Meaning in a Biblical Context: Hermeneutics and Interpretation
Hermeneutics, in a biblical context, refers to the theory and practice of interpreting Scripture. The process involves understanding the original meaning of the text and discerning its relevance for contemporary readers. Interpretation often begins with linguistic analysis, considering the nuances of the original Hebrew and Greek words. For instance, the Hebrew word for "firmament" (רָקִיעַ, raqia') denotes an expanse or wide extent, not necessarily a solid dome, which influences how one understands the creation account in Genesis [1]. Similarly, the Hebrew term for "brother" can encompass a wide range of relationships, including kinsmen, allies, or even fellow human beings, which impacts the interpretation of passages where this term appears [2].
The act of interpretation is explicitly mentioned in biblical texts. Nehemiah 8:8 describes the Levites reading from the "book of the law of God," explaining it "so as to give the meaning," and providing "understanding to the convocation" [4]. This passage highlights the dual role of explaining the text and ensuring the audience comprehends its significance. The name "Mercurius" (Hermes in Greek mythology) is associated with an orator or interpreter, further linking the concept of communication with understanding [3].
Interpreters frequently analyze the context and usage of words to grasp their full meaning. For example, the word "wounded" in Isaiah 53:5 is understood as "pierced," specifically referring to Messiah's hands, feet, and side, rather than merely "tormented" [6]. The term "chastisement" in the same verse is interpreted as correction for good, akin to a parent's discipline, rather than solely punishment [6].
Different interpretive traditions may emphasize various aspects of the text. For instance, in Hebrews 1:12, the Septuagint's translation of Psalm 102:26, "fold them up," is sanctioned by Paul, even though the Hebrew reads "change them." This demonstrates an independence in handling the Old Testament text to present divine truth in various aspects [5]. The concept of God's name in biblical times was not merely an identifier but represented His character, reputation, and origin. Therefore, blaspheming God's name was considered a serious offense, reflecting a sinful attitude toward God Himself [8].
Understanding the historical and cultural context is also crucial. For instance, when Jeremiah 3:14 states, "I am married," the Hebrew literally means "I am Lord," which can be interpreted as God being a husband to His people, or, in some readings, as having rejected them, depending on the linguistic and contextual understanding [7]. Similarly, the word "abomination" when referring to an idol in Isaiah 44:19 signifies not just something detestable, but the very essence of what is abominable in God's eyes [9].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Firmament — In Scripture the word denotes an expanse, a wide extent; for such is the signification of the Hebrew word. The original, therefore, does not convey the sense of solidity, but of stretching, extension; the great arch of expanse over our heads, in which are placed the atmosphere and the clouds, and in which the stars appear to be placed, and are really seen.--Webster.”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Brother — The Hebrew word is used in various senses in the Old Testament, as, + Any kinsman, and not a mere brother; e.g. nephew, (Genesis 13:8; 14:16) husband, (Song of Solomon 4:9) + One of the same tribe. (2 Samuel 19:13) + Of the same people, (Exodus 2:11) or even of a cognate people. (Numbers 20:14) + An ally. (Amos 1:9) + Any friend, (Job 5:15) + One of the same office. (1 Kings 9:13) + A fellow man. (Leviticus 19:17) + Metaphorically of any similarity, as in (Job 30:19) The word adelphos has a similar range of meanings in the New Testament.”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Mercurius — an orator; an interpreter”
- Nehemiah “Nehemiah 8:8 (YLT) — and they read in the book, in the law of God, explaining--so as to give the meaning, and they give understanding to the convocation.”
- 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 53:5: wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Psa 22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented." for . . . for-- (Rom 4:25; Co2 5:21; Heb 9:28; Pe1 2:24; Pe1 3:18) --the cause for which He suffered not His own, but our sins. bruised--crushing inward and outward suffering (see on Isa 53:10). chastisement--literally, the correction inflicted by a parent on children for their good (Heb 12:5-8, Heb 12:10-11). Not punishment s”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 3:14: I am married--literally, "I am Lord," that is, husband to you (so Jer 31:32; compare Hos 2:19-20; Isa 54:5). GESENIUS, following the Septuagint version of Jer 31:32, and Paul's quotation of it (Heb 8:9), translates, "I have rejected you"; so the corresponding Arabic, and the idea of lordship, may pass into that of looking down upon, and so rejecting. But the Septuagint in this passage translates, "I will be Lord over you." And the "for" has much more force in English Version than in that of GESENIUS. The Hebrew hardly admits the rendering though [HEN”
- Leviticus (Protestant academic) “Tyndale House on Leviticus 24:11: 24:11 blasphemed . . . with a curse In biblical times, a name was more than a means of identification; it represented a person’s character, reputation, and origin. God is holy, and he was to be regarded as holy in all of Israel’s life (see 10:3). The Israelites had been instructed to treat God’s name with reverence (Exod 20:7). Using his name in a curse reflected a sinful attitude toward God himself (Lev 24:15), and it deserved death (24:13-16). The wording in the Hebrew text is very strong: Two verbs meaning “curse” are used, one that indicated a more formal ”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 44:19: considereth--literally, "layeth it to heart," (Isa 42:25; Jer 12:11). abomination--the scriptural term for an idol, not merely abominable, but the essence of what is so, in the eyes of a jealous God (Kg1 11:5, Kg1 11:7).”