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Introduction, translation, and critical notes to Rabbi Eliezer of Beaugency: one of the most innovative exegetical projects of the twelfth-century Renaissance.

A new critical edition of the Latin text of Nicholas of Lyra's literal commentary on Galatians, with a facing English translation.

Many commentaries on the Apocalypse were produced in the early Middle Ages. This book provides translations of two Apocalypse commentaries from the seventh and eighth centuries. The introduction highlights the unique features of each commentary and the interrelationship of the three texts.

New translations of texts on the Apocalypse written by Theodulf of Orleans and Smaragdus of Saint Mihiel, two early ninth-century theological advisers to Charlemagne.

Introduction, translation, and critical notes to Rabbi Eliezer of Beaugency: one of the most innovative exegetical projects of the twelfth-century Renaissance.

This book illustrates this vastness of medieval interpretive tradition on the seven seals. It includes fifteen texts from the sixth through the fifteenth century.

Apocalyptic speculation, in one form or another, is as persistent at the turn of this millennium as it was at the last. The commentaries of Haimo of Auxerre and Thietland of Einsiedeln offer glimpses of two links in [the] unbroken chain of the apocalyptic tradition.

Translated with an introduction and notes by Mary Dove. In this translation of glosses on the Song of Songs, Mary Dove offers a readily accessible and inexpensive resource for students and scholars.

New translations of texts on the Apocalypse written by Theodulf of Orleans and Smaragdus of Saint Mihiel, two early ninth-century theological advisers to Charlemagne.

Surveys of the history of biblical exegesis and, in particular, the history of Apocalypse commentaries rarely fail to allude to Nicholas of Lyra O.F.M. (1270-1349) as the greatest biblical exegete of the fourteenth century.

The commentary of Rabbi Ezra ben Solomon of Gerona (d. ca. 1245) on the Song of Songs is one of the most important texts of the first clearly identified circle of Kabbalists, those operating in the Catalonian town of Gerona at the middle of the thirteenth century.

Haimo of Auxerre's Commentary on the Book of Jonah was probably written as a study text for scholars in the monastery.

This book brings together and translates from the medieval Latin a series of commentaries on the biblical book of Ruth, with the intention of introducing readers to medieval exegesis or biblical interpretation. . . . Ruth is the shortest book of the Old Testament, being only four chapters long. It is partly for this reason that it lends itself so well to a short book introducing medieval exegesis; but it is also of interest in itself. Ruth poses a number of exegetical problems, including the basic one of why such an odd book, in which God never appears as an actor, and with a central character who was not an Israelite but a Moabite outsider, and a woman at that, should find a place in the canon of Scripture.

Wyclif sought the restoration of an idealized past even if that meant taking revolutionary steps in the present to recover what had been lost. His 1377-78 On the Truth of Holy Scripture represents such an effort in reform: the recognition of the inherent perfection and veracity of the Sacred Page which serves as the model for daily conduct, discourse, and worship, thereby forming the foundation upon which Christendom itself is to be ordered.