A Bible open to theExegesis (; from the ἐξήγησις from ἐξηγεῖσθαι, 'to lead out') is a critical explanation or of a text, particularly a. Traditionally the term was used primarily for work with the; however, in modern usage 'biblical exegesis' is used for greater specificity to distinguish it from any other broader critical text explanation.Exegesis includes a wide range of critical disciplines: is the investigation into the history and origins of the text, but exegesis may include the study of the historical and cultural backgrounds of the author, text, and original audience. Other analyses include classification of the type of presented in the text and analysis of and features in the text itself.The terms exegesis and have been used interchangeably.

1. Biblical Exegesis Interpretation
2. Biblical Eisogesis

Biblical Exegesis and Exposition 5 The New American Standard Bible translates the verb as has explained.The New King James Version assigns the meaning told in Luke, but now uses declared in John 1:18,.He has declared Him. Did Christ give a subjective or objective explanation of the. Biblical Exegesis and Exposition 5 The New American Standard Bible translates the verb as has explained.The New King James Version assigns the meaning told in Luke, but now uses declared in John 1:18,.

Contents.Usage One who practices exegesis is called an exegete (; from Greek ἐξηγητής). The plural of exegesis is exegeses ( ). Adjectives are exegetic or exegetical (e.g., exegetical commentaries). In biblical exegesis, the opposite of exegesis (to draw out) is (to draw in), in the sense of an eisegetic commentator 'importing' or 'drawing in' his or her own purely subjective interpretations into the text, unsupported by the text itself. Eisegesis is often used as a derogatory term.Mesopotamian commentaries One of the early examples, and one of the larger corpora of text commentaries from the ancient world, come from Mesopotamia (modern day Iraq) in the first millennium BCE. Discovered over 860 manuscripts, the majority of which date to the period 700–100 BCE, most of these commentaries explore numerous types of texts, including literary works (such as the ), medical treatises, magical texts, ancient dictionaries, and law collections (the ). Most of them, however, comment on divination treatises, in particular treatises that predict the future from the appearance and movement of celestial bodies on the one hand , and from the appearance of a sacrificed sheep’s liver on the other.As with the majority of the thousands of texts from the that have survived to the present day, Mesopotamian text commentaries are written on clay tablets in.

Text commentaries are written in the East Semitic language of, but due to the influence of lexical lists written in on cuneiform scholarship, they often contain Sumerian words or phrases as well.Cuneiform commentaries are important because they provide information about Mesopotamian languages and culture that are not available elsewhere in the cuneiform record. To give but one example, the pronunciation of the cryptically written name of Gilgamesh, the hero of the, was discovered in a cuneiform commentary on a medical text.

However, the significance of cuneiform commentaries extends beyond the light they shed on specific details of Mesopotamian civilization. They shed light on what the concerns of the Mesopotamian literate elite were when they read some of the most widely studied texts in the Mesopotamian intellectual tradition, a perspective that is important for “seeing things their way.” Finally, cuneiform commentaries are also the earliest examples of textual interpretation. It has been repeatedly argued that they influenced rabbinical exegesis. SeeThe publication and interpretation of these texts began in the mid-19th century, with the discovery of the royal Assyrian libraries at Nineveh, from which ca. 454 text commentaries have been recovered. The study of cuneiform commentaries is, however, far from complete.

It is the subject of on-going research by the small, international community of scholars who specialize in the field of.Bible commentaries. See also: andA common published form of biblical exegesis is known as a Bible commentary and typically takes the form of a set of books, each of which is devoted to the of one or two.

Long books or those that contain much material either for theological or speculation, such as or, may be split over two or three volumes. Some, such as the, may be multiple- or single-volume, while short books such as the portions of, and (i.e., and the ), or the or are often condensed into one volume.The form of each book may be identical or allow for variations in between the many authors who collaborate to write a full commentary. Each book's commentary generally consists of a background and introductory section, followed by detailed commentary of the book -by-pericope or verse-by-verse.

Before the 20th century, a commentary would be written by a sole author, but today a publishing board will commission a team of scholars to write a commentary, with each volume being divided out among them.A single commentary will generally attempt to give a coherent and unified view on the Bible as a whole, for example, from a or perspective, or a commentary that focuses on or from a secular point of view. However, each volume will inevitably lean toward the personal emphasis of its author, and within any commentaries there may be great variety in the depth, accuracy, and critical or theological strength of each volume.Christianity. Main article: Views The main Christian exegetical methods are historical-grammatical, historical criticism, revealed, and rational.The is a Christian method that strives to discover the Biblical author's original intended meaning in the text. It is the primary method of interpretation for many conservative Protestant exegetes who reject the to various degrees (from the complete rejection of historical criticism of some Protestants to the moderated acceptance of it in the Catholic Church since ), in contrast to the overwhelming reliance on historical-critical interpretation, often to the exclusion of all other hermeneutics, in.Historical criticism also known as the historical-critical method or, is a branch of literary criticism that investigates the origins of ancient texts in order to understand 'the world behind the text'. This is done to discover the text's primitive or original meaning in its original historical context and its literal sense.Revealed exegesis considers that the the authors of the scriptural textsand so the words of those texts convey a divine.

In this view of exegesis, the principle of applies — that because of its divine authorship, the Bible has a 'fuller meaning' than its human authors intended or could have foreseen.Rational exegesis bases its operation on the idea that the authors have their own inspiration (in this sense, synonymous with ), so their works are completely and utterly a product of the social environment and human intelligence of their authors. Catholic. See also:Catholic centres of biblical exegesis include:. the of founded in 1890 by the 's.

The school became embroiled in the, and had to curtail its activities until after. the of, a division of the, has influenced through teaching and through theProtestant For more than a century, German universities such as have had reputations as centers of exegesis; in the USA, the Divinity Schools of, and became famous.Robert A. Traina's book Methodical Bible Study is an example of Protestant Christian exegesis.Indian philosophy The school of, also known as Pūrva Mīmāṃsā ('prior' inquiry, also Karma-Mīmāṃsā), in contrast to Uttara Mīmāṃsā ('posterior' inquiry, also Brahma-Mīmāṃsā), is strongly concerned with textual exegesis, and consequently gave rise to the study of and the. Its notion of 'speech' as indivisible unity of sound and meaning is due to (7th century). Main articles: and(: تفسير‎, tafsīr, 'interpretation') is the Arabic word for exegesis or commentary, usually of the. An author of tafsīr is a mufassir (: 'مُفسر‎, mufassir, plural:: مفسرون‎, mufassirūn).Tafsir does not include or interpretations, which are covered by the related word. Organization cites the Islamic as stating that the Qur'an has an inner meaning, and that this inner meaning conceals an even deeper inner meaning, in support of this view.

Adherents of people for and pioneered this thought.Judaism. Main articles: andTraditional Jewish forms of exegesis appear throughout, which includes the, the two, and the literature.Jewish exegetes have the title mefarshim מפרשים (commentators).Midrash The is a method of exegesis and a compilation of homiletic teachings or commentaries on the (Hebrew Bible), a biblical exegesis of the and its paragraphs related to the Law or, which also forms an object of analysis. It comprises the legal and ritual, the collective body of Jewish laws, and exegesis of the written Law; and the non-legalistic, a compendium of Rabbinic homilies of the parts of the not connected with Law.Biblical interpretation by the and the, which may be best designated as scholarly interpretations of the Midrash, was a product of natural growth and of great freedom in the treatment of the words of the Bible. However, it proved an obstacle to further development when, endowed with the authority of a sacred tradition in the and in the Midrash (collections edited subsequently to the Talmud), it became the sole source for the interpretation of the Bible among later generations. Traditional literature contains explanations that are in harmony with the wording and the context.

It reflects evidence of linguistic sense, judgment, and an insight into the peculiarities and difficulties of the biblical text. But side by side with these elements of a natural and simple Bible exegesis, of value even today, the traditional literature contains an even larger mass of expositions removed from the actual meaning of the text.Halakha and AggadahIn the as well as in the exegesis the endeavored not so much to seek the original meaning of the text as to find authority in some Bible passage for concepts and ideas, rules of conduct and teachings, for which he wished to have a biblical foundation. The form is defined as finding hints for a given law rather than basing on the bible text.

To this were added, on the one hand, the belief that the words of the Bible had many meanings, and, on the other, the importance attached to the smallest portion, the slightest of the text. Because of this move towards particularities the exegesis of the strayed further and further away from a natural and interpretation.MidrashMidrash exegesis was largely in the nature of, expounding the Bible not in order to investigate its actual meaning and to understand the documents of the past but to find religious, moral instruction, and sustenance for the thoughts and feelings of the present. The contrast between explanation of the literal sense and the Midrash, that did not follow the words, was recognized by the Tannaim and the, although their idea of the literal meaning of a biblical passage may not be allowed by more modern standards. The above-mentioned, said, rejecting an exposition of: 'Truly, you say to Scripture, 'Be silent while I am expounding!' 49).Tannaimexegesis distinguishes principally between the actual deduction of a thesis from a Bible passage as a means of proving a point, and the use of such a passage as a mere device – a distinction that was also made in a different form later in the schools. The Babylonian were the first to use the expression ' ('simple' or face value method) to designate the primary sense, contrasting it with the 'Drash,' the exegesis. These two terms were later on destined to become important features in the history of Bible exegesis.

In was formulated the important principle that the exegesis could not annul the primary sense. This principle subsequently became the watchword of commonsense Bible exegesis. How little it was known or recognized may be seen from the admission of, a Babylonian of the fourth century, that while at 18 years of age he had already learned the whole, he had only heard of that principle a great many years later ( 63a). Kahana's admission is characteristic of the centuries following the final redaction of the Talmud. The primary meaning is no longer considered, but it becomes more and more the fashion to interpret the text according to the meaning given to it in traditional literature. The ability and even the desire for original investigation of the text succumbed to the overwhelming authority of the. It was, therefore, providential that, just at the time when the Midrash was paramount, the close study of the text of the Bible, at least in one direction, was pursued with rare energy and perseverance by the, who set themselves to preserving and transmitting the pronunciation and correct reading of the text.

By introducing punctuation ( and ) into the biblical text, in the seventh century, they supplied that protecting hedge which, according to 's saying, the was to be for the words of the Bible. Punctuation, on the one hand, protected the tradition from being forgotten, and, on the other, was the precursor of an independent Bible science to be developed in a later age.Mikra The, the fundamental part of the national science, was the subject of the primary instruction.

It was also divided into the three historic groups of the books of the: the, the, and the, called in traditional Hebrew attribution the (the Law or Teaching), the (the Prophets) and the (the Writings) respectively. The intelligent reading and comprehension of the text, arrived at by a correct division of the sentences and words, formed the course of instruction in the Bible.

The scribes were also required to know the Targum, the Aramaic translation of the text. The Targum made possible an immediate comprehension of the text, but was continuously influenced by the exegesis taught in the schools. The synagogues were preeminently the centers for instruction in the Bible and its exegesis.

The reading of the biblical text, which was combined with that of the Targum, served to widen the knowledge of the scholars learned in the first division of the national science. The scribes found the material for their discourses, which formed a part of the synagogue service, in the second division of the several branches of the tradition. The Haggadah, the third of these branches, was the source material for the sermon.Jewish exegesis did not finish with the redaction of the, but continued during ancient times, the and the; it remains a subject of study today. Jews have centres for exegetic studies around the world, in each community: they consider exegesis an important tool for the understanding of the Scriptures.Zoroastrianism consists basically of the interpretation of the. However, the closest equivalent Iranian concept, zand, generally includes Pahlavi texts which were believed to derive from commentaries upon Avestan scripture, but whose extant form contains no Avestan passages. Zoroastrian exegesis differs from similar phenomena in many other religions in that it developed as part of a religious tradition which made little or no use of writing until well into the era.

This lengthy period of oral transmission has clearly helped to give the Middle Persian Zand its characteristic shape and has, in a sense, limited its scope. Although the later tradition makes a formal distinction between “Gathic” (gāhānīg), “legal” (dādīg), and perhaps “ritual” (hādag-mānsrīg) Avestan texts, there appear to be no significant differences in approach between the Pahlavi commentary on the and those on dādīg texts, such as the Vendīdād, the Hērbedestān and the Nērangestān.

Since many 19th and 20th century works by Zoroastrians contain an element of exegesis, while on the other hand no exegetical literature in the strict sense of the word can be said to exist, the phenomenon of modern Zoroastrian exegesis as such will be discussed here, without detailed reference to individual texts. In a secular context Several universities, including the in Paris, and the (Free University of Brussels), put exegesis in a secular context, next to exegesis in a religious tradition. Secular exegesis is an element of the.At Australian universities, the exegesis is part of practice-based projects. It is a scholarly text accompanying a film, literary text, etc.

Produced by the PhD. See also. BM 54595.

Pinches, “Exit Gišṭubar!”, The Babylonian and Oriental Record, vol. 264, 1889.

Pollock, Sheldon (2009). 'Future Philology? The Fate of a Soft Science in a Hard World'. Critical Inquiry.

35 (4): 931–961. Elwell, Walter A. Grand Rapids, Mich.: Baker Book House.

Biblical Exegesis Interpretation

Biblical Eisogesis

The Biblical Commission's Document 'The Interpretation of the Bible in the Church' Text and Commentary; ed. Fitzmyer; Subsidia Biblica 18; Rome: Editrice Pontificio Istituto Bibllico, 1995. 26, 'The historical-critical method is the indispensable method for the scientific study of the meaning of ancient texts.' . Soulen, Richard N.; Soulen, R.

Kendall (2001). Handbook of biblical criticism (3rd ed., rev. And expanded. Louisville, Ky.: Westminster John Knox Press. P. 78. Soulen, Richard N.

Handbook of Biblical Criticism. P. 79. Traina, Robert A. Methodical Bible Study. Grand Rapids, Mich.: Francis Asbury Press. see also chapter 3.2 in Peter M. Scharf, The Denotation of Generic Terms in Ancient Indian Philosophy (1996).

Retrieved 28 February 2013., 2006-06-16 at the. Kreyenbroek, Philip G. (1999), IX, Fasc. 2, Costa Mesa: Mazda, pp. 113–116.

Archived from on 2007-11-12. Krauth, Nigel (2011). Text: Journal of Writing and Writing Courses. 15 (1).External links Look up in Wiktionary, the free dictionary. Media related to at Wikimedia Commons.: Extensive bibliography for biblical exegesis provided by Tyndale Seminary.