Does a reader's exegesis influence his translation of the Bible? Is a good exegete by definition also a good translator? This article clarifies the position of the United Bible Societies concerning the exegetical training needed for translators. Secondly, it works out the thesis that an exegete is rarely a good translator.
What is discourse analysis and what is its relevance for New Testament exegesis? Reed wants to define the most important characteristics of discourse analysis based on the writings of its leading linguistic proponents, and he sets forth a research agenda for future applications of discourse analysis to the New Testament.
It is important to acknowledge the literary features of Scripture for a good understanding. This article argues that too often biblical scholarship has ignored its literary character in exegesis. The authors want to illustrate how consideration of the literary character of a book can solve difficult exegetical problems, and illustrate this from their exegesis of Nahum.
What is the role of the analogy of faith in exegesis? Is it possible to abuse this freedom in the way a specific passage is interpreted? This article looks at a number of such abuses that occur especially in eschatological passages and proposes a remedy. Examples include: Revelation 3:21, Revelation 7:4, 2 Thessalonians 2:3.
In biblical exegesis an important question is, "What is the intention of the human author?" This paper argues that however important the human author's intention is for determining the meaning of any given text, it does not exhaust a text's meaning. A text must be read in its total context, literary and historical.
Justin Martyr has the honour of being the first comprehensive Christian interpreter of the Old Testament. What was Justin's exegetical method? Aune indicates the gap between the New Testament's use of the Old and the exegesis in early patristic literature. The further Justin departed from the New Testament exegetical tradition, the closer he got to allegory.
In this essay Gaffin concentrates on the inherent vigour of Reformed systematic theology and how best to preserve and nurture its strengths. He first addresses the matter of Reformed systematic theology’s use of its own exegetical tradition given in the discipline of biblical theology as developed by Geerhardus Vos.