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Exegesis

About: Exegesis is a research topic. Over the lifetime, 3017 publications have been published within this topic receiving 25212 citations. The topic is also known as: Bible interpretation.


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Book
09 Jun 2011
TL;DR: Gersonides as mentioned in this paper collects eight articles on the thought and method of Gersonides (Provence, 1288-1344) dealing with: his methods of inquiry and composition; his use of introductions; his method in the supercommentaries on Averroes; and his method of biblical exegesis.
Abstract: This book collects eight articles on the thought and method of Gersonides (Provence, 1288-1344). They deal with: his methods of inquiry and composition; his use of introductions; his method in the supercommentaries on Averroes; and his methods of biblical exegesis.

9 citations

Book ChapterDOI
01 May 2005
TL;DR: Grammatica was defined as having two main methodological divisions and subject-areas: "the science of interpreting the poets and other writers and the systematic principles [ ratio ] for speaking and writing correctly" as mentioned in this paper.
Abstract: No single medieval discipline embraced all that we call literary criticism or theory today, but the discipline closest to literary criticism – in the sense of the interpretation of a traditional literary canon and the description of literary language – was grammatica . The scope and cultural effects of grammatica are large topics, embracing literacy, linguistic theory, traditions of commentary and exegesis, and the development of a literary canon, but here we must limit the field to those aspects of grammatica that had a direct bearing on the practice of literary criticism and interpretation. Grammatica was traditionally defined as having two main methodological divisions and subject-areas: ‘the science of interpreting the poets and other writers and the systematic principles [ ratio ] for speaking and writing correctly’, that is, the methods for reading, interpreting and evaluating literary works, especially the canon of classical poets, and the rules or principles for speaking and writing according to normative Latin conventions. The literary division of the discipline, scientia interpretandi , was understood to have four main parts or methodological divisions – lectio , the principles for reading a text aloud from a manuscript, including the rules of prosody; enarratio , exposition of content and the principles for interpretation, including the analysis of figurative language; emendatio , the rules for establishing textual authenticity and linguistic correctness, and iudicium , criticism or evaluation of writings. In the linguistic division, the object of analysis was the language of classical literary texts, the auctores , not ordinary speech. From its beginnings, then, grammatica was a science of the text, embracing a systematic description of the authoritative textual language (Greek or Latin) and the methods for reading and interpreting an established literary canon.

9 citations

Journal ArticleDOI
TL;DR: In this paper, an adequate non-allegorical reading of the pearl symbolism is presented to show that whether or not allegorical explication is desirable it is at least not necessary.
Abstract: the pearl stands for the soul of the poem's narrator;1 others, among them one of the leading proponents of the exegetical approach in general, have asserted that it is to be understood according to the standard "four levels" of scriptural exegesis;2 and there have been many other interpretations.3 Although such attempts to find some hidden layer of meaning in the poem seem to me misconceived, it is not my purpose here either to enter into the theoretical controversy about exegesis (to which so distinguished a contribution has recently been made in this journal by Professor Bloomfield4) or to offer any detailed criticism of the various existing interpretations of Pearl. I hope simply, by outlining an adequate non-allegorical reading of the pearl symbolism, to show that whether or not allegorical explication is desirable it is at least not necessary. I think, certainly, that one strong argument against supposing that the poem's readers need make some effort of allegorical interpretation is the fact that the poet seems to make the pearl-Maiden herself provide exegesis wherever exegesis is necessary. Thus, after the parable of the vineyard has been recounted, the Maiden does not rely on the Dreamer, and the poet does not rely on his reader, to interpret it out of his own knowledge of current exegesis. An explicit and careful interpretation is supplied in the

9 citations


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Performance
Metrics
No. of papers in the topic in previous years
YearPapers
20241
2023211
2022606
202127
202046
201963