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Exegesis

What is exegesis?

Exegesis is the disciplined reading of the biblical text itself: the explanation of a text and, in its narrower sense, its critical and systematic interpretation. Its handbooks move from text and translation through context, form, structure and detail to synthesis. It is distinguished from hermeneutics, the theory of understanding, and from eisegesis, reading one's own ideas into the text.

  • 130Sources
  • 28Traditions
  • 16Dated entries
  • 19Minutes

Study v1.1, 15 October 2026

Exegesis

At a glance

Why it matters for reading Scripture

The close reading of a single passage, from text and translation through context, form and structure to synthesis.

What the study found

The procedure of exegesis, from text and translation through context, form and structure to synthesis, is broadly shared across traditions, with historical criticism the common reference point.

Where traditions divide

Traditions divide over which methods are legitimate and who governs interpretation, from the Catholic magisterium and the Fathers' consensus to the individual reader with the Spirit.

How the traditions compare

  • Rabbinic Judaism

    Reads by four modes gathered in the acronym PaRDeS: peshat, the plain sense; remez, the hinted sense; derash, the homiletical and legal interpretation of the rabbis; and sod, the mystical sense.

    The Jewish Encyclopedia locates the acronym in the Zohar and states that it is wrongly traced to tannaitic times. Legal derivation follows codified rules of inference, the middot, seven attributed to Hillel and thirteen to Rabbi Ishmael, and a gezerah shavah could not be drawn on a teacher's "own authority" but had to agree with tradition. On the page of the Mikraot Gedolot, Rashi, Ibn Ezra, Rashbam and Nahmanides stand together, so that commentary is read beside commentary rather than settled by a single office.

    Sources1–3

  • Karaite Judaism

    Reads the Torah apart from the rabbinic chain of transmission.

    The Karaites of tenth-century Jerusalem wrote their commentaries in Arabic, and Salmon ben Yeruhim, who flourished there between 940 and 960, attacked the Rabbanites, especially Saadia. Yefet ben Eli held to the literal meaning as judged by reason, admitting metaphor where theology required it, and distinguished the author of a book from its mudawwin, those who "wrote, recorded, redacted, narrated and/or copied the text". How the community governs interpretation today is not established in the sources.

    Sources4–6

  • Samaritan tradition

    Has its principal exegetical work in Tibåt Mårqe (The Ark of Marqe), a collection of midrashim attributed to the fourth-century Mårqe that rewrites and expands the Pentateuch for theological, didactic and philosophical teaching.

    Abraham Tal's edition, translation and commentary appeared with De Gruyter in 2019.

    Sources7

  • Orthodox Judaism (Haredi)

    Orthodox Judaism is not a single body.

    Chabad.org, one representative voice, presents the Torah as the Written Law and the Oral Law given to Moses with it, and calls the thirteen principles of exegesis "the keys to uncovering the secrets of the Torah". The editors of The Believer and the Modern Study of the Bible (2019) describe believers who chose to "ignore the conclusions of this research or to utterly reject them", whose proponents "eventually came to be known as Haredi Jews". Steven Bayme writes that the ArtScroll Chumash series assumes "that academic scholarship safely may be ignored".

    Sources8–10

  • Orthodox Judaism (Modern Orthodox)

    A third response that Tova Ganzel, Yehudah Brandes and Chayuta Deutsch describe "recognizes the legitimacy of the questions posed by biblical scholarship", and is found in Modern Orthodox and Religious Zionist settings.

    Rabbi Mordechai Breuer (1921 to 2007) held that the documentary hypothesis "has value in demonstrating the layered structure of the Torah's text" and that "God wrote the Torah with a layered structure". The editors add that this approach "has yet to make a significant impact on the religious public". The Da'at Mikra commentary of Mosad Harav Kook is described as incorporating "the gamut of traditional interpretation as well as modern research".

    Sources911–12

  • Conservative (Masorti) Judaism

    In Etz Hayim (2001), Elliot N. Dorff records that Conservative thinkers accept historical study of the Bible, including its composite sources, while affirming "the legally binding character" of Jewish law.

    He distinguishes three Conservative views of revelation: God communicating actual words, divine inspiration expressed in human language, and the human response to an encounter with God.

    Sources13

  • Reform Judaism

    The Central Conference of American Rabbis' Statement of Principles (Pittsburgh, May 1999) affirms "that Torah is the foundation of Jewish life" and lists revelation among subjects on which Reform Jews hold "varied understandings".

    It commits the movement to bringing "faith to sacred texts without sacrificing critical scholarship".

    Sources14

  • Reconstructionist Judaism

    In Richard Hirsh's Encyclopaedia Judaica entry, it follows Mordecai Kaplan in reading the Torah as "a human document" recording the Jewish people's search for God.

    Biblical texts may be read as myth and poetry, and tradition has "a vote but not a veto".

    Sources15

  • Roman Catholic Church

    Dei Verbum (1965) states that the teaching office "is not above the word of God, but serves it", and asks the interpreter first to establish what the sacred writers intended, attending to literary forms, then to attend to the unity of Scripture, the living tradition of the whole Church and the harmony of the faith, all "subject finally to the judgment of the Church".

    The Pontifical Biblical Commission's The Interpretation of the Bible in the Church (1993) calls the historical-critical method "the indispensable method for the scientific study of the meaning of ancient texts" and says that fundamentalist interpretation "invites people to a kind of intellectual suicide". Final authority rests with the magisterium, while Divino afflante Spiritu (1943) holds that the skill of Catholic exegetes "may and ought to be freely exercised".

    Sources16–18

  • Eastern Orthodox Church

    The Orthodox Church in America teaches that the Bible "lives in the Church" and that right reading takes place "within the living Tradition of the Church"; scholarship supplies context but cannot by itself produce "the proper interpretation of the Bible".

    The Confession of Dositheus (1672), as Philip Schaff summarizes it, holds that Scripture is read "not by private judgment" but "in accordance with the tradition of the Catholic Church". Georges Florovsky called the Church the "proper and primary interpreter of revelation" and preferred typology to allegory, and Lawrence Farley describes the consensus of the Fathers as broad agreement, not unanimity on details.

    Sources19–22

  • Coptic Orthodox Church

    Fr Tadros Y. Malaty's Lectures in Patrology: The School of Alexandria (1995), a Coptic account of the Alexandrian inheritance, holds that allegory both conceals and reveals: Clement holds that Scripture "has hidden meanings to incite us to search", and Didymus the Blind held that the spiritual meaning cannot be grasped without the letter.

    The work is historical, and how the Coptic Church governs interpretation today is not established by it.

    Sources23

  • Syriac Orthodox Church

    Dionysios bar Salibi, who passed away in 1171, was the first Syriac Orthodox writer to provide a commentary on the entire Bible, arranging much of his Old Testament commentary in two parts, the material sense and the spiritual sense, and drawing on writers of the Church of the East such as Ishodad of Merv.

    Severus of Antioch, honored by the Coptic and Syriac Orthodox churches, anathematized Diodore and Theodore of Mopsuestia together with Nestorius; no formal condemnation of Theodore by the Oriental Orthodox churches as churches is recorded.

    Sources24–27

  • Church of the East

    Takes Theodore of Mopsuestia as its exegetical authority: in the East Syriac commentaries he is "much quoted" and introduced as mpaššqānā, "the Interpreter", and a Persian synod of 484 recognized him as "the guardian of right faith".

    Diodore, Theodore and Nestorius are commemorated together as the Greek Doctors. Ishodad of Merv (fl. c. 850) wrote commentaries on both Testaments in "the most expansive form" of East Syriac interpretation.

    Sources2528–31

  • Ethiopian Orthodox Tewahedo Church

    Has a commentary tradition in Ge'ez (targwame) and Amharic (andemta).

    Roger Pearse, drawing on Roger Cowley, describes the andemta as a corpus in four parts that explains Ge'ez texts in Amharic and "does discuss textual variants and emendations", and Mersha Alehegne argues that it has its own interpretive techniques. Maija Priess notes that Keon-Sang An's claim of an Aksumite origin has no supporting literary source.

    Sources32–34

  • Lutheran churches

    The Apology of the Augsburg Confession (1531) distributes all Scripture into "two principal topics: the Law and the promises".

    The Lutheran Church Missouri Synod's A Lutheran Stance Toward Contemporary Biblical Studies (1967) accepts the tools of historical-critical study under control and makes the Gospel "the key that finally unlocks the meaning of Sacred Scripture". The Lutheran World Federation's study document of 2016, commended to the member churches for study and not binding, holds that the distinction between law and gospel "has to be used as a basic hermeneutical principle" and receives the historical-critical method while leaving its limits open.

    Sources35–37

  • Reformed churches

    The Westminster Confession of Faith (1646) holds that "The infallible rule of interpretation of Scripture is the Scripture itself" and makes the Holy Spirit speaking in Scripture the supreme judge of controversies, with synods and assemblies as subordinate judges.

    The Christian Reformed Church's Report 44 (1972) requires attention to historical setting, the progress of revelation and literary form. Presbyterian Understanding and Use of Holy Scripture, adopted in 1983 by the southern Presbyterian Church in the United States and carried by the Presbyterian Church (U.S.A.), requires "the best text as determined by textual criticism" and holds that no interpretation, "whether long established or new, is to be accepted as a final word".

    Sources38–40

  • Anglican churches

    The Thirty-Nine Articles govern reading by limits: the Church may not so "expound one place of Scripture, that it be repugnant to another".

    Richard Hooker gives the first place to what "Scripture doth plainly deliver", then to what reason can necessarily conclude, then to the voice of the Church, which the source quoting him reads as a ranking rather than three equal authorities. It is one classic argument, not a rule binding the provinces of the Communion, whose report Deep Engagement, Fresh Discovery (2012) found that how Anglicans engage with the Bible matters as much as what it says.

    Sources41–43

  • United Methodist Church

    The Book of Discipline, paragraph 105, holds that the core of the faith is "revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason", with Scripture primary.

    It directs that Scripture be read within the believing community, each text in the light of the whole, using historical, literary and textual scholarship under the guidance of the Spirit. The label "quadrilateral" does not appear on the official page.

    Sources44

  • Evangelical movement (Chicago Statement)

    The Chicago Statement on Biblical Hermeneutics (1982), drafted by J. I. Packer for the International Council on Biblical Inerrancy, speaks for its summit and signatories, not for a church.

    It defines the literal sense as "the grammatical-historical sense, that is, the meaning which the writer expressed", holds the meaning of each text "single, definite and fixed", and permits critical methods for establishing text and meaning but not for questioning the truth of what the writer asserts.

    Sources45

  • Baptist churches

    The Southern Baptist Convention's Baptist Faith and Message 2000 calls the Bible "the supreme standard" by which conduct, creeds and religious opinions "should be tried", and holds that "All Scripture is a testimony to Christ".

    American Baptist Churches USA affirm "the competency of all believers to be in direct relationship with God and to interpret Scripture", while the Baptist Union of Great Britain gives each church liberty, under the guidance of the Holy Spirit, to interpret and administer Christ's laws.

    Sources46–48

  • Dispensationalism

    Thomas Ice sets out Charles Ryrie's three essentials: consistent literal interpretation, the plain grammatical-historical sense applied throughout Scripture including prophecy and expressly "not wooden literalism"; a distinction between Israel and the church; and the glory of God as the purpose of history.

    Governance is by schools, seminaries and networks rather than by a church body.

    Sources49

  • Pentecostal and charismatic churches

    The Assemblies of God's Statement of Fundamental Truths holds the Scriptures "verbally inspired of God" and "the infallible, authoritative rule of faith and conduct".

    Method is set out chiefly by scholars, attested through reviews: Kenneth J. Archer retrieves the early Pentecostal "Bible Reading Method" and moves toward a triad of Spirit, Scripture and community, and Craig S. Keener keeps grammatical-historical exegesis while holding that "a Christian hermeneutic is no less than a Spirit hermeneutic".

    Sources50–52

  • Mennonite churches

    The Confession of Faith in a Mennonite Perspective (1995) accepts Scripture as "the fully reliable and trustworthy standard for Christian faith and life", with its center in Christ, and holds that individual insights "are to be tested in the faith community".

    The Mennonite Brethren model of Doug Heidebrecht and Mark Wessner (2020) holds that "The community is the interpretive context" and that interpretation is incomplete "until we have done something about what we have read".

    Sources53–54

  • Religious Society of Friends (Quakers)

    Britain Yearly Meeting's Quaker faith & practice, chapter 27, gathers Friends' readings of the Bible rather than a rule: Robert Barclay (1678) makes Scripture a secondary rule, "only a declaration of the fountain and not the fountain itself", and London Yearly Meeting (1986) holds that quotation may illuminate a truth but should not be used to prove one.

    Among evangelical Friends, the Richmond Declaration of Faith (1887) calls whatever is said or done contrary to the Scriptures, even under profession of the Spirit's guidance, "a mere delusion".

    Sources55–56

  • Churches of Christ

    Have no central body, and the account is a scholar's: John Mark Hicks traces the hermeneutic of command, example and necessary inference to Alexander Campbell, illustrated by 1 Corinthians 16:1 to 4 read as a binding pattern for weekly giving, and records that its dominance "began to crack in the 1960s".

    A critical reply in Truth Magazine (2024) shows that the account is contested within the churches.

    Sources57

  • Seventh-day Adventist Church

    Methods of Bible Study, approved by the General Conference Committee on 12 October 1986, rejects the classic historical-critical method because it starts from doubt about the supernatural.

    It holds Scripture "its own best interpreter" and joins prayer for the Spirit to comparison of Scripture with Scripture and to context, history, genre, grammar and key words. Ellen G. White's expositions are an inspired guide that neither exhausts a text nor replaces exegesis.

    Sources58

  • The Church of Jesus Christ of Latter-day Saints

    Its eighth Article of Faith holds that the Bible is "the word of God as far as it is translated correctly", and the Church's Liahona (September 2015) explains that the larger issue is teachings lost in transmission and restored by modern revelation.

    Interpretation is governed by an open canon and continuing revelation through prophets.

    Sources59

  • Jehovah's Witnesses

    The Watchtower of 15 February 1981 argues that understanding the Bible requires guidance given through the "faithful and discreet slave", described as "a visible organization under Christ".

    It acknowledges that its publications are not inspired, but holds that the needed guidance is not found outside the organization.

    Sources60

How the field developed

  1. Second Temple
    5th century BCE

    The Jewish Encyclopedia holds that scriptural exegesis probably began with Ezra, centered at first on the Pentateuch and transmitted orally in synagogue and academy.2

  2. Second Temple
    63 to 30 BCE

    Pesher Habakkuk, the model of the Qumran pesher, reads Habakkuk 1 to 2 in sequence as speaking of the community's own time, the deeper meaning having been disclosed to the Teacher of Righteousness.61

  3. Second Temple
    c. 30 BCE or 1st century BCE

    Hillel formulates seven rules (middot) for expounding the text. The Jewish Encyclopedia places him at about 30 BCE, while the Encyclopaedia Judaica gives the first century BCE and adds that the rules probably predate him.262

  4. Early church
    185 to c. 253 or 254

    Origen, who leads the catechetical school at Alexandria and passes away at Tyre about 253 or 254, writes commentaries, homilies and scholia. His rules are to interpret in a manner worthy of God and to abandon the literal sense where it would be impossible, absurd or unworthy of God.63

  5. Late antiquity
    c. 390 to 405

    Jerome translates the Old Testament from the Hebrew, having from about 391 to 392 "recognized as inspired the original text only". His method draws on philology, history, the languages and the geography of Palestine.64

  6. Late antiquity
    484

    A Persian synod recognizes Theodore of Mopsuestia, "the Interpreter" of the Church of the East, as "the guardian of right faith".29

  7. Medieval
    1140 to 1167

    Abraham ibn Ezra, traveling and writing in these years, separates peshat from derash and is called a precursor of modern Pentateuch criticism.2

  8. Medieval
    c. 1270 to 1349

    Nicholas of Lyra writes the 50-volume Postillae perpetuae, which gives priority to the literal over mystical and allegorical readings and becomes a leading exegetical manual.65

  9. Reformation
    1 March 1516

    Erasmus's Novum Instrumentum appears from the press of Johann Froben at Basel, combining a new Latin version, the first published Greek text of the New Testament and extensive annotations.66

  10. Reformation
    1520

    In the preface to the Assertio omnium articulorum, Martin Luther states that Scripture is "its own interpreter" (sui ipsius interpres), and he calls for "the simple, pure, and natural meaning of the words".67

  11. Reformation
    8 April 1546

    The fourth session of the Council of Trent declares that the old Latin Vulgate is to be "held as authentic" in public use and forbids any interpretation contrary to the sense held by the Church or to "the unanimous consent of the Fathers".68

  12. Modern
    1761

    Johann August Ernesti's Institutio interpretis Novi Testamenti is first published at Leipzig, holding that Scripture has one sense, the grammatical or literal, and that "the Bible must be explained like any other book".697071

  13. Modern
    1878

    Julius Wellhausen's synthesis displaces the earlier Fragmentary and Supplementary Hypotheses and becomes the basis of the Documentary Hypothesis, which Bible Odyssey describes as "the consensus explanation for the Hexateuch". Wellhausen places the law and the ritual legislation latest in Israel's history.7273

  14. Modern
    1901

    Hermann Gunkel's Genesis appears as the first volume of the Handkommentar zum Alten Testament, tracing oral forms such as saga, proverb and song behind the written books. New Testament form criticism follows with Karl Ludwig Schmidt and Martin Dibelius in 1919 and Rudolf Bultmann in 1921.74757677

  15. Modern
    30 September 1943

    Pius XII's Divino afflante Spiritu states that the original text "has more authority and greater weight than any even the very best translation" and requires the study of ancient literary forms through history and archaeology.18

  16. Modern
    15 April 1993

    The Pontifical Biblical Commission's The Interpretation of the Bible in the Church, presented to John Paul II on 23 April, calls the historical-critical method "indispensable" and evaluates every newer approach in turn.787917

How to study exegesis

The questions it asks

  • Is the aim of exegesis to recover the intended or true sense of a text, or to reach an informed understanding of it?8081
  • How does what a text meant for its first readers relate to what it means now?8283
  • Which reading best explains the rise of the others, which witnesses are related and how, and how far back can the text be traced?
  • What genre is a unit, and in what community setting did it arise and function?84
  • What did an editor change, add or omit, and what theology does that express?85
  • How has the text been read and used since its composition, and with what effects?17
  • Who may interpret, and with what authority?

Its method

Start

  1. Delimit the passage: Fee's first steps survey the historical context in general and confirm the limits of the passage86.

  2. Establish its wording by textual criticism, which comes first or near the start because every later step depends on the wording it establishes1786.

  3. Translate it, provisionally at first and in finished form at the end86.

  4. Analyze its grammar, syntax and vocabulary86.

  5. Set out its historical and literary context86.

  6. Identify its form or genre and its structure, and consider its tradition and redaction history8781.

  7. Draw the findings together and place the passage in a wider biblical and theological frame; Gorman makes reflection, which he calls theological interpretation, the sixth of his seven elements8786.

  8. Consult the secondary literature86.

  9. Carry the result toward the present: Stuart adds a short guide for sermon exegesis, and the Pontifical Biblical Commission sets out actualization, in which correct exegesis and the literal sense come first8883.

What to read

Its primary witnesses

  • The Codex Leningradensis, a manuscript dated to 1008, the base text of the Biblia Hebraica series since its third edition89.
  • The Masora, whose small Masora Biblia Hebraica Stuttgartensia revised and whose complete Masora Magna Biblia Hebraica Quinta prints for the first time8990.
  • The Qumran manuscripts, whose readings the apparatus of Biblia Hebraica Stuttgartensia included where they had been indexed89.
  • The Septuagint, the source of many Old Testament quotations in the New Testament and the Old Testament read in the Orthodox churches, with the revisions attributed to Aquila, Symmachus and Theodotion91.
  • The Aramaic targum, read alongside the Hebrew in synagogue services and eventually extended to the whole Bible2.
  • The Syriac Peshitta Old Testament, translated very early and already cited in Tatian's Diatessaron in the 170s92.
  • The Vulgate, held authentic for public use by the Council of Trent, whose authenticity Divino afflante Spiritu calls "juridical" rather than "critical"6818.
  • Greek New Testament manuscripts, early translations and quotations in the Church Fathers, from which the Editio Critica Maior documents the first-millennium text93.
  • The tannaitic midrashim, the earliest running commentaries: the Mekilta on Exodus, the Sifra on Leviticus and the Sifre on Numbers and Deuteronomy2.

Standard reference works

  • Biblia Hebraica Stuttgartensia (1967 to 1977), edited by Karl Elliger and Wilhelm Rudolph, and Biblia Hebraica Quinta, planned in 20 volumes of which about half have been published8990.
  • The Rahlfs-Hanhart Septuagint (1935; revised 2006) and the Göttingen Septuaginta, published book by book since 19319491.
  • Nestle-Aland Novum Testamentum Graece, 28th edition (2012), and the United Bible Societies' Greek New Testament, whose sixth edition the INTF dates to 2025 and the University of Birmingham lists as in press for 20269596.
  • The Editio Critica Maior, from 1997, with completion stated for about 203093.
  • BDAG, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, third edition (2000), revised and edited by Frederick W. Danker97.
  • HALOT, The Hebrew and Aramaic Lexicon of the Old Testament by Ludwig Koehler and Walter Baumgartner, third edition98.
  • The Dictionary of Classical Hebrew, edited by David J. A. Clines and completed in eight volumes in 201199.
  • The ETCBC syntactic database of the Hebrew Bible at the Vrije Universiteit Amsterdam, and STEPBible, made by scholars at Tyndale House, Cambridge100101.
  • The handbooks: Gorman's Elements of Biblical Exegesis, Hayes and Holladay's Biblical Exegesis: A Beginner's Handbook (fourth edition), Fee's New Testament Exegesis (third edition, 2002) and Stuart's Old Testament Exegesis (fifth edition, 2022)8781102103.
  • The Encyclopedia of the Bible and Its Reception (from 2009) and Magne Sæbø's Hebrew Bible/Old Testament: The History of Its Interpretation (1996 to 2015)104105.

Scholarship referenced in this study

The works below shaped the field and are cited in this study, from the earliest to the most recent. Hover over a book, or select it, to see its author and the sources behind it.

  • 1919Der RömerbriefKarl BarthDer Römerbrief (1919)Karl Barth (10 May 1886 to 10 December 1968)Sources106
  • 1978God and the Rhetoric of SexualityPhyllis TribleGod and the Rhetoric of Sexuality (1978)Phyllis Trible (1932 to 17 October 2025)Sources107–108
  • 1980The Bible of the OppressedElsa TamezThe Bible of the Oppressed (1980)Elsa TamezSources109–110
  • 1985Emphatic Words and Structures in Biblical HebrewTakamitsu MuraokaEmphatic Words and Structures in Biblical Hebrew (1985)Takamitsu Muraoka (9 February 1938 to 10 February 2026)Sources111–112
  • 1990Troubling Biblical WatersCain Hope FelderTroubling Biblical Waters (1990)Cain Hope Felder (1943 to 1 October 2019)Sources113
  • 1991Voices from the MarginR. S. SugirtharajahVoices from the Margin (1991)R. S. SugirtharajahSources114
  • 2000Postcolonial Feminist Interpretation of the BibleMusa W. DubePostcolonial Feminist Interpretation of the Bible (2000)Musa W. DubeSources115
  • 2002Das Evangelium nach Matthäus, Matthew 1 to 7, fifth editionUlrich LuzDas Evangelium nach Matthäus, Matthew 1 to 7, fifth edition (2002)Ulrich Luz (23 February 1938 to 13 October 2019)Sources116–117
  • 2004A Pentecostal Hermeneutic for the Twenty-First CenturyKenneth J. ArcherA Pentecostal Hermeneutic for the Twenty-First Century (2004)Kenneth J. ArcherSources118
  • 2004The Jewish Study BibleAdele BerlinThe Jewish Study Bible (2004)Adele Berlin, with Marc Zvi BrettlerSources119–120
  • 2012Textual Criticism of the Hebrew Bible, third editionEmanuel TovTextual Criticism of the Hebrew Bible, third edition (2012)Emanuel TovSources121
  • 2014The Old Testament in Eastern Orthodox TraditionEugen J. PentiucThe Old Testament in Eastern Orthodox Tradition (2014)Eugen J. PentiucSources122–123

Listed because this study draws on their published work; no association with or endorsement of Numa Verse is implied. Suggest a correction.

Key terms

The words that carry the most weight in this field, each defined from the sources of this study. Turn a card over to read its definition.

In the older usage, the body of rules that exegesis applies; in the philosophical usage, a general theory of understanding, which Briggs argues "does not furnish a method" for exegesis12482.

Reading one's own ideas into the text, a word formed on the model of exegesis and recorded from 1859 in the Online Etymology Dictionary and from 1892 in Merriam-Webster125126.

The plain sense of a text and the homiletical and legal interpretation of the rabbis; the Babylonian Amoraim held that midrash cannot override the plain sense21.

Rules of inference for expounding Scripture: seven attributed to Hillel, thirteen to Ishmael ben Elisha and 32 to Eliezer ben Yose ha-Gelili3.

The medieval fourfold sense of Scripture, summarized in the scholastic couplet beginning "Littera gesta docet", in which the letter teaches what happened and allegory what to believe124.

For the Pontifical Biblical Commission, "that which has been expressed directly by the inspired human authors"; for the Chicago Statement, "the grammatical-historical sense"1745.

A fuller sense, which the Pontifical Biblical Commission admits where later Scripture or authentic doctrinal tradition controls it17.

A diachronic sequence of textual, source, form, tradition and redaction criticism that reads the text as the product of a history of composition, transmission and editing17.

Setting in life: the community setting in which a form arose and functioned, the question form criticism asks1774.

The reading of the text for the present, which the Pontifical Biblical Commission treats as a distinct task in which correct exegesis and the literal sense come first83.

Where it sits

Builds on

Exegesis

Leads to

Questions people ask

Exegesis is a practice applied to a particular text; hermeneutics is the theory of what that practice involves, and much confusion comes from running the two together. In the older usage hermeneutics is the body of rules that exegesis applies; in the philosophical usage it is a general theory of understanding, from Schleiermacher to Gadamer and Ricoeur12482.

The procedure is more widely shared than the methods: handbooks across traditions teach broadly the same sequence of steps, from establishing the text to placing the passage in a wider theological frame878681. Disagreement concentrates on which methods are legitimate and on who may interpret and with what authority, where the traditions differ more than their procedures do.

No. Catholic teaching calls the method indispensable, Reform Judaism's Statement of Principles will not sacrifice critical scholarship, and the Missouri Synod and the Chicago Statement accept its tools under limits17143645. The Orthodox Church in America treats scholarship as context that cannot by itself interpret, the Seventh-day Adventist General Conference rejects the classic method, and the Haredi response described by Ganzel and her co-editors rejects or ignores its conclusions19589.

From the Greek verb exēgeomai, "to lead out", which occurs six times in the New Testament, always in the sense of recounting or making known, and never as a technical term for interpreting a written text127. The Online Etymology Dictionary dates the English sense of an exposition of Scripture to 1823128.

D. M. Slade argues that the division is "neither wholly accurate nor helpful", since both schools used allegory, typology and literal reading as their theology required, and Frances Young held "the usual analysis according to 'literal', 'typological' and 'allegorical'" to be inadequate129130. The older labels remain in use as shorthand, describing emphasis rather than exclusive method.

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  1. 1Approaches to Bible Commentary (My Jewish Learning)https://www.myjewishlearning.com/?p=27581 (opens in a new tab)
  2. 2Bible Exegesis (Jewish Encyclopedia, 1906)https://www.jewishencyclopedia.com/articles/3263-bible-exegesis (opens in a new tab)
  3. 3Middot, the Thirteen of R. Ishmael (Jewish Encyclopedia, 1906)https://jewishencyclopedia.com/articles/10803-middot-the-thirteen-of-r-ishmael (opens in a new tab)
  4. 4Solomon ben Jeroham (Jewish Encyclopedia, 1906)https://www.jewishencyclopedia.com/articles/13864-solomon-ben-jeroham (opens in a new tab)
  5. 5Japheth ben Eli ha-Levi, Encyclopaedia Judaica (Jewish Virtual Library)https://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0011_0_09999.html (opens in a new tab)
  6. 6The mudawwin Revisited: Yefet ben Eli on the Composition of the Book of Proverbs, Ilana Sasson (Sacred Heart University repository)https://digitalcommons.sacredheart.edu/rel_fac/187 (opens in a new tab)
  7. 7Tal, Tibåt Mårqe: The Ark of Marqe (MIT Press Bookstore)https://mitpressbookstore.mit.edu/book/9783110442328 (opens in a new tab)
  8. 8What is the 'Oral Torah'?, Naftali Silberberg (Chabad.org)https://www.chabad.org/library/article_cdo/aid/812102/jewish/What-Is-the-Oral-Torah.htm (opens in a new tab)
  9. 9Ganzel, Brandes and Deutsch (eds), The Believer and the Modern Study of the Bible (Academic Studies Press, OAPEN)https://library.oapen.org/bitstream/20.500.12657/25322/1/1004776.pdf (opens in a new tab)
  10. 10Embracing Academic Torah Study: Modern Orthodoxy's Challenge, Steven Bayme (TheTorah.com)https://thetorah.com/article/embracing-academic-torah-study-modern-orthodoxys-challenge (opens in a new tab)
  11. 11R. Mordechai Breuer, Great Biblical Commentators (Yeshivat Har Etzion, Virtual Beit Midrash)https://www.etzion.org.il/en/tanakh/studies-tanakh/biblical-commentaries/r-mordechai-breuer (opens in a new tab)
  12. 12Modern and Current Bible Studies, anthology (Torah in Motion)https://torahinmotion.org/sites/default/files/Modern%20%26%20Current%20Bible%20Studies.pdf (opens in a new tab)
  13. 13Medieval and Modern Theories of Revelation, Elliot N. Dorff (adath-shalom.ca)https://adath-shalom.ca/dorf_rev.htm (opens in a new tab)
  14. 14A Statement of Principles for Reform Judaism (Central Conference of American Rabbis)https://www.ccarnet.org/?p=4859 (opens in a new tab)
  15. 15Reconstructionism: Background and Overview, Richard Hirsh, Encyclopaedia Judaica (Jewish Virtual Library)https://www.jewishvirtuallibrary.org/reconstructionism (opens in a new tab)
  16. 16Dei Verbum (The Holy See)https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html (opens in a new tab)
  17. 17The Interpretation of the Bible in the Church, full text (Felix Just, Catholic Resources)https://catholic-resources.org/ChurchDocs/PBC_Interp-FullText.htm (opens in a new tab)
  18. 18Divino Afflante Spiritu (The Holy See)https://www.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_30091943_divino-afflante-spiritu.html (opens in a new tab)
  19. 19Interpretation, The Orthodox Faith (Orthodox Church in America)https://www.oca.org/orthodoxy/the-orthodox-faith/doctrine-scripture/the-bible/interpretation (opens in a new tab)
  20. 20Schaff, The Creeds of Christendom, vol. 1, the Synod of Jerusalem and the Confession of Dositheus (Christian Classics Ethereal Library)https://www.ccel.org/ccel/schaff/creeds1.v.vii.html (opens in a new tab)
  21. 21Florovsky, Bible, Church, Tradition: An Eastern Orthodox View (stdemetriosdaytona.org)https://stdemetriosdaytona.org/wp-content/uploads/2017/06/florovsky1.pdf (opens in a new tab)
  22. 22The Consensus of the Fathers, Fr Lawrence Farley (Orthodox Church in America)https://oca.org/reflections/fr.-lawrence-farley/the-consensus-of-the-fathers (opens in a new tab)
  23. 23Malaty, Lectures in Patrology: The School of Alexandria (ukmidcopts.org)https://ukmidcopts.org/download/220 (opens in a new tab)
  24. 24Dionysios bar Salibi, Sebastian P. Brock (Gorgias Encyclopedic Dictionary of the Syriac Heritage, Beth Mardutho)https://gedsh.bethmardutho.org/Dionysios-bar-Salibi (opens in a new tab)
  25. 25Ishodad of Merv, Lucas Van Rompay (Gorgias Encyclopedic Dictionary of the Syriac Heritage, Beth Mardutho)https://gedsh.bethmardutho.org/Ishodad-of-Merv (opens in a new tab)
  26. 26The Christology of St Severus of Antioch (I) (Coptic Orthodox Diocese of Los Angeles)https://www.lacopts.org/story/the-christology-of-st-severus-of-antioch-i/ (opens in a new tab)
  27. 27SPEAR Factoids: Enmity for (Syriaca.org, Texas A&M)https://spear-prosop.dh.tamu.edu/aggregate/keyword/enmity-for.html (opens in a new tab)
  28. 28Theodore of Mopsuestia, Lucas Van Rompay (Gorgias Encyclopedic Dictionary of the Syriac Heritage, Beth Mardutho)https://gedsh.bethmardutho.org/Theodore-of-Mopsuestia (opens in a new tab)
  29. 29Theodore of Mopsuestia (Encyclopaedia Britannica)https://www.britannica.com/print/article/590654 (opens in a new tab)
  30. 30Greek Doctors (Syriaca.org: The Syriac Reference Portal)https://syriaca.org/person/1211 (opens in a new tab)
  31. 31Diodore of Tarsus (Gorgias Encyclopedic Dictionary of the Syriac Heritage, Beth Mardutho)https://gedsh.bethmardutho.org/Diodore-of-Tarsus (opens in a new tab)
  32. 32Ethiopian biblical commentaries: the Amharic Andemta commentary (Roger Pearse)https://roger-pearse.com/weblog/2012/02/28/ethiopian-biblical-commentaries-the-amharic-andemta-commentary (opens in a new tab)
  33. 33Features of andemta: the Ethiopian Hermeneutics in Amharic, Mersha Alehegne (Journal of Ethiopian Church Studies)https://journals.eotcmk.org/index.php/files/article/view/11 (opens in a new tab)
  34. 34Priess, review of An, An Ethiopian Reading of the Bible (Aethiopica 20, Universität Hamburg)https://journals.sub.uni-hamburg.de/aethiopica/article/download/1086/1081/3173 (opens in a new tab)
  35. 35Apology of the Augsburg Confession, Article IV (Book of Concord, Concordia Publishing House)https://bookofconcord.cph.org/en/apology-augsburg-confession/article_iv_ii (opens in a new tab)
  36. 36A Lutheran Stance Toward Contemporary Biblical Studies, Commission on Theology and Church Relations, LCMS (Project Wittenberg)https://www.projectwittenberg.org/pub/resources/text/wittenberg/mosynod/b-studies.txt (opens in a new tab)
  37. 37In the beginning was the Word: The Bible in the Life of the Lutheran Communion (Lutheran World Federation)https://lutheranworld.org/sites/default/files/2022-02/dtpw-hermeneutics_statement_en_0.pdf (opens in a new tab)
  38. 38Westminster Confession of Faith, chapter 1 (Orthodox Presbyterian Church)https://opc.org/WCF-WIP.html (opens in a new tab)
  39. 39Report 44, The Nature and Extent of Biblical Authority (Christian Reformed Church in North America)https://www.crcna.org/sites/default/files/response_biblical_authority_1972.pdf (opens in a new tab)
  40. 40Presbyterian Understanding and Use of Holy Scripture (Presbyterian Church (U.S.A.))https://pcusa.org/sites/default/files/scripture-use.pdf (opens in a new tab)
  41. 41Formulary Friday: The doctrine of Scripture in the Thirty Nine Articles, Marc Lloyd (Church Society)https://www.churchsociety.org/resource/formulary-friday-the-doctrine-of-scripture-in-the-thirty-nine-articles/ (opens in a new tab)
  42. 42Hooker: Scripture, Reason, and Tradition (Religiocity)https://www.religiocity.org/tag/hooker/ (opens in a new tab)
  43. 43The 2012 report on the Bible in the Life of the Church project (Anglican Communion)https://www.anglicancommunion.org/media/253675/4-The-2012-Report-on-the-project.pdf (opens in a new tab)
  44. 44Book of Discipline, para. 105, Our Theological Task (The United Methodist Church)https://www.umc.org/content/book-of-discipline-105-our-theological-task (opens in a new tab)
  45. 45The Chicago Statement on Biblical Hermeneutics (Alliance of Confessing Evangelicals)https://www.alliancenet.org/the-chicago-statement-on-biblical-hermeneutics (opens in a new tab)
  46. 46The Baptist Faith and Message 2000, Article I (Southern Baptist Convention)https://bfm.sbc.net/bfm2000/ (opens in a new tab)
  47. 4710 Facts About American Baptists (American Baptist Churches USA)https://abc-usa.org/10facts/ (opens in a new tab)
  48. 48Declaration of Principle (Baptist Union of Great Britain)https://baptist.org.uk/Articles/681574/Declaration_of_Principle.aspx (opens in a new tab)
  49. 49Covenants and Dispensations (Part 9), Thomas Ice (Pre-Trib Research Center)https://pre-trib.org/articles/all-articles/message/covenants-and-dispensations-part-9/read (opens in a new tab)
  50. 50Statement of Fundamental Truths (General Council of the Assemblies of God)https://ag.org/Beliefs/Statement-of-Fundamental-Truths (opens in a new tab)
  51. 51Pentecostal Hermeneutics: A Review Article, Paul Elbert (Ashland Theological Journal 38, 2006)https://www.gospelstudies.org.uk/biblicalstudies/pdf/ashland_theological_journal/38-1_111.pdf (opens in a new tab)
  52. 52Emig, review of Keener, Spirit Hermeneutics (Denver Journal, Denver Seminary)https://denverjournal.denverseminary.edu/?p=10887 (opens in a new tab)
  53. 53Confession of Faith in a Mennonite Perspective, Article 4 (Mennonite Church USA)https://www.mennoniteusa.org/who-are-mennonites/what-we-believe/confession-of-faith/scripture/ (opens in a new tab)
  54. 54Interpreting Scripture Today: A Mennonite Brethren Model and Method, Heidebrecht and Wessner (Direction 49.2, 2020)https://directionjournal.org/49/2/interpreting-scripture-today-mennonite.html (opens in a new tab)
  55. 55Quaker faith & practice, chapter 27 (Britain Yearly Meeting)https://qfp.quaker.org.uk/chapter/27/ (opens in a new tab)
  56. 56Richmond Declaration of Faith (QuakerInfo)https://www.quakerinfo.com/rdf.shtml (opens in a new tab)
  57. 57Posts tagged command, John Mark Hicks (johnmarkhicks.com)https://johnmarkhicks.com/tag/command/ (opens in a new tab)
  58. 58Methods of Bible Study (Biblical Research Institute, General Conference of Seventh-day Adventists)https://adventistbiblicalresearch.org/articles/methods-of-bible-study (opens in a new tab)
  59. 59What does the eighth article of faith mean?, Liahona, September 2015 (The Church of Jesus Christ of Latter-day Saints)https://www.churchofjesuschrist.org/study/liahona/2015/09/youth/to-the-point/what-does-the-eighth-article-of-faith-mean-when-it-says-we-believe-the-bible-to-be-the-word-of-god-as-far-as-it-is-translated-correctly?lang=eng (opens in a new tab)
  60. 60Do We Need Help to Understand the Bible?, The Watchtower, 15 February 1981 (Watchtower Online Library)https://wol.jw.org/en/wol/d/r1/lp-e/1981127 (opens in a new tab)
  61. 61Pesher Habakkuk (Posen Library of Jewish Culture and Civilization)https://www.posenlibrary.com/entry/pesher-habakkuk (opens in a new tab)
  62. 62Hermeneutics, Encyclopaedia Judaica (Jewish Virtual Library)https://www.jewishvirtuallibrary.org/hermeneutics (opens in a new tab)
  63. 63Origen and Origenism, Catholic Encyclopedia (New Advent)https://www.newadvent.org/cathen/11306b.htm (opens in a new tab)
  64. 64St. Jerome, Catholic Encyclopedia (New Advent)https://www.newadvent.org/cathen/08341a.htm (opens in a new tab)
  65. 65Nicholas of Lyra (Encyclopaedia Britannica)https://www.britannica.com/print/article/414169 (opens in a new tab)
  66. 66Erasmus' New Testament edition of 1516, H. J. de Jonge (Leiden Special Collections Blog, Leiden University Libraries)https://www.leidenspecialcollectionsblog.nl/articles/erasmus-new-testament-edition-of-1516 (opens in a new tab)
  67. 67Reformation hermeneutics and the spirit of humanism, J. Wang (HTS Teologiese Studies / Theological Studies)https://hts.org.za/index.php/hts/article/view/9783/27074 (opens in a new tab)
  68. 68Council of Trent, Fourth Session (Papal Encyclicals Online)https://www.papalencyclicals.net/councils/trent/fourth-session.htm (opens in a new tab)
  69. 69Ernesti, Johann August, New Schaff-Herzog Encyclopedia of Religious Knowledge (CCEL)https://ccel.org/ccel/schaff/encyc04/htm/iii.x.xxxv.htm (opens in a new tab)
  70. 70Ernesti, Institutio interpretis Novi Testamenti, 1761, Bavarian State Library copy (Google Books)https://books.google.com/books/about/Institutio_interpretis_Novi_Testamenti.html?id=sKdAAAAAcAAJ (opens in a new tab)
  71. 71Ernesti, Johann August (Deutsche Biographie)https://www.deutsche-biographie.de/sfz13604.html (opens in a new tab)
  72. 72What is source criticism? (Bible Odyssey, Society of Biblical Literature)https://www.bibleodyssey.org/articles/what-is-source-criticism/ (opens in a new tab)
  73. 73Julius Wellhausen (Encyclopaedia Britannica)https://www.britannica.com/biography/Julius-Wellhausen (opens in a new tab)
  74. 74Gunkel, Hermann, Konrad von Rabenau (Neue Deutsche Biographie, Deutsche Biographie)https://www.deutsche-biographie.de/sfz24709.html (opens in a new tab)
  75. 75Schmidt, Karl Ludwig, Alf Christophersen (Neue Deutsche Biographie, Deutsche Biographie)https://www.deutsche-biographie.de/sfz113895.html (opens in a new tab)
  76. 76Dibelius, From Tradition to Gospel (James Clarke and Co)https://www.jamesclarke.co/product/from-tradition-to-gospel-die-formgeschichte-des-evangeliums/ (opens in a new tab)
  77. 77Bultmann, Rudolf, Christof Landmesser (NDB-online, Deutsche Biographie)https://www.deutsche-biographie.de/sfz111440.html (opens in a new tab)
  78. 78L'interpretazione della Bibbia nella Chiesa, 15 April 1993 (The Holy See)https://www.vatican.va/roman_curia/congregations/cfaith/pcb_documents/rc_con_cfaith_doc_19930415_interpretazione_it.html (opens in a new tab)
  79. 79John Paul II, address of 23 April 1993 (The Holy See)https://www.vatican.va/content/john-paul-ii/it/speeches/1993/april/documents/hf_jp-ii_spe_19930423_due-anniversari.html (opens in a new tab)
  80. 80Exegesis (Encyclopaedia Britannica)https://www.britannica.com/topic/exegesis (opens in a new tab)
  81. 81Hayes and Holladay, Biblical Exegesis: A Beginner's Handbook, fourth edition, sample pages (Westminster John Knox)https://www.pcusastore.com/Content/Site119/FilesSamples/244795BiblicalE_00000155968.pdf (opens in a new tab)
  82. 82What Does Hermeneutics Have to Do with Biblical Interpretation?, R. S. Briggs (Heythrop Journal 47, 2006)https://bpb-ap-se2.wpmucdn.com/thinkspace.csu.edu.au/dist/c/3891/files/2020/10/Briggs_What-Does-Hermeneutics-Have-to-Do-with-Biblical-Interpretation.pdf (opens in a new tab)
  83. 83The Interpretation of the Bible in the Church, Part IV (Felix Just, Catholic Resources)https://catholic-resources.org/ChurchDocs/PBC_Interp4.htm (opens in a new tab)
  84. 84Form Criticism and Beyond, James Muilenburg (Journal of Biblical Literature 88, Society of Biblical Literature)https://www.sbl-site.org/assets/pdfs/presidentialaddresses/JBL88_1_1Muilenburg1968.pdf (opens in a new tab)
  85. 85Redaktionsgeschichte and the De-Historicizing of the New Testament Gospel, William L. Lane (Bulletin of the Evangelical Theological Society)https://etsjets.org/wp-content/uploads/2013/05/files_JETS-PDFs_11_11-1_BETS_11_1_27-33_Lane.pdf (opens in a new tab)
  86. 86Fee, New Testament Exegesis, contents and Chapter I, sample PDF (Westminster John Knox)https://www.wjkbooks.com/wp-content/uploads/productsamples/0664223168.pdf (opens in a new tab)
  87. 87Review of Gorman, Elements of Biblical Exegesis (Themelios, The Gospel Coalition)https://thegospelcoalition.org/themelios/review/elements-of-biblical-exegesis-a-basic-guide-for-students-and-ministers (opens in a new tab)
  88. 88Stuart, Old Testament Exegesis, fourth edition (Parnassus Books)https://parnassusbooks.net/book/9780664233440 (opens in a new tab)
  89. 89Biblia Hebraica (Deutsche Bibelgesellschaft)https://www.die-bibel.de/biblia-hebraica (opens in a new tab)
  90. 90Biblia Hebraica Quinta (BHQ): Publications (Deutsche Bibelgesellschaft)https://www.die-bibel.de/en/biblia-hebraica-quinta-bhq-publications (opens in a new tab)
  91. 91Critical editions (IOSCS, septuaginta.uni-goettingen.de)https://septuaginta.uni-goettingen.de/ioscs/editions/ (opens in a new tab)
  92. 92Exegesis, Old Testament, B. ter Haar Romeny (Gorgias Encyclopedic Dictionary of the Syriac Heritage, Beth Mardutho)https://gedsh.bethmardutho.org/Exegesis-Old-Testament (opens in a new tab)
  93. 93Editio Critica Maior (ECM) (Deutsche Bibelgesellschaft)https://www.die-bibel.de/editio-critica-maior-ecm (opens in a new tab)
  94. 94Scholarly Editions (Deutsche Bibelgesellschaft, academic-bible.com)https://www.academic-bible.com/en/bible-society-and-biblical-studies/scholarly-editions/ (opens in a new tab)
  95. 95Ausgaben (Institut für Neutestamentliche Textforschung, Universität Münster)https://www.uni-muenster.de/INTF/en/publikationen/ausgaben.html (opens in a new tab)
  96. 96UBS6 record (University of Birmingham research portal)https://research.birmingham.ac.uk/en/publications/the-united-bible-societies-greek-new-testament-sixth-revised-edit/ (opens in a new tab)
  97. 97Review of BDAG, Kim Haines-Eitzen (Electronic Antiquity 6.1, 2001)https://scholar.lib.vt.edu/ejournals/ElAnt/V6N1/haines.html (opens in a new tab)
  98. 98Hebrew and Aramaic Lexicon of the Old Testament (Hesburgh Libraries, University of Notre Dame)https://www.library.nd.edu/databases/4d2df48a-9133-4a7e-88d1-16c9433b8fa0 (opens in a new tab)
  99. 99Dictionary of Classical Hebrew, complete 8 volumes (Accordance)https://www.accordancebible.com/product/dictionary-of-classical-hebrew-complete-8-volumes/ (opens in a new tab)
  100. 100Eep Talstra Centre for Bible and Computer (Vrije Universiteit Amsterdam)https://vu.nl/nl/over-de-vu/faculteiten/school-voor-religie-en-theologie/meer-over/eep-talstra-centre-for-bible-and-computer (opens in a new tab)
  101. 101About STEP Bible (STEPBible user guide, Tyndale House)https://stepweb.atlassian.net/wiki/spaces/SUG/pages/12484610/About+STEP+Bible (opens in a new tab)
  102. 102Fee, New Testament Exegesis, third edition (Westminster John Knox)https://www.wjkbooks.com/Products/0664223168/new-testament-exegesis-third-edition.aspx (opens in a new tab)
  103. 103Stuart, Old Testament Exegesis, fifth edition (YouScribe)https://www.youscribe.loungeup.com/catalogue/ebooks/savoirs/religions/old-testament-exegesis-fifth-edition-3417185 (opens in a new tab)
  104. 104Encyclopedia of the Bible and its reception (WorldCat)https://search.worldcat.org/title/429527908 (opens in a new tab)
  105. 105Hebrew Bible / Old Testament: the history of its interpretation (CaGeWeB catalogue)https://cageweb.be/catalog/cgw03:000008347 (opens in a new tab)
  106. 106Barth, Karl (Deutsche Biographie)https://www.deutsche-biographie.de/gnd118506803.html (opens in a new tab)
  107. 107In Memoriam: Phyllis Trible, 1932-2025 (Women in Academia Report)https://wiareport.com/2025/11/in-memoriam-phyllis-trible-1932-2025/ (opens in a new tab)
  108. 108In Memoriam: Phyllis Trible (Society of Biblical Literature)https://www.sbl-site.org/news/in-memoriam-phyllis-trible/ (opens in a new tab)
  109. 109Dr. Elsa Tamez Visits Perkins (Perkins School of Theology, SMU)https://www.smu.edu/perkins/news/news_archives/archives2012/elsa-tamez-visit (opens in a new tab)
  110. 110Prof. Elsa Támez (Christian Bible Foundation)https://c-b-f.org/en/speaker/prof-elsa-tamez (opens in a new tab)
  111. 111In memoriam Takamitsu Muraoka (1938-2026) (Leiden University)https://www.universiteitleiden.nl/en/news/2026/02/in-memoriam-takamitsu-muraoka-1938-2026 (opens in a new tab)
  112. 112In Memoriam Archive (Society of Biblical Literature)https://sbl-site.org/Membership/inmemoriamarchive.aspx (opens in a new tab)
  113. 113In Memoriam: Cain Hope Felder (1943-2019) (Journal of Blacks in Higher Education)https://jbhe.com/2019/10/in-memoriam-cain-hope-felder-1943-2019/ (opens in a new tab)
  114. 114Professor R. S. Sugirtharajah, staff profile (University of Birmingham)https://www.birmingham.ac.uk/staff/profiles/tr/sugirtharajah-rs (opens in a new tab)
  115. 115Musa W. Dube, faculty profile (Candler School of Theology, Emory University)https://candler.emory.edu/faculty-profiles/musa-w-dube/ (opens in a new tab)
  116. 116Ulrich Luz (Institute of New Testament Studies, University of Bern)https://www.neuestestament.unibe.ch/research/emeriti/ulrich_luz_/index_eng.html (opens in a new tab)
  117. 117Nachruf Ulrich Luz (Society of Biblical Literature)https://www.sbl-site.org/assets/pdfs/Luz_Ulrich_Nachruf.pdf (opens in a new tab)
  118. 118Dr. Ken Archer (Trinity Bible College and Graduate School)https://trinitybiblecollege.edu/dr-ken-archer/ (opens in a new tab)
  119. 119Adele Berlin (Jewish Studies, University of Maryland)https://jewishstudies.umd.edu/directory/adele-berlin (opens in a new tab)
  120. 120Marc Zvi Brettler (Scholars@Duke)https://scholars.duke.edu/person/marc.brettler (opens in a new tab)
  121. 121Professor Emanuel Tov FBA (The British Academy)https://www.thebritishacademy.ac.uk/fellows/profiles/emanuel-tov-FBA/ (opens in a new tab)
  122. 122Faculty listing (Hellenic College Holy Cross)https://www.hchc.edu/?p=22 (opens in a new tab)
  123. 123Two biblical studies scholars join faculty (St Vladimir's Orthodox Theological Seminary)https://www.svots.edu/headlines/two-biblical-studies-scholars-join-faculty (opens in a new tab)
  124. 124Exegesis, Catholic Encyclopedia 1909 (New Advent)https://www.newadvent.org/cathen/05692b.htm (opens in a new tab)
  125. 125eisegesis (Online Etymology Dictionary)https://www.etymonline.com/word/eisegesis (opens in a new tab)
  126. 126eisegesis (Merriam-Webster)https://www.merriam-webster.com/dictionary/eisegesis (opens in a new tab)
  127. 127Strong's Greek 1834: exēgeomai (Bible Hub)https://biblehub.com/greek/1834.htm (opens in a new tab)
  128. 128exegesis (Online Etymology Dictionary)https://www.etymonline.com/word/exegesis (opens in a new tab)
  129. 129Patristic Exegesis: The Myth of the Alexandrian-Antiochene Schools of Interpretation, D. M. Slade (PhilArchive)https://philarchive.org/rec/SLAPET (opens in a new tab)
  130. 130Young, Biblical Exegesis and the Formation of Christian Culture (Cambridge University Press, Cambridge Core)https://www.cambridge.org/core/books/biblical-exegesis-and-the-formation-of-christian-culture/42987FBED855A642830E449A9212FCE6 (opens in a new tab)

Page record

Reviewed and approved by Duane Herholdt, BA (Theology), Chief Executive Officer, Numa Verse

Study version: v1.1, 15 October 2026 (theology map v1.27)

Last reviewed: 9 November 2026

How these pages are made

  • 9 November 2026: First draft from the approved study v1.1.