This has been offered to the reader as if to say that from the very outset, any study of Revelation that is done or offered without the direct application of Jesus? teaching, specifically His sermon on the Mount of Olives, is incomplete at best. The argument that God conclusively broadened His redemptive purpose beginning with the Jewish people then spread to all races, as promised in Matthew 28:19, rings true in Revelation when understood in the context of what Jesus taught. What's more, the development of temple-based worship into a simpler spiritual-based worship as expected in John 4:21-24 is equally difficult to ignore from what appears to have been fulfilled in the prophecy of Revelation as predicted by Jesus in His Mount of Olives sermon.

This volume explores the possibilities and pressures of the language of revelation on human understanding. How can we critically account for divine self-disclosure in the linguistically mediated world of human concerns? Does the structure of interpretation limit the language of revelation? Does revelation open up new horizons of critical interpretation? The volume brings together theologians who approach the interactions of revelation and hermeneutics with different perspectives, including various forms of phenomenology and comparative theology. It approaches the theme of revelation – central as it is to the theological endeavour – from several angles rather than a single methodological program. Dealing as it does with revelation and understanding, the volume addresses the foundational issues at stake in the challenges around change, identity, and faithfulness currently facing the church.

In this Festschrift, James Kugel's creative scholarship in biblical interpretation provides the inspiration for a wide-ranging collection of essays that treat the history of Jewish and Christian scriptural interpretation from antiquity to the present

The Dark Bible explores early modern England's interactions with difficult aspects of the Bible. For the early modern reader, although the Bible was understood to be perfect, sufficient, and transcendent (indeed, the Protestant Reformation required it), it was not always experienced as such.While traditional interpretive precepts, such as the claim that all dark passages could be read in the light of clear ones, were frequently recited by early modern commentators, their actual encounters with the darkness of the Bible suggest that writers, commentators, and translators were oftendeeply uncomfortable with the disjunction between what the Bible should be, and what it actually was.The Dark Bible investigates writers' and translators' attempts to explain, accommodate, circumvent, and repair problematic texts across a range of genres and contexts. It charts early modern English use of biblical scholarship in vernacular culture and investigates how vernacular writing in variousgenres could give voice to questioning and confused biblical interactions. The Dark Bible demonstrates that early modern writers and critics engaged extensively with the Bible's difficulties, attempting to circumvent and repair problematic texts, and otherwise reconcile the darkness of the Biblewith theories of the Bible's perfection and clarity.

This book, in English version, starting from the researches of the Sumerologist Zecharia SItchin, of the organic chemist Corrado Malanga, tries to demonstrate through the use of philosophical-ontological concepts, the validity in particular of Corrado Malanga's research concerning, among other things, anthropomorphic-humanoid-differently physical and exodimensional-esoterrestrial beings, which for centuries have been operating on planet Earth, to achieve their own end. This "Interpretation of John's Apocalypse-subtitle-A new hermeneutics-epistemology of History", expands the discourse, of the previous "The authentic mimetic meaning of Christianity and religious esotericism" by the author himself, incorporating the text into his internal, with the addition of new material, trying to unify-decode politics-economics-exobiology-terrestrial human history-fairy-tale literature-esoteric symbolism-artistic-philosophical works-advertising communications and spoken language. In the literary-philosophical-artistic-political-economic-commercial advertising field, further texts-images etc. could be considered. but to avoid an excessive increase in the pages of the book, we have chosen not to do so. An interrelated whole that always shows the same project aimed at the theft of the terrestrial human soul, through the construction of a genetic crossing race between terrestrial humans and exodimensional-exoterrestrial-energetic parasites of various physical nature. All covered under a self-referring-mystical apologetic, symbolic-religious metaphoric, which reveals among other things, the esoteric-religious crucible represented-syncretized over time, by Christianity-Catholicism. Some artistic-literary-musical works are decoded by-in their metaphorical-symbolic content, revealing concrete meanings other than the hermeneutic custom of which they were the object. The esoteric turns out to be biological exoteric.

This study brings together the hermeneutical approaches of three Old Testament scholars, specifically as they pertain to the interpretation of Isaiah 52.13-53.12 in the framework of Christian theology. Contemporary discourse and hermeneutical discussions have led to the development of a point of confusion in theological hermeneutics, focusing on what relationship older frames of reference may have with those more recent. Bernhard Duhm is presented as a history-of-Religion scholar who does not easily abide by popular understandings of that school. Brevard Childs moves outward from particular historical judgments regarding the nature of redaction and form criticism, attempting to arrive at a proximately theological reading of the poem. Alec Motyer's evangelical commitments represent a large constituency of contemporary theological readership, and a popular understanding of Isaiah 53. Following a summary and critical engagement of each interpreter on his own terms, the study analyzes the use of rhetoric behind the respective readings of Isaiah 53, and proposes theological reading as a highly eclectic undertaking, distanced from the demarcations of 'pre-critical', 'critical', and 'post-critical'.

The hermeneutic path involved in the interpretation of law as well as in the interpretation of sacred texts, though peculiar, seems - as Emilio Betti pointed out - to share several things, most importantly the "normative" nature of interpretation. The 1999 issue of the Yearbook "Ars Interpretandi" accounts for the several and disparate relationships between these two important "regional hermeneutics".