This book develops an integrated hermeneutic that connects the Bible to spiritual formation and the development of Christian virtues. The author shows how the whole Bible can be understood as a wisdom text that directs its readers morally, shapes them in their deepest affections and convictions, and impacts how they look at the world and live in it. Offering an innovative hermeneutical approach, it will serve as an ideal supplement to standard hermeneutics textbooks.

Since its publication in 1994, An Introduction to Biblical Hermeneutics has become a standard text for a generation of students, pastors, and serious lay readers. This second edition has been substantially updated and expanded, allowing the authors to fine-tune and enrich their discussions on fundamental interpretive topics. In addition, four new chapters have been included that address more recent controversial issues: • The role of biblical theology in interpretation • How to deal with contemporary questions not directly addressed in the Bible • The New Testament’s use of the Old Testament • The role of history in interpretation The book retains the unique aspect of being written by two scholars who hold differing viewpoints on many issues, making for vibrant, thought-provoking dialogue. What they do agree on, however, is the authority of Scripture, the relevance of personal Bible study to life, and why these things matter.

The series Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft (BZAW) covers all areas of research into the Old Testament, focusing on the Hebrew Bible, its early and later forms in Ancient Judaism, as well as its branching into many neighboring cultures of the Ancient Near East and the Greco-Roman world.

This textbook provides students and general readers with clear, accessible guidance for interpreting the Bible. With nearly 120,000 copies sold, it has become a trusted resource for serious students of the Bible. The authors' successful approach shows how proper theory leads to sound practice. This book gives readers not only an understanding of the principles of proper biblical interpretation but also the ability to apply those principles in sermon preparation, personal Bible study, or writing. The authors outline a seven-step hermeneutical process that includes (1) historical-cultural analysis, (2) written contextual analysis, (3) lexical-syntactical analysis, (4) literary analysis, (5) theological analysis, (6) comparison with other interpreters, and (7) application. The third edition has been updated throughout to account for new developments in the field and to incorporate feedback from professors and students. Exercises have also been updated and streamlined. Resources for instructors are available through Textbook eSources.

This revised and extended English edition of Bernd U. Schipper's 2012 German study of Proverbs incorporates the results of his continued research and writings on Proverbs. For nearly a century, many biblical scholars have argued that the main theological traditions, such as the divine law, God's torah, do not appear in the book of Proverbs. In this volume, however, Schipper demonstrates that Proverbs interacts in a sophisticated way with the concept of the torah. A detailed analysis of Proverbs 2 and other passages from the first part of the book of Proverbs shows that Proverbs engages in a postexilic discourse around "wisdom and torah" concerning the abilities of humans to fulfill the will of YHWH exemplified in the divine torah.

In this new paperback version, Graeme Goldsworthy examines the foundations and presuppositions of evangelical belief as it applies to the interpretation of the Bible. He then proposes an evangelical hermeneutic rightly centered in the gospel.

Eighteen leading scripture scholars and theologians engage with key issues and texts to do with scripture and theology. They look at how the Bible and theology have come together in the past - in Judaism, the early Church, the Middle Ages, early modernity, and the 20th century. How is current biblical scholarship to be related to past insights and modern methods? Contributors debate how wisdom is to be related to faith and to reason.

Renowned scholar Craig Bartholomew, coauthor of the bestselling textbook The Drama of Scripture (75,000 copies sold), writes in his main area of expertise--hermeneutics--to help seminarians pursue a lifetime of biblical interpretation. Integrating the latest research in theology, philosophy, and biblical studies, this substantive hermeneutics textbook is robustly theological in its approach, takes philosophical hermeneutics seriously, keeps the focus throughout on the actual process of interpreting Scripture, and argues that biblical interpretation should be centered in the context and service of the church--an approach that helps us hear God's address today.

Contemporary philosopher—analytic as well as continental tend to feel uneasy about Ernst Tugendhat, who, though he positions himself in the analytic field, poses questions in the Heideggerian style. Tugendhat was one of Martin Heidegger's last pupils and his least obedient, pursuing a new and controversial critical technique. Tugendhat took Heidegger's destruction of Being as presence and developed it in analytic philosophy, more specifically in semantics. Only formal semantics, according to Tugendhat, could answer the questions left open by Heidegger. Yet in doing this, Tugendhat discovered the latent "hermeneutic nature of analytic philosophy" its post-metaphysical dimension—in which "there are no facts, but only true propositions." What Tugendhat seeks to answer is this: What is the meaning of thought following the linguistic turn? Because of the rift between analytic and continental philosophers, very few studies have been written on Tugendhat, and he has been omitted altogether from several histories of philosophy. Now that these two schools have begun to reconcile, Tugendhat has become an example of a philosopher who, in the words of Richard Rorty, "built bridges between continents and between centuries." Tugendhat is known more for his philosophical turn than for his phenomenological studies or for his position within analytic philosophy, and this creates some confusion regarding his philosophical propensities. Is Tugendhat analytic or continental? Is he a follower of Wittgenstein or Heidegger? Does he belong in the culture of analysis or in that of tradition? Santiago Zabala presents Tugendhat as an example of merged horizons, promoting a philosophical historiography that is concerned more with dialogue and less with classification. In doing so, he places us squarely within a dialogic culture of the future and proves that any such labels impoverish philosophical research.