Understanding the Scriptures is an exciting and logical way to build up as a Christian, grow in discrimination (be able to more easily identify aberrant theology) and equip yourself with the Word for testimony. We all know that we need to read the Word of God to be fed spiritually, but have you ever thought about how you can read it in order to best use the intended meaning from the text? Theologians call this science the biblical interpretation of "hermeneutics."
By following a few important principles when reading even the most complex passages, we can usually get a more accurate picture of what God says through inspired writers than just taking the text under the “denomination”. Although whole seminaries are taught in the correct interpretation, we do not need a degree in systematic theology to read the Bible with clarity. However, there are principles that we can consider when reading to help us understand the course in its proper context. Although there are some more literary principles that study the bibles, I would like to touch on five of the most important of them, which we can use in the benches as tools that will help us to properly divide the Word.
The first is Literary principle Most of what is written in the Bible is written in normal, non-metaphoric language. This normal speech (“Usus Loquendi” in Latin) indicates that we are safe to understand the text as any other normal use and should not be read more in a passage than written. No obvious numbers of speech or idioms; the words just mean what they say. Conversely, when the trees clap their hands, in Isaiah 55:12, and the land is glad; with "pleasing" gifts. in Psalm 97: 1, we immediately recognize it as an anthropomorphism. Jesus and # 39; the command to cut off the hand leading to sin is an obvious case of hyperbole; He also regularly used metaphor (just as He called Himself the door and the bread of life). God's painful accusations against Israel allegorize the nation as a prostitute. The parables of Jesus are easily understood as such - just hypothetical stories that are said to make a spiritual point. There are many such figures of speech in Scripture, but where there is no one in the text, we simply assume a literal, direct language.
The second principle to keep in mind is Historical principle This reflects many terms and descriptions that at some point would mean something specific to certain people, and the author (or speaker) took this for granted when addressing this audience. For example, the protagonist of the Samaritan Jesus, the parable in Luke 10, would have been particularly acute for a first-century Jew. Unable because of their “cousinous” religion (a mixture of Judaism and paganism included during the Assyrian exile), the Samaritans were so offended by the Jews that they did not touch or contact them for fear of being ceremoniously unclean. Similarly, the Lord compares the Pharisees with whitewashed tombs (Matthew 23:27) was applicable to the custom of painting the white graves so that they stand out (and not let the observing Jews inadvertently violate the Levitical prohibition to touch the tomb or the corpse).
There are thousands of such nuggets in Scripture, where, although the meaning of intention is self-evident from the passage, an additional understanding of historical significance sheds additional light. Note, for example, the details given for inheritance rights in the Pentateuch. This indicates how closely protected property was in a clan-based agrarian society and how the law was codified (especially where there was no male heir, as in the case of the daughters of Selofehad in Numbers 27 and 36). Even without knowing the ancient laws of Middle Eastern property, we can still appreciate the transition to the care and care of God for His children and His desire for justice in all personal matters. At the same time, given that the Bible covers 4,000 years of history and mentions many cultures, learning to apply the Historical Principle will help us gain additional understanding of the text.
The third principle that a disciple of the Word should consider is Grammatical principle This is a study of syntax or how the words "are connected" with each other. Learning the structure of a language is not only useful for learning a foreign language (remember the sentence diagram?), It points to biblical scholars. Of course, most of us will never have to go as deep as a seminarian to deconstruct Hebrew and Greek etymology, but often the main idea of the writer is contained in the key verb. Modifiers in the passage support what is transmitted, and understanding the entire structure of the sentence in context helps to prevent esogenesis (reading one's own interpretation in the passage). The grammatical principle is at the center of the exposition, as the shepherds prepare sermons, considering the grammatical construction and the complex transitional path of the verses (and the clause on the article). John MacArthur writes: “This [the Grammatical Principle] requires us to understand the basic grammatical structure of each sentence in the original language. “What are pronouns called? ask simple questions, such as those, the meaning of the text immediately becomes clear "1.
Knowing something about the original choice of words can sometimes highlight paths where the nuance is also not obvious. A few years ago, I was very surprised to learn that Jesus and Peter used two different words for “love” on the beach after the resurrection scenes recorded in John 21. When the Lord asked, “Simon ... you really love me more than these? "The first two times the verb" agapaos ". From the noun “agape” it speaks of God's love and is best described as an all-consuming love of commitment, without thinking of personal gain or reciprocity from the donor. asking about Peter’s complete and complete loyalty - not affection for emotions or just friendship. Peter, the memories of his denial of Christ, are still fresh in his mind, responds with a Greek term " phileo "It is best to translate as a love of friendship." The second time Christ asks: “You have agapa [have a committed and enduring, selfless and loyal love for] I? "And Peter (in essence) replies:" Lord, you know that you are my dear friend. " The third time He asks, however, Jesus also uses the term phileos. He most likely understands that in his humanity this was the best one Peter could offer at that time. This key to understanding the exchange — the difference between (limited) human love and the love God expects from His disciples living in the Spirit — is completely missed in the English translation, because we have only one word for all kinds of love. There are four words in Greek, and they all have different meanings.
Comments, such as those found on Blueletterbible.com, can be very useful for finding terminology and grammatical structure, especially in cases of versions that theologians have interpreted in more than one way. Most of the key terms of the Bible footnote are considered in original languages, where meaning is significant.
The fourth principle to consider when reading the Bible is Synthetic principle Simply put, we must always interpret the Scriptures in the light of another Scripture. The reformers put it this way: “Scriptura Intra Pratatum” - Scripture is its own interpreter. Any given doctrine will be maintained elsewhere in Scripture, since God never contradicts Himself. As a pastor I know, I once used to warn my congregation: "Be careful, basing the teaching on one verse."
Most of us forgive what we call common sense. that Mark 16:18 does not encourage us to go out and take deadly snakes or drink strychnine: "they will collect the snakes with their own hands, and when they drink the deadly poison, it does not hurt them, they will put their hands on sick people, and they will get better ". First, by applying the Literary Principal, we can take the Lord’s statement at face value. This does not seem metaphorical or a case of hyperbole from the context. Further, the Historical Principle does not give us any new information - the poison in the first century was still deadly; the vipers still beat the people, and they died. In addition, the same principle should be applied evenly throughout the passage, which also suggests laying hands on patients on their recovery. Although we should certainly pray for the sick, Christians still get sick and die.
Grammatically, the Lord says futuristic - He prophesies that some miraculous signs (which are for the good of unbelievers, 1 Cor. 14:22); will follow the believers in the Early Church. Now we come to the Synthetic Principle - is there any other passage from Scripture that would seem to protect the seizure of snakes or the use of poison? No. The verse acts as a literal and true statement (we know of one case from Acts 28: 5, where Paul was saved by God when the viper was tied to his hand), but the Bible now indicates that it is a normative in the lives of all believers. There is no harmony with the other aisles; no new doctrine can be formed or derived from the Scriptures on the Christian immunity to poisonous snakes. One common mistake in interpreting such an odd sound is trying to distinguish them, but this is dangerous because it detracts from the literal meaning of the Bible. The continuing (charismatic) position on a certain wrench is often the result of improper use of the Synthetic Principle.
Where there are contradictions in the Bible, it is because either we interpret this passage incorrectly or do not consider it in context. The general rule for understanding the context of this link is to look at the loyalty immediately preceding and following it. As a rule, cross-references are given in the margins of the Bibles, which can refer the reader either to individual words or to similar teachings and statements elsewhere in the Bible.
One “contradiction” with which many skeptics point to an attempt to discredit the Bible is an obvious dichotomy between Jesus. teaches "to love your neighbor as yourself", given in all three synoptic gospels, and the Levitical criminal code, which required "an eye for an eye and a tooth for a tooth" (Exodus 21:24, Lev. 24:20). The statement is that Christ represented a more developed religion, softer than the so-called "God of the Old Testament." In fact, this is a false dichotomy. First, we know that the Triune God is unchangeable (unchangeable), and He describes Himself as loving, compassionate, forgiving, and kind in the Old Testament. Secondly, Christ actually quoted Leviticus 19:18, when He exhorted His followers to love their neighbors as themselves. It was the whole spirit of the law of God's covenant with the Israelites. Thirdly, the expression “eye for eyes and tooth for tooth” was a measure to prevent excesses in punitive justice. The context was judicial - the punishment had to match the nature of the crime; it was never intended as a ration for personal revenge. Studying the complex passages that support the Synthetic Principle will help us understand how they complement each other, even if at first glance they seem contradictory.
The final principle of the hermeneutic process is Practical principle Although there is nothing inherently wrong with the question “What does this verse mean to me?” It only makes sense after looking at the passage in its original context and applying all four of the previous principles. The reason for this is a matter of course: we don’t want our own interpretations or curves to be written in Scripture and miss the whole point. Worse, cults were started by misinterpreting key doctrines and reading their own agenda in given passages. The Word of God has an objective, intrinsic meaning, not open to subjective interpretation (therefore, studying and properly separating it is so important). However, this does not mean that God does not offer us a very personal application of concrete passages to our lives. Of course, he does it, and this is the area of our research where the Holy Spirit “speeds up” the words on the page to his spirits. Hebrews 4:12 says: "For the word of God is living and active, sharper than any double-edged sword, it penetrates even into the separation of soul and spirit, joints and bone marrow, it judges the thoughts and attributes of the heart." He has the right not only to inform, but also to condemn, admonish, encourage, admonish, and greatly transform our lives.
1 “How to Enjoy Bible Study,” Grace to You, 2006 http://www.gty.org/Resources/Articles/2429
