Im interested to know what resources you use most or favor for exegetical work?
I like to examine Greek verb tenses. As for resources, Logos sells Greek Grammar Beyond the Basics by Wallace.
Here is an exegetical workflow a group of students at Moody Theological Seminary constructed for weekly sermon preparation that uses a lot of Logos resources
1. THE ZONE: Tremble before the Word of God. Treasure and love God’s Word.
2. Familiarize Yourself With The Text (Big Picture AND Details)
a. Big Picture: Read the context of the “focus passage.”
i. Start with the near context on both sides of the “focus passage.” This step prevents obvious misinterpretation resulting from isolating a passage from its context (=pretext).
ii. Then read the entire book that the “focus passage” occurs in, noting prominent themes throughout.
b. Details: Read the “focus passage” in light of the context it fits into.
c. It is helpful to do this reading aloud. This gives the opportunity to take in the text with an additional sense (hearing). This is particularly helpful if you read the text in the Greek: It enables the expositor to more concretely sense alliteration and any significant sound-impact of certain words such as πτωχὴ.
3. THE ZONE: Identify and own presuppositions, preunderstanding and prejudices.
a. Record a brief summary statement of your preunderstanding of the book.
b. Record a brief summary statement of your preunderstanding of the “focus passage.”
c. It may be helpful at this point to diagram the text in English. This will expose what you believe is important in the text at this point in the exegetical method. It is likely (if not desirable) that your understanding about this passage will change throughout this process. This will help to demonstrate that.
d. Dialogue with other Christians about your current understanding of this text, and how it fits into the greater context. Incorporate valuable input from the community of faith.
4. Establish The Text (Details)
Certify, in detail, any ambiguities or textual disagreements that affect this passage.
Using the NET Bible online is the most up-to-date source for this step (LOGOS has the NET Bible Notes, but they are not updated as frequently as the website). Research the “tc” notes in the NET Bible.
5. Literary Typing (Big Picture)
To gain the big picture of the types of genres employed in the passage. The LOGOS Passage Guide provides the Mackie Literary Genre Coding of the New Testament.
6. Compare Parallel Bible Versions (Details)
To gain detailed insight into how various Bible committees have differed in translating he passage. This process will highlight areas where scholars have struggled in translating a passage as demonstrated by their using different glosses. Observe areas of agreement and disagreement between versions. Where all agree, it is exegetically safe to “pound the pulpit.” Where there is disagreement, it may be wise to “pad” the pulpit.
The LOGOS Passage Analysis, Version River Tool provides a verse-by-verse running “river” depicting the agreement/disagreement of selected Bible versions.
The LOGOS Text Comparison Tool places the text of selected version side-by-side in an interlinear fashion and highlights any differences between the translations.
When using either of these tools, be sure to make apple-to-apple comparison regarding translation methods.
-Formal Equivalents (ESV, NASB95, KJV, HCSB)
-Functional Equivalents (NIV, NLT, NET)
-Historical (RSV, NRSV)
7. Compare Pericopes (Big Picture)
To gain the big picture of how various Bible versions have broken down the passage. Consider not pounding the pulpit in areas of little consensus about the thought flow and breaks in it.
The LOGOS Passage Analysis, Compare Pericopes Tool provides a visual depiction of the varying paragraph breaks of selected Bible versions.
8. Verbs (BIG PICTURE) and Conjunctions (DETAILS)
a. Verbs (BIG PICTURE)
Using a Visual Filter, analyze and chart the verbs in the unit according to a) tense/form/aspect; b) mood; c) voice; and d) person. Based upon Cynthia Long Westfall’s “Methodology for Locating Prominence” and the idea of “planes of discourse,” identify markedness, focus, and prominence. Consult Campbell for verbal aspect analysis.
b. Conjunctions (DETAILS)
Using a Visual Filter, analyze and chart the conjunctions in the unit according to different levels of discontinuity. Consult Runge for markedness, focus and prominence in conjunctions on the discourse level.
9. THE ZONE
a. Record a new summary statement capturing your current understanding of the “focus passage.”
b. At this stage, enough spiritual input has been gleaned to tremble before the Word of God and the God of the Word to take break to submit devotionally to Lord what has been studied thus far. Contextualization, as participation, may be broad, loose, even technically inaccurate at this stage, as long as there is involvement with the text. Devotional thoughts relevant to the passage should be developing, and best if expressed in community. Make a LOGOS clipping of the devotional for later reference.
10. Sentence Diagramming (DETAILS)
Diagramming the passage in the Greek solidifies details of the clauses and the arrangement of the thought flow. Best done in community where we can consider how others may view the passage. The LOGOS Sentence Diagramming Tool with Text Flow allows this text to be arranged so as to show connections and breaks. Keeping one verb to a line and a separate line for each conjunction is helpful.
11. Clause Order Analysis (DETAILS)
To gain detailed insight into any significance of the order of the author’s clauses.
a. Level 1: Lexham High Definition NT (Runge)
With the premise that “choice implies meaning,” Runge’s tool indicates special uses of language by highlighting them with graphic indicators in the text.
b. Level 2: Lexham Clausal Outline (Deppe)
Deppe provides an outline of the text and identifies the type of clause/sentence for each line. Deppe’s Clausal Outline gives a jump-start to exegesis by providing a helpful framework to the Greek text. In a quick reference, one can see the structure of the passage and follow the thought flow. Beware the outlines are not inspired and when possible, it should be referenced after personal outlining to prevent losing what might have been otherwise personally discovered through individual exegesis. Note that Deppe’s outline does not separate conjunctions on a separate line.
c. Level 3: Open Text (Porter)
Syntactical analysis of the Greek text at the word, group, and clause levels.
d. Level 4: Cascadia Syntax Graphs of the NT (Asia Bible Society)
Cascadia provides a more highly detailed computer-analyzed tree analysis of the text. Based on a computer-readable Greek grammar, this tool has the greatest potential for ongoing updating.
12. Historical Context/Social Scientific Criticism (BIG PICTURE)
To gain big picture of what others can offer regarding the socio-historical issues in the passage.
Best single source is the IVP Bible Background, but the Holman Bible Handbook, or good commentaries (be very critical and selective) can offer helpful information.
Also, the LOGOS Passage Guide provide these tools:
- Biblical People
- Biblical Places
- Biblical timelines, weights and measures, as appropriate
13. THE ZONE
At this stage, spiritual discernment about the text should deepen and simple truths should be evident. Pause to rejoice in newly found treasure; share in community. Vocalize not how you are capturing the text, but how the text is capturing you. A teaching outline can be produced at this stage. Further study and reflection in the last five hours will produce the sermon.
It is important to note throughout the process how your study has effected your initial understanding of the “focus passage.” Has your impression of the text changed? How? Why? So what?!
It is important to note at this point that the DETAILS and the BIG PICTURE are not mutually exclusive. Rather, they are informing and forming each other. This is why we jump back and forth between them in the exegetical method.
14. Clausal Analysis (BIG PICTURE)
To gain big picture insights into the clausal structure based on large sections of the passage, syntax, and grammar. Use LOGOS Lexham Discourse Greek NT (Runge).
15 Word Analysis (DETAILS)
Consideration of definitions, glosses, and semantic domain with respect to nouns and verbs (BDAG; Louw-Nida), paying special attention to the author’s use of these words throughout their body of work.
16. Application
Possible & impossible
Plausible & implausible
Probable & improbable
→ NECESSARY
18. THE ZONE
At this final stage, the text is spiritually forming us. We reflect, exercise faith, prayer, and meditation. We tremble before the Word of God, as it changes us by the Holy Spirit. We are now ready to prepare and deliver a sermon.
It is more of a book that provides background information for the exegetical process than something actively used during the process, but D.A. Carson's Exegetical Fallacies is well worth reading (and periodically re-reading as a refresher).
Thanks David.
David, that is a very technical process. I can imagine that it would take a lot of self-discipline to stick to it.Do you find this to be the case?
Handbook to New Testament Exegesis by Craig Bloomberg and his assistant Jennifer. It is on sale through March Madness. I'm liking what I'm seeing so far. It deals with the "Exegetical Method" and gives you a lot of examples to illustrate how to use the method. It promises to be very helpful!
DAL
Yes, it requires discipline and the community aspect of reviewing assumptions with peers doesn't happen as often as I would like. But it is a general flow that prompts me to stay on task and protects me from a lot of rabbit trails. Bear in mind that this was developed in the Seminary setting so real life demands that it not become a legalistic burden, but a "plan" to increase likelihood that sermons are based in the intended meaning of a text and not just the personal burr under the saddle of the pastor. We experimented with online collaboration as a few of us were studying the same text in our respective congregations.
I find that there is a lot of overlap with J.R. Millers videos of his 5-day sermon cycle - https://www.youtube.com/watch?v=lw_66oH7ZfI which I found through a Logos forum.
Here is a visual representation of the process that doesn't seem quite so technical.
I really like the visual. Thanks.
Handbook to New Testament Exegesis by Craig Bloomberg and his assistant Jennifer.
Jennifer the assistant's full name is Jennifer Foutz Markley.
Yes, indeed. When I wrote the post I only remembered Jennifer so I didn't have time to look up the full name. No disrespect intended. Plus I'm sure nobody goes around calling her by her full name anyway, unless someone is upset at her just like my mother was at me when I was little and she would call me by my full name ;-) Thanks Yasmin for providing Jen's full name :-D
Thanks Yasmin for providing Jen's full name :-D
You're welcome, DAL :-)
My favorite is the New Treasury of Scripture Knowledge
'https://www.logos.com/product/1214/the-new-treasury-of-scripture-knowledge
Scripture is still the best commentary on itself. This reference is often packaged with other works but it's really priceless.
David: That's FABULOUS! Thanks for sharing.
The SIL Exegetical Summaries series. It saves me the trouble of checking a dozen commentaries, and quickly tells me what are the majority and minority views on a passage, and who holds to them. If I want to investigate further, I know what commentaries to check.
My favorite is the New Treasury of Scripture Knowledge 'https://www.logos.com/product/1214/the-new-treasury-of-scripture-knowledge Scripture is still the best commentary on itself. This reference is often packaged with other works but it's really priceless.
[Y]
[Y] but it takes time to go through all the info!
Thanks David for sharing this workflow.
A very different answer for those who don't see themselves as original language scholars:
Biblical Exegesis: An Introductory Overview Felix Just, S.J., Ph.D.
Introduction / Definitions:
Various Methods of Biblical Exegesis / Interpretation:
The following table lists many different approaches or methods of biblical interpretation, as grouped in the document "The Interpretation of the Bible in the Church," by the Pontifical Biblical Commission (1993).
A) The Historical-Critical Method
Questions Typically Asked:
Composition History Questions
Who is the author of the work? What do we know about him/her/them? Is the attributed author the actual author, or is the work pseudepigraphic? When, where, and under what circumstances was the work written? Who were the original recipients? Where did they live?
Traditional Literary Criticism
What words are used, and what range of meanings do they have? What images and symbols are used, and what do they signify? What characters appear in the story? What do we know about them? How are the characters related to one another in the story?
Comparison of Translations
Are there any significant differences between various modern translations? When were these translations done, using which translation philosophies? Which ancient Hebrew or Greek texts underlie the various translations? Has anything been lost or obscured in the process of translation?
Textual Criticism
Are there any variant readings in the ancient manuscripts? Are the variants negligible (mere spelling) or significant (affecting meaning)? Can the variants be explained as intentional changes, or as accidental ones? How do the literary or historical contexts help explain the variant readings?
Source Criticism
Does the text have any underlying source or sources? Which version of a source was used, in case there is more than one? What do the sources actually say and mean in their original contexts? How are the sources used (quoted, paraphrased, adapted?) in the later text?
Form Criticism
What is the literary form or “genre” of the whole work and the particular text? Does the text follow or diverge from the usual expectations for this genre? What is the normal purpose/goal of this genre? In what social context would texts of this genre have been used?
Redaction Criticism
How has the author used the source(s) in shaping this text? Are there any parallel texts, and how is this text similar and/or different? What particular views or theological emphases does this author show? How did the author’s life circumstances affect the shaping of the text?
Socio-Historical Criticism
If the story claims to be historical, what really happened? What social, historical, or cultural information can be gleaned from the text? What background information is necessary to better understand the text? What was life like for the common people, not just the ruling elites?
New Methods of Literary Analysis
Rhetorical Analysis
What message is the author trying to convey? Is the author attempting to instruct, inspire, defend, or persuade the reader? What rhetorical techniques does he use to achieve his goals?
Narrative Analysis
Who are the characters in the story? What roles do they play? What is the plot sequence? What narrative time is covered? What is the author’s and/or narrator’s point of view?
Semiotic Analysis
What deeper patterns of meaning are conveyed by the words and symbols?
C) Approaches Based on Tradition
Canonical Approach
Where does this text belong in the literary context of the entire Bible? How is this text related to prior texts and/or later texts in the Bible? How does its location in the Canon affect the meaning of this text?
Using Jewish Interpretative Traditions
How do traditional Jewish methods of interpretation read this text? Are there any parallel or similar stories in Rabbinic literature? Do Jewish and Christian interpretations of this text differ significantly?
History of Interpretation (Wirkungsgeschichte)
How was this text interpreted by the “Church Fathers” and in later centuries? Is the text interpreted differently by various churches and denominations? How has the text been interpreted in art, music, liturgy, and popular culture?
D) Apps. Using the Human Sciences
Sociological Approach
What insights from Sociology can help in the interpretation of the text? What patterns of human social behavior are evident in the text?
Cultural Anthropology Approach
What models from Cultural Anthropology can help us understand the text? What cultural presuppositions/patterns affect the interpretation of the text?
Psychological/Psychoanalytical Apps.
How can the text be interpreted using various theories from Psychology? Can the text help us understand the human psyche better?
E) Contextual Approaches
Liberationist Approach
Has this text been used for domination of oppressed people? How? Can this text be used for the liberation of the poor/disadvantaged? How? Can other texts counteract the detrimental effects of oppressive texts?
Feminist Approach
Does the text evidence gender bias? Was later interpretation also biased? How is the meaning of the text affected if read from a feminist perspective? What other texts can be recovered and used to balance out biased texts?
Methods of Exegesis/Interpretation
Advantages/Strengths of These Methods:
Disadvantages/Weaknesses of These Methods::
.
D) Approaches Using Human Sciences
F) Fundamentalist Interpretation
Suggestions for Further Reading:
Another option for consideration:
Posted by Dr. John Bergsma on 04.12.12 |
This is part of a continued series of posts on fundamental issues in Catholic doctrine of Scripture. Building on previous discussions of Catholic inspiration and interpretation, we propose here a six-step streamlined overview of the process of Catholic exegesis. Comments are welcome below.
****
The points made above about the interpretation of the literal and spiritual senses of Scripture may be integrated into a six-step process representing an idealized picture of the method of Catholic exegesis: the interpreter, with proper spiritual and intellectual formation, should analyze the text from historical, grammatical, rhetorical, canonical, liturgical, and magisterial perspectives in order to arrive at a comprehensive view of the literal and spiritual senses of a given textual unit of Scripture.
At the historical stage of analysis, the interpreter seeks to learn as much as possible about the history, geography, literature, customs, and culture of the time and place in which the text was composed, so far as this may be determined, in order better to understand the realia referred to by the words of the text. The results of archeology are incorporated at this stage of analysis.
The grammatical stage of the textual analysis looks at the lower-level dynamics of language, such as the meaning of words and phrases (semantics) and their arrangement (syntax).
The rhetorical stage analyzes higher-level dynamics of language, such as the use of literary or rhetorical devices, the genre(s) of the whole textual unit (form criticism), and its structure (if significant). It may also consider how the textual unit has been intentionally edited, thus including the disciplines of source and redaction criticism.
Although all stages of analysis may be relevant to both the literal and spiritual senses, these first three analytical stages—historical, grammatical, and rhetorical—intend primarily to establish the literal sense, while the next three—canonical, liturgical, and magisterial—intend primarily to establish the spiritual senses.
The canonical stage of analysis considers the role of the textual unit within the canon as a whole, beginning with its role in the immediate textual context (the units preceding and succeeding), then its role within the larger section of the book of which it is a part, then its role within the book as a whole, and finally its function within the entire canon of Scripture. Canonical analysis aims to fulfill the exhortation of Vatican II to consider each text within the content and unity of Scripture. This often involves the study of biblical intertextuality, the web of various forms of textual reference (quotation, allusion, re-use, etc.) that typically link documents in the biblical tradition together. For example, consider the prophecy of Isaiah 61:1-2:
Is. 61:1 The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good tidings to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the LORD’s favor …
Is. 61:1
We immediately note, on the one hand, an allusion (through the reuse of keywords) to an earlier Scripture: Leviticus 25:10, the legislation of the sacred Jubilee Year:
Lev. 25:10 And you shall hallow the fiftieth year, and proclaim liberty throughout the land to all its inhabitants; it shall be a jubilee for you …
Lev. 25:10
The speaker of Isaiah 61:1-2 seems to be identifying himself as one who comes to fulfill the expectations of the ancient law of the year of liberation.
On the other hand, Isaiah 61:1-2 is itself quoted by later Scripture, namely in Luke 4:16-21:
And he came to Nazareth, where he had been brought up; and he went to the synagogue, as his custom was, on the sabbath day. And he stood up to read; and there was given to him the book of the prophet Isaiah. He opened the book and found the place where it was written, “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord.” … And he began to say to them, “Today this scripture has been fulfilled in your hearing.”
Thus, Jesus identifies himself as the mysterious voice of Isaiah 61:1-2: he is the one come to inaugurate the eschatological Jubilee Year.
Proper Catholic exegesis of Isaiah 61:1-2, therefore, must be aware both of the reference within Isaiah 61:1-2 to earlier Scripture (Lev 25:10) and its subsequent re-use in Luke 4:16-21, in order to situation Isaiah 61:1-2 within the content and unity of the canon, and to grasp its significance within salvation history.
Canonical analysis is succeeded by liturgical analysis, which examines how the text is used within the Church’s liturgical tradition. This is justified on the premise that the liturgy is the primary vehicle for the transmission of the Church’s living tradition, which the Council urges us to take into account when interpreting the text. Therefore, one examines the use of the subject passage in the Lectionary, where the juxtaposition of texts often suggests a spiritual interpretation of the First Reading and the Psalm. One also examines the use of the text in the various liturgical prayers, and in the liturgy of the hours, again always attentive to the other readings and prayers that accompany the text and what they suggest about the way the mind of the Church has received and understood the text.
Finally, one considers the textual unit from the perspective of magisterial teaching, looking first for any conciliar or pontifical definitions of the interpretation of the text. However, since the interpretation of relatively few texts has been defined by magisterial authority, one also looks at non-infallible yet authoritative sources of the Church’s tradition, such as the fathers, doctors, saints, and papal writings. Thus, this stage of analysis aims to consider the text both within the living tradition and the analogy of faith.
Our proposed system of six stages of exegesis in the Catholic tradition intends to enable to interpreter to determine the literal and spiritual senses of the text, in light of the Vatican Council’s three criteria of (1) content and unity, (2) the living tradition, and (3) the analogy of faith. While idealized, it may nonetheless serve as a useful paradigm for exegetical exercises for students of theology and biblical studies in the Catholic tradition.
