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Research on the relationship between John Calvin and John Chrysostom has been based on Calvin's alleged use of the 1536 Chevallon edition of Chrysostom's Opera Omnia throughout his literary career. This article questions the evidence for Calvin's intensive use of the Chevallon edition by discussing the opinions that underlie Alexandre Ganoczy and Klaus Müller's interpretation of the marked sections and their influence on scholars after them. It argues that at best Calvin used the copy in question as one among others only during his last Genevan period. This challenges future research on the relationship between Calvin and Chrysostom not to focus on one edition that Calvin always used to read, but to establish which particular Chrysostom edition or editions Calvin used for each particular work he wrote. [ABSTRACT FROM AUTHOR]

An essay is presented on exploring philologist Tanhum ha-Yerushalmi's commentary on the religious text Book of Jonah. It offers a background of Tamhum's commentary and examines influence of his exoteric and esoteric commentaries. The author states that Tanhum used mystical thoughts, biblical exegesis and medieval exegetical literature.

An essay is presented on the concept of the Holy Spirit in Lutheran theology and interpretation of Biblical texts. An overview is presented of the views of Saint Paul on the Holy Spirit. Particular focus is given to ideas including the promise of the spirit, the righteousness of God and faith in Jesus, and the death of Jesus.

The writings of Gregory of Elvira are among the most important sources for understanding early Latin biblical exegesis as well as the culture and theology of the Spanish Church in the fourth century. The paucity of ancient sources on Gregory's episcopal career, however, renders a proper assessment of these works difficult, and he has not been well served by historians. In this essay, I propose a modified account of Gregory's life and career, arguing that the dates of his birth, ordination and death are fixed later than they should be and that his involvement with the ‘Luciferians’ has been significantly overestimated. [ABSTRACT FROM PUBLISHER]

This article hopes to continue the tradition of Bible commentary scholarship initiated by Beryl Smalley by considering three exegetes from the late twelfth century who commented on Abraham's lie to the Egyptians ( Genesis XII:13). Augustine's exegesis on this passage prompted Hugh of St. Victor, Peter the Chanter and Stephen Langton to consider not only whether Abraham was lying, but also the broader question of whether he was justified in deceiving by omission. All three agree with Augustine that lying is wrong, but are less willing to endorse his statement that Abraham justly hid the truth. In their discussions of Abraham's actions and motives, the exegetes put forward an understanding of dishonesty which includes misleading as well as mendacious speech and consider the role of moral obligations between people in the decision to 'hide the truth'. The ethical thought of Peter the Chanter and Stephen Langton in particular was original: both criticized Augustine's theory of lying and advocated stricter understandings of honesty at a time when other authors were less critical of Augustine's theory of licit omission. As such, they deserve to be given a place in the history of ethics. [ABSTRACT FROM AUTHOR]

The article examines the theological writings of the Medieval nun Saint Hildegard of Bingen, highlighting her interpretations of the Bible and the Rule of St. Benedict. Focus is given to the ways in which the Rule of St. Benedict influenced her "Hexameron" commentary on the six days of creation from the book of Genesis. Hildegard's direct writings providing exegesis of the Rule of St. Benedict are also addressed.

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In his Additiones ad Postillam Nicolai de Lira, Pablo of Santa María criticizes Lyra, assuming that to his mind «literal sense» and «sense universally accepted or understandable for all» is one and the same. This paper examines the different theories on literal sense proposed by Lyra and Thomas Aquinas, on whose steps Santa Maria follows, in order to explain why Santa Maria considers the idea as Lyra's own. In addition, it is shown how, in his exegetical work, Lyra contradicts the principles on literal sense that he himself had proposed when he was dealing with said topic at a theoretical level in his prologues to the Postilla. [ABSTRACT FROM AUTHOR]

I argue that, paradoxically, Augustine embraced much of Origen's system, especially in his anti-Manichaean polemic, exactly when he was convinced that he did not know his thought. The most remarkable point in his initial adherence to Origen's ideas regards the apokatastasis doctrine, which he later condemned as heretical and felt the need to recant in his Retractationes (Second Thoughts). I point out many other elements of contact concerning philosophical arguments and Biblical exegesis, which the early Augustine drew from Origen and have escaped scholars who have investigated the Origen-Augustine relationship. With this I shall hopefully add an important piece to the study of Origen's influence on Western Patristics. I thus explain how Augustine used Origen's thought in defense of Christian orthodoxy against the Manichaean "heresy," whereas, after he was informed about Origen's thought by Horosius and Jerome, he began to find it heretical and condemned it, especially in De civitate Dei (The City of God) and De haeresibus (On Heresies), where he shows that he was misinformed about it. A remarkable role in this transformation was played by Augustine's anti-Pelagian polemic: several of his expressions of blame directed against Origen's ideas are found in his anti-Pelagian works. Another notable factor was Augustine's ignorance of the important semantic distinction between aîwvioç and àîSioç, which got lost in the trans-lation of both with aeternus. Moreover, I endeavor to clarify the ways and sources through which Augustine came to know Origen's true thought when he did adhere to it, probably without being aware that it was Origen's. [ABSTRACT FROM AUTHOR]

Writing and reading history increased in popularity in the age of Renaissance humanism, particularly in sixteenth-century Italy. Humanists focused principally on literary works, but some also studied material culture. Artifacts provided a new avenue for recovering classical civilization, and some humanists saw them as more reliable than written documents. This article demonstrates that Jewish thinkers of the age of humanism echoed the new enthusiasm for the artifact. Further, Hebrew sources show that interest in the artifact had medieval antecedents, which has also been attested among Christian thinkers of the Middle Ages. The final section further problematizes the significance of the humanist phase by positing a link between interest in artifacts and in other concrete elements of ancient life, as expressed in the writings of several medieval Jewish scholars. These sources deploy empirical knowledge obtained directly and indirectly to enhance understanding of the ancient world. Nevertheless, this method offered no safeguard from anachronism, to which scholars continued to fall victim. [ABSTRACT FROM AUTHOR]

The university sermons of St. Thomas Aquinas show both the focus of his exegesis and the pastoral aspects of his activity as a magister in Sacra Pagina. The sermon Attendite a falsis is especially relevant because of its having been transmitted complete, with its triple structure of prothema, serrno and collatio, in a way that allows to assess every aspect of the homiletic genre. The subject is also important: hypocrisy with its roots, manifestations and consequences for moral life. The style and language of the sermon are suitable for the university environment. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

In one of its many polemical passages, the Epistle of Barnabas argues strenuously against 'some people,' apparently Christians, who claim that both Jews and Christians enjoy a covenantal relationship with the God of Israel: I am asking you this as one who is from among you and who loves each and every one of you more than my own soul: watch yourselves now and do not become like some people [τινες] by piling up your sins, saying that the covenant is theirs and ours [η διαθήκη εκείνων και ημων]. It is ours [ημων μέν]! As for them, they permanently lost it in this way, when Moses had just received it. (Barn. 4:6-7) [ABSTRACT FROM AUTHOR]

A literary criticism of Julian of Norwich's "Revelation of Love" is presented. It explores the medieval literary more broadly and illuminates the function of disparity within the interpretation of Middle English literature. Topics discussed include Julian's use of discord as a hermeneutic tool to show how the discontinuities elsewhere in medieval commentary, particularly in biblical exegesis might be understood and her treatment of discord that tells about the mechanisms of interpretation.

A literary criticism is presented on the scriptural commentary "Commentary or, exposition vpon the diuine second epistle generall, written by the blessed apostle St. Peter," by Thomas Adams. The commentary said to contain allusions to the sermon "A Sermon, Preached to the Kings Mtie. at Whitehall, 24. Febr. 1625," by John Donne, which discusses the theology of election in relation to reprobation.

An essay is presented that addresses the notion of historical context in textual hermeneutics, offering historical context for the notion itself. Topics include the use of context in ancient and medieval Christian biblical exegesis and translation, the notion of a literary surface that is opposed to historical context, and the first recorded use of the Latin term contextus historicus (historical context).

The article presents a case study of the Biblical commentary of Rabbi Shlomo Aviner on the Book of Esther. It analyzes Aviner's commentary as a Zionist interpretation of a Biblical text. According to the author, the Book of Esther can be used as an ideological instrument when read in terms of contemporary issues rather than its original context. Topics discussed include the concept of galut, or exile, redemption, retaliation, and the Israeli-Arab conflict.

The 12th and 13th centuries are considered a flourishing period in the West in regard to theological studies and biblical exegesis. Nevertheless, a major part of this exegetical work still remains unpublished. For this reason its characteristics have become difficult to appreciate. Thus, we would like to answer these two key questions concerning medieval commentaries and glosses: a) What have they taken from the patristic exegesis?, i.e., Do they really offer a certain novelty?; b) What is their contribution and heritage to the later generations? We intend to contribute to this effort through the study of the exegesis on Col 3:18-4:1. [ABSTRACT FROM AUTHOR]

This article addresses a controversy between Reformed theologians on the exegesis of Psalm 8 which arose in the Dutch Reformed Church during the late seventeenth century. The followers of the Leiden theologian Johannes Cocceius proposed an eschatological (even apocalyptic) reading of this Psalm which was vehemently contested by the followers of the Utrecht professor Gisbertus Voetius. Both parties appealed to Calvin's exegesis of this Psalm and argued that their opinions were in continuity with those of Calvin. By comparing Calvin's exegesis of this Psalm to Cocceius's explanation, it is possible to illuminate the seventeenth-century debate on this issue. This may also be instructive for explaining the variegated views on Biblical prophecy within the Reformed tradition. At the same time, an investigation of the sources of both theologians enables us to locate them in the history of exegesis. [ABSTRACT FROM AUTHOR]

This article internalizes the interpretative method of ancient Judaism and reflects on the limits of its actual situation. Exegetical rules summarize the usual interpretative practices in the Tannaitic Period. Although the origin and authorship of such rules have been and are still much discussed, they perform a traditional classification. Elvira Martín Contreras, on the platform the work of Joseph Bonsirven, elaborates this classification for a descriptive analysis. This classification is used in this study to identify the exegetical rules of TanjB. [ABSTRACT FROM AUTHOR]

In his Commentary on the Apocalypse, Joseph Mede deployed the Byzantine dream manual of one 'Achmet' to decode prophetic symbols without (so Mede insisted) resorting to interpretation. Mede thus bolstered his reputation as a scholar despite his slender credentials as a real orientalist. Both the continental study of hieroglyphs and the continental practice of orientalist Biblical study show revealing links with Mede's exegesis and his use of Achmet: his famous contribution to English millenarianism is thus also a European document. The dream manual was eagerly adopted by students of prophecy for more than a century afterward, most famously by Isaac Newton. [ABSTRACT FROM AUTHOR]

A study of the passage from an interdisciplinary perspective. the investigation is about the history of the successive understandings and interpretations of the passage up to the beginning of the fourth century ad. the historical-critical analysis of Gn 4,1-16 reveals from the beginning the essential lines that will be present in successive re-readings. the intertestamental Jewish literature reduces the initial ambiguity evident in some elements of the narration, influencing in a decisive way its reception within the new testament. Abel is portrayed as an example of faith and his sacrifice serves as an announcement and explanation of the Paschal Mystery. in the Fathers of the church, the narration will be employed to speak about the human inner-world, sin and redemption, the economy of the new law, the sense of evil in the world, the necessity of unity in the church, etc. the historical circumstances of the Fathers account for the way in which the narration was interpreted, because the context in which they lived raised questions answered by the passage in continuity with the previous readings. the Bible's use by Gnostics, the proximity of the persecutions and the risk of martyrdom form part of the historical circumstances that prompt the Fathers to enrich the meaning of the passage. [ABSTRACT FROM AUTHOR]

If one compares St. Thomas' commentary of Col 1,15a with previous commentaries, St. Thomas' concern with preserving the same eternal and substantial nature of the Son, Word of the Father, signified by the term Imago arises. Thus, St. Thomas barely considers the historical dimension of the Word incarnate. Aquinas leans toward attributing the notion of Imago to Christ as preexisting and eternal Logos. In this regard, Saint Thomas shows himself to be a true alexandrine exegete when commenting on Colossians 1, 15a. [ABSTRACT FROM AUTHOR]

Among the books of the prophets, the Book of the prophet Isaiah is the most quoted by S. Augustine. The article deals with Is 40: 6-8, as it is quoted within S. Augustine's Enarrationes in Psalmos, presenting the textual differences with the other works of S. Augustine, and it makes the comparison between these quotations and other Biblical Versions (LXX, Vulgate, Vetus Latina). It deals also with the main points of the Spiritual Theology that S. Augustine explains within his exposition of Is 40: 6-8. [ABSTRACT FROM AUTHOR]

The identification of the beloved disciple in the Fourth Gospel (The Gospel of John) has prompted many and diverse interpretations in the course of the centuries. Little attention to the narrative and forgetting the old commentaries (such as that of Origen) lead to an abundance of proposals and to the fact that absurd Interpretations take shape and be spread. The central idea of this paper is that, on the basis of two johannine texts (1,18 and 13,23), the beloved disciple is a prototype and cannot be identified. Starting from this assertion, the theme of typology and its function in the johannine text is briefly developed. The first part centers the attention on the analysis of the two texts in order to establish their exegetical relationship and their hermeneutical consequences, which has a bearing on the identification of the beloved disciple. The second part deals with the typology in the Gospel of John in order to establish the way in which the figure of the beloved disciple functions. [ABSTRACT FROM AUTHOR]

Criticizes the Biblical narrative on the life of David, the King of Israel. Comment on the objectivity and credibility of the narrative; Exaggerations of the narratives; Discussion on the eventual breach between Saul and David.

Editorial. Discusses issues concerning the interpretation of the Biblical texts. History of the idea that sacred texts require oral interpretation; Basic assumption of the idea of interpretation of biblical texts; Features of the argument by philosopher Benedict Spinoza.

The article analyzes English writer John Harington's use of allegory in his interpretations and translations of Renaissance poetry. It explores Harington's reservations about allegorical exegesis, the status and history of literary criticism in Harington's time, and Harington's critical approach to Italian poet Lodovico Ariosto's poem "Orlando Furiosi."

The article explores some of the possible implications of exegetical theory and practice for the study of Old English poems in modern times. It explores a description in Genesis 2 of the sacrifice of Isaac. It addresses the relationship between Latin Christianity's influence on culture and literature and the extent to which Old English poetry was affected by this influence.

The article reports on a conference about the theologian and philologist Adolf Deißmann, held in Berlin, Germany, from April 26-27, 2013. Topics of discussion included Deißmann's work on Bible exegesis, particularly regarding the epistles of the Apostle Paul, his scholarship on early Christianity, and Deißmann's role within early 20th-century liberal theology.

The article presents a research note on the Septuagint (LXX) version of the Old Testament passage of Malachi 2:16. Topics addressed include an examination of the variance between the Masoretic, Targum, Pesitta and LXX renditions of the passage, the particular nature of how divorce is described in this passage, and a review of commentaries on the passage throughout church history which illustrate variant forms of the verse.