Biblical Hermeneutics and Original Context Study
Biblical hermeneutics, particularly the study of original context, involves understanding the historical, cultural, and linguistic setting in which biblical texts were written. This approach is crucial for accurate interpretation, as it seeks to grasp the author's intended meaning for the original audience. Early Christian interpreters, such as John Chrysostom, demonstrated an awareness of the need to understand the biblical text in its own terms, even as they applied it to contemporary concerns [1, 2, 3].
One aspect of original context study involves textual criticism, which examines manuscript variations to determine the most probable original wording of a text. For instance, in 1 Samuel 17, certain verses (12-31, 41, and parts of chapter 18) are absent in some Septuagint manuscripts, though present in others like the Codex Alexandrinus. Scholars like Dr. Kennicott have argued that these portions might not be genuine parts of the original text, highlighting the importance of manuscript evidence in establishing the biblical text [4]. This critical examination helps to ensure that interpretation is based on the most reliable textual foundation.
Understanding the historical and cultural background of the biblical authors and their audiences is also paramount. For example, when interpreting the writings of Paul, it is important to consider the specific circumstances and potential prejudices of his readers, such as the Hebrews, which might have influenced his rhetorical approach [3]. Chrysostom, in his homilies, often considered the immediate context and purpose of the biblical writer, noting how Paul might employ an "introductory thanksgiving" to conciliate his readers, or how a writer might "strike directly into his subject, without any sort of preface" [3]. This attention to the author's method and the audience's disposition reflects an early form of contextual analysis.
Furthermore, the linguistic context involves understanding the original languages (Hebrew, Aramaic, and Greek) and their nuances. This includes recognizing differences in numbering systems for biblical passages, such as the Psalms, where the Septuagint's numbering can differ significantly from the Hebrew Masoretic Text [2]. Such details are not merely academic curiosities but can impact the precise meaning and application of a passage.
The study of original context also helps to differentiate between the descriptive and prescriptive elements of the Bible. It clarifies what a passage meant to its initial hearers versus what it means for contemporary readers. This distinction is vital for avoiding anachronistic interpretations, where modern ideas or cultural norms are imposed upon ancient texts. For instance, Chrysostom's homilies, while aimed at guiding "faith and practice within the Church," were deeply rooted in a careful reading of the biblical text as it was understood in his time [5]. His work on various books, including Genesis, Exodus, and Matthew, demonstrates a consistent engagement with the scriptural narrative and its immediate implications for his audience [1, 5].
In systematic theology, the original context provides the foundation for doctrinal formulations. The meaning derived from a careful contextual study informs theological concepts. For example, theological works often refer to specific biblical passages to support their arguments, and the accuracy of these arguments depends on a sound understanding of the original meaning of those passages [6].
Sources
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: Index of Scripture References Genesis 1:1 1:2 1:3 1:20 1:26 1:26 2:7 2:17 2:18 3:5 3:9 3:9 3:10 3:16 3:18 3:19 4:4 4:7 4:7 4:9 4:10 6:2 6:5 6:9 7:1 11:4 12:1 12:7 12:7 13:15 13:15 15:5 15:6 17:14 18 18 18:15 18:17 18:21 18:21 21:12 22:1 22:1-2 22:12 23:4 25:27 26:18-22 27:41 28:20 37:7 37:9 37:10 47:9 47:9 47:31 49:9 Exodus 2:14 2:14 2:14-15 3:6 3:14 6:9 12:3 12:46 14:21 17:12 17:12 19 19:16 19:16 19:18 19:19 19:19 19:19 19:20 19:20 20:9 20:13 20:19 20:21 23:3 32:10 33:13 33:20 35:23 Leviticus 15:18 Numbers 5 6:3 9:12 11:12 14:3 14:29 16:5 17:12 Deu”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: or introductory thanksgiving,” by which St. Paul always takes pains to conciliate his readers, and of which there was especial need if he were writing to Hebrews disposed to prejudice against him. On the contrary, after the manner of St. Mark in his Gospel, the writer strikes directly into his subject, without any sort of preface. Another striking feature of difference is, that St. Paul always keeps close to his argument until it is complete, and then adds practical exhortations founded upon it, while in our Epistle each short division of the argume”
- 1 Samuel (Methodist/Wesleyan) “Adam Clarke on 1 Samuel 17:12: The 12th verse, to the 31st inclusive, are wanting in the Septuagint; as also the 41st verse; and from the 54th to the end; with the first five verses of 1 Samuel 18, and the 9th, 10th, 11th, 17th, 18th, and 19th of the same. All these parts are found in the Codex Alexandrinus; but it appears that the MS. from which the Codex Alexandrinus was copied, had them not. See observations at the end of this chapter, Sa1 17:58 (note). Dr. Kennicott has rendered it very probable that these portions are not a genuine part of the text. Notwithstanding what Bishop Warburton a”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: and practice within the Church. For all information with respect to the Text and Manuscripts of these Homilies, the learned reader is referred to the Greek Edition of Mr. Field, which has been of great service, as affording a safe basis for the Translation. The paucity of materials possessed by Savile, and the carelessness of the Benedictine Editor, had left much room for improvement by a judicious and faithful use of the existing copies. It may now at last be hoped, that we have a Text very closely approximating to the genuine work of the Author. For the ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 85: Dogmatik, vol. ii. p. 214. 360 Quoted by Strauss, Dogmatik, edit. Tübingen, 1841, vol. ii. p. 214. 361 The Scripture Doctrine of the Person of Christ. Freely translated from the German of W. F. Gess, with many additions, by J. A. Reubelt, D. D., Professor in Indiana University, Bloomington, Ind. Andover: Warren F. Draper, 1870, p. 414. This work is admirably translated, and presents the clearest outline of the modern doctrine of Kenosis which has yet appeared. The author expresses his satisfaction that he is sustained in his views arrived”