We think exegesis is at its best when we arrive at “the answer,” when we reach “understanding,” but actually exegesis is at its best when the text seems strange and alien to us. We need to make the text strange again.
The question is really a matter of “how many exegetical decisions am I going to answer in my translation.” The more you leave ambiguous, the more burden you put on the reader. The more exegetical questions you answer, the less burden you put on the reader.
Revelation seems so difficult and confusing, but John has actually given us firm footholds in the opening of his letter. He’s guiding his readers in how Revelation is to be read.
I recently had the privilege of writing about “Gates” over at TableTalk. Here’s an excerpt: The high walls of the new Jerusalem are punctuated by a dozen gates (that’s a lot), and these gates...
Your audience might be under the assumption that the “original languages” are possessed with a kind of magic, a deep meaning that they cannot get from their plebian translations. In appealing to the original you may be reinforcing that conclusion, sowing the seeds of distrust of translation, or worse, cultivating mistaken conclusions about biblical interpretation.
Word studies are a favorite tool of Biblical exegetes, but usually aren’t worth the time. Why not? Because either (1) the work has already been done for you, or (2) what you are trying...
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