The Greek original of the Commentary on Psalm 37 by Eusebius of Caesarea was studied by the author of the present contribution in the frame of the project «Die  alexandrinische und antiochenische Bibelexegese in der Spätantike» at the Berlin-Brandenburg Academy of Sciences in 2017–2018. The investigation of the Greek manuscripts led to a new critical edition of Eusebius’ text (forthcoming). We conceive the present article as a continuation of our study on this text and offer the reader a first part of the critical edition of the hitherto inedited Old Georgian version of Eusebius’ Commentary on Psalm 37 alongside its Russian translation.

The publication presents a Russian translation of the surviving part of the Greek Catens «Interpretation of the Epistle to the Romans» St. Cyril of Alexandria. The Preface indicates the initial form of interpretation is determined and with the help of additional sources it is concluded that it was an exegetic comment divided into «volumes». On the basis of the con tent of the treatise, the question of its dating is solved and it is indicated that the absence of the Nestorian dispute means that it was written before 429, and the features of the triadological terminology allow to date it not earlier than the beginning of writing «Dialogues about the Holy Trinity» (412 or 423). Examines the hermeneutical principles of the Saint and an overview of the content of the interpretation. It is noted that it is devoted almost exclusively to the issues of so teriology: the spread and action of sin in the descendants of Adam, the powerlessness of the law of Moses in the fight against sin and the meaning of the law, the house-building of the incarnate Word, God's Providence towards the Jewish people and pagans, human freedom, which does not negate the foreknowledge of God.

This article discusses the exegesis of the texts of the book of the prophet Jeremiah (1, 5, 7, 18) in the writings of Origen from different periods of his theological-philosophical and exegetic activities. These texts Origen uses as biblical evidence to justify the three provisions of his teachings, taken from Plato’s philosophy: the animate of stars, the pre-existence of souls to their bodies, the foresight of God. In the earlier аlexandrian period of his literary activity Ori gen in the work «On the principles» gives them a Christian understanding and even tries to make the Church teaching. In the caesarean period, on the contrary, he departs from the provisions of Platonism and considers these tests of Jeremiah, in particular Jer. 1, 5, from the standpoint of Church doctrine in the traditional biblical context, understanding them as evidence of the doctrine of divine foresight. The article deals with the works of the above two periods of Origen, in which the Alexandrian begins to interpret these texts of Jeremiah, coming to different theological conclusions. With the help of this research methodology, the author seeks to show the evolution of the doctrinal views of Origen and his exegesis.

In the present article analyzes theories about the time of the occurrence and the specifics of non-biblical writing in the Ancient Israel. At the same time, the main attention is paid to the attempt to discover the written traditions that entered and became the basis for writing 1–4 Kings. Despite the diverse and often contradictory theories of biblical critics examined in this work, there is all reason to suppose that the Ancient Israel’ literature appeared, at least during the kings David and Solomon; the second stage of its development was associated with the activities of the Jewish king Hezekiah

The article deals with a problem of allegoresis as a means of interpretation of the Scriptura Sacra in Qumran. Though an allegorical method is considered to be the hallmark of the Alexandrian school with its pronounced Hellenistic substrate, we can see that Qumran literature, which arose mainly in the context of eschatological reading of prophetic books, actively uses it in the pesharim. Initially, the allegorical method of interpretation becomes relevant provided that all other types of interpretation do not work as be expected by the author. Allegoresis is marked by a strong inner logic, used by the author for extracting of the more deep aspects of the text. Based on biblical allusions, as well as the chain of interchangeable related meanings, the allegoresis of pesharim sets its goal in revealing of the symbolic content of prophetic books, actualizing them in the modern interpreter’s situation. At the same time, Qumran exegetes use hermeneutical ways present in the Holy Scripture (especially in the New Testament), which makes their texts valuable for understanding the internal biblical hermeneutics in its original context.

The personality of Martin Luther (1483–1546) and his reformation activity cause different evaluations of researchers. In particular, special attention is paid to Luther’s contribution to the development of biblical exegesis. The aim of the article is to determine— is it correct to consider Luther to be an innovator in the interpretation of Scripture? It seems to the author that a right understanding of the Reformer’s activity is possible only if Luther’s author’s approach to the understanding of the Bible is correlated with the religious and historical context in which the Reformer acted. This methodology allows us to prove that Luther’s exegesis became a complex phenomenon and served as the basis for the development of the Protestant perception of Scripture in the Christological sense.

This article studies the imperative and deontic modality of the indicative of the imperfect, as well as the perfect with the wāw-sequence of the Hebrew text of the Pentateuch of Moses. Dialogical utterances, which are present in prose narratives and in legislative texts, were chosen as the research material. Thanks to this approach, various methods of translating the Hebrew text were discovered. So, if in the first genre all the translations, designated in the subject of the article, are close to the Masoretic text, with some exceptions found in LXX, Vulg and Peshitta, then in the legislative genre texts not all translations correspond to the original biblical text. This is especially true about Peshitta. Due to the results of the study, the study of the deontic modality of the Greek, Latin and Aramaic languages, at least LXX, Vulg, Targums and Peshitta, was actualized.