Biblical Hermeneutics

The biblical exegesis is an exegesis in Greek "carry out"), comprehensive study of a text and especially a sacred text, applied to the Bible. Commentator called a qualified person for this type of work.

Judaism

Exegesis traditional or canonical

Traditional Jewish forms of exegesis are found in the literature of the Midrash.

Karaite sect

The Karaism is a sect of Jewish inspiration (not recognized in Judaism ^{Judaism Rabbanite}

Rabbinic commentators, are known as meforshim ("commentators" in Hebrew). There are several areas of orthodox Jewish exegesis:

• The Targum is a translation of the Torah into Aramaic, based on several comments. It was common practice in the synagogues of Galilee in the first century. Nothing like it in Alexandrian Judaism, because the comment was included in the text .
• The Midrash is a generic term for all discussions, comments, explanations, and occasionally searches the texts of the Hebrew Bible. In the generic sense, is a literary genre, that of narrative homiletics. He explained and commented that it is looking for more sources. The paragraphs relating to the law, are exposed as being cases of application.
• The Halakha is a written statement of the law.
• The Haggadah says the stories are not related to the law, and itself produces new apologists.
• The Mikra is the rational study of the prophets and the hagiography.
• The Massor approximates the textual criticism by focusing exclusively on syntax, the copy quality and sources.
• The Gemara , the second of two major parts of the Talmud , the commentary contains the first major party, the Mishna , or compendium of all laws of God as recorded by the rabbinic Judaism.

The Talmud , which includes the Mishnah (the laws) and Gemara (commentary exegetical) is itself the object of study and analysis, that is to say exegesis. The Jewish exegesis does not stop with writing the Talmud , but continued during the Middle Ages and the Renaissance.

Alongside the fields of biblical exegesis are methods of hermeneutics biblical. A distinction is traditionally 4 methods of interpretation: Peshat (obvious meaning, that is to say, the most obvious), Remez (allusion), Drash (indirect meaning) and Sod (esoteric meaning).

Scientific Exegesis

The continued practice of traditional exegesis or canonical exegesis as outlined above should not imply that Judaism ignores the scientific exegesis. From the early twentieth ^century, Jewish scholars and researchers are investing the Bible Societies. And demonstrated an opening of a meeting of the Society for Biblical Literature "

Jewish academics have made their presence in the opinions and real business of the society biblical literature. Rabbi Marcus Jastrow of Philadelphia became a member in 1886 together with Rabbi Gustav Gottheil and his son Richard JH Gottheil. Young G Gottheil was elected president in 1902. Morris Jastrow, Jr. joined us in 1891. It would be inconceivable without the Company's outstanding figures of Max L. Margolis, Julian Morgenstern, Nelson Glueck, Ralph Marcus, Louis Finkelstein, Solomon Zeitlin, Harry M. Orlinsky, Jacob Neusner , or H. Louis Ginsberg.

Voltaire wrote "The Bible finally explained by several chaplains SMLRDP" , showing numerous inconsistencies (such time and in relation to scientific knowledge of his time), the inspiration of religious texts and the oldest of his cruelty Hero and the God of the Abrahamic religions. He studied the Bible for 40 years and inspired philosophers of the oldest.

Christianity

Exegesis patristic and medieval

It is rooted in the Church Fathers , most of which have left many commentaries on Scripture, or treaties of exegesis, as the Treaty of the Principles of Origen (185 - 254). This leaves to posterity his theory of four senses of Scripture , promising a huge success. These four senses are: the literal or obviated, the allegorical sense (from the Greek allos, other, and agoreuein, say, the allegory by saying something also tells another), the moralistic or moral, and finally, the meaning anagogical which indicates the direction in which we must strive.

The theologian Henri de Lubac SJ expressed the following about the foundations of traditional exegesis by taking the four senses of writing defined by Origen in the ^third century :

"We knew a long time to the beginning of the twelfth ^century, there were traditional rules that were necessary at all in the interpretation of Scripture. We knew the seven mystical Rules made long ago by Tycho , authorized by St. Augustine , popularized by St. Isidore. We knew that the Apostle himself was an example given by his regulam intellegendi actiones allegory. This rule of allegoria nor was the same as that of historia , the ordo of one and the other differed. It was recognized therefore leges historiae , a allegoriae consequentialism, of rationes anagogicae : all expressions that dated back to the Fathers. Without doubt, the other senses admitted a freer style than history. While protesting against the excessive freedoms that he believes took Eusebius of Caesarea , St. Jerome , following Origen, had said of allegory and tropology more. Many repeat after him, he said: tropology to free space in front of her .... Historia stricta tropologia libera " .

Exegesis in the Middle Ages was strongly influenced by the patristic exegesis: Bernard of Clairvaux , Thomas Aquinas rely heavily on the Church Fathers.

Humanists and Reformation

Around the sixteenth century, some humanists and the Reformers developed the idea of biblical exegesis in the direction of a research-oriented sources (Hebrew, Greek text).

The Renaissance and the Enlightenment

With the Renaissance and the birth of the scientific spirit, reading the Bible changed considerably. It is focusing on the literal sense, be considered the true meaning of the Scriptures . Baruch Spinoza , Dutch Jewish philosopher, physicist, partly inspired by Rene Descartes , published in 1670 his Theological-Political Treatise, which introduces an idea of importance: The universal rule arise in the interpretation of Scripture is not to award other than those teaching historical inquiry we have clearly shown that it has given. Following him, other researchers like Richard Simon , Jean Astruc and others raise the problems of the Bible in science and history in particular.

The nineteenth ^century and modernism

In the late ^nineteenth century, figures like Ernest Renan and scholars whose figurehead is Alfred Loisy challenge traditional Catholic exegesis, which at that time still expecting to make the Bible a scientific education, for example the origin of the world. These innovators are called "modernists" by the Catholic Church. Leo XIII promulgated first encyclical on the study of biblical texts, Providentissimus Deus ( 1893 ). The pope said that the teaching of Bible truths and mainly concerns the means necessary to salvation, which is already a way of saying that the Bible does not assert claims scientifically .

However, as shown by the work of Franois Laplanche, The Crisis of the origin , Catholics are struggling to leave the apologetic approach to religious studies. In the early twentieth ^century, both in history and biblical exegesis and the decree Lamentabili Pascendi encyclical of Pius X are fighting to claim independence of religious studies with respect to the Magisterium of the Church .

The twentieth ^century: the encouragement of critical exegesis

But Catholics do not give up as much exegesis. Among the centers of Catholic biblical exegesis, the most notable is probably the French Biblical and Archaeological School of Jerusalem founded around 1873 with Marie-Joseph Lagrange op with the main motivation "could not be allowed to Protestant exegesis " . The Bible school now enjoys a status as a research center and is partly funded by the State .

In 1943 the encyclical Divino Afflante Spiritu of Pius XII was a turning point: the pope explicitly encourages critical methods of exegesis and the use of profane sciences relevant to the interpretation of Scripture .

The creation of the ACFEB in 1967, helps to calm a resumption of exegetical work for Catholic scholars. They returned to work, unable to maintain expertise in the period from the introduction of anti-modernist oath until the middle of the Second Vatican Council in an area where they excel: the ancient languages of which the Bollandists become and remain experts.

During Vatican II , the Pontifical Biblical Commission issued a statement on the historical truth of the Gospels (21 April 1964 ) was hailed as a working guide for Catholic exegetes.

In his book Jesus of Nazareth (Flammarion 2007), Joseph Ratzinger, Benedict XVI said that he preferred the historical-critical exegesis of the canonical exegesis , dogmatic or .

Historical-Critical Exegesis

She is of German origin and roots in the mid-nineteenth ^century. For over 100 years, exegesis develops in the Protestant universities in Germany such as Tbingen and the United States in the Divinity School ( Chicago , Harvard and Yale have become famous). Similarly, the universities of Geneva and Lausanne have acquired a certain notoriety.

It focuses on the critical study of biblical texts , returning to the source (text in Hebrew or Greek ). See the detailed method in

The methods of translation , syntax and grammar play an important role. The study of the historical context of the drafting is also crucial. It may be noted here that some Bible translations in French in history have caused alterations in language (see logic of Port-Royal ).

The secularization of knowledge

The condemnation of Loisy has enabled, in France, biblical exegesis to enter universities secular . Thus, the EPHE (Ecole Pratique des Hautes Etudes, France) conducts research in exegesis Bible and the history of the formation of the Septuagint or the Hebrew Bible . ^{The various phases of exegesis}

Textual Criticism

Textual criticism is a branch of philology that examines existing copies of manuscripts of a literary ancient or medieval to produce a text that is as close as possible close to the original. The original is called the autograph. It requires skills affirmed in ancient languages, paleography and epigraphy.

Before the invention of printing , literary works were copied by hand. Each copy of a manuscript, errors could be introduced by the copyist human. The difficulty in textual criticism is the difficulty to distinguish for each lesson (reading different) variant of the original or even the fault.

The textual critic's task is therefore to identify alternatives and establish a critical text as it represents the original, explaining to the best condition of all existing cookies.

New Testament Textual Criticism

The New Testament has been transmitted in numerous manuscripts (about 5 000 10 000 Greek and Latin), more than any other ancient work. The huge number of witnesses presents unique challenges, primarily by making stemmatic impractical although computer begins to offer solutions. Accordingly, the textual critics of the New Testament have adopted eclecticism reattached after witnesses in three main groups, the text-types.

• The Alexandrian text-type is a primitive group whose texts are well regarded among these texts, the Codex Vaticanus and Codex Sinaiticus.
• The Western text-type is also very old, but its controls are more inclined to paraphrase and other corruptions.
• The Byzantine text-type form the vast majority of manuscripts, particularly after the ^fifth century.

After Westcott and Hort, the textual critics of the New Testament have concluded that the Byzantine text-type is late, based on the Alexandrian and Western text-types. Among other types, the Alexandrian is considered more pure than the western. Thus the practice of textual criticism of the New Testament must follow the reading of the Alexandrian texts unless they are clearly the superior West.

The oldest papyrus codex fragment found in Oxyrhynchus in Egypt, with a section of the text of the Gospel of John, is the Ryland Papyrus 457, dated to the year 125.

Criticism of sources

Depending on the motives of the story determines the critical sources of loans to various literatures neighbors. It determines the production medium text that is often one of the authors. A good example of this kind of study is the assumption of a source Q in the synoptic gospels.

Criticism of form (Formgeschichte)

Criticism is a form of criticism Untermethode method of exegesis of the Bible. Form criticism examines the biblical text in light of its category of text.

For example, for text content history involving two peoples, it looks that say the chronicles of other peoples on the same event. For example, the massacre of the Innocents is narrated by one of the synoptics but not documented in the chronicles Roman would not have supported such actions on the part of one of their subjects he was king, without bringing up the massacre and depose the king to take the country in direct administration. We must therefore carry a different perspective on this story and bring another massacre of children reported in the Old Testament , the new-born males of Israel son of Pharaoh (Exodus 1:16). We now understand the look worn by the editor on the reigning monarch in Syria - Palestine at the turn of the first century. We also understand that the baby they wanted to achieve by this supposed massacre must be seen as a new Moses.

Exegesis narrative or rhetorical

It considers the text in its rhetorical structure as it has survived and sum up the lines of force. In the best case, we arrive at readings stripping where one realizes that the important moment of the text is not what we think. This work requires a good knowledge of ancient literature.

In other cases, it takes the text as it was canonized and tries to identify the hermeneutical method by "the Bible is explained by the Bible" . Most of the time it takes for there to canonical exegesis.

Raymond E. Brown pss (d. 1997 ) in a posthumous book Believing in the Bible at the time of exegesis developed a more original perspective. He cons scrap the traditional objection that theology, exegesis, it is nothing to lose faith. The biblical faith would they at risk? Are they somewhere enemies of the Church Catholic or Roman of any established church? The author wishes to respond to a number of suspicions issued by fundamentalist Christians of all persuasions.

In line with the Constitution Dei Verbum , RE Brown develops his reflection by emphasizing the work of human authors of Scripture and the meaning that could take them to these texts, sometimes meaning different from that which gives it a contemporary reader. He said "it's not bad to establish a relationship of tension between what the Scriptures meant to its authors and it has come to mean today in the Church" (meaning Roman Catholic).

More independently, the Bishop Episcopalian John Shelby Spong is trying to pursue a form of exegesis, following the history of forms with an emphasis on the role of Midrash in the writing of the Bible.

Related articles

• Apocrypha (Bible)
• Bible
• Catholic reformers
• Religious cosmology
• Modernist Crisis
• Internal criticism
• Radical critique
• Gospel
• Exegesis
• Figurism
• Jesus in contemporary exegesis
• Jesus of Nazareth
• Theological liberalism
• Quest for the Historical Jesus

personalities exegetical research

Paul Beauchamp , Jean Bottero , Gnther Bornkamm , Raymond E. Brown , Rudolf Bultmann , Charles Harold Dodd , Eugen Drewermann , Maurice Goguel , Geoltrain Pierre , Jean-Marie Georgeot , Johann Jakob Griesbach , Marie-Joseph Lagrange , Daniel Marguerat , John P. Meier , Charles Perrot , Gerhard von Rad , Jacques Schlosser , Stephen Trocm.

Notes

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