Introduction
The Biblical text, in its entirety and as close to its originally written form as possible to achieve, is a gift to all humanity, second only to life itself. The Bible is the ultimate source of truth (see Psalm 119:160 and 169). In difference with mankind’s “truths,” the truths found in the Biblical text are unchanging because the Elohim Who inspired its writers to pen their words has never changed (Mal. 3:6). In fact, the Bible’s truths transcend all time, history, culture, logic and understanding down through the ages. The text provides teaching and instruction in how to live a redeemed life, for the here and now, and for all eternity. However, in order to fully understand its instructions, we must equip ourselves with the interpretative tools necessary to apply its wisdom to our daily lives.
Tools and Equipping
Because the Biblical text was peened many centuries ago in a setting, language and culture very different from our own today, we must equip ourselves to understand the context of the period of its writers so that today we can fully grasp the intended meanings they (and ultimately Elohim) intended to convey.
The Apostle Paul tells us in 1 Cor. 15:46 that the natural/physical realities of our world come first, then the spiritual. The context here is our material bodies, which are subject to physical death, contrasted with our spiritual beings, which can be immortal. But the principle expressed here can be seized and applied to Biblical interpretation as well. In fact, students of the Biblical text soon learn that the physical realities of our world are often used to illustrate spiritual principles that have been embedded in the text itself. Elohim created humanity with five physical senses: sight, hearing, touch, taste and smell. It is these physical/natural senses in which we most readily relate to, and thus are used in the text as conduits to channel the spiritual principles He desires us to learn. This then becomes one of the most “basic tools” we can learn to use and apply as we study the Biblical text.
We will be speaking of many (Bible interpretative) tools from this point forward. But remember some basic rules for using physical tools, which we keep in our physical toolbox. 1.) Use the right tool for the job; 2.) Learned how to correctly use each tool; (3.) Learn the limitations of each tool; and, (4.) Learn to maintain your tools and always be on the lookout for new tools to help you do a better job. These principles I call the “hard tools” of our physical world. But the principles here are equally applicable to correct Biblical interpretation, and thus become what I call the “soft tools” to apply for fully understanding the spiritual principles found within the Biblical text. In using our soft tools, however, there is one extremely important caveat: we can acquire the full complement of soft tools, but unless we have the Holy Spirit in our very being, guiding us as we apply these tools in our studies, our efforts to understand the truths of the Bible’s vast wisdom will become a mere intellectual exercise only, and will most likely not result in life changing application.
Primary Tools for Biblical Interpretation
There are seven primary soft tools available for more fully understanding the intended instructions found within the Biblical text. Each of these primary tools have a number of sub-tools:
How we have received the Biblical text in our English language. What is the history and background in terms of origins, languages, transition from oral to written, canonization, and transportation of the text forward to our day?
Study of the text versus mere reading (out of context).
The seven Biblical covenants between Elohim and mankind.
The five contextual elements for fully discerning the intended meaning of the writers.
The origin and background of the two houses of Israel. Who is Israel?
The two logic systems at play within the Biblical text.
Recognizing syncretism (Biblical truth mixed with religious traditions), its origins and the resulting damage and confusion it has created.
Context for Full and Proper Interpretation
From No. 4, above, the whole spectrum of context can be broken down into five parts:
Textual
Language (determines culture; interprets speech mannerisms, idioms, etc.)
Historical
Cultural (determines logic system; cannot be translated)
Literary Devices or Mechanisms
Context Defined
Context is defined as the theme, sense, circumstance, or background surrounding a statement or a given textual word, phrase or passage, that greatly aids in determining the fullest intended meaning of its speaker or writer. In a sense, understanding the context when studying the Biblical record guards against the tendency to allow pretext to skew or mask our interpretation of the writer’s intended meaning.
Text without context is pretext.
Pretext (or presupposition) is hearing or reading and interpreting something through the lens of prior knowledge or previous teachings on the subject matter, or with preconceived bias regarding a given topic under consideration. It is important to understand there are typically two ways the text of the Bible is approached: either one believes in the Elohim of Abraham, Isaac and Jacob, and that His written word is righteous and true and good for teaching and reproof, or one believes that they have the truth and thus confronts the Bible see if it is indeed true (in their mind) or not. It is the latter individual who is prone to fall into the trap of presuppositions, and ignore the fullness that proper context can bring to the intended meaning of the message. Embedded in the text of the Bible are the depth, fullness and mysteries of the Creator Elohim, but they are understandable only in His context – the context in which they were inspired and subsequently written. Thus, we must seek to study and discern them in that same fullness of context.
Textual Context
This is the first line of context, and has generally been understood as to its importance by most Bible students, at least to the word, verse and passage levels.
Chapter, book and canon (or, testament) levels are equally important to consider.
Consideration of the “whole counsel” of the Biblical text on any given topic is hugely important to consider and investigate. Why? Because the entirety of the Biblical text is knit together via various themes and, you will not be exposed to the full meaning the whole text (its fullest counsel) has to offer on any topic or theme. Searching for Biblical themes, which surface throughout the Bible, is a significant tool for fullness of understanding.
The Biblical text does not contradict itself, because the Elohim Who commissioned its writing does not contradict Himself.
Elohim does not teach truth in one area, and fallacy in another, and never mixes the two.
Note that most cults and many false doctrines and theologies found in the mainstream of religion have been birthed through being out of context, and failure to investigate the “whole counsel” of the Biblical text on any given subject under investigation.
Note that there exists a concept known as the “weightier matters” of the Law, found in Matthew 23:23. Yeshua speaks of this in terms of a simple example, but the concept carries broad applications across a myriad of subjects found within the Biblical text. This is an important tool for Biblical interpretation (see paper titled Does the Bible Condone Lying?). Reference: www.thebiblicaltruths.com
An awareness of Textual Bias is another tool of importance. English Bibles contain varying levels of editorial/religious bias as a result of translation/interpretation. This varies depending on which version of the Bible one is using, and also the religious affiliation of the translator(s). See, e.g., Hebrews Chapter 8.
Linguistic Context
The Biblical text was not originally written in English. Depending on what part of the Bible one is studying, the original writing has gone through at least two, and as much as four, translations to render it in the English language. For every translative iteration, there is a certain level of nuance or meaning either changed, not fully retained, or lost. This is of course multiplied by each subsequent iteration. Language experts tell us that the most we can expect to be transported forward in terms of fullness of intended meaning is 90% to 95%, and that, again, is for each translative iteration. Knowing these basic facts becomes another tool in our toolbox to help us employ other of the tools to work around translation issues.
There is no such thing as a “perfect” translation from a source language to a receiving language.
Every translation involves a certain amount of interpretation, which varies from one translator to another, and from one language to another.
No two languages contain like meaning in every word of the source language to every word of the receiving language. Thus, translators often are faced with having to choose words that are as close as possible to like meaning from the source to the receiving language. Certain nuances can be altered or lost.
Not all translators are equally versed in the culture, logic systems, history, speech mannerisms, idioms, literary devices, and the languages themselves. Typically, their linguistic strengths reside in their native tongue and culture.
All languages evolve over time, so the era in which a source text was originally written becomes very helpful in interpretation. This applies to subsequent translations in route to the English version. Example: the founding documents of the USA.
If there is a change in language among a people group, there is an eventual change in the culture. That is, language determines the cultural norms and practices. More on this will be discussed under the sub-heading of Cultural Context and Logic Systems, below.
Knowing the above linguistic facts become tools for our use in study of the text, and gives us an overwhelming appreciation for the text we have been given. What Elohim has gifted us with is entirely adequate for one whose heart is to learn and obey Elohim’s teaching and instruction. We also need to be aware that although mankind over the millennia has repeatedly tried to destroy the ancient text sources, Elohim has preserved copies forward in time, and chose to use our brothers and sisters in Judaism to be the caretakers of these textual sources. Many Jews have given their lives for protecting these valuable textual sources. And a number of early Christians (16th and 17th Centuries) were burned at the stake for translating the Bible into English. Finally, some people become discouraged when they learn of the above linguistic challenges, even to the point of giving up on the Bible as a reliable source for directing one’s spiritual journey. Please don’t be discouraged. All of these challenges can be overcome through equipping and tools available for our use. And these tools are not difficult to learn and apply in our studies.
Historical Context
By definition the Bible is not a history book, at least not in the ordinary sense of the term. Many people are surprised to hear this statement. To be sure, the Bible does contain volumes of historical accounts, but it is not a complete record of all history. There are important missing pieces of history throughout the Biblical record. Additionally, the flow of text in the Biblical record does not occur entirely in chronological order, even though it does in places. By definition, history books follow two critical requirements: 1.) A starting and ending date for the period of history being reported; and, 2.) A narrative of historical accounts which flows in chronological order. Understand that the above in no way detracts from the value of the Bible. Knowing the above facts simply becomes another valuable tool for proper interpretation. It shows us we need to consult reliable extra-Biblical sources to fill in missing pieces of history.
The Bible was not written to you and me in the 21st Century. However, it was written for us, and for all humanity, for all time. Elohim never changes, and therefore His principles for righteous living never change (See Mal. 3:6; Hebrew 13:8).
The Bible is not a novel either. Instead, it is a book of teaching and instruction, containing numerous real-life examples for purposes of illustrating what is required of mankind to enter into covenant relationship with his Maker.
The Bible was not intended to simply be known. Rather it was intended to be understood. There is a difference between these two words, which most people gloss over. To merely know the Bible may compel one to intellectually ascent to its principles in concept (this is evidence of the Greco-Roman logic or mind-set; the mind-set of our culture). However, to understand the Biblical text in its fullness draws one into a conviction to implement and daily apply its instructions into his or her life (this is the Hebrew logic, which will be explained below). Thus, mere knowledge of the Bible manifests itself in the intellect and, ultimately, forces one eventually onto a spiritual plateau where they will go no further in their walk. However, gaining increasing understanding of the Bible’s instruction through application of the tools available, plus the moving of the Holy Spirit leading one’s life, will manifest itself in daily life application. Here, there will be no limit (no spiritual plateau) to one’s growth spiritually.
The tool of historical context to fill in missing pieces of history becomes a valuable means of further understanding events and character actions in response, which are found throughout the Biblical record. Remember, Biblical prophecy is history foretold, and Biblical history is prophecy fulfilled.
Cultural Context
Cultural practices and customs among people groups and geographic areas of the world have varied greatly over the centuries. Clearly, our culture of today in the western world is vastly different from those who lived thousands of years ago, and in the regions of the Ancient Mideast during Biblical times. Thus, an extremely important tool in understanding the Biblical record is the ability to transport one’s self back in time, culturally, to the setting and logic system of the period in which we are studying in the Biblical text. We have already learned that language determines culture, and that over time languages evolve. Few would argue, that during the progressive Biblical epics, cultural differences were not widely diverse, or did not evolve over time. Another important fact is that culture determines the logic system of a given people group. Knowing this becomes another important tool to use for full and proper Biblical interpretation. From the prior sub-topic of Linguistic Context, combined here with Cultural Context, we learn that language drives culture, and culture in turn drives the logic system (Example: Alexander the Great)
Our “logic system” can be described as the means or manner in which we (almost sub-consciencely) process life’s daily stimuli or information (through the five senses of: sight, hearing, touch, taste and smell) and react thereto. The process is to receive, initially evaluate, make judgments on, consider options, and react or respond. This process itself is our model or paradigm by which we determine if stimuli are good or bad, right or wrong, moral or immoral, just or unjust, black or white, etc. It is formed and driven by one’s life experiences and surroundings, cultural influences, education and beliefs.
There are two primary Logic Systems at play within the Biblical text: Greco-Roman (Western) and Hebraic. These two systems are very different.
Greco-Roman Logic is also sometimes described as Linear or Step Logic. It is sourced in the Greek (intellectual) culture. The Greeks were known as the thinkers of the ancient world, and indeed developed advancements in knowledge over a broad spectrum of subjects: mathematics, celestial navigation, astronomy, medicine, botany, philosophy, to name a few.
The Greeks applied a constrained logic (passed on to and largely adopted by the Romans) that was linear in concept, involving steps along a line representing time, or sequential events (Thus, the terms Linear or Step Logic), presented in chronological order. Each step represented by the linear concept was required to be linked to the next step in a coherent, logical order. This logic forced one to argue or rationalize from a given premise to a rational conclusion. However, the conclusion reached was limited to one possible point of view – the human perception of reality with all its inherent constraints and limitations. It is this Greek logic that has become the mindset of the Western world, demanding a “prophetic timetable” where everything must be arranged in time, sequence and space according to a neatly, pre-ordained schedule.
The problem with this Greek, linear form of logic is it forces one to envision events advancing along a time-line enroute to an unknown end somewhere in the future. It is this mindset and logic that has become fertile ground in which theologies such as Dispensationalism have been allowed to germinate and thrive. It is the mode of thinking that is completely foreign to the Hebrew mind – the mind that penned the Biblical text, and the mind that most closely mirrors the mind of Elohim Himself.
Hebrew Logic is also sometimes known as Block Logic or Open Block Logic. The books of the Bible were originally penned by Hebrews, addressed to Hebrews, not Greco-Romans. Thus, the writings were set down using block logic which is cyclical, not linear. The Hebrew mind was and is oriented to doing, practice or action, as a consequence of obedience to a standard (i.e., Torah instruction). Whereas Greco-Roman linear logic was and is oriented to knowing/knowledge or intellect. It is a contrast between function in the first instance, and form or appearance in the second instance. Right conduct is the ultimate concern of the Hebrew mind, right thinking that of the Greek mind. The Hebrew extols the moral virtues as the substance and meaning of life; the Greek subordinates these to the intellectual virtues. It is moral man versus theoretical or intellectual man. See accompanying chart illustrating contrasts between these two logic systems.
Most westerners (including many Americans) have no idea how heavily our culture and thought processes have been influenced by Greco-Roman logic. A common mistake in attempting to understand the Bible is to apply the Westerner’s Greek logic to the Bible, which was written using Hebrew Block Logic.
Literary Devices
In all of its facets, the Biblical text is a compendium of literary writings (literature) containing more than twenty forms of literary mechanisms. Some of these forms are sourced within writings from others cultures around the world, while others are unique to the Hebrew language and culture. Understanding these literary forms (or, at least the more common of them) provides a most useful tool for increased understanding of the text. Hebrew literature and poetry, not unlike its culture, is oriented to function, and thus tends to be instructional in its content. Conversely, Greek or Western literature and poetry focuses more on form and appearance, appealing to esthetics and the intellect. As such, both Hebrew and Greco-Roman literature tend to mirror their respective logic systems.
Time here does not permit a complete coverage of the literary devices employed throughout the Biblical text. What follows is an overview of some of the more common forms, with citations to textual examples provided:
Parallelism. Parallelism, in application has been broken down into its three sub-categories of Synonymous, Antithetic and Synthetic, as follows: Synonymous Parallelism is when the same thought or concept is repeated, but using different words. Example: Psalm 36:5, Isaiah 13:7. Antithetic Parallelism is when the second part of a line or passage provides the obverse side of the same thought of the first part. Example: Proverbs10:1, Mat. 10:32-33. Synthetic Parallelism (also seen as Constructive Parallelism) is when the second part adds some clarification to the first part, or otherwise explains the first part. Example: Proverbs 1:7, Psalm 1:3, or 19:8-11. The purpose of parallelisms is to emphasize a point or to explain or clarify the intended meaning of the writer.
Simile. A simile creates a comparison in which one thing resembles another, usually by employing the expression of “like” or “as.” The purpose of a simile is to impress on the mind of the reader/hearer some semblance of likeness for sake of emphasis and memory. The objects compared are not necessarily literal, but rather illustrative. Example: Jeremiah 23:29, Isaiah 55:9-11.
Metaphor. A metaphor is the description of something through use of words that do not literally apply to it. Metaphors make a comparison in which one thing either is, acts like, or represents another, even though the two are unalike. The purpose of metaphors is to illustrate through stronger description, an obvious exaggeration to make a point. Example: Jeremiah 50:6, John 6:48.
Hyperbole. A hyperbole is a deliberate, clear exaggeration, in which far more is said or implied than is literally meant. Hyperbole is used to add emphasis, force, or gain attention. Example: Gen. 13:16, 2 Samuel 1:23.
Irony. Irony is a type of ridicule expressed indirectly in the form of a compliment. It can be conveyed either in speech (via tone of voice, as in sarcasm) or in writing. It is an important rhetorical device that involves stating one thing while meaning the direct opposite. Example: 1 Kings 18:27, 2 Samuel 6:20.
Personification. Personification is the act of ascribing human characteristics, actions, or abilities to inanimate objects, or to animals. Its purpose is to illustrate a point through obviously unusual and nonliteral means. Example: Isaiah 35:1, Isaiah 55:12.
Allegory. An allegory amounts to an extended metaphor in the form of a story. It describes one subject in words that more appropriately belong to another. To allegorize is to speak or write figuratively or symbolically in using events or characters to represent ideas, concepts or principles. The purpose of allegory is to illustrate a point, not to prove a point, however. It should never be used to support any Scriptural authority within the literal framework itself. The Bible student must beware of overextending an allegory (or of accepting an allegory which does so), or of allegorizing a Scriptural principle that is, from the whole counsel of Elohim’s Word, a clear authoritative truth. This latter point is specifically emphasized because it is within this realm that Christendom has erred in a number of its doctrines and teachings. Example: Revelation 20:1-6, also 2 Peter 3:13. Here, Christendom has misrepresented (viz., allegorized) the concept of heaven to be a mysterious place somewhere in the sky above the clouds where Elohim resides, and where believers will be destined once the “rapture” occurs. This teaching has conspicuously avoided any mention of the one-thousand-year reign of Messiah Yeshua, wherein the saints will be priests of Yeshua, reigning with Him in the new heaven and earth. We find in Revelation 21:1-3, and 10, verbiage indicating a new heaven and earth, the first heaven and earth having passed away, and the New Jerusalem, the eternal Holy City being on earth.
Euphemism. A euphemistic figure of speech substitutes an inoffensive or agreeable expression for one that may be considered offensive or distasteful. The purpose of euphemisms is to explain or illustrate a figure of speech (e.g., idioms). Example: Gen. 15:15, Acts 1:25. Note: an idiom is a specific word or phrase whose meaning can only be understood in the language and culture of its origin. Idioms do not translate unless the translator is equally versed not only in both the source language and the receiving language, but also in the cultures, customs and traditions of both languages as well.
Types and Foreshadows. In a number of instances throughout the Biblical record one individual foreshadows or acts as a type of (or pre-figures) another individual, yet to come. In these cases the one who precedes the latter functions to provide a clue of what the one following will do, has done, or will do again. Example: Exodus 3:10, Exodus 4:22-23. Here, Moses acts as a type of Messiah Yeshua, foreshadowing Messiah’s ultimate role on His first coming. In John 1:29-31, John the Baptizer fulfills the role of foreshadowing Messiah Yeshua. Joseph also serves as a type and shadow of Messiah while in Egypt during the famine years in Israel.
Parables. A parable is generally a simple (not necessarily true, but relatable to the substance of real-life happenings) story that contains hidden meanings or analogies. The purpose of a parable is to teach a principle or lesson concerning spiritual matters, using real life examples and persons, set in natural, easily relatable circumstances. Parables are a tool used to convey practical principles that can more easily be remembered and applied in real life. In correctly interpreting parables, context is very important. Most parables contain one main point or objective. Outside of the main point is other information which serves to aid with context and assist with remembering the principle being taught. There is a danger in spiritualizing or allegorizing parables, which often has resulted in false teaching or become the basis for errant theologies. A limited number of parables may contain a secondary lesson as well, but these are most often explained within the text of the story itself. Example: Mat. 18:10-14, the Parable of the Lost Sheep; the Parable of the Sower, a more complex parable, is found in Mat.13:1-9, and is explained by Yeshua in verses 18-23. Yeshua also provides an explanation of parables in general, in verses 10-15.
Chiastic Structures. Sometimes also referred to as Chiastic Schemes, these textual structures represent a literary format designed to bring out a central axis or theme which the writer desired to emphasize. A story or narrative is divided into two halves, with the details or setting of the literary device being repeated in the second half of the structure, but in reverse order. Both halves of the story point the reader to the most important aspect, or Central Axis (X), of the story. Thus, the Central Axis is placed in the center of the structure’s format, with the narrative of the first half pointing forward to the Central Axis, and the narrative of the second half pointing back toward the Central Axis.
ABC » X « CBA
Example: Gen. 45:1-17 is arranged in chiastic structure format, with the Central Axis being found in verse 6: two years of famine have passed; five more to go. The beginning and ending verses (1 and 17) both address the subject of leaving. The two verses surrounding the Central Axis (5 and 7), both address the subject of Joseph being sent. Many of these chiastic structures are compact, involving closely adjoining verses, but some structures can span a whole chapter, or more. A four-themed chiastic structure, with the Central Axis being the Golden Calf incident of Exodus Chapters 32-34, spans from Ex. 24:17 to Ex. 40:38. The four themes pointing to the Central Axis are fire, cloud, command and Shabbat.
Anthropomorphism. This is the ascribing of human characteristics or actions to Elohim. The word means to give something the characteristics of a man, for the purpose of aiding the reader in understanding spiritual principles by using human or physical realities to explain concepts under discussion. Humanity generally struggles with spiritual concepts, and in distinguishing between the spiritual and physical. Yet, it is ultimately the spiritual principles that Elohim wants us to grasp and apply to our lives. But He knows we can far more readily relate to these concepts through the tangible, physical senses. Elohim of course is spirit, not flesh and blood. Caution is called for in use of this particular literary device, however, for it can easily mislead those who fail to look at the Word of Elohim beyond the purely literal perspective. Example: Isaiah 59:1, Psalm 8:3.
In Conclusion
We have been given a wonderous gift from our Maker. Throughout history Satan has worked through certain elements of humanity to destroy that gift. But through the mercy of Elohim and the dedication and sacrifices of certain of His followers, the Biblical text has been preserved to our present day.
Unfortunately, the mainstream of religion has not taught its adherents how to study this gift to the fullest extent available. Rather, they have chosen to tell their followers what the Biblical text says and, through that process, have allowed corruptions (syncretism; cf. Deut. 4:2) to creep in and false doctrines to germinate and thrive. However, the Elohim of Abraham, Isaac and Jacob does not traffic in religion. Instead, He desires personal relationship by moving and operating through the seven monumental covenants He made with humankind, as recorded in the Biblical record – the very same record He has preserved for millennia. And it is in this source of all sources where absolute truth is to be found. Armed with the truths embedded in the written word, a leading of the Holy Spirit, and the basic equipping and tools to understand the depth of these ancient writings, one can have peace in this life, and remove all obstacles to Spiritual growth. Thus, we need to become students of Elohim’s written word, and seekers of His eternal truths. Life application will be the natural outflow of personal relationship and equipping.
Finally, understand that I am not suggesting total abstinence from extra-Biblical sources. Treat the Bible as the preeminent source of truth, and use studied discretion with all other sources.
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