By Henning Graf Reventlow
Quantity three of background of Biblical Interpretation offers with an period Renaissance, Reformation, and humanism characterised via significant alterations, akin to the rediscovery of the writings of antiquity and the newly invented artwork of printing. those advancements created the context for probably the most vital sessions within the heritage of biblical interpretation, one who mixed either philological insights made attainable by means of the now-accessible old texts with new theological impulses and pursuits. As consultant of this era, this quantity examines the lives and educating of Johann Reuchlin, Erasmus, Martin Luther, Philipp Melanchthon, John Calvin, Thomas Müntzer, Hugo Grotius, and a number of different influential exegetes.
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Additional resources for History of Biblical Interpretation, Vol. 3: Renaissance, Reformation, Humanism
After this followed a verse-byverse paraphrase (expositio continua), in the beginning (up to Ps 25) a concordia in which parallel passages were presented, and finally a section with the heading “Note” (Adverte), in which differences among the readings were indicated. ” In this regard, one must consider that he did not possess knowledge of Hebrew himself; he was dependent in his preference 40 RENAISSANCE, REFORMATION, HUMANISM on the Septuagint, with which he compared the text, and on Jerome. In this part of the work each psalm is followed by an argumentum in which Lefèvre offers a generally brief interpretation.
In Frankfurt he met the humanist Ermolao Barbaro (1453–1493), who was present at the event as Venetian ambassador. Later, the second trip to Italy in 1490 (with the young Count Ludwig, an THE BIBLE IN RENAISSANCE AND REFORMATION 31 illegitimate son of Eberhard’s), included Reuchlin’s longer stays in Florence and Rome, where he again met Ermolao as Venetian ambassador to Rome and renewed the friendship. Since the name “Reuchlin” sounded barbaric to humanist ears, Ermolao gave him the name “Capnion” (“the smoky”)—which he very rarely used, however.
After each psalm Lefèvre provided a titulus, that is, a brief statement of background, occasionally historical but more frequently spiritual. After this followed a verse-byverse paraphrase (expositio continua), in the beginning (up to Ps 25) a concordia in which parallel passages were presented, and finally a section with the heading “Note” (Adverte), in which differences among the readings were indicated. ” In this regard, one must consider that he did not possess knowledge of Hebrew himself; he was dependent in his preference 40 RENAISSANCE, REFORMATION, HUMANISM on the Septuagint, with which he compared the text, and on Jerome.
History of Biblical Interpretation, Vol. 3: Renaissance, Reformation, Humanism by Henning Graf Reventlow