The Oxford Bible Commentary
Here is a monumental, line-by-line critical commentary on the Bible, covering all the books that appear in the NRSV. An essential reference work, this definitive book provides authoritative, non-denominational commentary written by an international team of more than 70 leading scholars from various religious backgrounds. Incorporating the latest research, the contributors examine the books of the Bible in exhaustive detail, taking a historical-critical approach that attempts to shed light on the scriptures by placing them in the context in which their first audiences would have encountered them, asking how they came to be composed and what were the purposes of their authors.
The Oxford Bible Commentary
The Commentary includes a general introduction, extensive introductions to both testaments and the Apocrypha, and briefer introductions to the particular books, plus an essay with commentary on important post-biblical Jewish and Christian literature. Each article concludes with a bibliography that points the reader toward the most important supplemental works in English, including major reference works, introductions, and so forth.
This is another volume my tutors encouraged me to get during study as they felt my peakes was too out of date. I bought both the hard copy and then the cd version. I still have the hard copy which my wife prefers but got rid of the cd as it had a poorly designed (unfriendly) interface. Having used the hard copy for many years, i was pleased to get this in accordance with all the tagging and user friendly interface.This is a good single volume commentary and includes both the appocrypha and parrallels so is ideal for using with the nrsv which tends to be used throughout the diocese.While it adds to the various study bibles I have, i feel it often doesnt give much additional insight to a passage and tend to go to wbc and only use this if i dont have much time. I do find the articles to be useful though but this isnt part of my usual workflow (unless im using the apocrypha).
For bible dictionaries (or other reference books that provide content in alphabetical order), in the footnote, use s.v. (Latin for sub verbo) before the title of the entry that you are citing. (If you are citing more than one title, use the plural form, s.vv.). Publisher information does not need to be included in the footnote.
What is a commentary?A Bible commentary explains or interprets the Bible or a specific book of the Bible.Some commentaries cover the entire Bible, while others are devoted to individual books of the Bible. Whole-Bible commentaries may be one-volume or multi-volume. Most libraries, both public and academic, have at least one Bible commentary in their collections. Trexler Library has many. Some are located in the Reference area and must be used in the library. Others are located in the General Collection and may be checked out. Commentaries in e-book format are also available.Search Tip: If you are looking for a commentary on a specific book of the Bible, add the name of that book to your search terms (e.g., bible commentary genesis).
Commentaries are published in series with each volume written by a different author over a number of years. Each commentary series approaches the biblical text from a unique standpoint. You can browse both the Library's Reference Area and the Lower Level for books in the 220.7 call number range, which is where our commentaries are kept. Some of our commentaries are shelved in the Old Testament section, which is 221, or the New Testament section, which is 225. The bibliographies in commentaries are worth using to find more sources on your topic.
This is an outline of commentaries and commentators. Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary. With the exception of these classical Jewish works, this article focuses on Christian Biblical commentaries; for more on Jewish Biblical commentaries, see Jewish commentaries on the Bible.
Farrar, in his "Life of Christ", says that it has been suggested that when Christ visited the Temple, at twelve years of age, there may have been present among the doctors Jonathan ben Uzziel, once thought the author of the Yonathan Targum, and the venerable teachers Hillel and Shammai, the handers-on of the Mishna.[1] The Targums (the most famous of which is that on the Pentateuch erroneously attributed to Onkelos, a misnomer for Aquila, according to Abrahams) were the only approach to anything like a commentary on the Bible before the time of Christ. They were interpretative translations or paraphrases from Hebrew into Aramaic for the use of the synagogues when, after the Exile, the people had lost the knowledge of Hebrew. It is doubtful whether any of them were committed to writing before the Christian Era. They are important as indicating the character of the Hebrew text used.
The discussions of later generations of rabbis all centred round the text of the Mishna. Interpreters or "speakers" laboured upon it both in Jerusalem and Babylonia (until 500), and the results are comprised in the Jerusalem and Babylonian Talmuds. The word Talmud means teaching, doctrine. Each Talmud consists of two parts, the Mishna (in Hebrew), in sixty-three tractates, and an explanation of the same (Gemara), ten or twelve times as long. The explanatory portion of the Jerusalem Talmud is written in NeoWestern Aramaic and that of the Babylonian Talmud in Eastern Aramaic, which is closely allied to Syriac or Mandaic. The passages in the Gemara containing additional Mishna are, however, given in New Hebrew. Only thirty-nine tractates of the Mishna have Gemara. The Talmud, then, consists of the Mishna (traditions from 450 BC till 200 AD), together with a commentary thereon, Gemara, the latter being composed about 200-500 AD. Next to the Bible the Babylonian Talmud is the great religious book of orthodox Jews, though the Palestinian Talmud is more highly prized by modern scholars. From the year 500 till the Middle Ages the rabbis (geonim) in Babylonia and elsewhere were engaged in commenting on the Talmud and reconciling it with the Bible. A list of such commentaries is given in The Jewish Encyclopedia.
Tobiah ben Eliezer a Romaniote scholar and paytan in 11th century Kastoria (Greece), wrote the Leḳaḥ Ṭov or Pesiḳta Zuá¹arta, a midrashic commentary on the Pentateuch and the Five Megillot.
The history of Christian exegesis may be roughly divided into three periods: the Age of the Fathers, the Age of Catenæ and Scholia (seventh to sixteenth century), and the Age of Modern Commentaries (sixteenth to twentieth century). The earliest known commentary on Christian scriptures was by a Gnostic named Heracleon in the 170s CE. Most of the patristic commentaries are in the form of homilies, or discourses to the faithful, and range over the whole of Scripture. There are two schools of interpretation, that of Alexandria and that of Antioch.
His pupil, Nestorius, became the subject of the Nestorian controversy; the Nestorians translated his books into Syriac and regarded Theodore as their great "Doctor". This made Catholics suspicious of his writings, which were finally condemned after the famous controversy on The Three Chapters. Theodore's commentary on St. John's Gospel, in Syriac, was published, with a Latin translation, by a Catholic scholar, Dr. Chabot.
The Venerable Bede (seventh to eighth century), a good Greek and Hebrew scholar, wrote a useful commentary on most of the books of the Old and the New Testament. It is in reality a catena of passages from Greek and Latin Fathers judiciously selected and digested.
Hugh of Saint-Cher (Hugo de Sancto Caro), thirteenth century), besides his pioneer Biblical concordance, composed a short commentary on the whole of the Scriptures, explaining the literal, allegorical, analogical, and moral sense of the text. His work was called Postillæ, i. e. post illa (verba textus), because the explanation followed the words of the text.
It was then that the Jesuits, founded in 1534, stepped into the front rank to counter the attacks on the Catholic Church. The Ratio Studiorum of the Jesuits made it incumbent on their professors of Scripture to acquire a mastery of Greek, Hebrew, and other Oriental languages. Alfonso Salmeron, one of the first companions of Ignatius Loyola, and the pope's theologian at the Council of Trent, was a distinguished Hebrew scholar and voluminous commentator. Bellarmine, one of the first Christians to write a Hebrew grammar, composed a valuable commentary on the Psalms, giving an exposition of the Hebrew, Septuagint, and Vulgate texts. It was published as part of Cornelius a Lapide's commentary on the whole Bible. Cornelius a Lapide, S. J. (born 1566), was a native of the Low Countries, and was well versed in Greek and Hebrew. During forty years he devoted himself to teaching and to the composition of his great work, which has been highly praised by Protestants as well as Catholics.
Juan Maldonato, a Spanish Jesuit, born 1584, wrote commentaries on Isaias, Baruch, Ezechiel, Daniel, Psalms, Proverbs, Canticles (Song of Solomon), and Ecclesiastes. His best work, however, is his Latin commentary on the Four Gospels, which is generally acknowledged to be one of the best ever written. When Maldonato was teaching at the University of Paris the hall was filled with eager students before the lecture began, and he had frequently to speak in the open air.
Great as was the merit of the work of Maldonato, it was equalled by the commentary on the Epistles by Estius (born at Gorcum, Holland, 1542), a secular priest, and superior of the College at Douai. These two works are still of the greatest help to the student. 041b061a72