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The '''''sensus plenior''''', or "fuller sense," is an interpretation received from God. The divine interpretation of a passage may be different than the one intended by its human author.<ref>Brown, Raymond E., ''The Sensus Plenior of Sacred Scripture'' (Baltimore: St. Mary's University, 1955), p 92. “The ''sensus plenior'' is that additional, deeper meaning, intended by God but not clearly intended by the human author, which is seen to exist in the words of a biblical text (or group of texts, or even a whole book) when they are studied in the light of further revelation or development in the understanding of revelation."</ref> The term was introduced by Catholic theologian Andrea Fernández in 1925 and was popularized by Raymond Brown in the 1950s.<ref>Longenecker, Richard, ''Biblical Exegesis in the Apostolic Period'', xxxii. 1999.</ref>

A '''''sensus plenior''''', or "fuller sense," is an interpretation received from God. The divine interpretation of a passage may be different than the one intended by its human author.<ref>Brown, Raymond E., ''The Sensus Plenior of Sacred Scripture'' (Baltimore: St. Mary's University, 1955), p 92. “The ''sensus plenior'' is that additional, deeper meaning, intended by God but not clearly intended by the human author, which is seen to exist in the words of a biblical text (or group of texts, or even a whole book) when they are studied in the light of further revelation or development in the understanding of revelation."</ref> The term was introduced by Catholic theologian Andrea Fernández in 1925 and was popularized by Raymond Brown in the 1950s.<ref>Longenecker, Richard, ''Biblical Exegesis in the Apostolic Period'', xxxii. 1999.</ref>

The authors of the New Testament interpreted various Old Testament passages as messianic prophesies. For example, {{bibleverse|Isaiah|7:14|ESV}} is interpreted in {{bibleverse|Matthew|1:21-23|ESV}}; {{bibleverse|Joshua|1:5|ESV}} in {{bibleverse|Hebrews|13:5|ESV}}; {{bibleverse|Exodus|16:18|ESV}} in {{bibleverse|2|Corinthians|8:15|ESV}}; {{bibleverse|Zechariah|4:14|ESV}} in {{bibleverse|Revelation|11:4|ESV}}; {{bibleverse|Psalms|6:9|ESV}} in {{bibleverse|Matthew|7:2-3|ESV}}; and {{bibleverse|Micah|7:6|ESV}} in {{bibleverse|Matthew|10:36|ESV}}. “No prophecy of Scripture comes from someone's own interpretation," as Peter explained.<ref>{{bibleverse|2|Peter|1:20|ESV}}</ref> This type of interpretation has been questioned by [[Modernist]] translators and commentators.

The authors of the New Testament interpreted various Old Testament passages as messianic prophesies. For example, {{bibleverse|Isaiah|7:14|ESV}} is interpreted in {{bibleverse|Matthew|1:21-23|ESV}}; {{bibleverse|Joshua|1:5|ESV}} in {{bibleverse|Hebrews|13:5|ESV}}; {{bibleverse|Exodus|16:18|ESV}} in {{bibleverse|2|Corinthians|8:15|ESV}}; {{bibleverse|Zechariah|4:14|ESV}} in {{bibleverse|Revelation|11:4|ESV}}; {{bibleverse|Psalms|6:9|ESV}} in {{bibleverse|Matthew|7:2-3|ESV}}; and {{bibleverse|Micah|7:6|ESV}} in {{bibleverse|Matthew|10:36|ESV}}. Peter justifies these interpretations as follows: “No prophecy of Scripture comes from someone's own interpretation."<ref>{{bibleverse|2|Peter|1:20|ESV}}</ref> Yet this type of reinterpretation has been questioned by [[Modernist]] translators and commentators.

Translations are classified as either conservative or liberal depending on how they translate these passages. The [[King James Version]] (1611), the [[New International Version]] (1978) and the [[English Standard Version]] (2001) use ''sensus plenior''. The [[Revised Standard Version]] (1952) and the [[New Revised Standard Version]] (1989) use the intentional sense.

Translations may be classified as either conservative or liberal depending on how they present these passages. The [[King James Version]] (1611), the [[New International Version]] (1978) and the [[English Standard Version]] (2001) use ''sensus plenior''. The [[Revised Standard Version]] (1952) and the [[New Revised Standard Version]] (1989) use the intentional sense.

==References==

==References==

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