The Typology of David's Rise to Power: Messianic Patterns in the Book of Samuel 1 (original) (raw)
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Rilce-revista De Filologia Hispanica, 2009
The following essay is a survey of various theories of biblical typology (figuralism) in 20th century biblical hermeneutics and literary criticism. The word typology in biblical studies is a relatively modern coinage, it was not used in patristic literature together with tropologia, allegoria or anagogia. Sometimes it is used as a synonym with figuralism. More than ten years ago (Fabiny 1-2), I suggested that typology may refer to at least nine things: (1) a way of reading the Bible; (2) a principle of unity of the “Old” and the “New” Testaments in the Christian Bible; (3) a principle of exegesis; (4) a figure of speech; (5) a mode of thought; (6) a form of rhetoric; (7) a vision of history; (8) a principle of artistic composition; (9) a manifestation of “intertextuality”.
To every Bible story, there seems to be a deeper story within. On the surface, the Old Testament, specifically, might seem to be nothing more than mere parables, laws, and tall tales all bundled up into one book. However, when studied more meticulously, one will see the attracting mysteries and deeper connections that show reoccurring themes and life changing lessons-the kind of material that keeps both the untrained reader and the intelligent scholar constantly coming back for more. One of the most prevalent of these studies is typology. Whether through prophecy or foreshadowing stories, The Old Testament is constantly proving itself to be in close relation to the New Testament. These moments serve the purpose of revealing more of the person of Christ and the will of God through His son. Even through the seemingly
The Eschatological Hermeneutic of Biblical Typology
The current discussion of the hermeneutics of Biblical typology is by no means an exhaustive treatment of OT types used in the NT, but the author has surveyed major strands of NT typological interpretation in an attempt to lay bare the nature and modality of NT typological fulfillments within the NT eschatological substructure employed consistently and coherently by Jesus and the NT writers. The paper argues that the prophetic-eschatological substructure of Biblical typology provides crucial inner-biblical hermeneutical controls for the nature and modality of typological fulfillments. Although the conclusions and implications from the prophetic-eschatological substructure of NT typology are tentatively affirmed by the author, the present study has broken new grounds as to eschatological hermeneutic of biblical typology.
applying those rules. (Page 16) 2. Virkler defined General Hermeneutics as the study of those rules that govern interpretation of the entire biblical text. It includes the topics of historicalcultural, contextual, lexical -syntactical and theological analyses. (Page 16) 3. Virkler defined Special Hermeneutics as the study of those rules that apply to specific genres, such as parables, allegories, types, and prophecy. (Page 16) 2. How does Virkler define: textual criticism, historical criticism, exegesis, biblical theology, systematic theology? 1. Virkler defined Textual Criticism: As sometimes referred to as lower criticism. Textual criticism is the attempt to ascertain the original wording of a text. Textual criticism is needed because we have no original manuscripts, only many copies of the originals and these copies have variations among them. (Page 17)
Trinity Journal, 2020
Mark Gignilliat (PhD, University of St. Andrews) is an assistant professor of divinity at Beeson Divinity School in Alabama. Recently he has written Micah: An International Theological Commentary (2019). In this book, Reading Scripture Canonically, Gignilliat aims to provide theological and hermeneutical instincts for reading the OT from a Christian canonical standpoint. If Scripture is about God, then how shall we read the material/literary character of the OT? Gignilliat answers by emphasizing that we must read the material character of Scripture in light of its theological subject matter, namely the triune God. To this end, he has divided the book into two parts, consisting of six chapters, with a brief introduction and an epilogue.
The Christian interpretation of the Old Testament
2023
Swedenborg claims that his revelation of the spiritual meaning is new when he writes: "The word of God contains a spiritual meaning which is still unknown." (TCR 193-478). He adds that the knowledge of correspondences was "very well known in the oldest times" (SS 20), but that it later "gradually became forgotten" 1. Swedenborg stated that it was not even rediscovered in the Christian church. 2 However, the spiritual meaning nevertheless played a significant role in the Christian church, so Swedenborg's discovery was not new in any sense. 3 On the significance of the spiritual meaning for the Christian church, the Jesuit Henri de Lubac wrote: "The spiritual interpretation of the old Scripture-at a time when there was not yet any other Scripture-played a highly important role in the awakening of the Christian self-awareness." 4 According to de Lubac, the distinction between the literal and spiritual meaning is the same as the distinction between the Old and New Testament. He writes: "The Christian tradition knows two meanings of Scripture. They are generally referred to as the 'literal' and 'spiritual' ('pneumatic') meaning, and the relationship between these two meanings is like the relationship between the Old and New Testament; or to put it more precisely and pointedly: they contain or embody the Old and New Testament." 5 Swedenborg's concept of the spiritual meaning mainly involves the idea of a vertical structure: a correspondence between above and below, or between the spiritual and natural world. But Swedenborg also speaks of the horizontal structure of spiritual biblical interpretation as a history of salvation, a concept which refers to both the Old and New Testament. Since the 19th century, this approach to biblical interpretation has been referred to as typology. "This word describes a method of Christian biblical interpretation which already began in the New Testament and which regards Old Testament persons, events and institutions as typoi, 'types', i.e. patterns or 1 "Over time the cultic visualisations (repraesentativa) of the church, which were correspondences, became transformed into idolatry and magic, so the science of correspondences arising from the Lord's divine plan was gradually forgotten, and in the Israelite and Jewish people it became completely corrupted and eradicated." (SS 22). 2 "The fact that the science of correspondences, which shows the spiritual meaning of the word, was not revealed after these times was because the Christians of the early church were simple-minded, therefore it could not be revealed to them, because if it had been revealed to them it would not have benefited them, nor would it have been understood." (SS 24). 3 Rudolf Voderholzer began his essay "Der geistige Sinn der Schrift: Frühkirchliche Lehre mit neuer Aktualität" (The spiritual meaning of Scripture: early Christian doctrine with a new relevance) with the following words: "In April 1745 Emanuel Swedenborg had a vision and heard how the Lord spoke to him: 'I have chosen you to explain the spiritual meaning of Scripture to men.' From then on, he published numerous commentaries, and thereafter the term 'spiritual meaning' became associated with his style of biblical interpretation. The term and concept of the 'spiritual meaning of Scripture', (however) TN , already had a long history even in 1745 " (VODERHOLZER 2013, 119).