Understanding the Biblical Text Before Interpreting
Understanding the biblical text before interpreting it involves careful attention to its original form, historical context, and linguistic nuances. The Bible, a collection of sixty-six books, was written by various authors across different social ranks and circumstances, in three distinct languages [3]. These texts were originally preserved on materials like skins, rolled into volumes similar to modern synagogue scrolls [1].
A foundational step in understanding is recognizing the Bible as a singular revelation of God to humanity, despite its numerous books and authors. It possesses one overarching purpose and plan: the redemption of humanity [2]. The term "Bible" itself comes from the Greek "ta biblia," meaning "the books," derived from a root referring to the inner bark of the linden tree, a common ancient writing material [2].
Before interpretation, one must consider the textual history. The Old Testament text, for instance, has a history that begins with the completion of its canon [1]. The original character in which the text was expressed is largely preserved, with only minor changes in a few letters [1]. This preservation is crucial for accurate understanding.
When approaching specific passages, attention to the immediate context is vital. For example, in Hebrews 1:1-4, the opening verses form a single, eloquent Greek sentence, though often broken into multiple sentences in English translations for readability [6]. This structure highlights God's communication across two distinct time periods: "Long ago" and "And now," addressing the differences between these eras in parallel [6]. Similarly, in Ezekiel 3:10, the instruction to "receive in... heart... ears" transposes the natural order of hearing then internalizing, suggesting that heart preparation for God's message should precede its reception through the ears [4].
Linguistic precision is also paramount. For instance, the Greek word translated as "damnation" in 1 Corinthians 11:29 is more accurately rendered "judgment," referring to temporal consequences rather than eternal condemnation [9]. This distinction is significant for understanding the passage's implications regarding communion [9]. Similarly, when Paul speaks of "comparing spiritual things with spiritual" in 1 Corinthians 2:13, he refers to expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, and illustrating Gospel mysteries by comparing them with Old Testament types [7]. This highlights the internal consistency and self-referential nature of the biblical text.
The practice of public reading of Scripture, transferred from the Jewish synagogue to the Christian Church, underscores the importance of hearing and engaging with the text [8]. Early Christians recognized the New Testament Gospels and Epistles as inspired, reading them alongside the Old Testament [8]. This tradition emphasizes the communal aspect of understanding and interpretation.
Furthermore, some passages explicitly call for prayer in the process of understanding. In 1 Corinthians 14:13, the instruction to "pray that he may interpret" suggests that one who speaks or reads prophetic declarations in their original language should pray for understanding and the gift of interpretation to explain them fully to others [5]. This highlights a reliance on divine assistance in comprehending the depth and breadth of the biblical message.
Understanding the biblical text thus involves a multi-faceted approach, combining historical awareness, linguistic accuracy, contextual sensitivity, and a recognition of the text's internal coherence and divine inspiration.
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”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Bible — The Bible is the name given to the revelation of God to man contained in sixty-six books or pamphlets, bound together and forming one book and only one, for it has in reality one author and one purpose and plan, and is the development of one scheme of the redemption of man. I. ITS [301]Names.-- (1) The Bible, i.e. The Book, from the Greek "ta biblia," the books. The word is derived from a root designating the inner bark of the linden tree, on which the ancients wrote their books. It is the book as being superior to all other books. But the application of the w”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Bible — Bible, the English form of the Greek name Biblia, meaning "books," the name which in the fifth century began to be given to the entire collection of sacred books, the "Library of Divine Revelation." The name Bible was adopted by Wickliffe, and came gradually into use in our English language. The Bible consists of sixty-six different books, composed by many different writers, in three different languages, under different circumstances; writers of almost every social rank, statesmen and peasants, kings, herdsmen, fishermen, priests, tax-gatherers, tentmakers; e”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 3:10: receive in . . . heart . . . ears--The transposition from the natural order, namely, first receiving with the ears, then in the heart, is designed. The preparation of the heart for God's message should precede the reception of it with the ears (compare Pro 16:1; Psa 10:17).”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:13: Pray that he may interpret - Let him who speaks or reads the prophetic declarations in the Old Testament, in that tongue in which they were originally spoken and written, pray to God that he may so understand them himself, and receive the gift of interpretation, that he may be able to explain them in all their depth and latitude to others.”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 1:1: 1:1-4 Ancient sermons often began with an introduction meant to grab the hearer’s attention and introduce the sermon’s main topics. In Hebrews, the first four verses form a single, eloquent Greek sentence built around the main clause, God . . . has spoken. Most English translations present these verses as several sentences for ease of reading. 1:1-2 Long ago. . . . And now: These verses deal with two time periods in which God has spoken, addressing the differences between the two eras in parallel fashion. 1:1 Long ago referred to the time before the Messiah’s comi”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:29: damnation--A mistranslation which has put a stumbling-block in the way of many in respect to communicating. The right translation is "judgment." The judgment is described (Co1 11:30-32) as temporal. not discerning--not duty judging: not distinguishing in judgment (so the Greek: the sin and its punishment thus being marked as corresponding) from common food, the sacramental pledges of the Lord's body. Most of the oldest manuscripts omit "Lord's" (see Co1 11:27). Omitting also "unworthily," with most of the oldest manuscripts, we must translate”