Basic Bible Interpretation
Basic Bible Interpretation
Basic Bible Interpretation
GROWTH
ASSEMBLY OF GOD CHURCH
ROXAS ISABELA, PHILIPPINES
COURSE SYLLABUS
I. COURSE DESCRIPTION:
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III. COURSE OUTLINE
B. Commentaries
C. Concordances
D. Bible Dictionaries
A. Old Testament
B. New Testament
A. Early Copies
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VIII. Genre: The different types of the literature that make up the
Bible.
A. The Narratives
B. Poetry
C. Wisdom
D. Prophecy
E. Apocalyptic
F. Epistle
G. Parable
A. Fee, Gordon & Stuart, Douglas. How to read the Bible for all its worth.
Grand Rapids, Michigan: Zondervan Publishing House, 1982.
V. Miscellaneous:
Prepared by: Rev Sande P Wilson, 1997,
Updated 2007. 2015
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I. INTRODUCTION: Tools for Interpretation
A. A GOOD TRANSLATION.
One that you can mark with some margin space for writing
references and notes. Use one of these versions: New King James
Version, Revised Standard Version, Standard New English Bible,
New American Standard Bible, the New International Version.
B. COMMENTARIES
Other Bibles with helps such as, Scofield Reference Bible and
Thomson's Chain Reference Bible, The Open Bible, etc.
C. CONCORDANCE.
D. BIBLE DICTIONARY
E. LANGUAGE DICTIONARY
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II. THE BIBLE
1. THIS BOOK contains the mind of God, the state of man, the
way of salvation, the doom of sinners, and the happiness of
believers. Its doctrines are holy, its precepts are binding, its
histories are true, and its decisions are immutable.
3. CHRIST IS ITS GRAND SUBJECT, our good its design, and the
glory of God its end. It should fill the memory, rule the heart, and
guide the feet.
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B. QUOTES ABOUT THE BIBLE
3. When you study the scriptures "hit and miss," you miss more
than you hit.
5. We may tremble on the Rock of Ages, but the Rock will never
tremble under us.
7. Man could not have written the Bible if he would and would not
if he could.
1. COMMUNION
6. SPEECH
7. AFFECTION
8. MEDITATION
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9. HUMILITY
LET this mind be in you, which was also in Christ Jesus, (Phil.
2:5).
10. QUIETNESS
11. TESTIMONY
Then let us, brethren, while on earth, with foes and strangers mixed,
Be mindful of our heavenly birth, our thoughts on glory fixed;
That we should glorify Him here, our Father's purpose is:
When'er the Savior shall appear, He'll fully own us His.
-Choice Gleanings
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E. POWER PHRASES ABOUT THE BIBLE
1. The Mirror of the Word is painfully 2. The Bible may cause you to
clear wonder, but it will never cause you
to wander.
5. The Bible promises no loaves for 6. The man who samples the Word of
the loafer God occasionally never acquires
much of a taste for it.
7. Human supposition can never take 8. We must feed on the Bread of Life
the place of divine revelation ourselves before we can serve it to
others.
9. You can learn a lot from the Bible; 10. The Bible will not be a dry book if
you can learn still more practicing you know the Author
it.
11. Look to other books for 12. There are multitudes whose Bibles
Information. But Look only to the are read (red) only on the edges.
Bible for Transformation.
13. The degree of our spiritual vigor 14. No atheist can injure the Bible's
will be in direct proportion to the influence so thoroughly as a
time we spent in God's Word. Christian who disregards it in his
daily life.
15. The future is bright as the promises 16. There are two parts of the Gospel:
of God. BELIEVING IT and BEHAVING
IT.
17. Study the Bible to be wise; believe 18. No daily meal is complete without
it to be safe; practice it to be holy. the "Bread of Life."
19. Many Christians spend more time 20. When the word of God is as sweet
reading the newspaper than they do as honey, the vanities of the world
the Bible. will be bitter as aloes.
21. Either the Bible will keep you from 22. In every step, in every stride, I'll let
sin or sin will keep you from the the Savior be my guide! His Word,
Bible. His Love, I will embrace, and let
His wisdom set the pace.
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III. BOOKS OF THE BIBLE
OLD TESTAMENT
1. In Genesis all things began 20. The Proverbs true, with maxims right
That have to do with God and man. An armor is to fight the fight.
3. Leviticus reveals the blood 22. The Song of Songs, it speaks of love,
That kills our sin in crimson flood. The bridegroom fair, the Lord above.
4. The book of Numbers shows the way, 23. Isaiah's message tells of Him,
How we should walk, and war, and pray. Who died to save us from our sin.
5. Deuteronomy, the truth twice told, 24. In Jeremiah we hear the voice,
It's always fresh and never old. As God rebukes the people's choice
6. In Joshua the walls are down, 25. We next behold the prophet weep
And Israel's found on Canaan's ground. In Lamentations strong and deep.
7. In Judges sin doth men enthral, 26. Ezekiel shows us mystic wheels;
And yet the spirit conquers all. And Israel's future, too, reveals.
9. In Samuel one is seen King Saul, 28. Hosea sings in holy lays,
His rise and sin and loss and fall. Of God in all His grace and ways.
10. In Samuel Two King David reigns, 29. In Book of Joel war is rife,
And yet by sin his life he stains. And might of God to still the strife.
11. In First of Kings the temple's built, 30. In Amos, Judah's raise again,
We also read of Israel's guilt. And in the land with Christ shall reign.
12. And Second Kings records the lives 31. In Obadiah, Jacob's named,
Of prophets, kings, their sons and wives And Edom for his sin is blamed.
13. In First of Chronicles we're shown 32. In Jonah's freedom from the whale,
The house of David and his throne. We have salvation's wondrous tale.
14. And second Chronicles records 33. The prophet Micah doth relate,
The many acts of kings and lords. The loving God in mercy great.
15. In Ezra's journey, work, and prayer, 34. In Nahum's book a stronghold's found,
The traits of grace are everywhere That keeps the saint both safe and sound
16. Next Nehemiah, who built the wall, 35. In Habakkuk a prayer we hear,
In spite of foes who planned his fall. Which bids us worship God and fear.
17. The story rich of Esther's tact 36. In Zephaniah, Jehovah sings,
Reveals how she with God did act And to the land His people brings.
18. In Job, a saint is sorely tried 37. In Haggai, the Temple's waste;
And yet by trial is sanctified He bids the people build with haste.
19. The Psalms are many, good and rare, 38. In Zechariah, we visions see,
They tell of God’s unceasing care Of things that are, and those to be.
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NEW TESTAMENT
3. The man of men in Luke behold; 17. In Titus, we have much to learn
His words and works are clearly told. Of grace and glory in their turn.
5. In Acts, the spirit came in might, 19. In Hebrews, better things we find,
To bless His saints and keep them And all in Christ the priest divined
right.
6. In Romans, next we're justified; 20. In James, we ponder faith that works;
In Christ we're free and sanctified. For faith from duty never shirks.
9. Galatians saints were wanting sore, 23. In John the First, in Christ we bide,
When they would add to grace's score. And in love of God reside.
10. Ephesians is a wondrous book; 24. In letter 2, the truth, we're told,
You'll find all riches if you look. will keep us true with mighty hold
11. Colossians tells us "Christ is all." 25. In John the Third, the apostle's glad,
If we have Him we cannot fall. And also speaks of one that's sad.
12. Philippians sounds with joy's accord; 26. In Jude, we read of darkest night,
We find the joy is in the Lord. And faith, and love, and glorious light
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IV. THE ORIGIN AND GROWTH OF THE BIBLE
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A. EARLY COPIES
During the Dark Ages very little Bible translation was attempted. A
few minor translations were made of parts of the Bible was locked up in
the Latin language, which was unknown to the common people.
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1. JOHN WYCLIFFE (1320-1384)
2. WILLIAM TYNDALE
By referring to the drawing it can be seen that his version does not
rest entirely upon the Latin Vulgate. Tyndale was a capable Greek
scholar and had access to the Greek text of Erasmus and
other helps which Wycliffe did not possess. He also had a fine
command of English, which left its impression on all later versions.
Although he was martyred before he completed the Old Testament,
it is generally thought that he translated the material which
appeared later in the Matthew's Version.
3. MILES COVERDALE
About the same time as the second edition of the Coverdale Bible
another translation appeared. Its authorship is somewhat
uncertain, but though it bears the name of Matthew it is
generally credited to John Rogers, a friend and companion of
Tyndale. This scholar, it is thought, had come into possession of
Tyndale's unpublished translation of the historical books of the
Bible. It contains Tyndale's translations in their latest forms but
also reflects Coverdale's work.
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5. THE GREAT BIBLE, 1539.
A Roman Catholic version made from the Latin Vulgate. The New
Testament was published at Rheims, 1582, the Old Testament at
Douay, 1609-1610. It contains controversial notes and, until re-
cently, was the generally accepted English version of the Catholic
Church.
The New Testament of the New King James Version was published
in 1979. One hundred and nineteen Bible scholars worked on this
- project, which was sponsored by the International Trust for Bible
Studies and Thomas Nelson Publishers They sought both to
preserve and to improve the 1611 version.
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V. The Historical Bridge
400 B.C.
5 B.C.
NATIONAL
EVENTS
Factor in the GOVERNMENT SOCIETY IMMEDIATELY
divine plan. Persian domination Geographical PRECEDING
400-330 B.C.
movement: JESUS:
Alexander the
Persian Great’s supremacy
Dispersion of the
proclamation Jews Announcement
330-328 B.C. Religious parties: To Zechariah of the
of Cyrus and Alexander’s Pharisees, Sadducees, forerunner of Jesus
return of the successors, Essenes Luke 1:5-17
Egyptian and Syrian Literature: Annunciation
Jews rule 323-166 B.C. Septuagint and To Mary of the
Jewish Apocrypha 270 B.C. coming Messiah,
Greek independence Architecture: Luke 1:26-35
Conquest of Under Maccabess Herod’s temple begun Preaching
166-63 B.C. 19 B.C. Of John the Baptist,
Alexander;
Matthew 3:1-6
spread of
Greek
language
History of the interval After the death of Alexander,
Roman between the Old and New his kingdom was divided, and a
Testaments is often regarded as struggle began between the
Establishmen of little importance since no Ptolemies of Egypt and the
t of divinely inspire prophets spoke monarchs of Syria, resulting first
worldwide during this period. The period is in Egyptian, then Syrian, rule over
stable sometimes called “The Silent Judea.
Centuries.” The latter was dark period in
government, Yet knowledge of the leading Jewish history, especially during
uniform laws, events, as well as of the the reign of Antiochus Epiphanes,
and good literature of the times, is of great the Syrian king, who committed
value because they furnish a many outrages against the Jews,
roads background for the advent and sought to establish idolatry in
life of Jesus. Jerusalem, and defiled the temple.
Jewish For two hundred years after His wickedness led to the
Dispersion of the captivity the province of Maccabean revolt, 166 B.C., in
Judea remained under Persian which the priest Matthias and his
Jews, rule. sons defeated the Syrians in a
spreading The conquest of Alexander series of battles, which secured
truths of the Great in 330 B.C. not only the independence of the province
unity of God, brought the Jews under Grecian of Judea.
domination, but also introduced This was the foundation of the
messianic the Greek language and ideas Hasmonean dynasty, which
hope, and throughout the ancient world. reigned from 166-63 B.C.
Scriptures
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BOOKS OF THE APOCRYPHA
1 & 2 Esdras
Baruch
Susana
Tobit
Ecclesiasticus
1 &2 Maccabees
Judith
The Letters to Jeremiah
The Prayer of Manasseh
Addition to Esther
Song of the Three Holy Children
Bel & the Dragon
Wisdom of Solomon
ORIGIN.
The term Apocrypha is generally applied to a collection of books, ranging from
eleven to sixteen in number, which appeared between the Old and New Testaments.
They have come down to us in more or less close connection with the canonical
books of the Bible. They have had an unusual history. Ecclesiastical opinion in
various periods has differed widely as to the value of the literature. The Jews of the
Dispersion in Egypt had a high regard for these books and included them in the
Greek translation of the Old Testament, called the Septuagint, but the Jews of
Palestine rejected them from the Hebrew canon.
The Roman Catholic Church in the Council of Trent, A.D. 1546, declared eleven
of the books to be canonical, and these appear in modern Catholic editions of the
Scriptures.
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VI. WHY SHOULD WE STUDY THE BIBLE?
There is a unique harmony in the Bible. In Genesis the earth is created; in Revelation it
passes away. In Genesis the sun and moon appear; in Revelation there is no need for the
sun or moon. In Genesis there is a garden; the home of man; in Revelation there is a city,
the home of the nations. In Genesis we are introduced to Satan; in Revelation we see his
doom. In Genesis we hear the first sob and see the first tear; in Revelation we read: "God
shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow,
nor crying." In Genesis the curse is pronounced; in Revelation we read, "There shall be no
more curse." In Genesis we see our first parents driven from the tree of life; in Revelation
welcomed back.
1. The wonder of its formation, i.e., the mysterious method of its formation. The way in
which the Bible grew is one of the mysteries of time.
2. The wonder of its unification. It is a library of sixty-six books, yet one Book.
4. The wonder of its interest. The only book in the world read by all classes.
6. The wonder of its language. Although written largely by uneducated men, it is the best
from a literary standpoint.
7. The wonder of its preservation. It has been the most hated book of all books. Time and
again efforts have been made to annihilate it, yet it still exists.
"The word of our God shall stand for ever." –HiCall
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What God Has Done With Our Sins
Forgiven and covered them.... Psalm 32:1 Removed them ..................... Psalm 103:12
Blotted them out................... Isaiah 43:25 Cast them into the sea.......... Micah 7:19
Took them away................... John 1:29 Cleansed us from them.... I John 1:9
Not imputed them unto us.... Psalm 32:2 Made them white .................. Isaiah 1:18
Pardoned them ....................Isaiah 55:7 Remitted them ................ Matthew
26:28
Purged them..................... Hebrews 1:3 Cast them behind His back... Isaiah
38:17
A. READ IT DAILY. Esteem the Word of God more than your daily food.
Job 23:12
F. READ IT ENTIRELY ALL THE WAY THROUGH. Not "hunt and peck"
system.
G. READ IT REPEATEDLY.
4. An example to follow.
A. THE NARRATIVES
a) Old Testament:
b) New Testament:
B. POETRY.
Poetry therefore is a devise that cuts across other genres and being
major rhetorical techniques in wisdom and prophetic literature.
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C. WISDOM
1. DEFINITION OF WISDOM:
3. CHARACTERISTICS OF WISDOM:
a) A Practical Orientation.
b) Dependence on God
c) Indirect Authority.
d) Creation Theology.
D. PROPHECY
The books that are considered prophecy are the four Major
Prophets (Isaiah, Jeremiah, Ezekiel, Daniel) and the twelve Minor
Prophets (the final twelve books of the Old Testament), written in ancient
Israel between about 760-460 B.C. The Minor Prophets are so called only
because these books are relatively short in length; the Major Prophets
are relatively long books. The term implies absolutely nothing about
importance.
A prophet is inspired by Yahweh to preach his message to the
people. The message of the prophet concerns the future, but it was
usually the immediate future of Israel, Judah, and other nations
surrounding them that they announced, rather than our future. One of
the keys to understanding the prophets, therefore, is that for us to see
their prophecies fulfilled, we must look back upon times which for them
were still future but for us are past.
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E. APOCALYPTIC
F. EPISTLE
G. PARABLE
The main reason why the reader needs to learn how to interpret is
that because he is at the same time an interpreter. We assume most of
the time the following: (1) We assume that as we read we understand
what we read. (2) We tend to think that our understanding is the same
thing as the Holy Spirit's or the human author's intent. However, we
invariably bring to the text the following: (1) our experiences, (2) culture
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and (3) prior understanding of words and ideas. When we bring into the
text all of these influences in our lives either intentionally or
unintentionally we are bound to be lead astray in our understanding of
the text or it will cause us to read all kinds of foreign ideas into the text.
Consider the following exercises. When you read these words what
automatically comes to your mind?
1. Cross.
2. Worship.
3. Romans 13:14, "Make not provision for the flesh, to fulfill the lust
thereof?"
In the examples above you will notice that the reader without
intending to do so interprets a passage as he reads, which unfortunately
too often interprets incorrectly. It is therefore important for the reader to
have a good Bible translation because this will influence the way he will
understand the scriptures, for translation is in itself a form of
interpretation. You have to understand that whatever translation you
use, which is the beginning point, is in fact the end result of much
scholarly work. Translators are regularly called upon to make choices
regarding meanings and their choices are going to affect how you
understand.
Let us look at Romans 13:14 again as an example. The KJV, RSV,
NASB, etc all uses the word "flesh" in their translation. The NIV, GNB,
etc. translates the same word as, "sinful nature." The difference is that,
the NIV and GNB "helped" the reader by translating "flesh" to mean
"sinful nature" because this is what Paul's word really means? While the
KJV, RSV, NASB plainly use the word "flesh" because this is what Paul
used, and then leave it to the interpreter to tell us what is the meaning of
the word "flesh"?
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C. THE READER AND THE ENVIRONMENT.
Another factor that makes it important for the reader to know how
to interpret are the many different interpretations of the Bible by the cult
group and even amongst the evangelical circles. Within the contemporary
church the "plain meaning" of the text are not equally plain at all.
Examples:
1. I Corinthians 14:34-35.
Most of those in our churches today argue that women
should keep silent in the church, but the same people deny
the validity of speaking in tongues and prophecy, the very
context in which the “silence" passage occurs.
2. Water Baptism
For some, the Bible "plainly teaches" believers baptism
by immersion; other believe they can make biblical case for
infant baptism.
3. Salvation.
Both "eternal security" and the possibility of "losing
one's salvation" are preach in the church and either preachers
affirms the "plain meaning" of the biblical text.
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Things to consider in doing exegesis:
The historical context which will differ from book to book, has
to do with several things: The time and culture of the author and
his readers, that is, the geographical, topographical and political
factors that are relevant to the author's setting; and the occasion of
the book, letter, psalm, prophetic oracle, or other genre. All such
matters are especially important for understanding.
The most important question however in considering the
historical context of a particular book is the occasion and purpose
of each biblical book. Here the interpreter should have an idea of
what was going on in Israel or the Church that called forth such
document or what the situation of the author was that caused him
to write.
To find the historical context, the interpreter may want to
seek outside help. A good Bible dictionary, such as the five-volume
Zondervan Pictorial Encyclopedia of the Bible (ed. Merrill C.
Tenney, Grand Rapids: Zondervan, 1975) or the one-volume New
Bible Dictionary (ed. J. D. Douglas, Grand Rapids: Eerdmans,
1962), is highly recommended as sources of historical information.
One should however remember that such historical information
could be found within the book itself. But you need to learn to read
with your eyes open for such matters.
4. Tools.
1. OBSERVATION.
Ask the question, "What is the author saying?" Look for key
words, admonitions, questions, contrast, comparisons, and
illustrations. Write down things you see in the passage that are
noteworthy or striking.
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2. INTERPRETATION.
3. SUMMARIZATION.
4. APPLICATION.
1. BOOK STUDY
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(7) What are the solutions given?
2. CHAPTER ANALYSIS
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d) Summarize the chapter in three to five sentences
paragraph.
(1) Their deeds are recorded for our profit. I Cor. 10: 11
4. TOPIC STUDY
h) Outline.
5. CHRIST STUDIES
a) His Deity
b) His life
d) His miracles
e) His prayers
f) His promise
6. PSALM STUDY
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Basic questions to ask:
b) To whom it is addressed?
2. PROVERB STUDY
d) What are things you have been doing that are challenged
by this proverb?
2. TIME STUDY
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circumstances in which they were written. "When was it written?
Why were the key persons, religious and political, at that time? "What
major events preceded and succeeded the occasion of the writing?
In using this method, watch for definite statements of time,
like the reign of a certain king or the building of an unusual or
outstanding structure. For instance, we know the historical and
political setting of Isaiah's prophetic visions from the specific time
information given in Isaiah 1: 1.
Watch for chronological connectives, words as after, as,
before, not, then, until, when and while. Try to find out why
they occur right there in the text. Look for textual evidences of
what life then was like. Your Bible is your first source for
information on Biblical history; however, there are times when you
will want to go outside the Bible for background details. Bible
atlases, Bible dictionaries and commentaries are basic extra
Biblical references. Secular histories can be of help also.
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EXERCISES
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BIBLE INTERPRETATION
EXERCISES
C. Application:
D. Application:
C. Application:
B. Epaphroditus. 25-30
C. Application.
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11 John
Outline:
A. The Addressee
B. The Signatory
C. How does the "elder" address the chosen lady and her children?
F. In verse 3 how will God the Father and Jesus Christ be with us?
A. What did the elder found out about some of the children of the chosen lady? V. 4
A. What are the descriptions given by the elder about the deceivers? V. 7
A. What was the reason given by the elder as to why this letter is short? V. 12.
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THE BOOK OF TITUS
CHAPTER 1
3. What did Paul say concerning the pure and corrupt in verses 15-16?
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CHAPTER 2:
4. What was Paul's exhortation to Titus concerning his personal example? V.7-8
B. Demands of salvation. I I – 15
a) Paul said, "..the grace of God that brings salvation has appeared to all
men." What did this salvation taught us to do?
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CHAPTER 3
ADDITIONAL INSTRUCTIONS
1. What are some of the social obligations and duties of believers? V. 1-2
5. What was Paul's reason why he instructed Titus to stress his teaching? V.8.
1. List the names of people mentioned by Paul in his closing words to Titus.
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PASSAGES HARD TO EXPLAIN
Assignment
Try to explain the following controversial passages. You can consult the experts concerning
these
1. Exodus 32:10-14
3. Jonah 3: 10
4. Psalm 18:26,27
2. 2 Samuel 8:4, 1,700 horsemen and 20,000 foot soldiers, while 1Chro. 18:4, 7,000
horsemen and 20,000 foot soldiers.
3. 2 Samuel 24:9, 800,000 men of Israel and 500,000 men of Judah, while 1Chro. 21:5,
1,100,000 men of Israel, 470,000 men of Judah.
1. Luke reports that the crowed cried out, "Glory in the highest" whereas, the other gospels
record the words as "Hosanna in the highest."
V. Other passages
1. 2 Samuel 24: 1, the Lord was angry against Israel, and he incited David to commit the
sin of numbering the people, but according to 1Chro. 21:1, Satan rose up against Israel,
inciting David to number Israel.
2. God who neither tempts nor can be tempted (James 1:13), is said to have sent an evil
spirit upon Saul (1Samuel 18: 10)
3. Mark 6:8, Jesus told His disciples to take a staff while, Matthew 10:9-10 and Luke 9:3,
Jesus prohibited it.
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“In any kind of Bible study, the key is always to ask question of what you
are reading. You will process the material only to the extent that you ask
questions.”
Robert H. Gundrey
Professor of New Testament and Greek
Westmont College, Santa Barbara,
California
In the United States
BIBLE STUDY
SECRETS
Tips from the scholars
By George Hague
Getting Started
"First of all, I would recommend a couple of English versions of the Bible,"
said Robert H. Gundry, professor of New Testament and Greek at Westmont
College in Santa Barbara, California.
"I would use both a more staid, literally translated version and a more
loosely translated one and make comparisons as I did my study," said Gundry.
As most of us don't know Hebrew or Greek, we read the Bible in
translation. Comparing different translations gives insights into the meaning of
the Scriptures.
Gundry recommends the New Revised Standard Version, the Revised
Standard Version and the New American Standard Bible as good literal
translations. For translations that allow some paraphrasing, he recommends
the New International Version and the Good News Bible.
Checking different translations allows you to see alternatives in text and
meaning. These established versions to the most likely variations of text will
give you access and nuances of meaning.
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After you decide on the Bibles you will use, John Hartley, professor of Old
Testament at Azusa Pacific University in Azusa, California, recommends you
choose one version and read it through.
"It's important to gain perspective," he said. "This way, when you read the
Gospel of Mark, you know what comes before it, what comes after it. Or if you
pick up a prophet like Haggai, you have some under- standing of where it is in
the whole story of the Bible."
Hartley does not think the Bible has to be read in order, book by book. He
has known people who have tried to read the Bible in sequence, cover to cover,
who invariably got bogged down, usually in the ordinances and genealogies of
Leviticus, and then gave up.
Thus, Hartley advises that people regularly alternate the sections they read.
Clark Pinnock, professor of theology at McMaster Divinity College in
Hamilton, Ontario, agrees with Hartley's approach.
"One of the things I've done in the past," said Pinnock, "is to put book L ks
in different places of the Bible. For example, I'd start them at Genesis, Ezra,
Matthew and Acts. "Then I'd work ahead from all of those places, reading a few
chapters from one book one day and a few from another book another day.
This way I got a cross sampling of the Scriptures, and I covered the Bible
in a year or so."
Having four entry places allows you flexibility in your study. If one place is
less interesting, you can read from that section one day, and the next day read
in a more inspirational place.
Even when you focus your study on individual books, the practice of
studying two or more sections is effective. In one book you can study more
intensely. In another, perhaps the Psalms or
the Gospel of John, you can read for
inspiration.
These two approaches to the Bible-the one
for study and the other for inspiration -
complement each other. Sometimes you're
ready for a full-course meal; other times you
want something lighter and easier to digest.
A Closer Focus
An old saying around Bible colleges goes,
"When you realize that a story has a
beginning, a middle and an end, you're then
called a Bible scholar."
Overly simple? Maybe not.
John Hartley
Lifting verses out of context is often the
Professor of Old Testament first step in misunderstanding them. Effective
Azusa Pacific University, Azusa, Bible study focuses on the context, or
California in the United States landscape, of the Scriptures.
Thus, the next step in Bible study is to focus on individual books, not on
individual verses or topics.
Imagine a camera with a zoom lens. You start at the wide angle the entire
Bible-and then gradually zoom in on your subject, taking photos as you close
in. Each photo will show less landscape but more detail, helping you
understand your subject in the context of its surroundings.
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"Context is king," continued Stuart. "The context of a word or a phrase or
sentence or a paragraph is by far the most important indicator of its meaning."
Read Inductively
WILLARD SWARTLEY
Four of the five professors mentioned the
Professor of New Testament inductive approach to Bible study. This
Associated Mennonite Biblical approach has three steps: 1) observe, 2)
Seminary, Elkhart, Indiana in the
United States determine the original meaning and 3) apply
the meaning to your own personal situation.
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Step two: Determine the original meaning.
After you're familiar with the contents and flow of the book, read
background material about it in a survey of the Bible, a commentary or a
study Bible.
These introductions will help you place the book in historical and cultural
context.
Introductions also give outlines of the books of the Bible. An outline helps
you see the flow of ideas and subjects in the book and helps you divide it into
logical sections.
Outlines vary in detail and sometimes in the way they divide the book.
Generally, the more detailed the outline, the more useful.
Next, reread the first section of the book as divided by the outline. Here you
begin your in-depth study. Start asking questions. "In any kind of Bible study,"
advises Gundry, "the key is always to ask questions of what you're reading.
You will process the material only to the extent that you ask questions."
As a starter list of questions for us, Swartley recommends asking what the
repeated words or the key words of the text are. As a section may be several
chapters long, you may end up with 10 to 15 major theme words frequently
repeated.
Look these words up in a Bible dictionary to learn what they meant in
biblical times.
To your list add names of places or people mentioned in the text. Continue
asking questions. Are there other natural divisions in the section you are
studying? How do individual verses fit in the context?
Answers to your questions are often within the Bible itself. If not, check a
commentary. "If you go to a commentary just to read what it says, that's some-
what helpful," said Stuart. "But it's far more helpful to go to a commentary with
a list of questions."
This way you enter into a dialogue with the commentary and have more
control over what you learn from it. If you go to the commentary first, you may
listen to the commentary instead of the Bible.
Step two of the inductive method of Bible study helps you re-create the
historical and cultural context of the scriptures. Your goal is to view the
scriptures as their original audience viewed them.
(Move to step three for the section of the book you are studying, and then
repeat steps two and three for the other sections as divided by your outline.)
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Is it a lesson in the Christian walk with Jesus Christ? Or may be a lesson
in doctrine?
Ask why the writer believed this message to be important.
Ask why it is important to you. How
will remembering the lesson help you in
your day-to-day life?
"Through meditation, the Scriptures
challenge your value structure, and that's
where spiritual growth takes place," said
Hartley.
To guide the application of Scripture,
some people like to take the words they
have studied to God in prayer. They ask
God to help them apply the biblical
lessons for personal growth.
In addition to your private Bible study,
spiritual reflection and prayer, you will
also benefit when you discuss what you
learn with other Christians.
Ask how they view the original
meaning of the text and how it applies
today. How have they found the text
helpful or challenging? CLARK PINNOCK
Meaningful dialogue with other Professor of Theology
Christians helps you to see different McMaster Divinity College,
perspectives on the Bible and on how to Hamilton Ontario, Canada
apply its teachings.
Gundry said: "We are a community of faith, so we need to ask others what
they think the Bible has to say. We need to learn from one another."
QUESTION: "HOW AND WHEN WAS THE CANON OF THE BIBLE PUT
TOGETHER?"
ANSWER: The term “canon” is used to describe the books that are divinely inspired
and therefore belong in the Bible. The difficulty in determining the biblical canon is that
the Bible does not give us a list of the books that belong in the Bible. Determining the
canon was a process conducted first by Jewish rabbis and scholars and later by early
Christians. Ultimately, it was God who decided what books belonged in the biblical
canon. A book of Scripture belonged in the canon from the moment God inspired its
writing. It was simply a matter of God’s convincing His human followers which books
should be included in the Bible.
Compared to the New Testament, there was much less controversy over the canon of
the Old Testament. Hebrew believers recognized God’s messengers and accepted their
writings as inspired of God. While there was undeniably some debate in regards to the
Old Testament canon, by A.D. 250 there was nearly universal agreement on the canon
of Hebrew Scripture. The only issue that remained was the Apocrypha, with some
debate and discussion continuing today. The vast majority of Hebrew scholars
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considered the Apocrypha to be good historical and religious documents, but not on the
same level as the Hebrew Scriptures.
For the New Testament, the process of the recognition and collection began in the first
centuries of the Christian church. Very early on, some of the New Testament books
were being recognized. Paul considered Luke’s writings to be as authoritative as the
Old Testament (1 Timothy 5:18 ; see also Deuteronomy 25:4 and Luke 10:7). Peter
recognized Paul’s writings as Scripture (2 Peter 3:15-16). Some of the books of the
New Testament were being circulated among the churches (Colossians 4:16; 1
Thessalonians 5:27). Clement of Rome mentioned at least eight New Testament books
(A.D. 95). Ignatius of Antioch acknowledged about seven books (A.D. 115). Polycarp, a
disciple of John the apostle, acknowledged 15 books (A.D. 108). Later, Irenaeus
mentioned 21 books (A.D. 185). Hippolytus recognized 22 books (A.D. 170-235). The
New Testament books receiving the most controversy were Hebrews, James, 2 Peter, 2
John, and 3 John.
The first “canon” was the Muratorian Canon, which was compiled in A.D. 170. The
Muratorian Canon included all of the New Testament books except Hebrews, James,
and 3 John. In A.D. 363, the Council of Laodicea stated that only the Old Testament
(along with the Apocrypha) and the 27 books of the New Testament were to be read in
the churches. The Council of Hippo (A.D. 393) and the Council of Carthage (A.D. 397)
also affirmed the same 27 books as authoritative.
The councils followed something similar to the following principles to determine whether
a New Testament book was truly inspired by the Holy Spirit:
Again, it is crucial to remember that the church did not determine the canon. No early
church council decided on the canon. It was God, and God alone, who determined
which books belonged in the Bible. It was simply a matter of God’s imparting to His
followers what He had already decided. The human process of collecting the books of
the Bible was flawed, but God, in His sovereignty, and despite our ignorance and
stubbornness, brought the early church to the recognition of the books He had inspired.
Consider the various "links" comprising God's communication to us: first came God's
desire to communicate. This was rooted in His love, for the most loving thing a good
God can do is reveal Himself to His creation. Next came the actual transmission of
God's Word through human writers. This involved a process the Bible calls "inspiration,"
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in which God breathed the words that the human agents recorded (2 Timothy 3:16).
After that came dissemination, as the Word was delivered to its audience through
preaching or other means. Then came recognition, as God's people distinguished Holy
Scripture from other religious writings. And then, preservation, through which God's
Word has survived to the present day, despite many attempts to destroy it. And finally,
illumination, as the Holy Spirit opens the believer's understanding to receive the Word.
And that's the "chain"--the demonstration of God's love in the inspiration, dissemination,
recognition, preservation, and illumination of His Word. We believe that God was
involved in each step of the process, for why would God go to such lengths to inspire
His Word and then not preserve it? Why would He speak to us and then fail to guide us
in recognizing His speech?
This recognition of God's Word is usually called "canonization." We are careful to say
that God determined the canon, and the church discovered the canon. The canon of
Scripture was not created by the church; rather, the church discovered or recognized it.
In other words, God's Word was inspired and authoritative from its inception--it "stands
firm in the heavens" (Psalm 119:89)--and the church simply recognized that fact and
accepted it.
The criteria the church used for recognizing and collecting the Word of God are as
follows:
Of these criteria, the one of most importance was the first one--was the book written by
a prophet? Its corollary, did the book receive apostolic approval?, was the chief test of
canonicity in the early church. This criterion is a logical result of knowing what an
"apostle" was. The apostles were gifted by God to be the founders and leaders of the
church, so it is reasonable to accept that through them came the Word governing the
church.
The apostles were promised the Spirit of truth who would bring to their remembrance
what Christ had said (John 14:26) and guide them into "all truth" (John 16:13). After the
ascension of Christ, the apostles received supernatural gifts to enable their work and
confirm their message (Acts 2:4). God's household is "built on the foundation of the
apostles and prophets" (Ephesians 2:20). Given the apostles' special commission, it
only makes sense that the church made apostolicity the number-one test of canonicity.
Thus, the Gospel of Matthew was considered canonical (it was written by an apostle);
and the Gospel of Mark, with its close association with the Apostle Peter, was also
accepted.
When the New Testament was being written, the individual books and letters were
immediately accepted as God's Word and circulated for the benefits of others. The
church of Thessalonica received Paul's word as the Word of God (1 Thessalonians
2:13). Paul's epistles were circulating among the churches even during apostolic times
(Colossians 4:16). Peter recognized Paul's writings as inspired by God and equated
them with "the rest of the Scriptures" (2 Peter 3:15-16). Paul quoted the Gospel of Luke
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and called it "Scripture" (1 Timothy 5:18). This widespread acceptance stands in stark
contrast to the few debated books, eventually rejected as non-canonical, that enjoyed a
limited favor for a time.
Later, as heresy increased and some within the church began clamoring for the
acceptance of spurious religious writings, the church wisely held a council to officially
confirm their acceptance of the 27 New Testament books. The criteria they used
allowed them to objectively distinguish what God had given them from that of human
origin. They concluded that they would stay with the books that were universally
accepted. In so doing, they determined to continue in "the apostles' teaching" (Acts
2:42).
ANSWER: There is no reason to believe that God would present further revelation to
add to His Word. The Bible begins with the very beginning of humanity—Genesis—and
ends with the end of humanity as we know it—Revelation. Everything in between is for
our benefit as believers, to be empowered with God's truth in our daily living. We know
this from 2 Timothy 3:16-17, “All Scripture is God-breathed and is useful for teaching,
rebuking, correcting and training in righteousness, so that the man of God may be
thoroughly equipped for every good work.”
If further books were added to the Bible, that would equate to saying that the Bible we
have today is incomplete—that it does not tell us everything we need to know. Although
it only applies directly to the book of Revelation, Revelation 22:18-20 teaches us an
important truth about adding to God's Word: “I warn everyone who hears the words of
the prophecy of this book: If anyone adds anything to them, God will add to him the
plagues described in this book. And if anyone takes words away from this book of
prophecy, God will take away from him his share in the tree of life and in the holy city...”
We have all that we need in the current 66 books of the Bible. There is not a single
situation in life that cannot be addressed by Scripture. What was begun in Genesis
finds conclusion in Revelation. The Bible is absolutely complete and sufficient. Could
God add to the Bible? Of course He could. However, there is no reason, biblically or
theologically, to believe that He is going to do so, or that there is any need for Him to do
so.
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