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Journal articles on the topic 'Biblical interpretation'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Martens, Peter W. "Book Review: A History of Biblical InterpretationA History of Biblical Interpretation." Theological Studies 66, no. 4 (2005): 882–83. http://dx.doi.org/10.1177/004056390506600407.

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2

Salewa, Wandrio. "Studi Biblika Kontekstual Dalam Kehidupan Iman Kristen Di Era Disrupsi." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 4, no. 1 (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

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3

John, Helen C. "Conversations in Context: Cross-Cultural (Grassroots) Biblical Interpretation Groups Challenging Western-centric (Professional) Biblical Interpretation." Biblical Interpretation 27, no. 1 (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 r

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4

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, no. 1 (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 har

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5

Sider, Robert D., James L. Kugel, and Rowan A. Greer. "Early Biblical Interpretation." Classical World 82, no. 6 (1989): 461. http://dx.doi.org/10.2307/4350476.

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6

Hess, Ernest. "PRACTICAL BIBLICAL INTERPRETATION." Religious Education 88, no. 2 (1993): 190–210. http://dx.doi.org/10.1080/0034408930880204.

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7

Sakenfeld, Katharine Doob. "Feminist Biblical Interpretation." Theology Today 46, no. 2 (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

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8

Adékambi, Moïse Adéniran. "African Biblical Hermeneutics Considering Ifá Hermeneutic Principles." Religions 14, no. 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 o

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9

Thompson, Richard P. "Scripture, Christian Canon, and Community: Rethinking Theological Interpretation Canonically." Journal of Theological Interpretation 4, no. 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 li

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10

Thompson, Richard P. "Scripture, Christian Canon, and Community: Rethinking Theological Interpretation Canonically." Journal of Theological Interpretation 4, no. 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 li

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11

Yoskovich, Avraham. "The “Elephant Mosaic” Panel from the Huqoq Synagogue: Ehud Ben Gera in Jewish-Galilean Traditions." Journal for the Study of Judaism 52, no. 2 (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 w

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12

Hurtado, Larry W., and John H. Hayes. "Dictionary of Biblical Interpretation." Journal of Biblical Literature 121, no. 4 (2002): 745. http://dx.doi.org/10.2307/3268579.

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13

Kaye, Alan S., and Arthur Walker-Jones. "Hebrew for Biblical Interpretation." Journal of the American Oriental Society 124, no. 2 (2004): 412. http://dx.doi.org/10.2307/4132268.

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14

Scholer, David M. "Issues in Biblical Interpretation." Evangelical Quarterly: An International Review of Bible and Theology 60, no. 1 (1988): 5–22. http://dx.doi.org/10.1163/27725472-06001004.

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15

Schoville, Keith N., Leo G. Purdue, Lawrence E. Toombs, and Gary Lance Johnson. "Archaeology and Biblical Interpretation." Journal of the American Oriental Society 110, no. 3 (1990): 572. http://dx.doi.org/10.2307/603228.

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16

Thiselton, Anthony C. "Book Reviews : Biblical Interpretation." Expository Times 114, no. 3 (2002): 101–2. http://dx.doi.org/10.1177/001452460211400317.

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17

Lawrence, Louise. "History of Biblical Interpretation." Expository Times 116, no. 7 (2005): 227. http://dx.doi.org/10.1177/001452460511600704.

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18

Watson, Francis. "Book Review: Biblical Interpretation." Theology 92, no. 748 (1989): 298–99. http://dx.doi.org/10.1177/0040571x8909200410.

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19

Bartlett, David L. "Book Review: Biblical Interpretation." Interpretation: A Journal of Bible and Theology 44, no. 2 (1990): 204–6. http://dx.doi.org/10.1177/002096438904400219.

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20

Cheung, Alan W. L. "Paratext and Biblical Interpretation." Expository Times 135, no. 11 (2024): 485–86. http://dx.doi.org/10.1177/00145246241268935.

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21

Sheppard, Gerald T. "Biblical Interpretation After Gadamer." Pneuma 16, no. 1 (1994): 121–41. http://dx.doi.org/10.1163/157007494x00111.

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22

Lloyd Jones, G. "Book Reviews : Biblical Interpretation." Expository Times 108, no. 6 (1997): 184–85. http://dx.doi.org/10.1177/001452469710800607.

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23

Morgan, Robert. "Challenges to Biblical Interpretation." Theology 106, no. 830 (2003): 125–26. http://dx.doi.org/10.1177/0040571x0310600211.

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24

Vielhauer, Roman. "Biblical Interpretation at Qumran." Dead Sea Discoveries 15, no. 2 (2008): 306–8. http://dx.doi.org/10.1163/156851708x304967.

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25

Ogden, Schubert M. "Theology and Biblical Interpretation." Journal of Religion 76, no. 2 (1996): 172–88. http://dx.doi.org/10.1086/489787.

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26

Elliott, Mark W. "History of Biblical Interpretation." Expository Times 122, no. 4 (2010): 181–83. http://dx.doi.org/10.1177/0014524610385041.

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27

Archer, K. J. "Early Pentecostal Biblical Interpretation." Journal of Pentecostal Theology 9, no. 18 (2001): 32–70. http://dx.doi.org/10.1177/096673690100901803.

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28

Morgan, R. "Book Reviews : Biblical Interpretation." Expository Times 101, no. 7 (1990): 210. http://dx.doi.org/10.1177/001452469010100706.

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29

Elliott, Mark W. "History of Biblical Interpretation." Expository Times 123, no. 6 (2012): 280–82. http://dx.doi.org/10.1177/0014524611433947.

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30

Archer, Kenneth J. "Early Pentecostal Biblical Interpretation." Journal of Pentecostal Theology 9, no. 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 thoro

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31

Kalampung, Yan Okhtavianus. ""Locating Meister Eckhart's Interpretation in Indonesia": A Dialogue between Modern Biblical Interpretation and Spiritual Interpretation of Ecclesiastes 10:5-7." Old Testament Essays 37, no. 2 (2024): 1–33. https://doi.org/10.17159/2312-3621/2024/v37n2a1.

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This article presents a compelling case for the transformative potential of Meister Eckhart's spiritual interpretation in the context of Indonesian biblical studies. It sets out to accomplish two primary objectives. First, the article conducts a thorough analysis of Eckhart's distinct spiritual interpretation, positioning it in dialogue with contemporary biblical methodologies. Second, it leverages Hans Georg Gadamer's concept of 'fusion of horizons' alongside Paul Ricoeur's 'phenomenological interpretation' framework to appropriate Eckhart's insights in the Indonesian context. Methodologicall

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32

Scholz, Susanne. "A Third Kind of Feminist Reading: Toward a Feminist Sociology of Biblical Hermeneutics." Currents in Biblical Research 9, no. 1 (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

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33

Fiorenza, Elisabeth Schussler. "The Ethics of Biblical Interpretation: Decentering Biblical Scholarship." Journal of Biblical Literature 107, no. 1 (1988): 3. http://dx.doi.org/10.2307/3267820.

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34

TRIMM, CHARLIE. "Evangelicals, Theology, and Biblical Interpretation: Reflections on the Theological Interpretation of Scripture." Bulletin for Biblical Research 20, no. 3 (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 Evangelic

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35

Macdonald, Fiona. "Constructing the Ideal Interpretation." Groundings Undergraduate 8 (April 1, 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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36

Spawn, Kevin L. "The Interpretation of Scripture." PNEUMA 39, no. 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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37

Negrov, A. "Biblical Interpretation in the Russian Orthodox Church: An historical and hermeneutical perspective." Verbum et Ecclesia 22, no. 2 (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) ti

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38

Kuruvilla, Pandikattu. "Emancipation for the Wretched of the Earth: The Biblical Interpretation of Soares-Prabhu." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2020, no. 24/2 (2020): 176–95. https://doi.org/10.5281/zenodo.4267980.

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Postcolonialism is a philosophical discipline where everything is contested from the standpoint of the oppressed and the colonized. Gargi Mukherjee,  research analyses the Biblical interpretations from postcolonial perspectives in her book <strong><em>Emancipation for the Wretched of the Earth:  A Postcolonial Interpretation of the Bible</em></strong>. She makes a critical study of Biblical interpretations from a postcolonial perspective, from which both theologians and biblical scholars can profit. Through her philosophical acumen, she has managed to open new horizons to theological

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39

Corbett, Ross J. "Locke's Biblical Critique." Review of Politics 74, no. 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 interp

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40

Dinkler, Michal Beth. "Influence: On Rhetoric and Biblical Interpretation." Brill Research Perspectives in Biblical Interpretation 4, no. 3 (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

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41

Moore, Stephen D., and Denise Kimber Buell. "Introduction: Queerness, Time, and Biblical Interpretation." Biblical Interpretation 28, no. 4 (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

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42

Dockery, David S. "Book Review: II. Biblical Studies, Linguistics and Biblical Interpretation." Review & Expositor 89, no. 1 (1992): 114. http://dx.doi.org/10.1177/003463739208900123.

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43

Mathews, Jeanette. "Performing Ecclesiastes: Text as Script." Religions 14, no. 10 (2023): 1269. http://dx.doi.org/10.3390/rel14101269.

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All biblical scholars are committed to the interpretation of ancient written texts, but Biblical Performance Criticism (BPC) reminds interpreters that performance helps us better understand Scripture. A distinct difference between Narrative Criticism and Performance Criticism is the broader application of Performance Criticism to poetic and prose texts that are not grounded in narrative. The ambiguity of prose and poetry that does not readily identify speakers is open to a range of performative interpretations. Furthermore, audiences are necessary for performance and contribute to meaning-maki

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44

Chau, Kevin. "Interpreting Biblical Metaphors: Introducing the Invariance Principle." Vetus Testamentum 65, no. 3 (2015): 377–89. http://dx.doi.org/10.1163/15685330-12301205.

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The scholarship concerning biblical metaphor has profited widely from the conceptual (cognitive) approach to metaphor, but a key principle from this approach, the Invariance Principle, has been widely overlooked as a valuable tool for the interpretation of biblical metaphors. The Invariance Principle allows biblical scholars to evaluate logically and with consistency the many varied interpretations that are often generated from exegetically difficult metaphors. This principle stipulates that the logical relationships of a metaphor’s source domain (the metaphorical elements) must correspond to

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45

Senapatiratne, Timothy. "Oxford Encyclopedia of Biblical Interpretation." Theological Librarianship 7, no. 2 (2014): 62–63. http://dx.doi.org/10.31046/tl.v7i2.333.

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46

Williamson, H. G. M., and M. Fishbane. "Biblical Interpretation in Ancient Israel." Vetus Testamentum 39, no. 2 (1989): 244. http://dx.doi.org/10.2307/1519586.

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47

Greenberg, Moshe, and Michael Fishbane. "Biblical Interpretation in Ancient Israel." Numen 34, no. 1 (1987): 128. http://dx.doi.org/10.2307/3270053.

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48

Childs, Brevard S., and Michael Fishbane. "Biblical Interpretation in Ancient Israel." Journal of Biblical Literature 106, no. 3 (1987): 511. http://dx.doi.org/10.2307/3261072.

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49

Culley, Robert C., Edmund Leach, and D. Alan Aycock. "Structuralist Interpretation of Biblical Myth." Journal of Biblical Literature 105, no. 1 (1986): 126. http://dx.doi.org/10.2307/3261126.

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50

Adam, A. K. M. "Brownian Motion in Biblical Interpretation." Anglican Theological Review 102, no. 1 (2020): 119–22. http://dx.doi.org/10.1177/000332862010200113.

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