Techniques and Tools for Exegesis

I taught these two lessons at Spring Creek Bible Church on May 7 and 14, 2017, as parts 2–3 of the Introduction to New Testament Exegesis series.

Prefer what I actually said? Read the transcripts: Part 1 · Part 2 (lightly edited for readability).

0. Introduction

Last week we introduced the topic of exegesis and laid the foundation by looking at (1) key terms and definitions—like exegesis, eisegesis, hermeneutics, meaning, intent, context— (2) principles for the study of the Bible, and (3) our theological presuppositions that we bring to the study of Scripture.

Today we’re going to focus on the how of doing exegetical study in the New Testament and talk about some of the resources and tools you may want to make use of to aid you in your study.

You should have picked up two copies of the Exegetical Study Worksheet when you came in. You can use one to take some notes for today’s class as we talk about each step, and the second you’ll use to work through John 3:16, which is our text for next week. More on that later.

1. Techniques or Methods

Introduction to Study Methods

Perspective on Methods

I’ll be presenting one method for doing exegetical study of a passage, but I’d like to make a few qualifications before we get into it.

1. Exegesis is both a science and an art, which means that following these steps doesn’t guarantee flawless exegesis.
2. There are many methods for doing an exegetical study of a passage. None is perfect. What I’ve put together is based on the work of many others (esp. Andy Naselli’s helpful new book) and makes no claim of superiority.
3. My goal with this method was to (1) be approachable and (2) bring together the academic, theological, and practical aspects of studying God’s Word.
4. If you already have a method that works well for you, that’s great. Or if you want to modify the method we’ll cover to be better suited to you, that’s great too.
5. It’s not necessary to always do all the steps in this method.
6. It’s not necessary to do the steps in a particular order.

This is intended only to be a guide, a tool to suggest some of the ways you can dig into the meaning and application of Scripture. As you become more skilled in doing exegetical work, your exegetical method will become more organic, more second nature.

A good illustration of this is cooking. Think of this (or any) method as a recipe. When you’re first getting started cooking, following a recipe is a helpful tool to (but not a guarantee of!) producing a tasty meal. But once you develop skill in the kitchen, you gain the ability to deviate from the recipe, to change some of the ingredients, to improvise.

Doing good exegesis is not unlike preparing a good meal. Once you know the fundamentals and have developed skill, the methods and guides are less essential.

A second way to illustrate this would be to compare our method to a map or GPS. When you’re new to an area, a map or GPS will help you navigate your way through a new city. Once you gain familiarity with your surroundings, you don’t need to rely on the guidance of those tools. I’m guessing most of you didn’t use a GPS to find your way here this morning.

Types of Bible Study

There are many different ways to study the Bible.

1. Passage studies
2. Topical/thematic studies
3. Doctrinal/theological studies
4. Book studies
5. Character studies
6. Word studies

This class is going to focus specifically on how to study a passage. It will make use of some basic word study and book study methods.

You can apply many of these same methods to other types of study, but in-depth analysis of other types of study is outside the scope of this class.

Three Main Steps

Many people break the exegetical Bible study process into three big buckets:

1. Textual Criticism: Establish what the text actually said.
2. Interpretation: Determine what the text meant in its original historical context.
3. Application: Determine what the text means today in our 21st century North American context.

This is a really help way to think about what we’re actually do at a high level.

Step 1: Establish the Text: What Did the Text Say?

This first major step might be intimidating or scary for two reasons:

1. Does it call into question the accuracy of the Bible?
2. Isn’t this only something for advanced scholars to think about?

Let me quickly address both.

Accuracy of the Bible

Remember that we affirm the inspiration, infallibility, inerrancy, authority, sufficiency of Scripture in its original manuscripts. To the best of our knowledge, all of these manuscripts have been lost or destroyed. What we have are copies, and copies of copies, and copies of copies of copies, and translations of copies of copies, etc.

But we have more copies—close to 6,000—than any other book in history by a huge margin. We have every reason to believe that what we have in these manuscripts preserves God’s Word for us today.

But there are differences.

These copies and early translation aren’t identical. Textual criticism is the science of reconstructing what the original manuscripts said. We don’t know with 100% certainty what every original reading was, but the good news is that the vast majority of these differences are very minor, and none of these differences puts at important doctrine at question.

The vast majority of differences involve spelling or word order, things that don’t change the meaning. For example, just like we add an n to a when the following word begins with a vowel sound to aid in pronunciation, Greek did something like this, too. They would add a movable nu at the end of some words ending in vowels to make the text easier to flow together when reading aloud. But it wasn’t consistent. So sometimes scribes would add the nu to the end, or remove it in places they didn’t think it belonged.

Accessibility for Non-Scholars

While doing deep textual criticism requires knowledge of Greek and technical knowledge, every serious Bible student can engage with this step, and I’ll show you how in just a moment.

Step 2: Interpret the Text: What Did the Text Mean?

Once you have a good understanding of the original text and any of the associated text critical issues, it’s time to move to the step of interpretation, where you’re focused on answering the question, “What did its authors intend to communicate to their original audience?”

• Context
• Genre
• Co-text
• Diagramming
• Word studies
• Version comparison
• Identify any interpretation and translation challenges

Step 3: Apply the Text: What Does the Text Mean Today?

The final major category is application. This is where we determine what we should believe and do differently in light of a passage.

The meaning of some texts for 21st century readers differs very little from its meaning for its original readers. But our current time presents new opportunities for thinking about the implications of the Bible’s teaching and principles to new areas like advances in medical technological, computer technology, scientific and environmental issues, and so on.

Also, there are some things that won’t apply directly to 21st North America, like Paul’s admonition to slaves, but perhaps they apply loosely to the employer employee relationship.

What about cultural differences like holy kisses, meat offered to idols, head coverings, etc., etc.

These are the things we’ll grapple with in the application category.

So now that we have a high-level map of the big three categories used by many, let’s dig in and talk through each of the 14 steps in our method.

Step-by-Step Method

Part 1: Preparation: Ask God to help you understand, believe, feel, and respond rightly to the text.

Many methods jump straight into textual criticism or some other step in the exegetical process, either assuming you’ll prepare your heart or deeming spiritual matters unimportant for an academic exercise.

I think this is a mistake. This is probably the most important step, so it’s essential to call attention to it and make it a priority.

As we established in our theological presuppositions, we acknowledged our finiteness and fallenness and need for the Spirit’s gracious illuminating work for us to understand and obey God’s Word. There’s no better place to start your exegetical study than on your knees before God asking for his help.

Step 1: Illumination: Read and pray over the text.

Spend several minutes just reading the passage. Read it multiple times, in multiple versions. Give consideration to how it fits in the context. Consider reading it on your knees, and pray for God’s supernatural illumination.

“Open my eyes that I may see wonderful things in your law.” —Psalm 119:18

“Turn my heart toward your statutes and not toward selfish gain.” —Psalm 119:36

Write out and pray a prayer of petition for the Lord’s help.

Here are some other texts to consider on illumination:

Matthew 11:25–26

At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. 26 Yes, Father, for this is what you were pleased to do.

Luke 24:45

Then he opened their minds so they could understand the Scriptures.

John 3:27

To this John replied, “A person can receive only what is given them from heaven.”

Ephesians 1:17–19

I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better. 18 I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people, 19 and his incomparably great power for us who believe.

John 5:39–40

You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life.

Any questions, feedback, or ideas on this step?

Part 2: Foundation: Determine what the text said.

After preparing your heart and mind and asking for God’s help, the first thing to do is make sure you have a good understanding of the text as it was originally penned under inspiration of the Holy Spirit.

This is important because we believe that inspiration applies to the original manuscripts and because the thousands of copies that we have do differ from one another in many places.

This is one of the more technical steps in the process. Knowledge of Greek, or the ability to work with Greek, will be a helpful to do deep textual criticism.

But English readers can still do some basic textual criticism. Since most of you aren’t familiar with Greek, we’re going to do these steps in a way suited for English readers.

Step 2: Textual Criticism: Establish the text.

For this step you’ll need access to one or more good Bibles or study Bibles with study notes. Most study Bibles tend to stay away from textual issues, but many will comment on the most significant ones.

Here are some study Bibles worth consulting:

1. NIV Zondervan Study Bible (no comment in study notes; comment in text notes)
2. ESV Study Bible (comment in both the study notes and text notes)
3. NLT Study Bible (comment in both the study notes and text notes)
4. MacArthur Study Bible (no comment)
5. Reformation Study Bible (no comment)
6. Apologetics Study Bible (no comment)
7. Faithlife Study Bible (no comment)

Two other resources that will serve you well:

1. The NET Bible Notes are an excellent resource to consult. The NET Bible is more than a study Bible it’s notes are more extensive than what you’d find in a typical study Bible, and much better suited to serious study.
2. The Lexham Textual Notes on the Bible is a text critical resource aimed at English readers. It avoids the technical symbols and jargon and puts it in language most people can understand.

By reviewing study Bible notes and other resources that comment on textual differences, you can identify any important textual issues.

Do Bible versions mention manuscript differences (check footnotes and study Bible notes)? If so, what?

Any questions, feedback, or ideas on this step?

Step 3: Translation: Identify challenges in translating the text.

This step is related to the previous step, but also transitions into interpretation. It will help you identify not just textual differences, but also challenges in translation and interpretation.

Here you’re going to want to have access to multiple translations of the Bible. As English speakers, we have a ridiculous wealth of good Bible translations to benefit from.

A few prefatory remarks on Bible translations to help us think properly about them:

1. Translation is inherently imprecise, and every translation will lose some meaning present in the original languages.
2. Bible translations are not inspired. Unlike the original penning of Scripture, which had divine and human authorship, translations are the work of humans. Therefore, no one translation is perfect.
3. Language is constantly changing, so every translation will eventually be outdated and need to be updated or replaced. The great irony of the King James version only movement is that the KJV translators who driven by a desire to make sure the Bible was accessible to people in common English, just like the Greek New Testament was written in common or Koine Greek. God intends
4. Languages don’t map directly and perfectly from one to the other. Differences in meaning of words and grammatical expressions mean translators have to use judgment in finding the closest word or expression to capture the meaning of the base text.
5. Translations have different strengths and weaknesses. It’s good to make regular use of multiple translations to catch things you might otherwise miss.
6. All translations use a combination of word-for-word and thought-for-thought approaches to translation.

Let me give you an example from John 1:18.

Here’s the Greek text:

θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.

If we just translate each word with the closest English word and follow the order of the Greek words, we’d end up with this translation:

God no one has seen ever. Only God, the one being into the chest of the Father, that one explained him.

Here’s the ESV:

No one has ever seen God; the only God, who is at the Father’s side, he has made him known.

A purely word-for-word approach results in a stilted and unnatural translation.

Bible translations are on a spectrum from word for word to thought for thought.

1. Interlinears: follow the Greek word order and supply the closest matching English word.
2. Literal translations: try to mirror the Greek as closely as possible, while preferring English word order: YLT, LEB.
3. Formal equivalence: use word-for-word translations as often as possible: NASB, KJV, ESV, CSB, NET.
4. Mediating: use a combination of word-for-word and thought-for-thought approaches: NIV.
5. Functional (or dynamic) equivalence: use expressions that will match the meaning over the words: NLT
6. Free / paraphrases: LB, Message

Here are some of the English Bibles I’d recommend consulting:

1. NIV
2. ESV
3. NET
4. NASB
5. NLT
6. KJV
7. CSB (formerly HCSB)

For this step you can, of course, use print Bibles. But the use of digital tools makes this easier.

Here’s a tool in Logos for comparing various translations that you may find helpful. You can also visualize differences to spot where there’s more or less agreement.

Do Bible versions differ in important ways? If so, where?

Any questions, feedback, or ideas on this step?

Part 3: Construction: Determine what the text meant to its original audience.

Now we transition into the word of interpretation.

Step 4: Context: Explore the temporal / historical-cultural context.

Our concern with this step is recognizing that this text is part of a historical document. We want to know who, to whom, when, where, why, what, etc.

Sometimes the Bible text answers many of these questions directly. It’s always best to start with the text itself and try to answer these questions on your own.

Let’s take Philemon as an example.

Who wrote it? Paul To whom did they write it? Philemon (“also to Apphia our sister and Archippus our fellow soldier—and to the church that meets in your home”) When did they write it? while Paul was in prison (v. 9, 13); note the connection to Colossians Where did they write it? from prison (v. 9, 13); maybe Rome? Why did they write it? To ask Philemon to forgive Onesimus What was its theme? believers should forgive those who have wronged them What was going on at the time? persecution Were there other important historical or cultural factors worth noting? slavery was normal and not clearly forbidden for Christians

If you can’t find answers in the text itself, you can turn to other tools for help.

You may find some help in the preface to the book in your Bible or study Bible.

From there you can look at a Bible dictionary or the introductory section in commentaries.

Any questions, feedback, or ideas on this step?

Step 5: Genre: Identify the category of text.

Different interpretive or hermeneutical principles apply depending on the genre of the text we’re looking at and the use of any particular types of literary devices and figures of speech.

The major genres of the New Testament are:

1. Gospels: a kind of biography that focuses on Jesus’s passion; passion narratives
2. Acts: history
3. Epistles: letters
4. Revelation: apocalyptic prophecy

Be on the look out for various literary devices

1. Hyperbole
2. Simile
3. Metaphor
4. Rhetoric
5. Parable

What is the book’s genre? letter, an informal personal letter (cf. 3 John) Does the text include any literary devices? metaphor in v. 12 Is it a proverb or a parable? no Do any special interpretive principles apply to the genre or literary devices? use of rhetoric If it’s narrative, identify the characters and storyline. Paul, Philemon, Onesimus If it’s a parable, identify its main point.

Any questions, feedback, or ideas on this step?

Step 6: Co-text: Explore the textual or literary context.

Take note of each of the structural boundaries surrounding your text.

Looking back on John 1:18: the verse is a complete sentence. It’s a compound complex sentence, so it has multiple parts.

It’s part of a paragraph that begins in v. 14 or 15 and part of a pericope that begins in v. 1.

That pericope makes up the introduction to John’s letter. He transitions into John the Baptist as the forerunner of Jesus.

The first 11 chapters give a summary of Jesus’ life and ministry, and then chapters 12–20 focus on Jesus’ final week, and chapter 21 concludes with the restoration of Peter.

John also wrote three letters and the Revelation. These five books make up his inspired corpus.

They’re part of the 27 books of the New Testament, which focuses.

Jesus, the divine Son of God, who was himself God and the Savior of the world, reveals the Father and calls all people to believe in him and enter into the intimate relationship of love that he shares with the Father. This verse fits into that theme by making a strong statement about the Son’s divinity and intimacy with the Father and his authority to reveal him

Identify the layers of textual structure (words, phrases, clauses, sentences, paragraphs, pericopes, book’s structure, book, author corpus, testament, whole Bible) and note any important relationships. Does the text quote or allude to other parts of Scripture? How does the text fit into the book’s larger message?

Any questions, feedback, or ideas on this step?

Step 7: Diagram: Map the structure and meaning of the text.

In this step your aim to determine how all the pieces of a sentence hang together. It goes closely with the next step, and you may want to treat them as one.

The first thing you should try to do is identify all of your subjects and verbs and find your independent clauses. Grammarians often refer to these core structural units as the kernel of the sentence.

Let’s take John 1:18 again.¹

What are the subject-verb-object units that make up the independent clauses? There are two:

1. “No one has seen God”
2. “He has made known”

Are there any dependent clauses? Yes.

• “who is in the chest of the Father”

If you’re familiar with diagramming, you may want to consider visualizing how all the pieces hang together. There are multiple approaches to diagramming.

Traditional sentence diagramming shows how all the words relate to one another.

Propositional displays or show how the clauses relate to one another.

What are the kernels / independent clauses? What are the dependent / subordinate clauses? Visually diagram the text to show its structure and the relationships.

https://ref.ly/logos4/SentenceDiagram;title=John_1:18

Any questions, feedback, or ideas on this step?

Step 8: Grammar: Unpack the relationships between words, phrases, and clauses.

As your diagramming, you’ll want to start asking questions about the functions of the parts of a sentence and their relationships to each other.

Morphology, syntax,

You’re looking for logical connections between the parts of a sentence and between sentences.

Things like cause, result, purpose, manner, means, etc.

Cases and uses of nouns

Uses of participles and infinitives

Conjunctions

You can make use of Greek grammars at this point. One helpful thing to do is look for mentions of your passage and see what grammatical points grammars make about them.

What are the key connecting words, and what do they convey? What are the key logical relationships?

Any questions, feedback, or ideas on this step?

Step 9: Word Studies: Determine the contextual meaning of words and phrases.

For this step, you’ll want to identify any words that are worth further exploration.

How do you determine this?

Here are some pointers:

1. Any words that are rare or you don’t understand well
2. Any words where translations diverge
3. Any words that are repeated and tied to the theme of the book

Taking John 1:18 again, what words would you consider doing word studies on?

• Μονογενὴς (only): occurs nine times in the NT; may be worth further exploration outside of the NT
• Κόλπον (bosom): occurs only six times in the NT; I’d expand out further to LXX and beyond
• Ἐξηγήσατο (made known): occurs only six times in the NT; I’d expand out further to LXX and beyond

How do you do a word study?

1. Use a concordance or a Bible software tool to locate all of the occurrences of the word. Focus on the words in the book and the author’s corpus. You can expand out to the entire NT, the LXX (the Greek translation of the Old Testament), and other Greek literature like the Apocrypha, the Pseudepigrapha, Philo, Josephus, the Apostolic Fathers, and more.
2. Read each passage in its context to try to discern the specific nuances of meaning in each.
3. Annotate or group the ones with similar meanings.
4. Identify any key passages that might be particularly insightful for your passage.

A word of caution: Comparing Scripture with Scripture is a very important part of interpretation, but we need to be careful not to read meaning from one text into another text where it’s unwarranted. As much as possible, we want the meaning to be determined by the closest cotextual units. The further out you travel in steps and time, the more at risk you are of injecting meaning into the text that isn’t there. And that’s the opposite of exegesis; that’s eisegesis. If you find an idea from another text multiple steps removed from the textual context, look for clues in the text itself that hint at that meaning. Sometimes a shade of meaning you missed initially will jump out after you see it elsewhere. If you can’t establish the meaning from the text itself, hold it with an appropriate degree of tentativeness.

After you’re done, you may consult lexicons and look for specific mentions of your passage. Keep in mind that lexicons can be wrong, so don’t treat their recommendations with too much authority.

The key Greek lexicon is called BDAG, which stands for Bauer, Danker, Arndt, and Gingrich, the editors of A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed.

There are other Greek lexical works that I’d be happy to refer you to after class.

Are there any words whose meaning is uncertain? What are the most important words (repeated in the context or tied into the book’s theme)? What is the range of meaning for each? Are there any key passages that shed light on the meaning of the words in this passage?

Any questions, feedback, or ideas on this step?

Step 10: Biblical Theology: Place the text in the Bible’s grand redemption narrative.

Biblical theology traces the organic development of the Bible’s singular story of redemption from the beginning of creation to the new creation. This story has the person and work of Jesus at the center.

You should attempt to see where your text fits in this grand narrative.

To get some help, you can search for your text in biblical theologies to see if they comment on it.

How does the text fit into the overarching story of the Bible?

Any questions, feedback, or ideas on this step?

Part 4: Completion: Determine what the text means today and what you should do about it.

Step 11: Historical Theology: Consider how the church’s best theologians have interpreted and applied it.

God has given teachers as gifts to the church. We’ve had a wealth of gifted teachers since the days of Jesus and the apostles. A thorough study of a passage will include surveying some of the key works of key theologians to understand how they understood the text and how they applied it in their time and cultural setting.

You can do this by using Scriptural indexes in key theological works, but this is where software and digital tools really save a lot of time. Running a search in your passage will allow you to quickly find the places your passage is discussed.

If you don’t have access to a library of resources that spread across the history of the church, you can use this step to look at some of your commentaries.

Note: Pay special attention to creeds, confessions, and catechisms. You may also look at commentaries at this stage.

What did theologians of the early church (100–600) say about it, and how did they use it? What did theologians in the middle ages (600–1500) say about it, and how did they use it? What did theologians in the Reformation era (1500–1750) say about it, and how did they use it? What did modern theologians (1750–present) say about it, and how did they use it?

Any questions, feedback, or ideas on this step?

Step 12: Systematic Theology: Harmonize the truths of the text with the rest of the Bible.

At this step you are looking to synthesize and harmonize the Bible’s teaching as it relates to your passage.

We believe that the Bible has no contradictions, that all of its parts are compatible with one another. What texts agree with this? What texts seem to be in tension?

What major areas of theology are touched on?

What different theological positions are there on this text?

What OT texts support this text? What OT texts seem at odds with this text? How would you resolve the tension? What NT texts support this text? What NT texts seem at odds with this text? How would you resolve the tension? What major areas of theology are related to this text? How do various theological camps handle this text?

Any questions, feedback, or ideas on this step?

Step 13: Practical Theology: Apply the text to yourself, the church, and the world.

As we get to the point of application, it’s important to make sure our application is rooted in the original meaning to the original audience. Not all texts have direct application to us today, at least not in the same way they did to the original audience.

An important distinction to look for is what the Scripture describes vs. what it prescribes. When Scripture discusses sin, it’s describing, not prescribing. But there are other places where Scripture isn’t prescribing for us. Jesus told his 12 to buy a sword. That’s not directly applicable to us.

Can you think of other parts of Scripture that shouldn’t be directly applied to the church today in the same way?

What does the text describe? What does it pre scribe? Are any aspects of the text only for its original audience? Which ones? How do you know? What aspects of the text still apply to readers today? How does its application to us today differ from its application to the original audience, prior audiences, and audiences from other cultures? What should you do differently (or more of) as a church member, spouse, parent, child, sibling, employee, employer, friend, citizen, etc.?

Any questions, feedback, or ideas on this step?

Step 14: Take Action: Develop a plan for growth in godliness.

It’s important that we not stop at application. Application is intellectual. It’s seeing the connection between Scripture and your life. But coming to that realizing doesn’t result in immediate or even eventual change. Sanctification happens through Spirit-empowered effort.

I believe that the church often fails to see real change because they stop at the point of application and don’t make real, concrete plans to change.

Here are some quick ideas on how to develop a plan for growth in godliness.

Take action by confessing your sins, by meditating and memorizing, by praying, by seeking help from others, and by studying God’s Word.

Is there anything you need to confess to God or others? What should you memorize and meditate on (e.g., promise to believe, command to obey)? What should you add to your prayer list? Should you invite trusted friends to pray with you about and help support you in anything? Who? What should you study and investigate more deeply? How (e.g., do a study, read a book, listen to some sermons)?

Any questions, feedback, or ideas on this step?

Conclusion: Summarize what you’ve learned about the passage in a couple of sentences.

Any questions, feedback, or ideas on this method before we move on?

2. Tools

Tools are an indispensable part of serious Bible study. But they must be used properly and at the right time.

Many people tend to jump straight into what other people thought about a text in commentaries or other material. And while these have a place, you’re missing out . . .

Commentaries and other reference tools are best used to verify your own exploration in the Bible.

Talk about the new books in the library.

Talk about the free digital tools available via the Faithlife group.

Talk about the appropriate use of tools and their rightful place in the exegetical process.

There are two extremes, two dangers. On the one hand, there are those who skip the work of exegesis and jump right into commentaries and the opinions of men. This is bad because it robs you of the joy of discovery and memorability. . . .

On the other hand, some ignore the insights from others entirely and do exegesis in a vacuum. These run the risk of veering off into doctrinal error and aren’t acknowledging and valuing the gifts of God he’s given to the church.

A. W. Pink puts give this admonition in his book in interpretation:

We strongly urge young preachers to be much on their guard against allowing commentaries to become a substitute for, instead of a supplement to, their own minute and full examination and pondering of Holy Writ.²

If you prefer to use print tools, that totally fine. But if you’d like to explore using

Print

1. Multiple translations of the Bible
2. A good study Bible or two
3. A concordance
4. A cross-references tool
5. Books on Bible study and exegesis
6. Lexicons
7. Grammars
8. Commentaries
9. Biblical theologies
10. Systematic theologies

Digital

1. A Bible app like Logos or something similar; Logos Basic is free, and I’ve added some additional tools to our classes Faithlife group. If you join that group, you’ll get access to them.
2. Mobile Ed courses
   1. Logos Pro course 1
   2. Logos Pro course 1
   3. Bock’s course
   4. Andy’s course
   5. DeRouchie’s course

5. Conclusion

Next week we’re going to work through this exegetical study worksheet together for John 3:16. I’m going to prepare my own exegetical study. But instead of just coming back and sharing with you all the insights I’ve gleaned from my study, I want this to be a collaborative process that we work through together.

In preparation, I’d like you to work on a couple of these items before next week.

If you’re on the half of the room, your assignment is to . . .

If you’re on the right half of the room, your assignment is to . . .

You’re welcome to do anything beyond that.

If you want a digital copy of the worksheet, that’s available in the Introduction to New Testament Exegesis Faithlife group.

6. Bibliography

Carson, D. A. Exegetical Fallacies. 2nd ed. Grand Rapids: Baker, 1996.

Blomberg, Craig L., with Jennifer Foutz Markley. A Handbook of New Testament Exegesis. Grand Rapids: Baker Academic, 2010.

DeRouchie, Jason S. How to Understand and Apply the New Testament: Twelve Steps from Exegesis to Theology. Phillipsburg, NJ: P&R, 2017.

Fee, Gordon D., and Douglas Stuart. How to Read the Bible for All Its Worth. 4th ed. Grand Rapids: Zondervan, 2014.

Logos Pro Team. LT261: Study the Bible with Logos; Matthew 4:1–11. Learn with Logos. Bellingham, WA: Lexham Press, 2016.

Logos Pro Team. LT271: Study the Bible with Logos; Jonah 1. Logos Mobile Education. Bellingham, WA: Lexham Press, 2016.

Naselli, Andrew David. How to Understand and Apply the New Testament: Twelve Steps from Exegesis to Theology. Phillipsburg, NJ: P&R, 2017.

Osborne, Grant R. The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation. Rev. and expanded, 2nd ed. Downers Grove, IL: InterVarsity, 2006.

Piper, John. Reading the Bible Supernaturally: Seeing and Savoring the Glory of God in Scripture. Wheaton, IL: Crossway, 2017.

To do:

1. Bring books to class for people to take a look at
2. Add licenses to the Faithlife group of Logos Basic, Logos web app, the Logos Pro Mobile Ed courses, etc.
   1. Logos 7 Basic
   2. NET Bible Notes
   3. Lexham Textual Notes
   4. Mobile Ed Course

Notes

1. nominative pendens OR casus pendens OR nominativus pendens OR hanging nominative OR independent nominative; The phrase μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς is a nominativus pendens or “hanging nominative.” This grammatically independent nominative is the logical rather than the syntactical subject of the sentence. The resumptive pronoun ἐκεῖνος is the syntactical subject. This construction is used here for emphasis and is too choppy to be considered poetic or hymnic. It seems best, therefore, to view verse 18 as John’s own conclusion (Brown, The Gospel according to John, Chs. 1–12, 17). On the grammar of casus pendens, see Wilbert Francis Howard, Accidence and Word Formation, vol. 2 of A Grammar of New Testament Greek, 423–25; and Wallace, Greek Grammar beyond the Basics, 51–53. ↩

2. Arthur Walkington Pink, Interpretation of the Scriptures (Bellingham, WA: Logos Bible Software, 2005), 25. ↩