eisegesis

In the field of Biblical exegesis scholars take great care to avoid eisegesis.

In this field, eisegesis is regarded as "poor exegesis."

(which is called an Eisegesis or proof texting).

Is exegesis (what one reads out of the text) merely eisegesis (reading into the text)?"

As a result, exegesis tends to be objective when employed effectively while eisegesis is regarded as highly subjective.

This line of eisegesis interpretation is easily spotted in many Bible commentaries on this Gospel text.

This may however reflect an eisegesis or reconstruction of primary verses based on the later biblical emphasis of Jacob's descendants.

Exactly what constitutes eisegesis remains a source of debate among theologians, but most scholars agree about the importance of determining the authorial intentions.

Jews, in turn, might assert that Christians practice eisegesis when they read the Old Testament as anticipating Jesus of Nazareth.

Jewish culture has a long tradition of interpretation, annotation, and commentary regarding the Bible, leading to both exegesis and eisegesis (insightful and false interpretations).

While some denominations and scholars denounce Biblical eisegesis, many Christians are known to employ it - albeit inadvertently - as part of their own experiential theology.

An individual who practices eisegesis is known as an eisegete, as someone who practices exegesis is known as an exegete.

Modern evangelical scholars accuse liberal Protestants of practicing Biblical eisegesis, while mainline scholars accuse fundamentalists of practicing eisegesis.

'Authority of Scripture', 'Canon', 'Eisegesis', Oracle', 'Prophets and Prophecy', and 'Verbal Inspiration' in A Dictionary of Biblical Interpretation (ed.

While exegesis draws out the meaning from a text in accordance with the context and discover-able meaning of its author, eisegesis occurs when a reader imposes his or her interpretation into and onto the text.

Roman Catholics and Orthodox Christians say that all Protestants engage in eisegesis, because the Bible can be correctly understood only through the lens of Holy Tradition as handed down by the institutional Church.

In Biblical exegesis, the opposite of exegesis (to draw out) is eisegesis (to draw in), in the sense of an eisegetic commentator "importing" or "drawing in" his or her own purely subjective interpretations into the text, unsupported by the text itself.

Kille in particular warns that one should be wary of trying to reach beyond the world of the text to the actual historical persons, since one may accidentally perform the function of eisegesis (personal interpretation of a text) rather than exegesis (critical analysis of the meaning inherent to the text).