Participatory Biblical Exegesis and Human Teachers

2008 ◽  
pp. 90-106
Author(s):  
Дмитрий Евгеньевич Афиногенов

Трактат 1 из сборника «Амфилохии» св. патр. Фотия на примере истолкования конкретных мест из Библии объясняет методологию библейской экзегезы вообще. Во внимание должен приниматься не только богословский или исторический контекст, но также чисто филологические аспекты: семантика, интонация, языковой узус Нового Завета и Септуагинты, возможные разночтения и т. д. Патриарх убеждён, что при правильном пользовании этим инструментарием можно объяснить все кажущиеся противоречащими высказывания Св. Писания таким образом, что они окажутся в полном согласии друг с другом. The first treatise from «Amphilochia» by the St. Patriarch Photios expounds the general principles of the biblical exegesis on a specific example of certain passages from the Bible. It is not just the theological or historical context that has to be taken into consideration, but also purely philological aspects, such as semantics, intonation, the language usage of the New Testament and Septuagint, possible variant readings etc. The Patriarch is convinced, that the correct application of these tools makes it possible to perfectly harmonize all seemingly contradictory statements of the Scriptures.


2010 ◽  
Vol 62 (1) ◽  
pp. 3-19
Author(s):  
CONSTANT J. MEWS ◽  
MICHA J. PERRY

This paper revisits the question of the influence of Jewish biblical exegesis on Christian scholars in twelfth-century France, by focusing in particular on Abelard's response to a question of Heloise in herProblemataabout questions raised by1 Samuel ii.35–6 (=1 Regum ii.35–6)concerning ‘the faithful priest’ prophesied as Eli's successor, the meaning of ‘will walk before my anointed’ and the nature of the offering his household should make. Abelard's discussion of the views of an unnamed Jewish scholar illustrates a consistent movement evident in the late eleventh and twelfth centuries for certain Christian exegetes to approach Jewish scholars to resolve problems posed by the text of the Old Testament. While the passage in1 Samuelwas traditionally interpreted in a Christocentric fashion, Heloise implicitly supports a more historical reading of the text in the question she puts to Abelard. The Jewish scholar's interpretation reported by Abelard is very close to that of Rashi's twelfth-century disciples.


2021 ◽  
Vol 132 (6) ◽  
pp. 289-290
Author(s):  
Paul Foster
Keyword(s):  

2021 ◽  
pp. 281-308
Author(s):  
Dalit Rom-Shiloni

Bringing inner biblical exegesis as a methodology to the study of Jeremiah has opened venues to discuss Jeremiah in two quite separate spheres: The book and its literary evolution, as well as the prophetic activity in its early oral-written stages. This chapter is aimed at presenting the great benefits and the many pitfalls that these cross-lines (of methodology and Jeremiah) provide for the study of the prophetic book, and not least, for the basic methodological presumptions of inner biblical exegesis as part of the study of intertextuality in prophetic literature. Focusing on interpretive (i.e., adaptation/actualization) techniques within the plethora of intertextual relationships, this chapter takes the utilization of pentateuchal traditions (rarely, texts) in Jeremiah as a case study, and calls to question some of the basic scholarly assumptions concerning Jeremiah: the differences of style (poetry and prose) and the options to differentiate the prophet from his followers/tradents/editors.


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