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Biblical hermeneutics is the study of the principles of interpretation concerning the books of the Bible.It is part of the broader field of hermeneutics, which involves the study of principles of interpretation, both theory and methodology, for all forms of communication, nonverbal and verbal. [1]
Christian theological hermeneutics dates from Philo and Origen, [3] and Reformers like Martin Luther using the distinction between the Law and the Gospel [4] and John Calvin using the ideal of brevitas et facilitas [5] [6] It often has a strong connection to biblical hermeneutics, studying the principles of interpretation concerning the books of the Bible as a basis for theologizing.
The technical term ἑρμηνεία (hermeneia, "interpretation, explanation") was introduced into philosophy mainly through the title of Aristotle's work Περὶ Ἑρμηνείας ("Peri Hermeneias"), commonly referred to by its Latin title De Interpretatione and translated in English as On Interpretation.
Biblical literalism or biblicism is a term used differently by different authors concerning biblical interpretation.It can equate to the dictionary definition of literalism: "adherence to the exact letter or the literal sense", [1] where literal means "in accordance with, involving, or being the primary or strict meaning of the word or words; not figurative or metaphorical".
The Ante-Nicene Period (literally meaning "before Nicaea") of the history of early Christianity extended from the late 1st century to the early 4th century.Its end was marked by the First Council of Nicaea in 325 A.D. Christianity during this time was extremely diverse, with many developments that are difficult to trace and follow.
The Epistle of Barnabas (Greek: Βαρνάβα Ἐπιστολή) is an early Christian Greek epistle written between AD 70 and AD 135. The complete text is preserved in the 4th-century Codex Sinaiticus, where it appears at the end of the New Testament, following the Book of Revelation and before the Shepherd of Hermas.
The books of Ezra, Nehemiah, and Chronicles are seen as examples of the first group, while parts of Isaiah, Joel, and Zechariah as examples of the second group. Later scholarship has generally been skeptical of this, seeing Second Temple Judaism in general as influenced by cosmic and "mantic" prophecies, not just countryside pietists.
Judith N. Shklar (1986) points out the ambiguity in the meaning and function of the "circle" as a metaphor for understanding. It is taken to refer to a geometric circle, rather than a circular process, it seems to imply a center, but it is unclear whether the interpreter him/herself stands there, or whether, on the contrary, some "organizing principle and illuminating principle apart from him ...