John Wycliffe

For him the Bible was an all-sufficient guide without contradictions; mirroring the truth of God, it gave access to metaphysical reality. Wycliffe not only insisted on the primacy of Scripture; he also refused to separate theology from the Bible and laid a foudnation for reform by calling for church doctrine and practice to line up with Scripture. Using Augustine's principles, Wycliffe believed that the law of love should guide interpretation, that faith precedes understanding, and that the essential message of Scripture is plain to those who submit humbly to illumination by the Holy Spirit. Although colored by allegory, his preaching and his theological works were always built upon the brammatical-historical sense of Scripture, and he said all allegory should have a Christological focus. Wycliffe stood for the priesthood of the believer: individuals could work out their own salvation with the help of the gospel and without the church being the essential mediator of grace. Since this called for a Bible in the common language, he began translating the Vulgate into English. This work was completed after his death, probably by Nicholas of Hereford and John Purvey.

James T. Spivey Jr. in Bruce Corley et al, Biblical Hermeneutics, 2nd ed (Nashville: Broadman and Holman, 2002), 109.

Philo

And God says, he “who slays Cain shall suffer sevenfold” (Gen. 4:15). But I do not know what analogy this real meaning of this expression bears to the literal interpretation of it, “He shall suffer sevenfold.” For he has not said what is to be sevenfold, nor has he described the sort of penalty, nor by what means such penalty is excused or paid. Therefore, one must suppose all these things are said figuratively and allegorically; and perhaps what God means to set before us here is something of this sort. The irrational part of the soul is divided into seven parts, the senses of seeing, of smelling, of hearing, of tasting, and of touch, the organs of speech, and the organs of generation. If, therefore, any one were to slay the eighth, that is to say, Cain, the ruler of them all, he would also paralyze all the seven. (Det. 166b-168b).

Philo in Bruce Corley, Biblical Hermeneutics (Nashville: Broadman and Holman, 2002), 62.

Pesher

And God told Habakkuk to write down that which would happen to the final generation, but He did not make known to him when time would come to an end. And as for that which he said, That he who reads may read it speedily (Hab. 2:2b). Interpreted [pesher] this concerns the Teacher of Righteousness, to whom God made known all the mysteries of the words of his servants the Prophets. For there shall be yet another vision concerning the appointed time. It shall tell of the end and it shall not lie (Hab. 2:3a). Interpreted [pesher], this means that the final age shall be prolonged, and shall exceed all that the prophets have said; for the mysteries of God are astounding. If it tarries, wait, for it shall surely come and shall not be late (Hab. 2:3b). Interpreted [pesher], this concerns the men of truth who keep the Law, whose hands shall not slacken in the service of truth when the final age is prolonged. For all the ages of God read the appointed end as he determines for them in the mysteries of His wisdom (1 QpHab vi 12b-vii 14).

In Bruce Corley, Biblical Hermeneutics (Nashville: Broadman and Holman, 2002), 64-65.