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Type of bind: Hardcover
Dewey Decimal Number: 220
EAN num: 9780785252252
ISBN number: 0785252258
Label: Thomas Nelson
Manufacturer: Thomas Nelson
Quantity: 1
Page Count: 576
Printing Date: July 08, 2004
Publishing house: Thomas Nelson
Sale Popularity Level: 4941
Studio: Thomas Nelson
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Product Description:
The authors of this book have combined years of expertise and devotion to Scripture to provide a truly unique volume that sets forth concise, logical, practical guidelines for discovering the truth in God's Word. Ten years after its initial publication, the authors now have thoroughly updated it in light of the latest scholarship.
'This is a remarkably comprehensive study of the whole area of biblical interpretation. Thoroughly evangelical, it also interacts with nonevangelical interpretational stances. No other volume available on biblical interpretation does so much so well.'- Douglas Stuart, Professor of Old Testament, Gordon-Conwell Theological Seminary
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Rated by buyers 
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Very thorough and easily understood. I use this as a course textbook. Best feature is the presentation of opposing viewpoints.
Rated by buyers 
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In Introduction to Biblical Interpretation, the authors provide a comprehensive study for the field of Biblical Interpretation, beginning with the history of interpretation and concluding with specific discusion on the different types of genres found within the Bible itself. It is appropriately titled Introduction to Biblical Interpretation, as the book seems more like a broad survey for helping readers understand the Bible when they open it, rather than an in-depth approach to the discipline of hermeneutics that helps readers interpret the text outside of pre-conceived conclusions. It really is not an academic treatment of hermeneutics, as it too easily assumes the evangelical position, which guides and seems to pre-form many of its conclusions throughout.
For example, the authors use the term `theological biographies' to classify the Gospel genre (p.401). The basis for this classification comes from several areas. First, the authors previously point out that the gospels may better be linked to Hellenistic biography, rather than having a genre of their own. They write, "Earlier readers were thrown off track because conventions for writing biography in the ancient Greco-Roman world did not always correspond to modern standards. Hellenistic biographers did not feel compelled to present all periods of an individual's life or to narrate everything in chronological order" (p.400). The authors go on to explain this type of contextual analysis also involves a focus on someone's death because "they believed the way people died revealed much about their character" (p.401). Therefore, the authors conclude that "formally" the gospels have similarities to other forms of literature (i.e., Hellenistic biographies), yet "materially" they are distinctively "Christian" (p.401).
This seems like theological `hand-waving.' First, the authors create a term called "theological biographies," which sounds interesting to the armchair theologian. They then track this phrase to the term "Hellenistic biography", which seems to contradict itself when read in the quotation from the previous paragraph. How is it that these authors somehow understand the genre so clearly as `Hellenistic biography,' when everyone else (i.e., `early readers') missed this point? Secondly, where is the internal evidence that clearly aligns the gospels to `Hellenistic biography'? One major textual idea is given (death) in the author's treatment, yet this idea is not distinctively Hellenistic, as one's death is a major event in any type of narrative writing. Simply citing Luke 1 doesn't due justice to this type of conclusion (p.401).
Furthermore, notice the author's own conclusions. Their very first conclusion is that the gospels have "formal" similarities to other forms of literature. If this is the case, what is it that makes it `Hellenistic'? It seems more likely that `Hellenistic biography' helped shaped the gospel genre, but other forms of literature also shaped their genre. The gospels are exciting to read to even the modern reader; do you picture modern readers picking up `Hellenistic biographies' and reading them?
Their second conclusion, that the gospels are `materially' Christian, is an example of theological carelessness, where the book's original purpose is to help readers interpret the Bible. What does Christian mean today? What is a `Christian' genre? This is about the loosest genre available for the gospels. This example shows how the author's evangelical position pre-forms many of their conclusions. More attention should be given to the genre of the Gospels in a book entitled Introduction to Biblical Interpretation, especially when Christians more and more need to be able to think critically to understand Scripture.
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I really appreciated, what was for me, a comprehensive introduction to the topic of Biblical Interpretation. This stood me in good stead for a posy graduate diploma in Biblical Studies and will be a valuable reference tool well into the future.
Rated by buyers 
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I thought I wrote a review of this book already, but I'll do it again.
This is the very first book on Hermeneutics I've read and I have to agree with what looks like the majority of the reviews here. It is quite wordy. I find myself skimming for the main points and some of the definitions. It's a bit too thorough, however if you wanted to look up a certain concept in interpretation... I'm sure you could find something about it in this book.
I will say there are some good "aha" personal stories, examples, and biblical misconceptions answered, but you'd have to do A LOT of reading to really benefit from and find them.
The things that are turning me off the most to this book are 1. There is certainly a kind of postmodern feel to it. There is an effort to create balance on certain views that seem to only exist inside this book. I mean that there are conclusions about Theological views that I've never heard of. The conservative skeleton backbone seems to be intact (They say there is such a thing as absolute truth, etc.), but it's as if there is a drift away from being totally consistent. There is also some apparent leaning in support of "The 2-Source Theory" or "Q (Quelle) Document."
2. I've also noticed subtle elastic expressions of the authors' views on Covenant Theology vs. Dispensationalism. They sometimes lean one way, but then make a clear statement here or there that leans the other way.
Overall, I certainly have learned things from the textbook in certian places. We just have to read and learn critically... as with everything I suppose.
Rated by buyers -
This book is very well laid out, and points out both sides of the arguments. Very good for seeing what one side says to one issue, and what the other side says to the same. However, some issues are touchy, inerrancy being one. Page 146 "the Bible is a trustworthy communication by Spirit-guided interpreters and is true in all it intends to teach." The Bible was not given to men to teach them science, but the God of Science is the God of the Bible - If the Holy Spirit is the author of the text and He errs in some matter (say, in the case of science) then God is not God. B.B. Warfield, whom they quote for the "conservative" position, is right.
While they acknowledge His place in the writing of the Bible, all I seem to read about is what the author on earth meant - which is hermeneutics. But I see precious little to help one understand the place of the Holy Spirit upon the authors, except for a bit here and a dash there. A chapter would be too much on the subject, but at least a section or a paragraph is needed. I really do wish more biblical texts were quoted to develop the arguments made by the creators of certain views, and the author himself. To its credit though, it makes wonderful use of examples from the Bible regarding Chiasm, staircase, AB-BA, etc.
I am WELL aware many interpretations exist, but this does not negate the fact that we cannot deny the singular purpose of The Scriptures as the revelation of Jesus Christ - which the Author argues. Yet, the reader feels lost on this point, and that could also be due to the fact that this book clearly needs an editor. As a humanities major, I went through line by line, and condensed almost 70-80% of the sentences. No basic appendix for terms, and a cursory index of subjects?!? - I am disappointed that Nelson would let something like that slide especially when this book is used in higher education. It is a good book. Phenomenally Well researched. Covers both sides of an issue. Pointed me, the reader, in the right direction. Great for the foundations of hermeneutics. Footnotes as far as the eye can see. Needs some improvement.
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