Exegesis is a special branch of theology. It interprets biblical or any other sacred texts. By and large, this is the doctrine of the interpretation of texts, most often ancient ones, which formed the basis of a particular religion. The peculiarity of these texts is that their original meaning, as a rule, is not obvious due to the large number of years that have passed since their writing and incomplete preservation.
Exegesis is a science that deals with the grammatical study of text. It is also mandatory to study the historical realities in which the text was created. Often this helps to establish the true meaning of what is written. Psychological research is also being conducted.
Exegesis revealed to us another, more popular science - hermeneutics. Often these terms are mistakenly used as synonyms, but this is not true. Hermeneutics, unlike exegesis, deals with the interpretation of all types of communication - written, verbal, and non-verbal. Exegesis works exclusively with text.
Biblical exegesis is very common. Many Christians interpret the Bible differently. Hence the division into Orthodox and Catholics, as well as the emergence of other branches from the main church - Reformism, Anglicanism. But still, basically all interpretations of Holy Scripture come down to only two concepts.
According to the first, the Bible itself is the revelation of God. The one who wrote it was inspired from above. As a consequence, exegesis must look for a double meaning in each text, deeper and not always clearly expressed.
There is another point of view. So-called rational exegesis is the doctrine that proceeds from the conclusion that the authors of the Bible were ordinary people. So the meaning of what is written in it must be sought among the realities of the era when the text was created. And also from the characteristics of the properties and individual characters of the people who created these texts.
The most common type of exegesis for Christianity is commentary on the Bible. As a rule, they are a multi-volume work that is more reminiscent of an encyclopedia than an explanation of the main book of one of the world's religions.
Each volume of these commentaries is devoted to one or more biblical books. Until the 20th century, commentaries were created and interpreted by one author; he meticulously and in detail described his ideas about the sacred texts. These days, such commentaries are created by a group of authors, each of whom has to analyze one of the books.
The commentaries differ from one another in the way they interpret individual biblical books. This usually depends on the denomination that the author adheres to. They are also distinguished by their accuracy, depth, and strength of critical and theological thought.
In Catholicism, there are even special centers in which the exegesis of Holy Scripture is the main thing their members do. In the Protestant tradition, the interpretation of the Bible is carried out in universities. Most scientists in this field work in the USA and Germany.
Among the Orthodox, the main work is considered to be the work authored by Andrei Desnitsky - “Introduction to Biblical Exegesis.”
In this work, he tries to bring to a common denominator the various ideas about the sacred texts that exist in all kinds of theological schools and seminaries, and biblical circles. The idea to write such a work was born when Desnitsky was translating the Bible into other languages. It was then that he noticed that many people perceived this book in completely different ways.
In all Orthodox educational institutions they study the text of the Bible in detail, but nowhere do they teach how to interpret it.
Initially, this was supposed to be a practical guide for Bible translators, but Desnitsky realized in time that there were very few such specialists, so writing a book aimed at a very small circle of readers was inappropriate.
Therefore, the result is a manual for everyone who wants to know the true meaning of biblical texts as accurately as possible. After all, in a broad sense, everyone who reads religious texts is engaged in translation, trying to explain to themselves what was put into certain words.
Exegesis of the New Testament is also very popular. Its author is Gordon Fee. With its help, religious students and pastors can better understand the meaning of sermons. Get practical tips and guides.
Exegesis of the Old Testament attracted more ancient writers and thinkers. Works on this topic can be found in John Chrysostom, St. Augustine,
Exegesis is extremely widespread in Judaism. There is even a term for this science - meforshim. Several literary works are devoted to the interpretation of sacred texts.
For example, the Mishnah. It is the earliest text in Judaism that includes the main religious tenets of the orthodox branch of that faith. The Mishnah includes the Oral Law, which, according to legend, was transmitted by Moses on Mount Sinai. Over time, serious fears arose that the oral teaching would be forgotten and disappear from the memory of the people, so it was decided to write it down.
There are numerous commentaries on the Mishnah, which form the basis of Jewish exegesis. The most popular ones were written by the traveler and rabbi Rabbi Ovadiah, who lived in the 15th century. It is also called Bartonura or Bertinura. In his writings, he described all the treatises included in the Mishnah, attempting to give a detailed and comprehensive interpretation of each of them.
From here even a special verb appeared, which is extremely common in Judaism - “darash”. It means the search for a special sacred meaning in a sacred text, the desire to master the knowledge that its authors put into the text many centuries ago.
Exegesis is also widespread in Hinduism. There is even a special philosophical school for the interpretation of Hindu sacred texts - Mimamsa. Exegesis in philosophy is an opportunity for Hindus to study their sacred texts. It was Mimamsa that served as a serious impetus for the development of philosophy and philology in Ancient India.
A major role in this belongs to the Sanskrit author Bhartrihari, who lived around the 5th century AD. His teaching is based on the idea that sound and the meaning it carries are inextricably linked.
His main works are a work on Sanskrit grammar and linguistic philosophy, as well as a collection of Sanskrit poetry. They became the basis for the development of scientific works in this part of Asia.
Exegesis is also widespread in Islam. The most famous and complete commentaries on the Koran are collected in collections called tafsir. Their authors, who comment and interpret the holy book for Muslims, are called mufassirs.
In tafsir you will not find mystical or esoteric interpretations of Muslim texts. The authors strive to provide a deeper and more complete understanding of the Qur'an. Thus, the hadiths of the Prophet Muhammad (that is, legends about his speeches and actions that guide Muslims today in everyday life) claim that the Quran contains much more meaning than it seems at first glance. Moreover, there are seven levels of understanding of the holy book.
In the modern world, there are Islamic sects that strictly prohibit esoteric interpretations of the Koran, trying not to reveal the double meanings of the texts.
Exegesis is based on several fundamental principles.
This is the belief that the author was inspired to create the sacred text by God himself, the idea of religious literature as an integral part of church sacred tradition, the unity of knowledge of the sacred book and gaining spiritual experience.
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exegesis
Exegesis, exegesis(ancient Greek ἐξηγητικά, from ἐξήγησις, “interpretation, exposition”) - a section of theology in which biblical texts are interpreted; the doctrine of the interpretation of texts, mainly ancient ones, the original meaning of which is obscured due to their age or insufficient preservation of sources.
According to exegesis, understanding is achieved by the grammatical study of language, the study of historical realities and the discovery of hints, the meaning of which has become incomprehensible over time; concrete psychological research and consideration of the laws of the form of the work.
Exegesis served as the main source of hermeneutics (ancient Greek ἑρμηνευτική, from ἑρμηνεύω - I explain, interpret). Despite the fact that these terms are sometimes used as synonyms, the concept of hermeneutics is much broader; if exegesis is exclusively the interpretation of texts, then hermeneutics includes the interpretation of all types of communication, written, verbal and non-verbal.
There are many different views among Christians regarding the interpretation of the Bible. Basically they come down to two main concepts:
The most popular form of biblical exegesis is Bible commentary. They are usually published in multi-volume editions, like an encyclopedia, where each volume is devoted to one or two books of the Bible and interprets the books in the same order in which they appear in the Bible. Each commentary usually consists of an introduction followed by a detailed analysis of the text. Until the early 20th century, commentaries were usually written by a single author who detailed his view of Scripture. Nowadays it is usually practiced to write commentaries on the Bible by a team of authors, where each one provides a commentary on individual books. Commentaries usually differ in their method of interpretation, in particular, authors belonging to different denominations comment on the Bible in different ways, and commentaries also differ in depth, accuracy, strength of theological and critical thought.
In the Catholic tradition there are special centers for biblical exegesis, the École Biblique in Jerusalem, and the Pontificio Istituto Biblico in Rome.
Protestant exegesis is taught at universities, mainly in Germany and the USA.
Traditional exegesis in Judaism is represented by rabbinic literature, which includes the Mishnah, the two Talmuds, and the Midrash. In Judaism, exegesis is called mephorshim (Hebrew: מפורשים), which means commentators.
The Mishnah soon became the subject of interpretation itself. This was done by the amoraim (explainers) simultaneously in Palestine and Babylonia, so there are two Talmuds - the Jerusalem Talmud (Talmud Yerushalmi) and the Babylonian Talmud (Talmud Bavli).
Midrash is a homiletical method of exegesis, a collection of commentaries on the Tanakh, an interpretation of the paragraphs of the Pentateuch of Moses relating to Jewish law. The Midrash is divided into two large sections, the body of legal and ritual laws called Halacha, which is the exegesis of the written law of the Torah, and the non-legislative Haggadah, the exegesis of those passages of the Torah that are not related to the laws of Judaism, but are cautionary tales for all occasions.
In halachic and aggadic interpretations, the interpreter strives not so much to look for the original meaning of the text, but rather to find confirmation in the Bible of his own concepts and ideas, rules of behavior and teaching, for which he would like to find biblical grounds. This was facilitated, on the one hand, by the belief that the words of the Bible are polysemantic, and, on the other hand, the slightest features of the text were subject to serious interpretation. Because of this, the Midrash's interpretations deviated further and further from the original meaning of the scripture.
The Tannaite interpretation distinguishes two different approaches to exegesis, the first characterized by the finding of theses from the Bible as a means of proving one's point of view, the second by the use of passages from the Bible that serve as mnemonics - these two uses of the biblical text were later practiced in the Babylonian school.
The Babylonian Amorai were the first to use the expression "Pshat" ("simple") to denote the primary meaning of scripture, as opposed to "Drash", the deeper meaning revealed by the interpreters. These two levels later became important features in the history of Jewish biblical interpretation. Babylonia formulated an important principle that the interpretation of midrash cannot cancel the primary meaning. This principle later became the watchword for common sense interpretation of the Bible.
In the seventh century, the Masoretes devoted themselves to preserving the original meaning of the scriptures, adding vowels and punctuation for the correct reading of the text, on the one hand they contributed to the preservation of the original meaning, on the other hand they gave birth to a new branch of exegesis that interprets their innovations.
Jewish exegesis did not end with the writing of the Talmud and continued throughout the centuries in various centers of scriptural study throughout the world. To this day, the study and interpretation of the Tanakh continues, and exegesis is considered important for understanding the meaning of scripture.
Mimamsa is a school of Indian philosophy, also called Purva Mimamsa, seriously engaged in the exegesis of ancient Indian texts, it gave a serious impetus to the development of philology and philosophy of language. Bhartrihari's works expound the doctrine of the inextricable connection between sound and its meaning (signifying and signified).
Tafsir (Arabic: تفسير, “interpretation”) is the Arabic term for exegesis, or commentary, of the Quran. The author of a tafsir is called a mufassir (Arabic: "مُفسر, plural: Arabic: مفسرون, mufassirun).
Tafsir does not include esoteric and mystical interpretations, which are called Tawil. Esoteric interpretations usually do not contradict the generally accepted ones; they discuss deeper levels of understanding of the Qur'an. The hadiths of the Prophet Muhammad proclaim that the Quran has a deeper level of understanding, and this level has an even deeper level, and there are seven such levels. Some Islamic sects impose a direct ban on esoteric interpretations of the Quran.
exegesis
JEWISH AND JUDAIAN EXEGESIS
interpretation of the Bible in *Judaism and *Judaism.
Jewish exegesis originates from Prince Daniel, in which the priest. the writer reflects on the meaning of Jeremiah's prophecy (Dan 9:1–2). This interpretation is still inseparable from *Revelation (Dan 9:20 ff.). The next stage of Jewish exegesis is associated with the activities of Ezra (5th century BC). 1 Ezra 7:10 says that Ezra “set his heart to study the law of the Lord and to do it, and to teach law and righteousness in Israel.” The word “teach” (Heb. leaderosh) formed the basis of the term *midrash, interpretation. Due to the spread of the *Aramaic language, helpers
Ezra was forced to translate the book. Law and explain them (Nehemiah 8:8). From these comments. translations arose *Targums. Palestinian Jewish exegesis was summarized, ch. arr., to the interpretation of the Law in the spirit of *Halacha, i.e. in relation to the church. statutes. These commentaries were taught orally by Jerusalem teachers. The first written commentaries in Judea belong to members of the *Qumran community (2nd–1st centuries BC). Their compilers pursued the goal of understanding, in the light of Scripture, the role and fate of their sect. In contrast to Palestinian Jewish exegesis, the exegesis of the *Alexandrian school widely used the *allegorical method and sought to combine the Bible with ancient thought (*Philo).
Judaic interpretation of the OT. The first monument of Jewish exegesis can be considered the works of * Josephus Flavius, who gave a number of historical. Commentaries to the Bible narration. The Alexandrian Jewish school had no continuation in Jewish exegesis. Ch. its centers were in the first centuries AD. The city of Jamnia in Palestine and the Babylonian *diaspora. The Jamnite Pharisees and their *Tannai and *Amorai successors subordinated Judaic exegesis to the task of creating monolithic religions. systems that would cover all spheres of life. These interpretations became the basis of the *Talmud, which in form is a commentary on the Law (chapter on its cult sections). Gradually, commentators developed a number of rules of *hermeneutics, but did not achieve unity of views. So, in the 2nd century. Ismail ben Elisha insisted on a literal interpretation, while Akiba was inclined to look for allegories everywhere. The debate among commentators lasted until the completion of the Talmud (c. 6th century). Opponents of allegorical interpretation ironically portrayed their opponents as saying to the Word of God: “Be silent, and I will interpret!” The period of the *Masoretes coincided with the canonization of the exegetical. traditions, which obscured the direct understanding of the OT. This caused a reaction from the Karaites, who rejected the tradition (see Art. Judaism). But in Orthodoxy the role of the Talmudic. tradition remained dominant. An attempt to bring Jewish exegesis out of stagnation was made by the learned exegete and philologist Saadia Gaon (Egypt, 10th century), translator of the Old Testament into Arabic. He sought to explain Scripture historically, taking into account its entire context. Another interpreter *Rashi (11th century) tried to combine the methods of Saadia with the Talmudic. (Mishnaic) tradition. Next century *Ibn Ezra laid the foundations of *historical methods. critics in Jewish exegesis, but, fearing the condemnation of the Orthodox, encrypted his conclusions. Spinoza later relied on these conclusions. In the same era, *Maimonides introduced elements of antiquity into exegesis and theology. philosophy, for which he was accused of disbelief. In the 13th century Spanish the interpreter Rambam gave exegesis mystical. Kabbalistic character (see Art. Kabbalah). The comments of *Abrabanel (15th century), who was close to the ideas of Christ, became widely known. *Antiochian school. In the 18th century *Mendelssohn based his interpretations on the synthesis of the Talmud. traditions from Europe educational rationalism. In his portrayal, the religion of the Old Testament appeared as a kind of deism. Historical-critical. German theories The *liberal Protestant school of exegesis was introduced into Jewish exegesis by Leopold Zunz (1794–1866), a student of *Schleiermacher and *De Wette. In Russia, this direction was continued by *Soloveichik, M. Margolin and S. Dubnov.
A number of Jewish scholars (eg, *Cassuto) sharply criticized the *documentary theory. Significant contribution to the Bible. *archeology was contributed by Israeli researchers (Avi-Yona, Avraham Negev, Igael Yadin, *Flusser, etc.), who carried out excavations in various ways. parts of Palestine.
Jewish exegesis on the NT and the person of Jesus Christ. The Talmud contains a number of testimonies about Christ that are openly hostile, reflecting the acute conflict between Judaism and Christianity. Even more hostile was the attitude towards supporters of Judeo-Christianity and Jewish Christians, who are designated by the word minim, heretics. In the Middle Ages there was a Jewish Antichrist. pamphlet “Toldot Yeshu” (“The Story of Jesus”). In this “vile mess,” as the Hebrew called the pamphlet. historian *Gretz, Christ is represented as a magician who used the name of God to perform false miracles. In the 19th century the attitude towards the person of Christ in Jewish exegesis is gradually changing. He is often portrayed as a messianic Prophet, a Teacher of Morals,
"revolutionary spirit" Such are, for example, the works of Joseph Salvador “Jesus Christ and His Teaching” (S a l v a d o r J o s e p h, Jesus–Christ et sa doctrine, v.1–2, P., 1864–65), *Klausner “Jesus of Nazareth”, Flusser “Jesus” (1968, Russian translation: M., 1992). Franz. Jewish writer Robert Aron tried to restore the setting of Christ’s childhood in the book “The Unknown Years of Jesus” (A r o n R o b e r t, Les annês obscures de Júsus, P., 1960). English Jewish theologian Claude Montefiore explored possible aram. prototypes of the Gospels (M o n t e f i o r e C l a u d e (transl. and ed.), Synoptic Gospels, v.1–2, L., 1909). Judaic exegesis rejects the God-manhood of Christ, but *Buber wrote: “The fact that Christianity sees in Him God and Savior has always seemed to me a phenomenon of the greatest importance.” Flusser, in his theses on Christianity and Judaism, argued that the veneration (albeit radically different) of the Founder of the Church could become the basis for dialogue between representatives of both religions. It should be noted that Jewish exegesis of the 19th and 20th centuries. accepted the negative attitude of many liberal Protestants towards the teachings of the Apostle Paul, considering it a distortion of the preaching of Jesus. There is no doubt that the watershed separating Jewish exegesis from Christian exegesis lies in the sphere of faith, in which the historical. research cannot have a decisive say.
? *V i g u r u F., Guide..., vol. 1–2, M., 1897–99; G e n k e l G.G., R. Saadia Gaon, famous Jew. scientist of the 10th century, St. Petersburg, 1895; K o r s u n s k i y I.N., Jewish interpretation of the Old Testament, M., 1892; * N i k o l s k i y N.M., Talmudich. tradition about Jesus, “Works Belarus. state University", Minsk, 1926, No. 6–7; Biblical exegesis (according to the article by V. Bacher), EE, vol. 16; B e n - C h o r i n S., The Image of Jesus in Modern Judaism, “Journal of Ecumenical Studies”, 1974, No. 3; H e r t z J.H. (ed.), The Pentateuch and Haftorahs, L., 1956; JBC, v.2, p.604.
From the book Object Lessons of Christ author White ElenaTHE JUDIAN NATION The parable of the two sons was followed by the parable of the vineyard. In one of them, Christ presented to the Jewish teachers the importance of obedience. In another He pointed out the rich blessings bestowed upon Israel, and through them showed God's requirement of them
From the book Theological Thought of the Reformation author McGrath AlistairExegesis The scientific interpretation of a text. The term is usually used in reference to the Bible. The term "biblical exegesis" essentially means "the process of interpreting the Bible." See pp. 141 - 147. A special technique used in the exegesis of Scripture is usually called
author Bezobrazov Cassian From the book Christ and the First Christian Generation author Cassian Bishop From the book Proverbs of Humanity author Lavsky Viktor VladimirovichJudaic tradition
From the book Handbook on Theology. SDA Bible Commentary Volume 12 author Seventh Day Adventist ChurchB. Intertestamental Jewish Literature As examples of literature written between the two testaments, we will take 1 Enoch and the Book of Jubilees. Both are pseudepigrapha written in the second century BC. e. As might be expected given their origins in
From the book of the Acts of the Holy Apostles by John Stott3. Jewish mission Between 50 BC. e. and 70 AD e. a Jewish mission developed in the empire. Thousands of pagans flocked to synagogues. They were attracted to Judaism by monotheism and high ethical standards of moral law. Many became proselytes, although most did not
From the book Apocryphal Apocalypses author author unknownA. Jewish Opposition Jewish opposition was evident from the very beginning. Luke does not show the slightest hint of anti-Semitism; he is simply stating facts. Thus, he describes how first the Sanhedrin imprisoned Peter and John, and then all the Apostles, with threats
From the book Bibliological Dictionary author Men AlexanderJewish and Christian apocalypticism We are accustomed to attributing the name “Revelation” or “Apocalypse” to one work - a letter in which the Apostle John tells his fellow believers about the stunning vision that once appeared to him on the island of Patmos. Replacing each other
From the book Church of the Holy Spirit author Afanasiev Protopresbyter NikolaiLIBERAL JUDAIAN EXEGESIS interpretation of the Bible within the framework of “enlightenment” and then reformed *Judaism, which abandoned the majority of the Talmudic. traditions, has developed into a kind of broadly understood theism. L. - I.E. accepts all the conclusions of the *new isagogy,
From the book The Far Future of the Universe [Eschatology in Cosmic Perspective] by Ellis George From the book Unity and Diversity in the New Testament A Study of the Nature of Early Christianity by Dunn James D. From the book "The Bible Unearthed". A New Look at Archeology author Finkelstein Israel§ 21 Jewish Exegesis in the Time of Jesus It is fairly generally accepted that early Christian use of the Old Testament developed within the context of Jewish exegesis of the time. Let's start with it. For the purposes of our discussion, five main categories of Jewish exegesis can be distinguished:
From the book A Guide to the Bible by Isaac AsimovThe Fate of the Jews German biblical scholar Martin Noth has long argued that the account of the events of Israel's early days - the stories of the patriarchs, the Exodus and the wanderings in Sinai - were not originally a single saga. He suggested that they were separate traditions of separate
From the book General History of the World's Religions author Karamazov Voldemar DanilovichThe Jewish Passover The Synoptic Gospels record only one visit by Jesus to Jerusalem, and it occurs in the last week of his life, during the Passover. However, John describes several visits to Jerusalem, including at least three Passovers. First visit to Easter
- (Greek). Same as hermeneutics. Dictionary of foreign words included in the Russian language. Chudinov A.N., 1910. EXEGETICS Greek. exegetike, from ek, ex, out, above, and hegeomai, foresee. Science that explains Holy Scripture. Explanation 25000... ... Dictionary of foreign words of the Russian language
Hermeneutics Dictionary of Russian synonyms. exegesis noun, number of synonyms: 1 hermeneutics (2) ASIS Dictionary of Synonyms. V.N. Trishin... Synonym dictionary
- (from the Greek exegetikos explaining), the same as hermeneutics... Modern encyclopedia
- (from the Greek exegetikos explaining) the same as hermeneutics... Big Encyclopedic Dictionary
History of Philosophy: Encyclopedia
- (Greek exegeomai interpret) 1) The section of fundamental (or systematic) theology dealing with the interpretation of revealed texts. Since, within the framework of the Christian canon, the original Divine revelation is interpreted as given in the word... ... The latest philosophical dictionary
- [ze], exegesis, pl. no, female (specialist.). A set of rules and techniques of exegesis. Ushakov's explanatory dictionary. D.N. Ushakov. 1935 1940 ... Ushakov's Explanatory Dictionary
Female, Greek the science of interpreting Holy Scripture. Dahl's Explanatory Dictionary. IN AND. Dahl. 1863 1866 … Dahl's Explanatory Dictionary
- (from the Greek exegetikos explaining) English. exegetics; German Exegetik. 1. Rules and techniques of exegesis. 2. The branch of theology, in which biblical texts are interpreted and the truth of the dogmas of Christian religions is proven. Antinazi. Encyclopedia... ... Encyclopedia of Sociology
Exegesis- (from the Greek exegetikos explaining), the same as hermeneutics. ... Illustrated Encyclopedic Dictionary
Which over time became incomprehensible; concrete psychological research and consideration of the laws of the form of the work.
Exegesis served as the main source of hermeneutics (ancient Greek. ἑρμηνευτική , from ἑρμηνεύω - I explain, I interpret). Despite the fact that these terms are sometimes used as synonyms, the concept of hermeneutics is much broader; if exegesis is exclusively the interpretation of texts, then hermeneutics includes the interpretation of all types of communication, written, verbal and non-verbal.
There are many different views among Christians regarding the interpretation of the Bible. Basically they come down to two main concepts:
The most popular form of biblical exegesis is Bible commentary. They are usually published in multi-volume editions, like an encyclopedia, where each volume is devoted to one or two books of the Bible and interprets the books in the same order in which they appear in the Bible. Each commentary usually consists of an introduction followed by a detailed analysis of the text. Until the early 20th century, commentaries were usually written by a single author who detailed his view of Scripture. Nowadays it is usually practiced to write commentaries on the Bible by a team of authors, where each one provides a commentary on individual books. Commentaries usually differ in their method of interpretation, in particular, authors belonging to different denominations comment on the Bible in different ways, and commentaries also differ in depth, accuracy, strength of theological and critical thought.
In the Catholic tradition there are special centers for biblical exegesis, the École Biblique in Jerusalem, and the Pontificio Istituto Biblico in Rome.
Protestant exegesis is taught at universities, mainly in Germany and the USA.
Traditional exegesis in Judaism is represented by rabbinic literature, which includes the Mishnah, two Talmuds, and the Midrash. In Judaism, exegesis is called meforshim(Hebrew: מפורשים), which means commentators.
The Mishnah soon became the subject of interpretation itself. This was done by the amoraim (explainers) simultaneously in Palestine and Babylonia, therefore there are two Talmuds - the Jerusalem Talmud ( Talmud Yerushalmi) and Babylonian Talmud ( Talmud Bavli).
Midrash is a homiletical method of exegesis, a collection of commentaries on the Tanakh, an interpretation of the paragraphs of the Pentateuch of Moses relating to Jewish law. The Midrash is divided into two large sections, the body of legal and ritual laws called Halacha, which is the exegesis of the written law of the Torah, and the non-legislative Haggadah, the exegesis of those passages of the Torah that are not related to the laws of Judaism, but are cautionary tales for all occasions.
In halachic and aggadic interpretations, the interpreter strives not so much to look for the original meaning of the text, but rather to find confirmation in the Bible of his own concepts and ideas, rules of behavior and teaching, for which he would like to find biblical foundations. This was facilitated, on the one hand, by the belief that the words of the Bible are polysemantic, and, on the other hand, the slightest features of the text were subject to serious interpretation. Because of this, the Midrash's interpretations deviated further and further from the original meaning of the scripture.
The Tannaite interpretation distinguishes two different approaches to exegesis, the first characterized by the finding of theses from the Bible as a means of proving one's point of view, the second by the use of passages from the Bible that serve as mnemonics - these two uses of the biblical text were later practiced in the Babylonian school.
The Babylonian Amoraim were the first to use the expression pshat (simple) to denote the primary meaning of scripture, as opposed to drash, the deeper meaning revealed by the interpreters. These two levels later became important features in the history of Jewish biblical interpretation. In Babylonia the important principle was formulated that midrashic interpretation cannot override the original meaning. This principle later became the watchword for common sense interpretation of the Bible.
In the seventh century, the Masoretes devoted themselves to preserving the original meaning of the scriptures, adding vowels and punctuation for the correct reading of the text, on the one hand they contributed to the preservation of the original meaning, on the other hand they gave birth to a new branch of exegesis that interprets their innovations.
Jewish exegesis did not end with the writing of the Talmud and continued throughout the centuries in various centers of scriptural study throughout the world. To this day, the study and interpretation of the Tanakh continues, and exegesis is considered important for understanding the meaning of scripture.
Mimamsa is a school of Indian philosophy, also called Purva Mimamsa, seriously engaged in the exegesis of ancient Indian texts, it gave a serious impetus to the development of philology and philosophy of language. Bhartrihari's works expound the doctrine of the inextricable connection between sound and its meaning (signifying and signified).
Tafsir (Arabic: تفسير, "interpretation") is the Arabic term for exegesis, or commentary, of the Qur'an. The author of the tafsir is called mufassir(Arabic: "مُفسر , plural: Arabic: مفسرون, mufassirun).
Tafsir does not include esoteric and mystical interpretations, which are called Tawil. Esoteric interpretations usually do not contradict the generally accepted ones; they discuss deeper levels of understanding of the Qur'an. The hadiths of the Prophet Muhammad proclaim that the Quran has a deeper level of understanding, and this level has an even deeper level, and there are seven such levels. Some Islamic sects impose a direct ban on esoteric interpretations of the Quran.
Pierre, since his disappearance from home, had already been living for the second day in the empty apartment of the late Bazdeev. Here's how it happened.
Waking up the next day after his return to Moscow and his meeting with Count Rostopchin, Pierre for a long time could not understand where he was and what they wanted from him. When he was informed, among the names of other people who were waiting for him in the reception room, that another Frenchman was waiting for him, bringing a letter from Countess Elena Vasilievna, he was suddenly overcome by that feeling of confusion and hopelessness to which he was capable of succumbing. It suddenly seemed to him that everything was over now, everything was confused, everything had collapsed, that there was neither right nor wrong, that there would be nothing ahead and that there was no way out of this situation. He, smiling unnaturally and muttering something, then sat on the sofa in a helpless position, then stood up, went to the door and looked through the crack into the reception area, then, waving his hands, returned back, I took up the book. Another time, the butler came to report to Pierre that the Frenchman, who had brought a letter from the countess, really wanted to see him even for a minute and that they had come from the widow of I. A. Bazdeev to ask to accept the books, since Mrs. Bazdeeva herself had left for the village.
