[3] Viewing biblical texts as being ordinary pieces of literature, rather than set apart from other literature, as in the traditional view, biblical criticism asks when and where a particular text originated; how, why, by whom, for whom, and in what circumstances it was produced; what influences were at work in its production; what sources were used in its composition; and what message it was intended to convey.
It also addresses the physical text, including the meaning of the words and the way in which they are used and its preservation, history and integrity.
Old Testament texts were not written in the same context, and due to their ancient nature have few additional resources to refer to for common themes in rhetoric and literature.
The New Testament is different in that it has primarily two styles present: the gospels, which are mostly historical accounts, and the letters, or epistles.
[4] When it comes to textually analyzing and criticizing the New Testament, there are a couple of eclectic approaches to understanding the text on a deeper level.
External criticism in the context of biblical studies involves understanding the who, what, and when of New Testament texts.
The same processes can be used to attempt to reconstruct intermediate editions, or recensions, of a document's transcription history.
Biblical scholars usually try to interpret a particular text within its original historical context and use whatever information is available to reconstruct that setting.
Historical criticism aims to determine the provenance, authorship, and process by which ancient texts were composed.
New Testament historical analysis is also difficult due to the nature of the original texts that we can analyze, specifically their translatability as well as how oral tradition had effects on written tradition during the formation and canonization of gospel texts and the teachings of Jesus.
Deuterocanonical books removed from the Old Testament in some Protestant Christian Bibles are variously written in Hebrew, Greek or Aramaic.
Therefore, Hebrew, Greek and sometimes Aramaic continue to be taught in most universities, colleges and seminaries with strong programs in biblical studies.
However, it is normal to see such a change, and it shows the difference between the original writings versus the final outcome of the translations.