TIP OF THE DAY 60: Speech acts part 2

MJ. Smith
MJ. Smith Member, MVP Posts: 53,041 ✭✭✭✭✭
edited November 20 in English Forum

link to next post https://community.logos.com/forums/p/227047/1326765.aspx#1326765 

Since the forum change has been delayed, I've started adding these posts to the previous tip list. See L/V 10 Tip of the Day Note that this list has been moved to the wiki (which itself is moved to the new forum software). 

QUESTION: Common query error – what are all the commandments of Jesus?

SOFTWARE: The solutions are given in order of accuracy with the final method the most accurate if you accept the accuracy of Logos/Verbum coding. Result counts based on the NRSV.

Method 1: Jesus with verb in imperative in Bible Search

Search argument: Jesus AND morph.g:V??M results 380 in 159 verse

Flaw: Jesus is not necessarily the subject of the verb (e.g. Mt 2:1 is selected) and references by pronouns or other names are missed

Method 2: person Jesus with verb in the imperative in a Bible Search

Search argument: person:Jesus AND morph.g:V??M results in 2,449 in 647 verses.

Flaw: Not all commandments are in the imperative; Jesus is merely in the same verse not necessarily the person giving the command.

Method 3: speaker Jesus speaking a sentence type of imperative

Search argument: speaker:Jesus INTERSECTS sentence:"Imperative Sentence” results in 999 results in 608 verse.

Flaw: This picks up petitions in the Lord’s Prayer (Mt 6:9-13 for 6 verse2) as well as commands that had the force of a commandment only in the narrated situation.

Method 4: speaker Jesus making a speech act that is a directive obligative act.

Search argument: speaker:Jesus INTERSECTS speechAct:"Obligative: Directive" results in 1,028 results in 623 verses

Flaw: Whether or not this is an improvement over method 3 depends upon precisely what you need.

Verification of results:

  1. Run the Method 3 query.
  2. Use panel menu option to save to passage list.
  3. Run the Method 4 query.
  4. Use panel menu option to save to passage list.
  5. On the resulting passage list, click on merge.
  6. In the window that opens, on the left, choose the passage list from step 2.
  7. On the right, choose the symmetric difference i.e. items that are in either list but not in both (those unique to a list).
  8. For the NRSV this results in 41 passages that are in one list but not the other. This gives you insight into your lists to help you determine which meets your needs more closely.

Method 5: select commands and prohibitions in the Commands in the Bible dataset; limit to texts spoken by Jesus. See Thompson, Jeremy. Commands in the Bible Dataset Documentation. Bellingham, WA: Faithlife, 2017.

Search argument: speaker:Jesus INTERSECTS (command:type:*Command* OR command:type:"Prohibition") results in 913 in 541 verses.

Flaw: you are totally dependent upon the Logos/Verbum employees’ judgment. But you can easily verify the results by the method laid out above.

Method 6: Use the Bible browser

  1. Open the Bible Browser by typing Show Bible Browser into the command box and selecting it from the selection list that opens below OR Tools > Reference > Bible Browser
  2. Under the Commands facet, select Commands.
  3. Under Reported Speech, expand Speakers and select Jesus Christ
  4. Save the 485 results to a Passage list
  5. In the bread crumb trail at the top, click on the x in front of Type:Command to remove it.
  6. Under the Commands facet, select Prohibition.
  7. Save the 90 results to a Passage list
  8. On the resulting passage list, click on merge.
  9. In the window that opens, on the left, choose the passage list from step 4.
  10. On the right, choose union which will combine all items from both lists. This file can be compared against results from other methods.

 

QUESTION: How is speech act classification used in Bible interpretation?

ANSWER: From Perplexity:

Speech act theory, particularly John Searle's categorization of speech acts, has been applied to biblical interpretation in several ways. Here's an overview of how Searle's speech act categories are used in biblical studies:

Searle's Speech Act Categories

John Searle proposed five main categories of speech acts:

  1. Assertives: Statements that describe or claim something about the world
  2. Directives: Commands, requests, or instructions that attempt to get the hearer to do something
  3. Commissives: Promises or commitments that commit the speaker to future action
  4. Expressives: Utterances that express the speaker's psychological state or attitude
  5. Declarations: Statements that bring about changes in the world by their very utterance

Application to Biblical Interpretation

Biblical scholars have found these categories useful in analyzing and interpreting biblical texts in several ways:

Identifying Speech Act Types

Interpreters use Searle's categories to classify different types of utterances in biblical texts. For example:

-            Prophetic oracles often contain assertives (describing future events) and directives (calling for repentance)

-            Psalms frequently include expressives (expressing emotions towards God) and commissives (making vows)

-            Jesus' parables may contain assertives (describing the kingdom of God) and directives (calling for a response)

Understanding Illocutionary Force

Speech act theory helps interpreters focus not just on what is said (locutionary act) but on what is being done with the words (illocutionary act). This is particularly useful in understanding:

-            The performative nature of blessings and curses in the Old Testament

-            The commissive force of covenant language

-            The declarative power of Jesus' healings and forgiveness pronouncements

Analyzing Complex Speech Acts

Many biblical texts contain complex speech acts that combine multiple categories. For instance, the Lord's Prayer includes:

-            Directives ("Give us this day our daily bread")

-            Commissives (implied commitment to forgive others)

-            Expressives (honoring God's name)

Interpreting Indirect Speech Acts

Speech act theory helps identify cases where the literal meaning (locutionary act) differs from the intended meaning (illocutionary act). This is useful for interpreting:

-            Prophetic symbolic actions

-            Jesus' use of irony and indirect communication

-            Rhetorical questions in wisdom literature

Exploring Perlocutionary Effects

Interpreters use speech act theory to consider the intended effect of biblical texts on their original audiences (perlocutionary act). This helps in:

-            Understanding the persuasive strategies of New Testament letters

-            Analyzing the rhetorical impact of prophetic oracles

-            Exploring the transformative intent of gospel narratives

Specific Applications

1. Psalms: Speech act analysis has been particularly fruitful in Psalms studies, helping to categorize different types of psalms based on their dominant speech acts (e.g., lament, praise, thanksgiving)

2. Prophetic Literature: Scholars have used speech act theory to analyze the performative nature of prophetic oracles and their intended effects on the audience.

3. New Testament Letters: Speech act analysis has been applied to understand the rhetorical strategies and pastoral purposes of epistles.

4. Gospel Narratives: Interpreters have explored how speech act theory can illuminate the communicative intentions of the gospel writers and the portrayed speech acts of Jesus.

5. Wisdom Literature: Speech act categories have been used to analyze the different types of utterances in books like Proverbs and Ecclesiastes.

While speech act theory has proven valuable in biblical interpretation, it's important to note that it is typically used in conjunction with other interpretive methods. Scholars recognize its limitations, particularly when dealing with ancient texts where the full context and intended effects may not be fully recoverable.

Overall, Searle's speech act categories provide a useful framework for analyzing the diverse communicative acts in biblical literature, helping interpreters to move beyond a purely propositional understanding of the text to consider its performative and transformative dimensions.[1]

 

QUESTION: Give ten Biblical examples where the locutionary act differs from the illocutionary act.

ANSWER: From Perplexity:

Here are 10 Biblical examples where the locutionary act (what is literally said) differs from the illocutionary act (what is actually meant or accomplished by the speech):

1. Genesis 22:2 - God tells Abraham "Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering..."

  • Locution: Command to sacrifice Isaac
  • Illocution: Test of Abraham's faith and obedience

2. Exodus 32:32 - Moses says to God "But now, if you will forgive their sin—but if not, please blot me out of your book that you have written."

  • Locution: Request to be blotted out of God's book
  • Illocution: Intercession for the people of Israel

3. 1 Kings 18:27 - Elijah mocks the prophets of Baal, saying "Cry aloud, for he is a god. Either he is musing, or he is relieving himself, or he is on a journey, or perhaps he is asleep and must be awakened."

  • Locution: Suggestions for why Baal isn't responding
  • Illocution: Mockery and challenge to false gods

4. Job 1:21 - Job says "Naked I came from my mother's womb, and naked shall I return. The Lord gave, and the Lord has taken away; blessed be the name of the Lord."

  • Locution: Statement about coming and going naked
  • Illocution: Expression of faith and submission to God's will

5. Matthew 3:7 - John the Baptist says to the Pharisees and Sadducees "You brood of vipers! Who warned you to flee from the wrath to come?"

  • Locution: Questions about fleeing wrath
  • Illocution: Rebuke and call to repentance

6. Matthew 16:18 - Jesus says to Peter "And I tell you, you are Peter, and on this rock I will build my church..."

  • Locution: Statement about Peter and a rock
  • Illocution: Commissioning of Peter for leadership

7. Luke 13:32 - Jesus says about Herod "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course.'"

  • Locution: Message about Jesus' activities
  • Illocution: Defiance of Herod's authority

8. John 2:19 - Jesus answers the Jews "Destroy this temple, and in three days I will raise it up."

  • Locution: Statement about rebuilding the temple
  • Illocution: Prophecy about his death and resurrection

9. Acts 2:13 - Some in the crowd say about the disciples speaking in tongues "They are filled with new wine."

  • Locution: Statement about drunkenness
  • Illocution: Mockery and dismissal of the miraculous

10. Galatians 4:21 - Paul says "Tell me, you who desire to be under the law, do you not listen to the law?"

  • Locution: Question about listening to the law
  • Illocution: Rebuke of those reverting to legalism

In each of these cases, the literal meaning of the words (locution) differs from the intended meaning or effect of the speech act (illocution), demonstrating the complexity of biblical communication and the importance of understanding context and intention in interpretation.[2]

 

QUESTION: Give ten examples where there is a significant debate over the classification of a Biblical speech act.

ANSWER: From Perplexity:

Based on my review of the search results and my knowledge of Biblical interpretation, here are 10 examples where there is significant debate over the classification of a Biblical speech act:

1. Genesis 1:3 - "Let there be light"

There is debate over whether this should be classified as a declarative speech act that brings reality into being, or as an expressive of God's will.

2. Exodus 3:14 - "I AM WHO I AM"

Scholars debate whether this is an assertive statement about God's nature, or a commissive speech act establishing a relationship.

3. Job 38:1-7 - God's response to Job

There is discussion on whether God's rhetorical questions function as assertives demonstrating his power, or as directives challenging Job's understanding.

4. Psalm 23

Debate exists over whether this psalm functions primarily as an expressive of trust, a declarative about God's nature, or a commissive of God's care.

5. Isaiah 6:8 - "Here am I. Send me!"

This is debated as either an assertive of willingness or a commissive speech act of dedication to prophetic service.

6. Matthew 16:18 - "On this rock I will build my church"

Scholars argue whether this is a declarative about the church's foundation or a commissive speech act promising to establish the church.

7. John 8:58 - "Before Abraham was, I am"

There is debate on whether this functions as an assertive claim to divinity or simply an assertion of pre-existence.

8. Romans 10:9 - Confessing Jesus as Lord

Discussion exists on whether this represents an assertive statement of belief or a commissive speech act of allegiance.

9. 1 Corinthians 13:1 - Hypothetical statement about speaking in tongues

Debated as either an assertive about the futility of gifts without love or a performative emphasizing love's necessity.

10. Revelation 1:8 - "I am the Alpha and the Omega"

Scholars debate if this functions primarily as an assertive about Christ's nature or a declarative establishing his divine authority.

These examples demonstrate how the classification of Biblical speech acts can significantly impact interpretation and theological understanding.[3]

 

BIBLIOGRAPHY for speech acts

  • Berry, Donald K. The Psalms and Their Readers: Interpretive Strategies for Psalm 18. Vol. 153. Journal for the Study of the Old Testament Supplement Series. Sheffield: Sheffield Academic Press, 1993.
  • Thiselton, Anthony C. Promise and Prayer: The Biblical Writings in the Light of Speech-Act Theory. Eugene, OR: Cascade Books, 2020.
  • White, Hugh C., ed. Semeia 41 (1987).

 

QUESTION: How does speech act theory address cross-cultural differences in biblical interpretation?

ANSWER: From Perplexity:

Speech act theory provides valuable insights for addressing cross-cultural differences in biblical interpretation. Here are some key ways it is applied:

Recognizing Cultural Variations in Speech Acts

Speech act theory highlights that the same utterance can have different illocutionary forces (intended meanings) across cultures. This awareness is crucial for biblical interpretation because:

  1. It reminds interpreters that biblical speech acts may not map directly onto modern cultural expectations.
  2. It encourages careful consideration of the original cultural context to understand how speech acts functioned for the original audience.
  3. It prompts translators and interpreters to find culturally appropriate ways to convey the intended force of biblical speech acts in the target language and culture.

Analyzing Indirect Speech Acts

Speech act theory is particularly useful for identifying and interpreting indirect speech acts, where the literal meaning differs from the intended meaning. This is important for cross-cultural biblical interpretation because:

  1. Indirect speech acts are often culturally specific and can be easily misunderstood across cultural boundaries.
  2. Many biblical texts employ indirect speech acts that may not be immediately apparent to readers from different cultural backgrounds.
  3. Understanding the conventions of indirect communication in biblical cultures can help interpreters accurately convey the intended meaning to modern audiences.

Bridging Textual and Contemporary Contexts

Speech act theory provides a framework for connecting the world of the biblical text to contemporary contexts:

  1. It allows interpreters to consider how the illocutionary force of biblical utterances might be realized in different cultural settings.
  2. It helps in developing "dynamic equivalences" that preserve the intended effect of biblical speech acts across cultural and temporal divides.
  3. It encourages reflection on how the perlocutionary effects (intended outcomes) of biblical speech acts can be achieved in diverse cultural contexts.

Enhancing Cross-Cultural Communication

By focusing on the performative aspects of language, speech act theory aids in cross-cultural biblical interpretation by:

  1. Highlighting the interpersonal nature of biblical communication, reminding interpreters that texts represent acts of communication between people.
  2. Encouraging translators and interpreters to consider not just the propositional content of biblical texts, but also their intended effects on the audience.
  3. Providing a framework for analyzing how different cultures might perceive and respond to various types of speech acts (e.g., promises, commands, declarations) in the biblical text.

Addressing Ethical and Theological Implications

Speech act theory also has implications for how biblical ethics and theology are understood and applied across cultures:

  1. It allows for a more nuanced understanding of how biblical commands and ethical teachings function in their original context and how they might be appropriately applied in different cultural settings.
  2. It provides a way to consider how divine speech acts in Scripture (e.g., blessings, judgments, promises) might be understood and experienced in diverse cultural contexts.
  3. It helps in developing hermeneutical approaches that can bridge the gap between the biblical world and contemporary ethical challenges in various cultures.

In conclusion, speech act theory offers valuable tools for navigating the complex terrain of cross-cultural biblical interpretation. By focusing on the performative aspects of language and the cultural embeddedness of communication, it helps interpreters and translators to more accurately understand and convey the intended meanings and effects of biblical texts across diverse cultural contexts.[4]


[1] https://www.thoughtco.com/speech-act-theory-1691986 and https://psalms.scriptura.org/w/Speech_Act_Analysis and https://plato.stanford.edu/entries/speech-acts/ and https://study.com/academy/lesson/speech-act-theory-definition-pragmatics.html and https://www.jstor.org/stable/43048637 and https://www.researchgate.net/publication/30052893_The_use_of_speech-act_theory_in_biblical_interpretation

[2] https://psalms.scriptura.org/w/Speech_Act_Analysis and https://cateclesia.com/2020/07/08/direct-speech-and-the-art-of-interpretation/ and https://drawingontheword.com/speech-acts-examples-bible/ and https://www.gotquestions.org/Abraham-Isaac.html and https://eprints.nottingham.ac.uk/10958/2/313224.pdf and https://www.bibleref.com/Mark/4/Mark-chapter-4.html and https://inspiredscripture.com/bible-studies/1-samuel-24 and https://www.thegospelcoalition.org/article/abrahams-sacrifice-genesis-22/ and https://www.gotquestions.org/burning-bush.html and https://enduringword.com/bible-commentary/genesis-22/ and https://www.biblewise.com/bible_study/books/exodus3-moses-bush.php

[3] https://psalms.scriptura.org/w/Speech_Act_Analysis and https://www.academia.edu/65311660/What_not_to_do_with_words_uses_of_speech_act_theory_in_Biblical_hermeneutics and https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?article=6542&context=doctoral and https://eprints.nottingham.ac.uk/10958/2/313224.pdf and https://evidencepress.com/7-reasons-dr-john-walton-is-wrong-on-genesis-1/ and https://drawingontheword.com/speech-acts-examples-bible/ and https://hts.org.za/index.php/hts/article/download/2382/4196 and https://www.renewnorthwest.com/ministry-mission/a-critique-of-the-lost-world-of-genesis-one-by-john-walton and https://www.galaxie.com/article/gtj10-1-02 and https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?article=6542&context=doctoral and https://www.grisda.org/bediako2011-historical-narrative.pdf and https://www.crossway.org/articles/what-does-exodus-314-mean/ and https://www.cambridge.org/core/journals/scottish-journal-of-theology/article/divine-simplicity-and-scripture-a-theological-reading-of-exodus-314/BD04A47CA1C5327A44E7908A916E6534 and https://cateclesia.com/2020/07/08/direct-speech-and-the-art-of-interpretation/ and https://cepreaching.org/commentary/2024-10-14/job-381-7-34-41-2/ and https://tonyreinke.com/2013/01/09/speech-act-in-the-psalms/ and https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-16-2/commentary-on-psalm-23-7 and https://radical.net/podcasts/pray-the-word/proclaiming-with-hope-isaiah-68-9/ and https://www.workingpreacher.org/commentaries/narrative-lectionary/isaiah-2/commentary-on-isaiah-61-8-2 and https://www.thegospelcoalition.org/article/what-does-this-rock-refer-to-matthew-1618/ and https://mikek35.wordpress.com/2014/01/06/the-significance-of-jesus-i-am-statement-from-john-858-in-light-of-the-old-testament/ and https://www.bibleref.com/John/8/John-8-58.html and https://kentbrandenburg.blogspot.com/2008/05/are-romans-109-13-confess-and-call-post.html and https://www.reddit.com/r/Reformed/comments/1cf8dy6/what_exactly_does_romans_109_mean/ and https://www.preceptaustin.org/1-corinthians-13-commentary and https://politicaltheology.com/the-politics-of-cruciform-love-1-corinthians-131-13/ and https://watchmanministries.net/ekklesia/doctrines/trinity/alpha-and-omega/ and https://www.bibleref.com/Revelation/1/Revelation-1-8.html

[4] https://psalms.scriptura.org/w/Speech_Act_Analysis and https://www.academia.edu/65311660/What_not_to_do_with_words_uses_of_speech_act_theory_in_Biblical_hermeneutics and https://repository.up.ac.za/bitstream/handle/2263/66352/Cho_Speechact_2017.pdf?isAllowed=y&sequence=2 and https://www.researchgate.net/publication/259364126_Speech-act_theory_and_Biblical_interpretations

Orthodox Bishop Alfeyev: "To be a theologian means to have experience of a personal encounter with God through prayer and worship."; Orthodox proverb: "We know where the Church is, we do not know where it is not."

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