The term hermeneutic comes from the Greek word hermeneuo, which means to convey (a thought or desire), explain (a speech), and translate (something from one language to another). This word is related to the god Hermes, a god in Greek mythology whose job is to convey the message of the gods to humans as recipients. Hermeneutics has always been used as the science and art of interpreting Scripture. It is important to note that hermeneutics is closely related to biblical studies, such as canon studies, textual criticism, historical criticism, exegesis, biblical theology and systematic theology.
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Istilah hermeneutic berasal dari kata Yunani hermeneuo, yang berarti menyampaikan (suatu pikiran atau keinginan), menjelaskan (suatu ucapan), dan menerjemahkan (sesuatu dari satu bahasa ke bahasa yang lain). Kata ini berhubungan dengan Dewa Hermes yaitu dewa dalam mitologi Yunani yang bertugas menyampaikan berita dari para dewa kepada manusia sebagai penerimanya.1  Hermeneutik selalu digunakan sebagai ilmu pengetahuan serta seni dari penafsiran kitab Suci. Penting untuk diperhatikan bahwa hermeneutik berkaitan erat dengan kajian-kajian alkitabiah, seperti, kajian kanon, kritik teks, kritik historis, eksegesis, teologi alkitabiah serta teologi sistematis.

Beyond the Fundamentalist-Modernist Controversy: Pentecostals and Hermeneutics in a Postmodern Age

Hermeneutika Teologi Pentakosta: Pentecostal Theology Hermeneutics

Source, form, redaction and literary criticism of the Bible

This chapter traces the reception of the Bible in the Greek-speaking world, Slavic region, Romania, Georgia, and the Arab-speaking world from the seventeenth century. From the time of the fall of Constantinople in 1453 Greek-speaking Orthodox lived within the Ottoman empire. The church continued to fulfil its educational role, with Scripture at its heart. Methodius translated the Bible into Slavonic and laid the foundations for the development of a literary culture among all the different Slavic peoples. The Orthodox Church of Romania traces its roots back to the first century CE, when Christianity was first brought to the land of the ancient Dacians. The translation of the Gospels into Georgian in the fifth century was based on early Syro-Armenian versions. Of the various translations of the Bible made in the Arab Orthodox context, the efforts of the monks of the Monastery of Balamand stand out as significant.

The Bible in literature

This chapter examines the use of the Bible from the perspective of the relatively recent revival of interest in pre-modern biblical interpretation. Without ignoring the great variety of views and uses of Scripture by pre-modern theologians, recent scholarship has identified several characteristic hermeneutical conventions, each one of which has been contested, or has simply withered away in the modern era. Hermeneutical consensus dissolves in the modern era, with profound consequences for Christian theological interpretation of the Bible. The Bible was a textbook, propounding ideas about God's nature and that were vouchsafed by God to its authors so that what they taught, God taught. Scholars pursuing biblical criticism's diachronic forms often share certain presuppositions with those whose work has been described thus far. Whether they are employing the critical methods to encourage or to undermine Christian devotion to God, diachronic critics assume that biblical meanings are referential and univocal.

Beyond the Fundamentalist-Modernist Controversy: Pentecostals and Hermeneutics in a Postmodern Age

Citations

Hermeneutika Teologi Pentakosta: Pentecostal Theology Hermeneutics

Source, form, redaction and literary criticism of the Bible

The Bible in literature

Post-colonial readings of the Bible

The Bible in society

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