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Books on the topic 'Bible – Allegorical interpretations'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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

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2

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

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3

Ṿisbukh, Śimḥah. Arbaʻah nikhnesu be-fardes. Śimḥah Ṿisbukh, 1999.

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4

Maurus, Rabanus. Allegorie sulla Scrittura. Libreria editrice vaticana, 2002.

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

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

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12

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

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13

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

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14

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

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15

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

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16

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

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17

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

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18

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

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19

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

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20

Commentary on Zechariah. Catholic University of America Press, 2005.

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21

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

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22

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

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23

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. Lit, 2001.

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24

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

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25

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

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26

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

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27

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

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28

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

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29

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

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30

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

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31

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

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32

Philo. Midreshe Filon: Ṿe-hem midreshe ha-Torah min ha-ḳedumim be-yoter nikhtevu be-Aleksandriyah bi-teḳufat Bayit sheni lifne ʻarikhat ha-Mishnah u-midreshe ha-Tanaʾim : kolel liḳuṭim mi-Sefer "Sheʾelot u-teshuvot" u-sheʾar kitve Filon, meturgamim le-ʻIvrit me-Armenit umi-Yeṿanit : ʻim beʾurim ṿe-hashṿaʾot le-sifrut Ḥazal. Yeshivah-universiṭah, 1989.

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33

Clara, Kraus Reggiani, Philo of Alexandria, Philo of Alexandria, Philo of Alexandria, Philo of Alexandria, and Università cattolica del Sacro Cuore. Centro di ricerche di metafisica., eds. L' uomo e Dio: Il Connubio con gli studi preliminari ; La Fuga e il retrovamento ; Il Mutamento dei nomi ; I Sogni sono mandati da Dio. Rusconi, 1986.

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34

Philo. Selected writings. Dover Publications, 2004.

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35

Philo. Midreshe Filon: Ṿe-hem midreshe ha-Torah min ha-ḳedumim be-yoter nikhtevu be-Aleksandriyah bi-teḳufat Bayit sheni li-fene ʻarikhat ha-Mishnah u-midreshe ha-Tanaʼim : kolel liḳuṭim mi-Sefer "Sheʼelot u-teshuvot" u-sheʼar kitve Filon. Yeshivah-universiṭah, 1989.

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36

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

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37

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

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38

Sheep of His Hand. Lion Hudson PLC, 2009.

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39

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

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40

Visionaire. Visionaire Pub., 1999.

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41

Jaffee, Martin S. The Wars of Torah: The Sublimation of Violence in Rabbinic Piety. University of Oregon Press, 2006.

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42

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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Abstract:

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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43

Università di Genova. Facoltà di lettere et filosofia., ed. Realtà e allegoria nell'interpretazione del Cantico dei Cantici. 1989.

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44

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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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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45

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

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46

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

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