Books by Eric John Wyckoff, SDB
(contents, sample pages, indices; link to website) WUNT II 542. Tübingen: Mohr Siebeck, 2020
This study proposes a new approach to an ongoing scholarly discussion. How can the relationship a... more This study proposes a new approach to an ongoing scholarly discussion. How can the relationship among the encounters at wells narrated in the Pentateuch (Genesis 24 and 29, Exodus 2) and the New Testament (John 4) be defined? Does the Gospel episode assume the reader’s familiarity with these Torah texts? If so, what sort of interpretation of them is presupposed, and what significance does this have for the exegesis of the Gospel pericope?
What comes to light is a complex interrelation which does not fall neatly into a single category. There are numerous literary parallels, but in the Johannine rereading these have come to be thematically refocused, and intertwined with words and actions of Jesus. The resultant dynamic invites readers to interpret John 4:1–42 in light of three passages from the Pentateuch, and vice versa.
Papers by Eric John Wyckoff, SDB
(author's accepted manuscript, link to website) Salesianum 87/1 (2025): 156-77, 2025
Many works of ancient literature make use of recurring narrative patterns referred to as ‘type sc... more Many works of ancient literature make use of recurring narrative patterns referred to as ‘type scenes’. Often associated with the writings of Homer, these are also found in the Bible. Many scholars identify the episodes in Genesis 24 and 29, Exodus 2, and John 4 which depict a man and a woman meeting at a well as examples of a type scene. There is little scholarly consensus, however, on how to define this particular type scene pattern, or on what unites its individual iterations. Previous studies have proposed betrothal, recognition, hospitality, and the reunification of separated groups as the key literary motif. The present study instead suggests that these four biblical texts, which can be referred to as ‘well encounters’, replicate a type scene pattern which resists tidy explanations
according to a single motif. It is better envisioned as a recurring constellation of ten motifs: journey, socioethnic barriers, water, work, recognition, worship, announcement, food, welcome, and matrimony. These motifs can be found in all four texts, adapted to the literary and theological priorities of each.
(full text) Liber Annuus SBF 73 (2023): 245-64, 2024
All four canonical Gospels address the theme of transcending social barriers in the mission and a... more All four canonical Gospels address the theme of transcending social barriers in the mission and among believers themselves. Three of the four do so by narrating an encounter between Jesus and an anonymous woman from another people: a Syrophoenician in Mark 7:24-30, a Canaanite in Matt 15:21-28, and a Samaritan in John 4:1-42. The parallel Synoptic texts recount a miracle story, while the Johannine pericope narrates a meeting at a well. Nevertheless, these episodes employ parallel narrative and lexical elements as they offer similar responses to similar missionary con-cerns.
(full text) Liber Annuus SBF 70 (2020): 137-65, 2021
The present essay examines seven aspects of the Gospel of John’s distinctive literary style which... more The present essay examines seven aspects of the Gospel of John’s distinctive literary style which readers encounter often: solemn speech, ambiguous language, misunderstanding, irony, bridge verses, inclusions, and explanatory notes. One passage in which these stylistic features are especially prevalent is John 4:1-42. An analysis of how these techniques are employed together within the Johannine Samaria narrative shows that their purpose is not simply as a display of artistry. On the contrary, their function—both individually and collectively—is very much at the service of the Fourth Gospel’s literary and theological priorities. As literary devices, they contribute to the construction of meaning and serve as interpretive guideposts for the reader, while also shedding light on certain aspects of the com-position process.
(full text) Catholic Biblical Quarterly 70/4: 675-93, Oct 2012
This article compares the MT and LXX readings of Exod 24:9-11. Eight points of divergence can be ... more This article compares the MT and LXX readings of Exod 24:9-11. Eight points of divergence can be found in these three verses. Three can be explained as lexical choices, one as a paraphrase, one as a question of interpreting unvocalized Hebrew, and three expansions. Evidence suggests that four of the eight variations in the LXX reading constitute examples of theologically motivated exegesis. The manner in which these are
incorporated bespeaks a certain cleverness in devising solutions that could be
defended but also an undeniable respect for the sacred text and familiarity with it.
(full text) Biblical Theology Bulletin 35/3: 89-98, 2005
The narrative of Jesus’ missionary journey to Samaria in John 4:4–42 had implications for the fir... more The narrative of Jesus’ missionary journey to Samaria in John 4:4–42 had implications for the first-century Johannine community as they, like Jesus at Jacob’s well, encountered new situations and new cultures. This article proposes that it may hold different but analogous implications for the church in every age. A contextual approach shaped by modern missiology, cultural anthropology, and local/contextual theology highlights the text’s sensitivity to ethnic identity, cultural and religious traditions, past history, prejudice, marginalization, differences in perspective, and human processes in faith development. Read in this light, the passage can provide a model for ministry across cultural barriers in a pluralistic world still crisscrossed by divisions.
Conference Presentations by Eric John Wyckoff, SDB
(flyer, conference text, book promo) Conference @ Studium Biblicum Franciscanum 2/15/2022
What unites the episodes in Genesis 24 and 29, Exodus 2, and John 4 which depict a man and a wom... more What unites the episodes in Genesis 24 and 29, Exodus 2, and John 4 which depict a man and a woman meeting at a well? Well-known critical studies disagree.
This research proposes that the four texts share a relationship which is three-dimensional (inter-, hyper-, and architextual) and embraces a recurring constellation of ten literary motifs.
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Books by Eric John Wyckoff, SDB
What comes to light is a complex interrelation which does not fall neatly into a single category. There are numerous literary parallels, but in the Johannine rereading these have come to be thematically refocused, and intertwined with words and actions of Jesus. The resultant dynamic invites readers to interpret John 4:1–42 in light of three passages from the Pentateuch, and vice versa.
Papers by Eric John Wyckoff, SDB
according to a single motif. It is better envisioned as a recurring constellation of ten motifs: journey, socioethnic barriers, water, work, recognition, worship, announcement, food, welcome, and matrimony. These motifs can be found in all four texts, adapted to the literary and theological priorities of each.
incorporated bespeaks a certain cleverness in devising solutions that could be
defended but also an undeniable respect for the sacred text and familiarity with it.
Conference Presentations by Eric John Wyckoff, SDB
This research proposes that the four texts share a relationship which is three-dimensional (inter-, hyper-, and architextual) and embraces a recurring constellation of ten literary motifs.
What comes to light is a complex interrelation which does not fall neatly into a single category. There are numerous literary parallels, but in the Johannine rereading these have come to be thematically refocused, and intertwined with words and actions of Jesus. The resultant dynamic invites readers to interpret John 4:1–42 in light of three passages from the Pentateuch, and vice versa.
according to a single motif. It is better envisioned as a recurring constellation of ten motifs: journey, socioethnic barriers, water, work, recognition, worship, announcement, food, welcome, and matrimony. These motifs can be found in all four texts, adapted to the literary and theological priorities of each.
incorporated bespeaks a certain cleverness in devising solutions that could be
defended but also an undeniable respect for the sacred text and familiarity with it.
This research proposes that the four texts share a relationship which is three-dimensional (inter-, hyper-, and architextual) and embraces a recurring constellation of ten literary motifs.