Exegesis

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Jewish exegesis
)
For other uses, see Exegesis (disambiguation).
A Bible open to the Book of Isaiah

Exegesis (/ˌɛksɪˈdʒiːsɪs/ EK-sih-JEE-sis; from the Greek ἐξήγησις, from ἐξηγεῖσθαι, "to lead out") is a critical explanation or interpretation of a text. The term is traditionally applied to the interpretation of Biblical works. In modern usage, exegesis can involve critical interpretations of virtually any text, including not just religious texts but also philosophy, literature, or virtually any other genre of writing. The phrase Biblical exegesis can be used to distinguish studies of the Bible from other critical textual explanations.

Textual criticism investigates 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 literary genres presented in the text and analysis of grammatical and syntactical features in the text itself.

Usage

One who practices exegesis is called an exegete (/ˌɛksɪˈdʒiːt/; from the Greek ἐξηγητής). The plural of exegesis is exegeses (/ˌɛksɪˈdʒiːsiːz/). Adjectives are exegetic or exegetical (e.g., exegetical commentaries). In biblical exegesis, the opposite of exegesis (to draw out) is eisegesis (to draw in), in the sense of an eisegetic commentator "importing" or "drawing in" their own 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 of exegesis, and one of the larger corpora of text commentaries from the ancient world, comes from

Enūma Anu Enlil), and from the appearance of a sacrificed sheep's liver on the other (Bārûtu
).

As with the majority of the thousands of texts from the

Akkadian, but due to the influence of lexical lists written in Sumerian language
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 Epic of Gilgamesh, was discovered in a cuneiform commentary on a medical text.[1] 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."[2] Finally, cuneiform commentaries are also the earliest examples of textual interpretation. It has been repeatedly argued that they influenced rabbinical exegesis.[3]

The 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 Assyriology.

Commentaries on Plato

See also: Commentaries on Plato

Commentaries on Plato include a large corpus of literature, especially in the ancient and medieval world, to explain and clarify the works of Plato. Many Platonist philosophers in the centuries following Plato sought to clarify and summarise his thoughts, but it was during the Roman era, that the Neoplatonists, in particular, wrote many commentaries on individual dialogues of Plato, many of which survive to the present day.

Biblical commentaries

See also:
List of Biblical commentaries and Jewish commentaries on the Bible

A 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

Epistle of Jeremiah), or the pastoral or Johannine epistles
are often condensed into one volume.

The form of each book may be identical or allow for variations in methodology among 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 pericope-by-pericope or verse-by-verse. Before the 20th century, a commentary would be written by a sole author, but in the recent period, 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

Calvinist) perspective, or a commentary that focuses on textual criticism or historical criticism
from a secular point of view. However, each volume will inevitably lean toward the personal emphasis bias 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:
Biblical exegesis

In Christianity, biblical exegeses have relied on various doctrines.[4]

The doctrine of

Paul of Tarsus in Epistle to the Galatians chapter 4.[6]

The

Pius XII),[8] in contrast to the overwhelming reliance on historical-critical interpretation, often to the exclusion of all other hermeneutics, in liberal Christianity
.

Historical criticism, also known as the historical-critical method or

higher criticism, is a branch of literary criticism that investigates the origins of ancient texts in order to understand "the world behind the text".[9][10] This is done to discover the text's primitive or original meaning in its original historical context and its literal sense.[11]

Revealed exegesis considers that the Holy Spirit inspired the authors of the scriptural texts,[citation needed] and so the words of those texts convey a divine revelation. In this view of exegesis, the principle of sensus plenior 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 artistic inspiration), so their works are completely and utterly a product of the social environment and human intelligence of their authors.[citation needed]

Catholic

See also:
Roman Catholic theology of Scripture

Catholic centres of biblical exegesis include:

Protestant

For more than a century, German universities such as Tübingen have had reputations as centers of exegesis; in the US, the Divinity Schools of Chicago, Harvard and Yale became famous.

Robert A. Traina's book Methodical Bible Study[12] is an example of Protestant Christian exegesis.

Indian philosophy

The

Bhartrhari (7th century).[13]

Islam

Main articles: Tafsir and Esoteric interpretation of the Quran

Qur'an.[14] It explains those aspects of the Holy Qur’an that cannot be known by reason and logic such as the context of the revelation or abrogation of a specific. They are explained using reliable sources: other Verses of Holy Qur'an itself as some explain the other; the hadiths of the Holy Prophet, peace and blessing be upon him, as this Holy Quran was revealed on him; the narrations of the Holy Prophet's Companions as they were the main context and reason for the revelation of a specific Verse of the Holy Qur'an; and so on and so forth.[15] Such an author of tafsīr is a mufassir ('مُفسر, mufassir, plural: مفسرون, mufassirūn). To see a glimpse of the richness of tafsir in Islam, refer to Imam Razi's Tafsir Kabir
in Arabic and Mufti Ahmad Yar Khan Naeemi's Tafsir Naeemi in Urdu.

Judaism

Main articles:
Pardes (Jewish exegesis)

Traditional Jewish forms of exegesis appear throughout rabbinic literature, which includes the Mishnah, the two Talmuds, and the midrash literature.[16] Jewish exegetes have the title mefarshim (מפרשים, "commentators").

Midrash

The

Pentateuch
not connected with Law.

Halakha and Aggadah

In the

aggadic exegesis, the expounder endeavored not so much to seek the original meaning of the text as to find authority in a Hebrew Bible passage for established concepts and ideas, rules of conduct, and teachings, for which he wished to locate a foundation. The talmudical hermeneutics form asmachta is defined as finding hints for a given law.[citation needed][original research?
]

Midrashic

Midrash exegesis was largely in the nature of

Eliezer b. Hyrcanus: "Truly, you say to Scripture, 'Be silent while I am expounding!'".[17]

Tannaim

Midrashic exegesis. These two terms were later on destined to become important features in the history of Hebrew Bible exegesis. In Babylonia
was formulated the important principle that the Midrashic 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

Shab
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 Midrash.

It was, therefore, providential that, just at the time when the Midrash was paramount, the close study of the text of the Hebrew Bible, at least in one direction, was pursued with rare energy and perseverance by the

Masorites
, who set themselves to preserving and transmitting the pronunciation and correct reading of the text.

Mikra

The

Kethuvim
(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 Hebrew 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 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 Aggadah, the third of these branches, was the source material for the sermon.

Jewish exegesis did not finish with the redaction of the Talmud, but continued during ancient times, the Middle Ages and the Renaissance; it remains a subject of study today. Jews have centers for exegetic studies around the world, in each community: they consider exegesis an important tool for the understanding of scripture. Associated with the rabbinic text studies, such methodology is known to adopt a wide assortment of literary tools, in conjunction with meticulous, widespread engagement with classical exegetical literature.[18]

Zoroastrianism

Gathas 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.[19]

In a secular context

Several universities, including the

study of religion
.

At Australian and British universities, the exegesis forms part of the required work for fine arts, including creative-writing, doctorates. A scholarly text accompanies a creative work, such as a film, novel, poetry or other artistic output by the PhD candidate. Together, the two elements form the candidate's research thesis.[23]

See also

References

  1. ^ BM 54595 (CCP 4.2.R). See T. G. Pinches, "Exit Gišṭubar!", The Babylonian and Oriental Record, vol. 4, p. 264, 1889.
  2. S2CID 162350464
    .
  3. ^ See Akkadian Commentaries and Early Hebrew Exegesis
  4. ^ Watson E. Mills, Roger Aubrey Bullard, Edgar V. McKnight, Mercer Dictionary of the Bible, Mercer University Press, USA, 1990, p. 372-375
  5. ^ Bruce Corley, Steve Lemke, Grant Lovejoy, Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture, B&H Publishing Group, USA, 2002, p. 102
  6. ^ Kevin J. Vanhoozer, Dictionary for Theological Interpretation of the Bible, Baker Academic, USA, 2005, p. 283-284
  7. ISBN 978-0-8010-3413-8
    .
  8. ^ The Biblical Commission's Document "The Interpretation of the Bible in the Church" Text and Commentary; ed. Joseph A. Fitzmyer; Subsidia Biblica 18; Rome: Editrice Pontificio Istituto Bibllico, 1995. See esp. p. 26, "The historical-critical method is the indispensable method for the scientific study of the meaning of ancient texts."
  9. ISBN 978-0-664-22314-4
    .
  10. ^ "Journal of Higher Criticism".
  11. ^ Soulen, Richard N. (2001). Handbook of Biblical Criticism. John Knox. p. 79.
  12. ISBN 978-0-310-31230-7
    .
  13. ^ see also chapter 3.2 in Peter M. Scharf, The Denotation of Generic Terms in Ancient Indian Philosophy (1996)
  14. ^ "al-Baydawi's "Anwar al-Tanzil wa Asrar al-Ta'wil" with Frontispiece". World Digital Library. Retrieved 28 February 2013.
  15. ^ See Izza Rohman, “Tafsir Al-Qur’an Bi Al-Qur’an as A Distinctive Methodology”, Advances in Social Science, Education and Humanities Research (ASSEHR), Volume 137, International Conference on Qur'an and Hadith Studies (ICQHS 2017), pp. 33-37.
  16. ISBN 0-521-07418-5
    .
  17. ^ (Sifra on Lev. xiii. 49)
  18. OCLC 779489142
    .
  19. Encyclopedia Iranica
    . Vol. IX, Fasc. 2. Costa Mesa: Mazda. pp. 113–116.
  20. ^ "Ecole pratique des hautes études (EPHE)". sorbonne.fr.
  21. ^ "Organisatie". leidenuniv.nl.
  22. ^ "Centre interdisciplinaire d'étude des religions et de la laïcité – CIERL". ulb.ac.be. Archived from the original on 2007-11-12.
  23. ^ Krauth, Nigel (2011). "Evolution of the exegesis: the radical trajectory of the creative writing doctorate in Australia". Text: Journal of Writing and Writing Courses. 15 (1).

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