.

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32

TRIMM, CHARLIE. "Evangelicals, Theology, and Biblical Interpretation: Reflections on the Theological Interpretation of Scripture". Bulletin for Biblical Research 20, nr 3 (1.01.2010): 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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33

Spawn, Kevin L. "The Interpretation of Scripture". PNEUMA 39, nr 1-2 (2017): 146–52. http://dx.doi.org/10.1163/15700747-03901010.

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This essay will offer, first, an overview of Craig Keener’s Spirit Hermeneutics, and then a response from a biblical specialist in the charismatic tradition. To explore the contributions of Keener’s volume further, some suggestions are made on the following subjects: the conceptualization of his proposed global readings, the role of canonical narratives in biblical hermeneutics, the construction of biblical theology, and the implications of his thesis for the development of future theological leaders in both the church and the academy.

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34

Macdonald, Fiona. "Constructing the Ideal Interpretation". Groundings Undergraduate 8 (1.04.2015): 56–68. http://dx.doi.org/10.36399/groundingsug.8.208.

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The First Book of Samuel traces the rise and fall of King Saul. His troubled kingship has been interpreted in numerous ways over the centuries by biblical scholars, literary critics, medical professionals and people of faith. The search for an explanation of King Saul's 'madness' has meant that the text has been handled in several different ways, ultimately leading to the construction of various perceptions of the biblical narrative, of King Saul's character and of the biblical representation of mental health.

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35

Corbett, Ross J. "Locke's Biblical Critique". Review of Politics 74, nr 1 (2012): 27–51. http://dx.doi.org/10.1017/s0034670512000022.

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AbstractThe essay clarifies the relationship between Locke's political and his religious thought. To the extent that Locke's political thought is an outgrowth of a particular strand of Christianity, its claims to universality would be significantly diminished. Several plausible interpretations of his political thought rely on his religiosity. Others maintain that this religiosity was a façade. Close attention to Locke's analysis of the Hebrew text of Gen. 1:28 unambiguously points to a critique of the Bible on semantic grounds. Locke subtly argues that the wording of the Bible makes the interpretation of scripture by scripture alone impossible. The fact that Locke goes out of his way to critique the Bible refutes interpretations of Locke's thought that rely on his religiosity and reestablishes the universalist claims of his political thought.

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36

Negrov, A. "Biblical Interpretation in the Russian Orthodox Church: An historical and hermeneutical perspective". Verbum et Ecclesia 22, nr 2 (11.08.2001): 352–65. http://dx.doi.org/10.4102/ve.v22i2.654.

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for an understanding of biblical interpretation within the Russian Orthodox Church. Its purpose is not to advocate pro or contra Russian biblical scholarship, but to place the emphasis on the history of biblical interpretation in the Russian Orthodox Church and on Orthodox biblical hermeneutics. Two considerations are specifically pertinent to the study of this topic. First, the history of biblical interpretation is surveyed from a sole and specific perspective - from within a· historico-dogmatic development of the Russian Orthodox Church from the Kiev period of its history (9_13th century) till the Synodal period (1721-1917). Second, it is true that once originated, the Biblical Study in Russian Orthodoxy went its own way and developed its own fundamental principles of interpretation. Although many principles correlated and corresponded with general principles of biblical interpretation, in essence they form "Russian Orthodox Hermeneutics". This paper seeks to establish an outline of the essential elements of Orthodox biblical hermeneutics as they developed in the history of interpretation.

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37

Dockery, David S. "Book Review: II. Biblical Studies, Linguistics and Biblical Interpretation". Review & Expositor 89, nr 1 (luty 1992): 114. http://dx.doi.org/10.1177/003463739208900123.

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Dinkler, Michal Beth. "Influence: On Rhetoric and Biblical Interpretation". Brill Research Perspectives in Biblical Interpretation 4, nr 3 (12.03.2021): 1–105. http://dx.doi.org/10.1163/24057657-12340017.

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Abstract The influence of the Bible in human history is staggering. Biblical texts have inspired grand social advancements, intellectual inquiries, and aesthetic achievements. Yet, the Bible has also given rise to hatred, violence, and oppression—often with deadly consequences. How does the Bible exert such extraordinary influence? The short answer is rhetoric. In Influence: On Rhetoric and Biblical Interpretation, Michal Beth Dinkler demonstrates that, contrary to popular opinion, rhetoric is not inherently “empty” or disingenuous. Rhetoric refers to the art of persuasion. Dinkler argues that the Bible is by nature rhetorical, and that understanding the art of persuasion is therefore vital for navigating biblical literature and its interpretation. Influence invites readers to think critically about biblical rhetoric and the rhetoric of biblical interpretation, and offers a clear and compelling guide for how to do so.

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39

Moore, Stephen D., i Denise Kimber Buell. "Introduction: Queerness, Time, and Biblical Interpretation". Biblical Interpretation 28, nr 4 (30.10.2020): 385–97. http://dx.doi.org/10.1163/15685152-2804a001.

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Abstract This article introduces a thematic issue of Biblical Interpretation on the “temporal turn” in queer theory as it relates to biblical studies. Queer theorists of time have variously interrogated inherited concepts of history, historiography, historicity, and/or periodicity; the chrononormativity that regulates contemporary sexual lives; reproductive futurism, which evokes “our children” and their future to shore up heteronormativity and anathematize queerness; or explored the complex relations of queerness to the future and hence to hope. The contributions to this thematic issue, also introduced in the article, creatively harness these temporal theories and analytic strategies for queer biblical criticism and queer biblical hermeneutics.

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40

Senapatiratne, Timothy. "Oxford Encyclopedia of Biblical Interpretation". Theological Librarianship 7, nr 2 (7.05.2014): 62–63. http://dx.doi.org/10.31046/tl.v7i2.333.

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41

Williamson, H. G. M., i M. Fishbane. "Biblical Interpretation in Ancient Israel". Vetus Testamentum 39, nr 2 (kwiecień 1989): 244. http://dx.doi.org/10.2307/1519586.

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42

Greenberg, Moshe, i Michael Fishbane. "Biblical Interpretation in Ancient Israel". Numen 34, nr 1 (czerwiec 1987): 128. http://dx.doi.org/10.2307/3270053.

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43

Childs, Brevard S., i Michael Fishbane. "Biblical Interpretation in Ancient Israel". Journal of Biblical Literature 106, nr 3 (wrzesień 1987): 511. http://dx.doi.org/10.2307/3261072.

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44

Culley, Robert C., Edmund Leach i D. Alan Aycock. "Structuralist Interpretation of Biblical Myth". Journal of Biblical Literature 105, nr 1 (marzec 1986): 126. http://dx.doi.org/10.2307/3261126.

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45

Adam, A. K. M. "Brownian Motion in Biblical Interpretation". Anglican Theological Review 102, nr 1 (grudzień 2020): 119–22. http://dx.doi.org/10.1177/000332862010200113.

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46

Rabinowitz, Isaac, i Michael Fishbane. "Biblical Interpretation in Ancient Israel". Journal of the American Oriental Society 109, nr 4 (październik 1989): 679. http://dx.doi.org/10.2307/604107.

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