Biblical Interpretation in Its Ancient Cultural Setting
Biblical interpretation in its ancient cultural setting often involves understanding the historical context, linguistic nuances, and prevailing customs of the time. The Old Testament text, for instance, was typically written on skins and rolled into volumes, similar to modern synagogue scrolls [1]. This physical form of the text itself is a detail rooted in ancient practice.
Interpreters frequently consider the meaning of names and terms as they would have been understood in antiquity. For example, the name "Balaam" (or "Bileam") is interpreted as "the ancient of the people" or "the destruction of the people," reflecting ancient naming conventions and their potential significance [2, 3]. Similarly, understanding references to "the ancients" or "days of old" in the Psalms involves recognizing the value placed on the wisdom and experiences of previous generations [4, 5]. John Gill, in his commentary on Psalm 77:5, suggests that "days of old" could refer to the psalmist's own past experiences, the history of his ancestors, or even broader historical periods like the Israelite exodus [4]. In Psalm 119:96, the psalmist claims to "understand more than the ancients," which Gill interprets as having clearer divine revelation concerning the Messiah than those who lived in earlier ages or even older contemporaries [5].
The cultural context also informs the interpretation of prophetic texts. For instance, Isaiah's prophecy against Babylon in Isaiah 47:6 is understood in light of Babylon's "wanton cruelty" in executing God's will against Israel, even disregarding the elderly ("the ancient") [7]. The "ancients" in Isaiah 3:14 are identified as those leaders "taken away" due to their corruption [10].
New Testament writers also engaged with the Old Testament in ways that reflect their cultural and theological perspectives. The author of Hebrews, for example, sometimes treats the Hebrew text of the Old Testament with independence, occasionally sanctioning the Septuagint translation or varying from both, to present divine truth in different aspects [6]. The description of baptism as a burial of the old carnal life in Colossians 2:12 is interpreted as symbolically corresponding to the act of immersion, a practice rooted in the physical and cultural understanding of burial in ancient times [8]. Paul's address to the Athenians in Acts 17:22, where he notes their "extreme reverence" or being "much given to religious worship," is seen as a conciliatory introduction based on his observation of their city's devotional symbols [9]. The "figure" or "parable" of the tabernacle in Hebrews 9:9 refers to its symbolic representation of the Old Testament era, contrasting with "the time of reformation" brought by the New Testament [11].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Old Testament — I. TEXT OF THE OLD TESTAMENT.-- + History of the text. -A history of the text of the Old Testament should properly commence from the date of the completion of the canon. As regards the form in which the sacred writings were little doubt that the text was ordinarily were preserved, there can be written on skins, rolled up into volumes, like the modern synagogue rolls. (Psalms 40:7; Jeremiah 36:14; Ezekiel 2:9; Zechariah 5:1) The original character in which the text was expressed is that still preserved to us, with the exception of four letters, on the M”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Bileam — the ancient of the people; the devourer”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Balaam — the ancient of the people; the destruction of the people”
- Psalms (Baptist/Reformed) “John Gill on Psalms 77:5: I have considered the days of old,.... Either the former part of his life, the various occurrences of it, how it had been with him in time past, what experience he had had of the divine goodness; so the Syriac version renders it, "I have considered my days of old"; or the preceding age, and what has happened in that, which his ancestors had acquainted him with; or rather many ages past, from the days of Adam to the then present time; at least it may include the Israelites coming out of Egypt, their passage through the Red sea and wilderness, the times of the judges, a”
- Psalms (Baptist/Reformed) “John Gill on Psalms 119:96: I understand more than the ancients,.... Than those that had lived in ages before him; having clearer light given him, and larger discoveries made unto him, concerning the Messiah, his person and offices particularly, as it was usual for the Lord to do; or than aged men in his own time: for though wisdom, knowledge, and understanding, may be reasonably supposed to be with ancient men; who have had a long experience of things, and have had time and opportunity of making their observations, and of laying up a stock of knowledge; and this may be expected from them, and”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 1:12: vesture--Greek, "an enwrapping cloak." fold them up--So the Septuagint, Psa 102:26; but the Hebrew, "change them." The Spirit, by Paul, treats the Hebrew of the Old Testament, with independence of handling, presenting the divine truth in various aspects; sometimes as here sanctioning the Septuagint (compare Isa 34:4; Rev 6:14); sometimes the Hebrew; sometimes varying from both. changed--as one lays aside a garment to put on another. thou art the same-- (Isa 46:4; Mal 3:6). The same in nature, therefore in covenant faithfulness to Thy people. s”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 47:6: reason for God's vengeance on Babylon: in executing God's will against His people, she had done so with wanton cruelty (Isa 10:5, &c.; Jer 50:17; Jer 51:33; Zac 1:15). polluted my inheritance-- (Isa 43:28). the ancient--Even old age was disregarded by the Chaldeans, who treated all alike with cruelty (Lam 4:16; Lam 5:12) [ROSENMULLER]. Or, "the ancient" means Israel, worn out with calamities in the latter period of its history (Isa 46:4), as its earlier stage of history is called its "youth" (Isa 54:6; Eze 16:60).”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 2:12: Translate, "Having been buried with Him in your baptism." The past participle is here coincident in time with the preceding verb, "ye were (Greek) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous; to insist on literal immersion in all cases would be mere ”
- Acts (Presbyterian) “Jamieson, Fausset & Brown on Acts 17:22: Then Paul stood . . . and said--more graphically, "standing in the midst of Mars' hill, said." This prefatory allusion to the position he occupied shows the writer's wish to bring the situation vividly before us [BAUMGARTEN]. I perceive that in all things ye are too superstitious--rather (with most modern interpreters and the ancient Greek ones), "in all respects extremely reverential" or "much given to religious worship," a conciliatory and commendatory introduction, founded on his own observation of the symbols of devotion with which their city was ”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 3:14: ancients--Hence they are spoken of as "taken away" (Isa 3:1-2). vineyard--the Jewish theocracy (Isa 5:1-7; Psa 80:9-13). eaten up--"burnt"; namely, by "oppressive exactions" (Isa 3:12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (Mat 21:34-41). spoil . . . houses-- (Mat 23:14).”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:9: Which--"The which," namely, anterior tabernacle: "as being that which was" [ALFORD]. figure--Greek, "parable": a parabolic setting forth of the character of the Old Testament. for--"in reference to the existing time." The time of the temple-worship really belonged to the Old Testament, but continued still in Paul's time and that of his Hebrew readers. "The time of reformation" (Heb 9:10) stands in contrast to this, "the existing time"; though, in reality, "the time of reformation," the New Testament time, was now present and existing. So "the age t”