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Principles of Interpretation
(Some of this document is basic and some is advanced. Should you find some to be difficult to understand, simply skip to what you do understand.)
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Below is a list of the main principles of interpretation used in discerning the biblical author’s inspired message.
(1) The Bible is to be read like any other book. · This rule is simply the application of the principle of sensus literalis. In other words, in the Bible, a verb is a verb, and a noun is a noun, just as in any other book.
(2) Historical narratives are to be interpreted by the didactic. · The term didactic comes from the Greek word which means to teach or instruct. · Essentially this rule says that we must not take doctrine from historical narrative. We can only take doctrine from didactic or instructive passages. · The purpose of historical narrative is to communicate events and stories. There is no desire in this as to the veracity of the rightness or wrongness of the characters in the story; the only concern is the facts of the story. · In the Gospels, we have many occasions where didactic is given alongside of the historical narrative.
(3) The implicit is to be interpreted by the explicit. · Another way to say this is that we must allow the obvious teaching of Scripture to instruct us as to the proper understanding of the obscure passages of Scripture.
(4) Determine carefully the meaning of words. · Words mean things…if we therefore have the wrong definition of a word, we will undoubtedly have the wrong interpretation of a passage of Scripture. · Many words have more than one meaning and must be defined in the context of usage by the author. · There are two basic methods by which words are defined: o Etymology – is the science of word derivations. i.e. if we know Greek then we know that the word hippos means horse and the word patamos means river, thus the word hippopotamus means river horse. Or the word glory in the Hebrew means weightiness or significance. o Customary usage – This is the understanding of the word in the context of the time it is being used. For example, the word cute in the Elizabethan period meant simply bowlegged. Thus when we call a girl cute today, we can only hope she is not a Shakespearian actress. The definition of scan in English dictionaries for years has meant to read carefully, but our more modern dictionaries define it, to skim over lightly. · Here are some helpful tools to use when seeking to define words: o Robertson’s o Vincent’s o Spiros Zodihates o Kittel (abridged version)
o Internet resources: § www.interlinearbible.org
(5) Note the presence of parallelisms in the Bible. · In ancient Near Eastern languages this is a very common and relatively easy to recognize literary device. o Synonymous Parallelism – occurs when different lines or parts of a passage present the same thought in a slightly altered manner of expression. (Psalm 84:2-3; Proverbs 19:5)
o Antithetic Parallelism – occurs when the two parts are set in contrast to each other. They may say the same thing but say it by way of negation. (Proverbs 10:4; 13:1)
o Synthetic Parallelism – is a bit more complex than the other forms. Here the first part of the parallel creates a sense of expectation which is completed by the second part. It can also move in a progressive, “staircase” movement to a conclusion in a third line. (Psalm 92:9)
(6) Note the difference between proverb and law. · A common mistake in biblical interpretation and application is to give a proverbial saying the weight and force of a moral absolute. · Proverbs are catchy little couplets designed to express practical truisms. They reflect principles of wisdom for godly living. · They do not reflect moral laws that are to be applied absolutely in every conceivable life situation.
(7) Scripture has only one meaning and should be interpreted literally unless a figurative interpretation is required by one of the following conditions: 1. When it involves impossibility or an absurdity (Rev. 1:16; cf. Eph. 6:17). 2. When it involves a contradiction or inconsistency (Num. 23:19; 1 Sam. 15:29; Mal. 3:6; Titus 1:2; Heb. 6:18; cf. Gen. 6:6; 18:22-33). 3. When it involves an immoral conclusion (Mt. 6:14-15; cf. Eph. 1:7; Titus 3:5). 4. When it is otherwise implied by the context of the passage (Rev. 1:12-16; 9:1-11- note the appearance of the word “like” which introduces a simile). 5. When it is clearly stated to be figurative or allegorical (Gal. 4:21-31; especially vs. 24). 6. When it is more appropriate to be figurative for the reason of sheer common sense (2 Chr. 16:9; Ps. 34:15; 36:7; cf. Jn. 4:24).
· The following are types of figurative language: o Parable – comes from the compound Greek word parabole. Para means alongside and bole, from ballo means to cast. So a parable is a simple, normal, real life story or illustration used to present some moral or spiritual truth. The two are laid down alongside each other for a specific purpose (Mt. 13). o Fable – similar to a parable, but made up of a fictitious or imaginary story (Jgs. 9:7-15). o Simile – a thing or action that is said to be “like” or “as” something of a different kind or quality (Rev. 1:12-16). o Metaphor – a word or phrase which is said to be something else because of a likeness involved (Lk. 22:19; Jn. 15:5). o Allegory – a metaphor extended into a complete story to illustrate some truth (Gal. 4:24-31). o Riddle – an analogy written up as a puzzle. To unravel it will produce some truth (Jgs. 14:12-19). o Hyperbole – an exaggeration of some statement for the purpose of emphasis (Mt. 23:24). o Irony and sarcasm – a sharp remark uttered in contempt or ridicule. These two words are basically the same, the latter being more severe in degree and intensity (1 Cor. 4:8). o Interrogation – to question for effect often not seeking an answer (Rom. 6:1-2). o Metonymy – to substitute one word for another because they are related (Mk. 1:5). o Personification – a figure where inanimate objects have personal attributes (Isa. 55:12). o Anthropomorphism – the ascribing of human forms or attributes to God (2 Chr. 16:9). o Synecdoche – a more inclusive term is used for a less inclusive term or vice versa. A part for the whole or the whole for the part (Jer. 25:29; 3 days in the tomb). o Ellipsis – a word or words are omitted which are necessary for grammatical purposes but not necessary for sense (Mt. 14:19 – gave is omitted; Mk. 16:16; cf. 1 Cor. 7:1; 8:1; 12:1; 16:1). o Pleonasm – an apparent redundancy of words in a sentence though the sense is grammatically complete without them (Num. 19:2; Dan. 12:2; Rom. 1:23 – image in the form; Eph. 4:23).
There are three keys to interpreting figures of speech: 1. Note precisely the point or purpose of the trope: o Comparison – simile, metaphor o Addition – pleonasm, hyperbole o Relation – synecdoche, metonymy o Contrast – irony o Omission – ellipsis
2. Find other passages where this same figure has been employed and compare the usage and legitimacy of the figure in these instances (by the same author if possible): note the use of sleep – 1 Cor. 11:30; 15:51; 1 Thess. 4:13-15, 16; cf. Acts 7:60.
3. Consult guides on figures of speech to avoid interpretive difficulties with regard to meaning and impact.
8) Interpret words in harmony with their meaning in the time of the author · What is its use by the author in the passage and in other passages by the same author? · What is its relation to its immediate context? · What is its current use at the time of writing? · What is its root meaning?
9) A word used more than once in the same context will have the same meaning each time it is used in that context. · See John 3:16-20 - “world” · See 1 Peter 1:2, 20 - “foreknowledge”
10) Interpret the words of the prophets in their usual, literal and historical sense, unless the context and manner in which they are fulfilled clearly indicates they have a symbolic meaning. · Most prophecies are written to address an immediate problem faced by God’s people. While many have symbolic meaning in their fulfilment, we should always see them in light of their literal understanding.
11) Though God’s revelation is progressive both Old and New Testaments are essential parts of this revelation and form a unit that must not be taken separately.
12) You must understand the Bible grammatically before you can understand it theologically.
13) Scripture will never contradict itself. · If an apparent contradiction appears, we can know that it is not real and thus launch us into further study to seek understanding of the truth. · This principle is based on the inerrancy and infallibility of God’s Word. As we approach Bible study, we must believe in the veracity of God’s revelation.
14) Let Scripture interpret Scripture. · Interpret John 15:7 in light of 1 John 5:14 and James 4:3 · Interpret Isaiah 53:5 in light of 1 Peter 2:24 · Interpret Genesis 12-1-3 in light of Galatians 3:7-29
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