GUIDELINES FOR EXEGETING
the Literary Forms
Consider relevant concerns for each subgroup in the larger genre categories.
GOSPEL:
For an overview of the research done on Luke's gospel, click 
NT Lecture Notes: 3.1.2.2.1.1.
Gospel
Bibliography Listing
Prologue:
The prologues of the gospels and in particular the prologue of Luke-Acts
need to be compared to the ancient prefaces. The following are items which
are common to the ancient prefaces and should be examined in the gospels:
(1) the author's predecessors and their inadequacies, (2) the subject matter
of the work, (3) the plan, arrangement or table of contents, (4) the stated
purpose of the writing, (5) the author's name, (6) the official addresse
of the work.
For some helpful treatments of prologues see:
Alexander Loveday, "Luke's Preface in the Context of Greek Preface-Writing,"
Novum
Testamentum 28, no 1 (1986): 48-74.
Charles H. Talbert. Reading Luke. New York: Crossroads, 1982.
Narratives
Infancy Narrative
Pronouncement Story
Classify the prounouncement story.
The stories should be classified according to the relationship between
the stimulating occasion (the narrative) and the response (the pronouncement).
According to the Pronouncement Story Work Group of the Society of Biblical
Literature there are seven basic types of pronouncement stories: correction,
commendation, objection, quest, inquiry, description, and hybrids (i.e.,
more than one class exists). It is best to categorize the story according
to its function and impact within the passage rather than imposing a sometimes
foreign classification label.
If the story does not seem to fit neatly into an above-mentioned category
the interpreter should carefully observe the function and impact of the
pronouncement as seen in the relation between the stimulating occasion
and the response. This should provide a descriptive term(s) to categorize
the pericope and to use in exegesis.
View the pronouncement as an integral part
of the passage.
The pronouncement no doubt represents either the literary or the theological
climax of the passage and many times, both. It should not be ignored when
drawing final conclusions. For example, in the first pronouncement story
in Luke (2.41-52), Jesus' pronouncement in verse forty nine contains the
revelation of who Jesus is and how he is related to his heavenly father.
This should be view as the basic teaching of the passage as opposed to
any type of model parent-child relationship.
Bibliography:
Robert Tannehill, "Introduction: Pronouncement Story and Its Types,"
Semeia
20 (1981). Consult this same issue for an in-depth investigation of the
pronouncement story.
Consult the following when determining the smaller genre in the Lukan
infancy narratives:
Herman Hendrickx. The Infancy Narratives. London: Geoffrey Chapman,
1975.
Renè Laurentin. Les évangiles de l'enfance du Christ:
Vérité de Noël au-delà des mythes: Eéxègse
et sémiotiquehistoricité et théologie. Paris:
Desclée de Brouwer, 1982.
Parables
Exegeting Parables,
chapter one of a PhD seminar paper 
Following the lead of modern study, there should be an attempt to find
a single primary purpose for the parable. However, the interpretation should
not be limited to that if more can be justified. Some basic questions should
be answered in the exegetical process:
In what larger context(s) is the parable
set?
Does the block diagram indicate a single
key statement?
Does the semantic analysis indicate a single
key statement?
Are there significant didactic statements
on the secondary level?
Look in particular for contrasts: e.g., wise and foolish, prepared and
unprepared etc.
Carefully examine the results of the form, literary and structural work;
in particular note the Sitz im Leben Jesu, Kirche und Verfasser. Are there
any OT quotations? How do they relate to the primary message of the parable?
Diligently attempt to strip away the inherited "obvious understandings"
and hear the parable like the very first listener. What was said that would
have been shocking to them? For example, does your structuralist analysis
and/or studies indicate any reversals?
In attempting to find any legitimate figurative or allegorical meaning,
ask, Would the original listeners have picked up such a meaning? Can, at
this later time, one be legitimately superimposed?
Consult these helpful studies:
Listing of parables of Jesus with chronological
outline of his ministry.
Guidelines for Exegeting Parables.
Adolf Jülicher. Die Gleichnisreden Jesu Dormstadt: Wissenschaftliche
Buchgesellschaft, 1963).
Joachim Jeremias. The Parables of Jesus. Trans. S. H. Hooke.
Rev. ed. New York: Charles Scribner's Sons, 1963.
For a more recent conservative approach see:
Lorin L. Cranford, Study Manual of the Parables of Jesus: English
Text. Fort Worth: Scripta Publishing Company, 1988.
Robert H. Stein. An Introduction to the Parables of Jesus. Philadelphia:
Westminister Press, 1981.
Sayings
For the teaching of Jesus in the sayings material see the following
sources:
John Dominic Crossan. In Fragments: The Aphorisms of Jesus.
New York: Harper & Row, 1983.
Norman Perrin. Rediscovering the Teaching of Jesus. New York:
Harper & Row, 1967.
Robert H. Stein. The Method and Message of Jesus' Teachings.
Philadelphia: Westminster Press, 1978.
Logia
Miracle
Stories
1. Set the miracle story in the context
of the miracle stories in the Gospels.
(1) Analyze the miracle story with reference to the component motifs
which are present.
For details see Gerd Theißen, The Miracle Stories of the Early
Christian Tradition, trans. F. McDonaugh (Philadelphia: Fortress Press,
1983), 47-74.
(2) Determine the themes reflected by the specific components.
(3) Determine approximately when the miracle story took place in the
ministry of Jesus. Consult listing.
2. Analyze the narrative elements in
the miracle story with reference to:
(1) Characters.
They can be portrayed in the role of responsibility, the role of reception
and the role of participation.
(2) Events
(a) The causes of miraculous events include performance, prayer, pronouncement
and provision.
(b) The most common classes or miraculous events include exorcism,
healing, punishment and raising.
(3) Person
Miracle stories in the gospels are told in third person narration.
This means that the narrators are never characters in the miracle story.
Some miracle stories outside the gospels are told in first person.
(4) Voice
In the gospel miracle stories, the explanation or interpretation is
made by the voice of one of the characters rather than by the narrator.
The editorial contribution of the evangelists may be seen in the introduction
and the conclusion of the miracle story, but the heart of the story is
explained with the voice of one of the characters. This section many times
also contains the heaviest concentration of traditional material.
(5) Perspective
In the gospel miracle stories, the perspective is usually external,
that is, the focus is on actions, occurrences and statements. There are
some indications of an internal perspective or focus on thoughts and emotions
when the reaction of the audience is presented in the conclusion.
For a detailed presentation of these above elements see Susan Marie Praeder,
"Miracle Stories in Christian Antiquity: Some Narrative Elements,"
Forum
2 (1986): 43-54.
A Chronological Listing of the Miracles of
Jesus
A Chronological Listing of the Miracles of
Jesus with English and Greek Texts
Hero Story
Public Ministry Narratives (Hero Story)
and The Temptation of Jesus, a PhD seminar
paper
Passion Narrative
Determine the importance of the position
of the passion narrative in the overall scheme of the gospel.
See Heinrich Zimmermann Neutestamentliche Methodenlehre: Darstellung
der historisch-kritischen Methode, 7th rev. ed. by K. Kliesch (Stuttgart:
Katholisches Bibelwerk, 1982), 135, for details.
(1) Compare multiple tradition (parallels) for similarities and differences
and form theological explanations.
A good discussion of this redactional type study is Keith Crim, ed.,
IDB,
Supplementary Volume (Nashville: Abingdon Press, 1976), s.v. "Passion Narrative,"
by J. R. Donahue. Also good on the growth of passion tradition and relations
between accounts is X. Leon-Dufour, "Passion (Rcits de la)," Dictionanaire
de la Bible, Supplment, 6 (1960): cols. 1419-92.
(2) Compare extra-biblical parallels to pericope content.
For example, Erich Klostermann, Das Lukasevangelium (Tübingen:
J.C.B. Mohr [Paul Siebeck], 1975), notes a parallel in Lysias 12.8f. where
a person who has been offered money to do a service agrees to do it. This
in comparison to Judas' betrayal in Luke 22.1-6.
Determine motifs existent for aid in exegesis.
See Joseph A. Fitzmyer, The Gospel according to Luke X-XXIV,
The Anchor Bible (Garden City: Doubleday, 1981), 1362-65.
(1) New Testament motifs
(a) Theological
The dominance of faith in the risen Christ
The accomplishment of God's will
The tendency to hint at a more-than-human condition of Jesus
(b) Apologetic
The emergence of declarations of Jesus' innocence
The tendency to excuplate the Roman prefect Pontius Pilate and to incuplate
the Jewish leaders
The tendency to excuse the desertion of the disciples
(2) Old Testament motifs
Look for precursor to specific subform existent in OT; specifically
look at the point of LXX intersection of interpretative words.
(a) Forshadowing of the passion ordeal found in Zechariah 9-14. (See
F. F. Bruce, "The Book of Zechariah and the Passion Narrative," Bulletin
of the John Rylands Library 43 [1960-61]: 336-53.)
(b) Investigate all prophetic pericopae which portray messianic suffering.
Apocalyptic
Encounters
The following guidelines apply to all Gospel texts as well as to the
overtly Apocalyptic genre texts such as the "Little Apocalypse" in the
Synoptics.
Identify the Apocalyptic elements in the
passage according to
"Manner of Revelation,"
"Content," ("Temporal Axis," "Spatial Axis," "Paraenesis by Revealer,"
"Concluding Elements") and
"Function" by using the worksheet in Appendix I.
This should be used for comparative analysis once other works in the
same subgenre are identified. This final element "Function" is not included
in Collins' Master Paradigm but is borrowed from David Hellholm, "The Problem
of Apocalyptic Genre and the Apocalypse of John," in Society of Biblical
Literature 1982 Seminar Papers, ed. Kent Harold Richards (Chico, CA:
Scholars Press, 1982), 164.
Identify the subgenre to which the text
belongs by use worksheet in Appendix J.
From Apocalypse: The Morphology of a Genre
identify the subgenre to which the text belongs
by locating its proper listing in the individual studies (i.e., "The
Jewish Aposcalypses," etc.).
Note especially the works which have several Apocalyptic elements in
common with the text (as identified from the worksheet in Appendix I).
Do primary source work on the text(s)
which seem to have the most in common with the biblical passage being
exegeted.
ACTS:
For a listing of the texts in Acts linked
to the appropriate genre, click here.
For an overview of the research done on the Book
of Acts click
NT Lecture Notes: 3.1.2.2.1.2.
History
Bibliography Listing
Episodic
Narrative
The episodic narrative is a narrative genre in which events are related
in a somewhat condense format, so that events that occurred over an extended
period of time can be viewed as a whole in a relatively short literary
section. Because historical events tend to be summarized rather than spelled
out in immense detail, some authors refer to narratives of this type as
"summary narratives," but this term should be avoided since it is also
used of narrative sections which summarize historical events which have
already been related.
The episodic narrative should be approached as a narrative genre; thus
the text, context, message and means of the passage should be identified
as diagramed below:
The Narrative Paradigm
TEXT
CONTEXT
Textual Message=
Contextual message=
Narrative World
Experience & Imagination
Events
MESSAGE
Existence
Sequence
Structure
Time
Space
Textual means=
Contextual Means=
Narration
Creation & Reading
Narrator
Real Author
Narrative Audience
Implied Author
Language
Real Audience
MEANS
Style
Implied Audience
Situations
Presence
Voice
Perspective
Narratives
TEXT
CONTEXT
MESSAGES
Textual messages
Contextual messages
MEANS
Textual means=
Contextual means=
Narrative Analysis and Interpretation
TEXTS?
CONTEXTS?
MESSAGES?
Textual messages
Contextual messages
MEANS?
Textual means=
Contextual means=
It is particulary important to remember that time is compressed in
this genre and that events may be telescoped, perhaps giving a false impression
of chronological proximity on a cursory reading. It is also instructive
to note the present of literary "echoes" of earlier material, which have
the rhetorical effect of bringing earlier narratives to mind and of associating
them with the present pericope.
Miracle
Narratives
Commissioning
Narratives
Identify the nature of the divine-human/apocalyptic
encounter.
Any pericope of a divine-human encounter that involves a commissioning
should properly be classified a commissioning account. A comissioning occurs
in the New Testament when the recipient is told (in the form of command
or instruction) to undertake a specific task in service to the commissioner.
Thereby, the commissioned person is made the agent of the commissioner
for the accomplishing of the commissioner's will.
Identify the essential formal
(i.e., those concerned with grammatical or rhetorical types) and
thematic (i.e., those concerned with subject matter) elements
in the account.
This dual analysis provides both a literary and theological perspective.
The seven formal elements include the introduction, confrontation,
reaction, commission, protest, reassurance and conclusion. The four thematic
elements include voice/vision, angel, command to rise/reference to
standing and prayer. Though all the elements occur on a consistent basis,
they do not always all occur in every pericope.
Utilize the elements identified above to
determine the significance of the movement of the divine plan or of divine
guidance as graphically illustrated in the divine-human commissioning narratives.
The interpreter should also pay attention to how divine guidance in
a particular pericope relates to the overall guidance framework that runs
throughout the entire book of Acts.
Bibliography
Benjamin J. Hubbard, "Commissioning Stories in Luke-Acts: A Study of
their Antecedents, Form and Content," Semeia 8 (1977): 103-26.
___________________, The Matthean Redaction of a Primitive Apostolic
Commissioning: An Exegesis of Matthew 28:16-20 (Missoula, MT: Scholar's
Press, 1974.
__________________. "The Role of Commissioning Acctounts in Acts."
In Perspectives on Luke-Acts, Perspectives in Religious Studies,
ed. Charles H. Talbert, no. 5 (Edinburgh: T. & T. Clark, 1978), 187-98.
Terrence Y. Mullins, "New Testament Commission Forms, Especially in
Luke-Acts," Journal of Biblical Literature 95 (1976): 603-14.
Summaries
The analysis of the "narrative flow" is
not significant for this genre, because there is no true "narrative flow"
in summaries.
The comparaison of other "summary narratives"
and "summary statements" is a crucial step in the exegesis of this genre.
In Acts the "summary narratives" are 2.42-47; 4.32-35; 5.12-16; the
"summary statements" are 6.7; 9.31; 12.24; 16.5; 19.20; 28.31.
(1) Compare the "summary narratives" with each other
to detect the resumption of themes. Also try to detect any elaborations
of the theme by the other "summary narratives."
(2) Compare the "summary statements" to detect the
repetition of themes throughout the course of a work. In some cases, the
same phrase may be repeated several times in different places throughout
the text. These "summary statements" may function as programmatic statements
inserted throughout the text.
Set the summaries in their context.
(1) "Summary Narratives"
i) Set the "summary narratives"
in their immediate context. This is important because many times they are
idealistic representations taken from generalizations of the surrounding
narratives. Therefore, the context becomes a crucial factor in determining
an accurate interpretation of the idealized features of the text.
ii) Set the "summary narratives"
in the broader context of the book as a whole. This is important because
they provide important connecting links in the orverall narrative of the
text.
(2) The analysis of context of the "summary statements"
concerns the determination of the placement of these programmatic statements
throughout the text. In order to evaluate their significance, it is necessary
to determine their relationship with the flow of the context, and in some
cases, their contribution to the overall structure of the work.
Defense
Speeches
The Defense Speech is a well recognized category both without and within
the biblical materials. The form and purpose of the defense speech were
widely discussed by rhetoricians of antiquity. To gain a background understanding
the primary ancient sources need to be studied: Quintilian, The Insititues
of Oratory; Cicero, De Partitione Oratoria.
Examination of the basic form of the Defense Speech will help the student
identify the central thrusts of the speech. This will lead to some insights
regarding the theological and historical significance of the speech, and
the relationships between the speech and the rest of Luke's works.
Procedures for examining the pericope of Defense Speech:
Attempt to find the five basic components
of a defense speech:
exordium [praise of adressee(s) to secure goodwill],
narratio [statement of facts or basic issues],
probatio [proofs in defense of position taken in narratio],
refutatio [refutation of conflicting views to that in the narratio],
peroratio [emotion appeal to secure favorable response to position
taken in narratio].
Does the identification of the narratio
in particular signal the central thrust of the speech?
What is the relationship, especially theological,
of this thrust to the rest of the book? Does this give the student further
insights regarding the redactor/author?
Also of primary interest, and of greater significance than for the Defense
Speech alone, is the role of speeches in ancient historiography. Examine
the statements of Thucydides (Peloponnesian War, Book I.22) on the use
and source of speeches in historiography. [For furth study see Philip A.
Stadter, The Speeches in Thucydides (Chapel Hill, NC: University
of North Carolina Press, 1973).] Also consult Dibelius and Bruce for the
role and sources of speeches in Acts:
Martin Dibelius, A Fresh Approach to the New Testament and Early
Christian Literature (New York: Scribner, 1936).
_______________, Die Reden der Apostelgeschichte und die antike
Gesichtsschreibung (Heidelberg: Vandenhoeck & Ruprecht, 1949.
_______________, Studies in the Acts of the Apostles (New York:
Scribner, 1956).
F.F. Bruce, The Speeches in the Acts of the Apostles (London:
Tyndale Press, 1942).
__________, "The Speeches in ActsThirty Years Later," in Reconciliation
and Hope: New Testament Essays on Atonement and Eschatology, ed. Robert
Banks (Exter: Paternoster Press, 1974).
Missionary
Speeches
For the Areopagus speech in Acts 17.16-34, see the optimum analyses
of Martin Dibelius, "Paulus auf dem Areopag," in Aufsätze zur Apostelgeschichte,
ed. Heinrich Greeven (Göttingen: Vandenhoeck & Ruprecht, 1957);
Ned B. Stonehouse, The Areopagus Address (London: SPCK, 1949); and
Eduard Norden, Agnostos Theos: Untersuchungen zur Formgeschichte religioser
Rede (Darmstadt: Wissenschaftliche Buchgesellschaft, 1956). A good
source for exegetical treatment of the Areopagus speech is Bertil Gärtner,
The
Areopagus Speech and Natural Revelation, trans. Carolyn Hannay King
(Uppsala: Almquist & Wiksells, 1955). For the missionary speech in
general see Ulrich Wilckens, Die Missionsrede der Apostelgeschichte:
Form- und traditiongeschichtliche Untersuchungen, 2nd ed. (Neukirchen:
Neukirchener Verlag, 1963).
See how the formal elements of the missionary
speech (kerygmatic formulas) exist also in the gospels.
Consult C.H. Dodd, The Apostolic Preaching and its Developments
(New York: Harper & Row, Publishers, 1964), for an analysis.
Do a comparative study of the Lucan
scheme of missionary speeches in Acts.
(1) Discover how these elements fit into Luke's
theology.
(2) On this solid foundation assess paradigms for
sound exegesis.
Epistle:
For background survey of epistolary
research and bibliography see lecture
presented on Epistolary Research in the seminar at the beginning of Unit
5.
For a listing of these elements in the Pauline letters click
here.
For a description of the class responsibility for the Pauline letters
click
here.
For a listing of these elements in the General Epistles click
here.
Letters in the New Testament,
a PhD seminar paper and exegesis of 2 John
NT Lecture Notes: 3.1.2.2.1.3.
Letter
Bibliography Listing
It must be kept in mind that not all of these elements are going to
be found in every single letter of this era. But these do represent in
general those sections which commonly surface in letters both within and
outside the New Testament. For more detailed guidelines on exegeting various
aspects of the epistolary form see relevent section in Part One of seminar
papers in Unit Five. Only those elements treated in the seminar will be
touched upon here. See professor's introductory lecture manuscript for
general treatment of all these elements.
Praescriptio
The praescriptio consists of three parts. The exegete should look for
these and any expansion of them. They are: (1) Sender [superscriptio];
(2) Recipient(s) [adscriptio]; and (3) Greeting [salutatio]. Exegetical
importance is attached to the expansions. The ancient greeting was "X to
Y: Greetings." This form is found in Acts 15.23, 23.26 with a slightly
expanded form in James 1.1. The New Testament writers used this basic form
and then expanded one or more of the sections to indicate particular interest.
Expansions beyond the personal name in the superscriptio normally are in
the direction of supplying titles of position or authority. Sometimes this
aspect is then expanded. When thus, the expansion usually signals a major
thematic concern of the sender to be addressed in the body proper of the
letter. Expansions beyond personal name or geographical name designation
of the adscriptio tend to praise the spiritual progress of the recipients.
Expansions in the salutatio typically turn the focus of the letter to spiritual
matters involving one or more persons of the trinity. The exegete should
look for key words and phrases that will tip him to the more important
emphases of the letter.
The term author perhaps should be only cautiously related to Sender.
The common use of an amanuensis clouds the issue of authorship designation
in terms of a precise definition. The methodology of the pattern of dictation
of the contents of the letter could vary from a strict dictation of detailed
contents to the sketching out of general points which the amanuensis would
fill in the details. The use of such an individual by Paul is clearly reflected
in his letters: Tertius identifies himself as such in Rom. 16:22; the reference
to taking pen in hand in the closing sections of many of Pauls letters
(1 Cor. 16.21; Gal. 6.11; Col. 4.18; 2 Thess. 3.17; cf. Philm. 19) reflects
a widely used formulaic signal that an amanuensis has composed the contents
up to this point and now the one ultimately responsible for the contents
finishes the letter in his own recognizable handwriting as a seal of verfication
of the preceding contents.
The recipient(s) (=Adscriptio, Empfnger) designates the individual
or group to whom the letter was sent. In the case of the pauline corpus
these are mostly church groups; only 1,2 Timothy, Titus and Philemon are
addressed to individuals. In the case of the catholic epistles, where the
epistolary praescriptio is found, the addressees are usually designated
as Christians generally without any narrowly defined geographical location
indicatedthus the label `catholic' [universal] epistles. At least once
in the pauline corpus there is suggestion of another variationthat of a
circular letter. Interestingly, the textual tradition for the adscriptio
section of Ephesians reflects a high level of uncertainty for the geographical
designation "in Ephesis" (1.1). This corresponds to a pattern found outside
the New Testament where this geographical designation would be left blank,
to be orally filled in by the one who carried the letter to place to place
and read it before an assembled group. Thus as the letter was read in different
localities the geographical designation would be appropriately changed
by the reader.
Proem
Bibliography:
The Role of Proem in Early Christian Letters, a
PhD seminar paper and exegesis of 1 Peter 1:3-12
Confessions
of Faith
This material is limited mostly to the
repetition of short catch phrase expressions of early Christian belief.
In ancient Christianity when an individual expressed interest in commiting
themselves to Christ they began a process upon baptism normally of intensive
instruction in the basics of their newly expressed religious faith. Since
memorization of ideas in verbal form was far more important that learning
from written sources, the patterns of instruction centered on new Christians
memorizing as well as understanding a set of belief affirmations that were
largely past on in verbal form more than in written form. In the letters
of the NT scholars have begun to be able to identify out many of these
short expressions that have been incorporated by the letter sender into
the written expression of the letter. Typically these serve the role of
reaffirming the orthodoxy of the letter sender to the readers of the letter.
Verba
Christi
Bibliography:
The Verba Christi in Early Christian Letters, a
PhD seminar paper and exegesis of James 5:12
This material contains the words (=sayings) of Christ spoken during
his earthly ministry, although the letters of the NT were not written until
several decades after Christ's ascension into Heaven. Though many of these
bear close resemblance to similar statements of Jesus in the canonical
gospels, sometimes they have no parallel in the Gospels.
In exegeting these materials the following guidelines should be followed:
1. Compare the form of the saying in the
epistolary context with the form in the Gospel(s) if such exists. Look
for interpretive alterations that may have been added to the saying in
the epistle.
2. Compare the context between the gospel
pericope and the Verbum Christi. If the saying of Jesus
is used in a different context, it may carry a slightly different meaning.
3. Compare this example of the Verbum Christi
with any other examples of the same saying in other epistles.The
same considerations of wording and context apply here as with the gospel
comparison.
Old
Testament Allusion
Old Testament Allusions in the New Testament, a
PhD seminar paper and exegesis of James 5:1-11
In exegeting these materials the following guidelines should be followed:
1. Use the marginal notes in NA26
to help determine the presence of an OT allusion.
(1) Distinguish between explicit citation and allusion.
In NA26 the explicit
quote is italicized. For helpful discussions see
Krister Stendahl, The
School of Matthew and Its Use of the Old Testament (Uppsula: C. W.
K. Gleerup, 1954).
Henry M. Shires, Finding
the Old Testament in the New (Philadelphia: Westminster Press, 1974),
17.
Robert H. Gundry, The
Use of the Old Testament in St. Matthew's Gospel (Leiden: E. J. Brill,
1967).
E. Earle Ellis, Paul's
Use of the Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing
Co., 1957).
(2) Marginal references in NA26 also reflect
quotes and allusions from apocryphal and pseudepigraphal writings.
(3) Identifying allusions can be extremely subjective
at
times.
(i) Consult Klaus Berger's
discussion of Anspielung (allusion) under the section "Kriterien
der Traditionsgeschichte" in Exegese des Neuen Testaments, 2nd ed.
(Heidelberg: Quelle & Meyer, 1984), 170.
(ii) Carefully consider
his two rules of caution:
(a) A literary substitute is intended only where the OT is explicitly cited.
(b) Where the OT is cited, its intentional motif is determined by how often
it is repeated in the sense of a strong exegetical tradition.
2. Once an allusion is identified,
its Sitz im Leben must be explored.
(1) Utilize the same methods employed for the exegesis
of a NT text, i.e., apply OT critical methodology.
There will be overlapping sources. Consult appropriate
commentaries and reference materials which parallel the NT exegetical model
in methodology.
For the legitimacy of the intersection of the OT
and the NT see John Bright, The Authority of the Old Testament,
reprint ed. (Grand Rapids: Baker Book House, 1981).
Also consult Bernard Ramm, Protestant Biblical
Interpretation, 3rd rev.ed. (Grand Rapids: Baker Book House, 1970).
See sections which treat the dangers of allegorical and typological interpretation.
(2) Identify and compare common motifs in the allusion's
reference with the NT context. This is crucial for proper exegesis of the
NT text. For example, in order to understand James' denunciation of the
rich, one must explore the background of this same practice in the minor
prophets, especially Amos. Also consult the Jewish Wisdom literature (OT
and apocryphal) to grasp properly James' affinity to it.
(3) Finally, the exegete must cross two bridges
to make homiletical applications. First there is the OT scenario to the
NT context. Then the NT context to the realm of contemporary application.
Carefully consideration should be given to the first bridge as a clue to
the proper direction in the second.
Old
Testament Citation
Regarding NT quotes of OT texts one should examine (1) the OT text
both in the Hebrew and in the LXX, and (2) some basic rabbinic work on
the OT text. The first item may have ramifications for determining the
text (Step 2 in exegetical model), redactional concerns (Step 4, 3.a. or
d.l) and possibly structural/outline concerns. The second item falls under
Steps 7 and/or 8.
Paraenesis
Two points especially need to be made. First, since paraenesis is used
in "general" exhortation, this material does not prove helpful in determining
the Sitz im Leben behind a particular book (Dibelius, James, 5-6).
Second, the logical structure of a passage may be somewhat awkward since
traditional material is being incorporated into the writing. As Dibelius
pointed out, there may be repetition of identical motifs in a section of
scripture (Ibid.). Rather than forcing a logical progression at this point,
the exegete must bracket the traditional material in order to clearly recognize
the author's development of his topic.
For a helpful introduction, see the discussion by Roger Maddox, "The
Role of Paraenesis in Early Christian Letters with an Exegesis of Hebrews
13:1-19," PhD seminar paper presented to Dr. Lorin L. Cranford in New Testament
772 on April 15, 1997.
Vice/Virture Lists
For a helpful introduction, see the discussion by J. D. Charles,
"Vice and Virtue Lists," Dictionary
of New Testament Background, Craig A. Evans & Stanley E. Porters,
eds. (Downers Grove, IL: InterVarsity Press, 2000), 1252-1257.
New Testament Virtue Lists
New Testament Vice Lists
Haustafeln
The Domestic Code material followed ancient patterns widely discussed
in the first century family or household. Typically these discussions centered
on how the various members of the family (wife, children, slaves) were
to relate to the dominating male (husband=father=master) of the household.
In the early Christian pattern the discussion of responsibilities flowed
both directions and often centered on the male's obligations to the other
members of the family. Thus the NT texts will be developed in pairs: wife/husband;
children/father; slave/master. Not every passage will contain all three
sets relationships, but the ones that do surface will be discussed from
both sides of the relationship.
The following procedure is suggested for identifying and interpreting
Haustafeln in the New Testament:
1. Identify the Haustafeln in the NT by
holding to the more specific definition the "domestic" or
"household" codes. These occur in Col. 3.18-4.1;
Eph.
5.22-6.9; 1 Tim. 2.8-15; 6.1-2; Tit. 2.1-10; 1 Pet. 2.11-3.7.
2. Gain a broad understanding of the origin
and purpose of the NT Haustafeln. For this purpose the reader
is encouraged to begin with NIDNTT, s.v. "Haustafeln" and to continue
more in-depth research by investigating primary source material.
3. The greatest exegetical energy should
be reserved for understanding the actual content of the codes and their
role in the epistle. The major commentaries and leading
studies are the interpreter's primary tools. The most recent leading studies
include: Balch, Domestic Code; Charles Talbert, ed., Perspectives
on First Peter (Macon, GA: Mercer University Press, 1986). Cf. also
Crouch,
Colossian Haustafeln.
Gemeindetafeln
This material in the NT follows the above
Haustafeln patterns in that relationships inside the community of faith
are the focal point of emphasis rather than the family unit. The responsibilities
of spiritual leaders is a common theme. The obligations of members to spiritual
leaders surfaces on occasion, as well as obligations of the community of
faith to the outside world.
The first century world considered participation
in some kind of group, be it religious, trade oriented, social etc., as
an essential part of self-definition and self-worth. Early Christian followed
these patterns. Consequently, participation entailed serious obligations
on the part of everyone who was a participant. These NT passages lay out
specific responsibilities inside the community of believers. In analyzing
these passages, one should focus on the specific relationships treated
along with the ethical duties spelled out by the scripture text.
Conclusio
(Eschatokoll)
The Conclusio of ancient letters
contained a variety of miscellaneous items, some of which are listed below.
The primary objective was to reaffirm friendship connections of the sender
with those who received the letter. Just as the Praescriptio sought to
establish friendly relations between the sender and the recipients, the
Conclusio attempted to reaffirm that positive connection. In analyzing
your passage consider first which sub categories are contained in the scripture
text. Then explore the content of each sub-unit.
Greetings
The passing on of verbal greetings on both sides
of the sending/receiving of ancient letters was terribly important in the
ancient world. Both sides of the greetings are commonly found in this section.
In addition the common greeting of physical action was the kissing of one
another on the cheek, rather than the shaking of hands as is true in our
culture. Thus sometimes the instructions to give certain individuals a
"holy kiss" will also surface as a part of the greetings.
Sender Verification
Since almost all ancient letters sent to groups
of people were dictated by the sender to a scribe who did the actual writing
of the letter, it was often felt to be necessary by the sender to take
pen in hand and write out a small segment at the end of the letter in his
own handwriting. This frequently contained a brief summary of the major
themes of the body of the letter. Also, it provided verification to the
readers of the letter, familiar with the sender's handwriting but not necessary
that of the scribe doing most of the writing, that this letter was genuinely
from the sender identified in the Adscriptio at the beginning of the letter.
Doxologies
The vast majority of the ancient world was very
religiously oriented, unlike our present culture. Expressions of praise
of the patron deity of the letter sender were commonplace. Christianity
followed this tradition and some of the most eloquent expressions of praise
of God and of Christ are found in these sections of the NT letters. It's
also important to note that doxologies are occasionally found in the other
sections of ancient letters as well; they were not confined to the Conclusio.
Benedictio
Most NT scholars who study ancient letters are
convinced that the reason virtually all of the Pauline letters end in a
prayer of benediction is because Paul sought to imitate in his letters
early patterns of Christian worship which followed the Jewish tradition
of the synagogue. Worship services began with a prayer (the Proem in the
letters) invoking divine blessing on the worshippers and ended with a similar
prayer for divine blessing (the Benedictio in the letters). Since the letters
in the NT were written to be orally read before congregations, rather than
being privately read by individuals, this use of prayer language simulated
a worship experience in the public reading of the letter -- something that
would seldom take more than five or ten minutes to read a letter in its
entirety.
Apocalypse
NT Lecture Notes: 3.1.2.2.1.4.
Apocalypse
Bibliography Listing
BIBLIOGRAPHY
The establishment of genre (both general and specific) is important
to the determination of both the literary and the historical context of
the passage. See Gordon Fee, New Testament Exegesis, 32-44, for
helpful discussion of details. Also, Ralph P. Martin, "Approaches to New
Testament Exegesis," in New Testament Interpretation: Essays on Principles
and Methods, ed. I. Howard Marshall, 220-51. Of particular importance
for a detailed treatment is David Aune, The New Testament in its Literary
Environment, Vol. 8 of Library of Early Christianity (Philadelphia:
Westminster Press, 1987). Also of value in more technical analysis is Lorin
L. Cranford, ed., Exegeting the New Testament: A Seminar Working Model
(Fort Worth: Scripta Publishing Inc., 1989).
For an extensive NT bibliography see Genre
Bibliography.
GOSPELS:
Keith F. Nickle, The Synoptic Gospels: An Introduction
Edgar F. McKnight, What Is Form Criticism?
William Barclay, Introduction to the First Three Gospels
Vincent Taylor, The Formation of the Gospel Tradition
ACTS:
H. J. Cadbury, The Making of Luke-Acts
Charles H. Talbert, Literary Patterns, Theological Themes and the
Genre of Luke-Acts
E. Plümacher, Lukas als hellenistischer Schriftsteller: Studien
zur Apostelgeschichte
Richard I. Pervo, Profit with Delight: The Literary Genre of the
Acts of the Apostles
EPISTLE:
William G. Doty, Letters in Primitive Christianity
John L. White, ed., Studies in Ancient Letter Writing
Stanley K. Stowers, Letter Writing in Greco-Roman Antiquity
Franz Schnider & Werner Stenger, Studien zum Neutestamentlichen
Briefformular
APOCALYPTIC:
D. S. Russel, The Method and Message of Jewish Apocalyptic
H. H. Rowley, The Relevance of Apocalyptic
David Hellholm, Apocalypticism in the Mediterrean World and the
Near East
John J. Collins, ed., Apocalypse: The Morphology of a Genre
COMPREHENSIVE
DISCUSSIONS:
John H. Hayes and Carl R. Holladay, Biblical Exegesis: A Beginner's
Handbook
William A. Beardslee, Literary Criticism of the New Testament
Klaus Kock, Was Ist Formgeschichte?
Klaus Berger, Exegese des Neuen Testaments
Hans Conzelmann and Andreas Lindemann, Arbeitsbuch zum Neuen Testament
Georg Strecker and Udo Schnelle, Einführung in die neutestamentliche
Exegese
Heinrich Zimmermann, Neutestamentliche Methodenlehre. Darstellung
der historisch-kritischen Methode
1Taken from Lorin L.
Cranford, Exegeting the New Testament: A Seminar Working Model,
2nd rev. ed. (Fort Worth: Scripta Publishing, Inc., 1991), 58-71. References
to Appendices are based upon this source and should be consulted for details.
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