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Books on the topic 'Allegorical interpretation of the Bible'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Interpreting the Song of Songs: Literal or allegorical? Leuven: Peeters, 2016.

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2

Cottrell, Dana George. Genesis 1: The design and plan for the kingdom of Heaven : A, the beginning. Bloomington, IN: WestBow Press, 2010.

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3

Cottrell, Dana George. The seven days of creation. Lima, Ohio: Fairway Press, 1996.

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4

Ṿisbukh, Śimḥah. Arbaʻah nikhnesu be-fardes. Ḳiryat Yam: Śimḥah Ṿisbukh, 1999.

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5

Maurus, Rabanus. Allegorie sulla Scrittura. Città del Vaticano: Libreria editrice vaticana, 2002.

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6

La philosophie de Moïse: Essai de reconstitution d'un commentaire philosophique préphilonien du Pentateuque. Paris: J. Vrin, 1987.

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7

Wünsch, Thomas. Spiritalis intellegentia: Zur allegorischen Bibelinterpretation des Petrus Damiani. Regensburg: S. Roderer, 1992.

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8

My perfect one: Typology and early Rabbinic interpretation of Song of Songs. New York: Oxford University Press, 2015.

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9

Podzeit, Utz. Die Freude an der Tora als Weisung des Weges zum Vater: Auslegungen der Rabbinen und des Aurelius Augustinus zu Psalm 1. Frankfurt am Main: Peter Lang, 2009.

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10

Sherman, Hazel Ellen. Reading Zechariah: An attempt to assess the allegorical tradition of Biblical interpretation through the commentary of Didymus the blind. Birmingham: University of Birmingham, 1995.

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11

1844-1900, Nietzsche Friedrich Wilhelm, ed. The Bible and Christian traditions: Keys to understanding the allegorical subplot of Nietzsche's Zarathustra. New York: P. Lang, 1990.

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12

Dawson, David. Allegorical readers and culturalrevision in ancient Alexandria. Berkeley: University of California Press, 1992.

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13

Grunman, Zalman. El profeta Yona (Jonas) y las raìces Jodias. Tel Aviv?]: [Zalman Grunman], 2011.

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14

Allegorical readers and cultural revision in ancient Alexandria. Berkeley: University of California Press, 1992.

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15

Rhetoric and theology: Figural reading of John 9. Berlin: Walter de Gruyter, 2009.

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16

M, Wright William. Rhetoric and theology: Figural reading of John 9. Berlin: Walter de Gruyter, 2009.

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17

Ghini, Giuseppe. La scrittura e la steppa: Esegesi figurale e cultura russa. Urbino: QuattroVenti, 1999.

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18

Amour et sagesse: Les dialogues d'amour de Juda Abravanel dans la tradition salomonienne. Leiden: Brill, 2011.

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19

Post, Hedda Maria. Metaforen van de ziel: Vrouw en man in de Genesis-exegese van Philo Judaeus en Augustinus. Leiden: Universiteit Leiden, 2003.

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20

Mitchell, Eric. The book of illumination: The color of change. 3rd ed. Atlanta, Georgia?]: Braven, 2013.

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21

The alternative gospel: The hidden teaching of Jesus. Shaftesbury: Element, 1997.

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22

Baldock, John. The alternative gospel: The hidden teachings of Jesus. Rockport, MA: Element, 1998.

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23

Commentary on Zechariah. Washington, D.C: Catholic University of America Press, 2005.

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24

Die Freude an der Tora als Weisung des Weges zum Vater: Auslegungen der Rabbinen und des Aurelius Augustinus zu Psalm 1. Frankfurt am Main: Peter Lang, 2009.

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25

Lettera e/o allegoria: Un contributo alla storia dell'esegesi patristica. Roma: Institutum Patristicum "Augustinianum", 1985.

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26

Silverman, M. Ark of creation: Noah's ark. Jerusalem, Israel: Torah Research Institute, 1993.

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27

Hoffmann, Manfred. Rhetoric and theology: The hermeneutic of Erasmus. Toronto: Buffalo, 1994.

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28

Hense, Elisabeth. Franciscus Amelry (um 1550): Ein Dialog oder Gespräch zwischen der Seele und der Schriftauslegung, die die Seele zur Erkenntnis ihres Bräutigams hinzieht ; Einführung, Textausgabe und Kommentar. Hamburg: Lit, 2001.

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29

Philo. Tutti i trattati del Commentario allegorico alla Bibbia. Milano: Bompiani, 2005.

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30

Philo. Tutti i trattati del Commentario allegorico alla Bibbia. Milano: Rusconi, 1994.

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31

Roca, Miquel Xancó i. La catequesi bíblico-simbólica: De la interpretació all̃egòrica de Claude Lagarde a la interpretació simbòlica de Paul Ricoeur. Barcelona: Facultat de Teología de Catalunya, 1998.

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32

(Translator), Catherine Tihanyi, ed. How Philosophers Saved Myths: Allegorical Interpretation and Classical Mythology. Chicago: University Of Chicago Press, 2008.

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33

Rezeption und Funktion der Vätererzählungen bei Philo von Alexandria: Zum Zusammenhang von Kontext, Hermeneutik und Exegese im frühen Judentum. Berlin: De Gruyter, 2005.

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34

The half-vanished structure: Hawthorne's allegorical dialectics. Bern: Peter Lang, 2004.

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35

Ullén, Magnus. The half-vanished structure: Hawthorne's allegorical dialectics. Uppsala: Uppsala Universitet, 2001.

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36

Reading the allegorical intertext: Chaucer, Spenser, Shakespeare, Milton. New York: Fordham University Press, 2008.

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37

Basic Bible interpretation. Wheaton, Ill: Victor Books, 1991.

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38

Treip, Mindele. Allegorical poetics & the epic: The Renaissance tradition to Paradise lost. Lexington, Ky: University Press of Kentucky, 1993.

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39

The Bible. New York: Guideposts, 2008.

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40

Cotterell, Peter. Linguistics & biblical interpretation. London: SPCK, 1989.

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41

Mohandas. Gandhi's Bible. Delhi: ISPCK, 2001.

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42

Josephus's interpretation of the Bible. Berkeley: University of California Press, 1998.

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43

Larsen, Tim. Scripture and Biblical Interpretation. Edited by Stewart J. Brown, Peter Nockles, and James Pereiro. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199580187.013.16.

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The Tractarians were deeply committed to Scripture. They insisted that every doctrine had to be proved from the Bible. Writing biblical commentaries were among their main literary projects (this is true even for laywomen such as Christina Rossetti and Charlotte Yonge). In contrast to the surrounding Protestantism, however, the Tractarians denied the right of private judgement, insisting that patristic exegesis should be the authoritative guide. The Tractarians were emphatically opposed to the non-traditional conclusions of modern biblical criticism and unabashedly in favour of retaining allegorical readings. This chapter describes these commitments while also observing how they changed in the second generation of the movement.

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44

Graf, Reventlow Henning, ed. Theologische Probleme der Septuaginta und der hellenistischen Hermeneutik. Gütersloh: Chr. Kaiser, Gütersloher Verlagshaus, 1997.

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45

Sheep of His Hand. Lion Hudson PLC, 2009.

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46

Dawson, David. Allegorical Readers and Cultural Revision in Ancient Alexandria. University of California Press, 1991.

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47

Università di Genova. Facoltà di lettere et filosofia., ed. Realtà e allegoria nell'interpretazione del Cantico dei Cantici. Genova : Università di Genova, Facoltà di lettere, Dipartimento di archeologia, filologia classica e loro tradizioni, 1989.

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48

The Alternative Gospel: The Myth of the Messiah. Element Books Ltd, 1995.

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49

1935-, Hay David M., ed. Both literal and allegorical: Studies in Philo of Alexandria's Questions and answers on Genesis and Exodus. Atlanta, Ga: Scholars Press, 1991.

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50

Davies, Michael. The Pilgrim’s Progress (1678). Edited by Michael Davies and W. R. Owens. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199581306.013.12.

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Abstract:

Focusing on Christian’s confrontation with Apollyon, this chapter provides an overview of John Bunyan’s first religious allegory and his most famous work of fiction: The Pilgrim’s Progress (originally published in 1678). It considers the enduring literary and imaginative power of The Pilgrim’s Progress by addressing Bunyan’s sophisticated control of popular fiction and the Bible, as well as of metaphor, allegory, and allegorical interpretation within its narrative form. It also places The Pilgrim’s Progress within some of its key theological and historical contexts, including the persecution of Nonconformists, such as Bunyan himself, who suffered throughout the Restoration for the sake of conscience and in the name of religious liberty for Protestant Dissenters.

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