Preserving Original Meaning in Biblical Illustrations and Applications

Preserving the original meaning in biblical illustrations and applications requires careful attention to the historical, linguistic, and theological contexts of the biblical text. The process involves understanding the text as it was originally written and intended, before applying its principles to contemporary situations.

One fundamental aspect of preserving original meaning is recognizing the physical form and transmission of the biblical text. For the Old Testament, the text was typically written on skins and rolled into volumes, similar to modern synagogue scrolls ^[1]. The original character of the text has largely been preserved, with only minor variations ^[1]. For the New Testament, particularly the homilies of figures like John Chrysostom, the editing and translation process has involved significant effort to ensure accuracy, often comparing different Greek texts and making minor changes in phraseology to clarify the sense for modern readers ^{[2, 4, 11]}. This highlights the ongoing scholarly work necessary to maintain fidelity to the original wording.

Interpreters must also consider the specific cultural and historical settings that shaped the biblical authors' expressions. For instance, when John Gill comments on Psalm 116:6, "The Lord preserveth the simple," he explains that "simple" refers to those who have limited understanding, are like babes, and are easily imposed upon by designing individuals ^[7]. This interpretation grounds the term in a specific understanding of human vulnerability and divine protection. Similarly, in Psalm 25:21, Gill interprets David's plea, "Let integrity and uprightness preserve me," as either a request for God's preservation due to David's righteous actions or a prayer that he might continue in integrity despite temptations ^[5]. These interpretations demonstrate an effort to understand the psalmist's context and intent.

Theological concepts also require careful handling to preserve their original meaning. John Calvin, in his commentary on Genesis, discusses the image of God. He acknowledges that some theological traditions find a reflection of the Father, Son, and Spirit in humanity, and he does not object to a division of the soul's faculties. However, he emphasizes that a definition of the image of God should rest on a firmer basis than such subtleties, preferring the simpler division found in Scripture ^[8]. Calvin further explains that the image of God, destroyed by the Fall, is restored through spiritual regeneration, which he equates with putting off the "old man" and putting on the "new" (Colossians 3:10, Ephesians 4:23) ^{[6, 9]}. He clarifies that Paul's emphasis on righteousness and true holiness in this context is a figure of speech (synecdoche), where a part represents the whole ^[9]. This detailed theological explanation aims to prevent misinterpretations of a core doctrine.

Furthermore, ancient translations and textual variations can influence interpretation. John Chrysostom's homilies sometimes reference the Septuagint (LXX) where it differs significantly from the Hebrew text, particularly in numbering the Psalms ^[3]. Translators of Chrysostom's works have noted instances where the Septuagint's rendering of a word, such as "mercies" or "almsgivings," influences the meaning ^[10]. These details underscore the importance of being aware of the textual history and different versions of the Bible when seeking to understand its original message.

The goal of preserving original meaning extends to the application of biblical principles. The Jamieson, Fausset & Brown commentary on Hebrews 13, for example, exhorts readers to continue in "brotherly love," noting that the Church of Jerusalem was known for this grace ^[12]. This application is rooted in the historical example of the early church, connecting the biblical instruction to a concrete demonstration of its practice.

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”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: as the standard (except where St. Chrysostom has followed a different text), but note has been made of any variations of the R.V. materially affecting the sense. There remain a number of loose quotations and combinations of different texts, and in these the English translation is retained. Effort has been made to simplify the language and remove involved constructions in the translation of the Homilies. The English translation was originally made from the Benedictine, and afterwards revised from Field’s more accurate text, and the differences betwee”
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 Acts & Romans: iii Preface to the American Edition. ———————————— In the preparation of this volume of Chrysostom’s Homilies on Acts and Romans, the effort has been to improve the Oxford edition by some changes and corrections, and by the addition of critical and explanatory notes. The translation remains substantially unchanged. Frequent minor changes have, however, been made in phraseology, where it has seemed to me that the sense could thereby be made plainer. Archaic and obsolescent words or expressions have often been replaced by more idiomatic modern language.”
Psalms (Baptist/Reformed) “John Gill on Psalms 25:21: Let integrity and uprightness preserve me,.... Meaning either his own, as in Psa 7:8; and then the sense is, either that God would preserve him, seeing he had acted the faithful and upright part in the government of the people of Israel, and they had rebelled against him without a cause; see Psa 78:72; or that those might be continued with him, that he might not be led aside by the corruptions of his heart, and the temptations of Satan, and by the provocations of his rebellious subjects, to act a part disagreeable to his character, as a man of integrity and uprightne”
CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 38.2: through Christ. And as what we have from Adam becomes old, 439 439 “ Deuient vieil et caduque ;” — “Becomes old and frail.” and tends towards ruin, so what we obtain through Christ remains for ever, and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice, inasmuch as a definition of regeneration may be gathered from it. For it contains two parts — the putting off of the old man , and the putting on of the new , and of these Paul here makes mention. It is also to be notice”
Psalms (Baptist/Reformed) “John Gill on Psalms 116:6: The Lord preserveth the simple,.... Such as have but a small degree of understanding, either in things natural or spiritual, in comparison of others; babes, as the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions render it, so in the Talmud (i); see Mat 11:25. Such who are sensible of their lack of wisdom, and what they have they do not lean unto or trust in, but being sensible of their weakness commit themselves to the Lord; they are sincere and upright, harmless and inoffensive, artless and incautious, and so easily imposed upon by designing men; bu”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.32: of the image of God. Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. ( Colossians 3:10 , and Ephesians 4:23 .) That he made this image to consist in righteousness and true holiness, is by the figure synecdochee ; 88 88 Synecdoche is the figure which puts a part for the whole, or the who”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: to put the objection in a strong light. 512 [Correct New Testament text, “trust.”—J.A.B.] 513 [The altered text and most editions add “but had then done it,” through misunderstanding of the rather obscure connection.—J.A.B.] 514 [Such a digressive and awkward sentence is of course smoothed out in the altered text, but is perfectly natural in a freely spoken discourse.—J.A.B.] 515 The same word is here used for “mercy” and “alms.” [And it is quoted from the Sept. in the plural, “mercies,” or “almsgivings.”—J.A.B.] 516 The LXX. hav”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: 337 Preface. ———————————— This volume completes the series of St. Chrysostom’s Homilies on the New Testament. Translated a quarter of a century ago by the Rev. T. Keble, Vicar of Bisley, and revised with great labor in the use of the then existing editions by his brother, the Vicar of Hursley, it was thought best to delay the publication until Dr. Field had completed the long-delayed publication of the Greek Text. This appeared in 1862. The editing of the text of St. Chrysostom’s Homilies is attended with peculiar difficulties. Written sermons, 2646”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13 (introduction): EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25) brotherly love--a distinct special manifestation of "charity" or "love" (Pe2 1:7). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare Heb 6:10; Heb 10:32-34; Heb 12:12-13). continue--Charity will itself continue. See that it continue with you.”

Ask Your Own Question