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BOOK REPORT HERMENEUTICS PRINCIPLES AND PROCESS OF BIBLICAL INTERPERTATION BY HENRY A. VIRKLER _____________________________

PRESENTED TO PROFESSOR STEVE P. SULLIVAN, TH. M., D. Min. COLLEGE OF BIBLICAL STUDIES HOUSTON _____________________________

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS IN ADVANCE BIBLICAL HERMENEUTICS BIBL 330

_____________________________

BY LINDA FLAGG APRIL !, "00#

H$%&$n$'(i)* P%in)i+,$* -n. P%/)$**$* /0 Bi1,i)-, In($%+%$(-(i/n B2 H$n%2 A. Vi%3,$% C4-+($% On$ In(%/.')(i/n (/ Bi1,i)-, H$%&$n$'(i)* . H/5 ./$* Vi%3,$% .$0in$6 4$%&$n$'(i)*, 7$n$%-, 4$%&$n$'(i)*, -n. *+$)i-, 4$%&$n$'(i)*8 1. Vi%3,$% .$0in$. H$%&$n$'(i)* as the science and art of biblical interpretation. Hermeneutics is considered a science because it has rules and these rules can be classified into an orderly system. It is considered an art because communication is flexible, and therefore a mechanical and rigid application of rules will sometimes distort the true meaning of a communication. To be a good interpreter one must learn the rules of hermeneutics as well as the art of applying those rules. (Page 16) 2. Vi%3,$% .$0in$. G$n$%-, H$%&$n$'(i)* as the study of those rules that govern interpretation of the entire biblical text. It includes the topics of historical cultural, contextual, lexical syntactical and theological analyses. (Page 16) 3. Vi%3,$% .$0in$. S+$)i-, H$%&$n$'(i)* as the study of those rules that apply to specific genres, such as parables, allegories, types, and prophecy. (Page 16) ". H/5 ./$* Vi%3,$% .$0in$6 ($9('-, )%i(i)i*&, 4i*(/%i)-, )%i(i)i*&, $9$7$*i*, 1i1,i)-, (4$/,/72, *2*($&-(i) (4$/,/728 1. Vi%3,$% .$0in$. T$9('-, C%i(i)i*&6 As sometimes referred to as lower criticism. Textual criticism is the attempt to ascertain the original wording of a text. Textual criticism is needed because we have no original manuscripts, only many copies of the originals and these copies have variations among them. (Page 17) 2. Vi%3,$% .$0in$. Hi*(/%i)-, C%i(i)i*&6 As a third field of biblical study. It is also known as higher criticism. cholars in this field study the authorship of a book, the date of its composition, the historical circumstances surrounding its composition, the authenticity of its content, and its literary unity. (Page 17) 3. Vi%3,$% .$0in$. E9$7$*i*6 As the application of the principles of hermeneutics to arrive at a correct understanding of the text. The prefix ex !"out of# or "from#$ refers to the idea that the interpreter is attempting to derive his understanding from the text, rather than reading his meaning into the text !eisengesis$. (Page 18) 4. Vi%3,$% .$0in$. Bi1,i)-, T4$/,/726 As the study of divine revelation as it was given throughout the %ld Testament and &ew Testament. It asks the 'uestion, "how does this specific revelation add to the knowledge throughout the old and new testament era. (Page 18) 5. Vi%3,$% .$0in$. S2*($&-(i) T4$/,/726 As a system that organi(es the biblical data in a logical rather than historical manner. It attempts to place together all

3 the information on a given topic !e.g. the nature of )od, the nature of the afterlife, the ministry of angels$ so that we may understand the totality of )od*s revelation to us on that topic. +iblical and systematic theology is complementary fields, together they give us greater understanding than either one would alone. (Page 18) 3. :4-( %$-*/n ./$* Vi%3,$% 7i;$ 0/% (4$ <n$$. 0/% H$%&$n$'(i)*=8 The reason -irkler gave for the "need for Hermeneutics# is, Hermeneutics is needed, because of the historical, cultural, linguistics, and philosophical gaps that block a spontaneous, accurate understanding of )od*s word. (Page 20) T4$ &/%$ 1,/)3* (/ *+/n(-n$/'* 'n.$%*(-n.in7, (4$ 7%$-($% (4$ n$$. 0/% 4$%&$n$'(i)*. S$$ 1$,/5 0/% $9-&+,$*. T4$%$ i* -n 4i*(/%i)-, 7-+ )-'*$. 12 (4$ 0-)( (4-( 5$ -%$ 5i.$,2 *$+-%-($. in (i&$ 0%/& (4$ /%i7in-, 5%i($%* -n. %$-.$%*. S$)/n.,2, - )',('%-, 7-+ $9i*(*, %$*',(in7 0%/& (4$ 0-)( (4-( (4$%$ -%$ *i7ni0i)-n( .i00$%$n)$* 1$(5$$n (4$ )',('%$ /0 -n)i$n( H$1%$5* -n. /'% )/n($&+/%-%2 /n$. A (4i%. 1,/)3 (/ *+/n(-n$/'* 'n.$%*(-n.in7 /0 (4$ 1i1,i)-, &$**-7$ i* (4$ ,in7'i*(i)* 7-+. T4$ 1i1,$ 5-* 5%i(($n in H$1%$5, A%-&i), -n. G%$$3 (4%$$ ,-n7'-7$* (4-( 4-;$ ;$%2 .i00$%$n( *(%')('%$* -n. i.i/&* 0%/& /'% /5n. A 0/'%(4 *i7ni0i)-n( 1,/)3 i* (4$ +4i,/*/+4i)-, 7-+. Vi$5* /0 ,i0$, /0 )i%)'&*(-n)$*, /0 (4$ n-('%$ /0 (4$ 'ni;$%*$ .i00$% -&/n7 ;-%i/'* )',('%$*. (Page 1920) >. I.$n(i02 (4%$$ 1-*i) ;i$5* /0 (4$ ./)(%in$ /0 in*+i%-(i/n -n. $9+,-in (4$ i&+,i)-(i/n* /0 (4$*$ ;i$5* 0/% 4$%&$n$'(i)*. On$ ;i$5 /0 in*+i%-(i/n i*6 The Typical .iberal /osition. The Typical .iberal /osition on inspiration is that the biblical writers were inspired in some what the same sense as hakespeare and other great writers. (Page 21) T4$ *$)/n. ;i$5 /0 in*+i%-(i/n i*, The &eoorthodox /osition. There is so much variation on the topic of inspiration that no generali(ation can accurately include all views. However, the ma0ority believe that )od revealed himself only in mighty acts, not on words. The words of scripture attributed to )od are human understanding of the significance of )od*s actions. The bible becomes the word of )od when individuals read it and the words ac'uire personal, existential significance for them. The emphasis of this view is on the process of demythologi(ing, i.e., removing the mythological event that has been used to convey the existential truth, so that the reader may have a personal encounter with that truth. (Page 21) T4$ (4i%. ;i$5 /0 in*+i%i-(i/n i*6 The %rthodox /osition. This view of inspiration is that )od worked through the personalities of the biblical writers in such a way that, without suspending their personal styles of expression or freedom, what they produced was literally ")od1 breathed# !2nd Timothy 3,456 )reek, Theopneustos$. 7nlike the neoorthodox position that conceives scripture as becoming the word of )od when it ac'uires personal existential significance, the orthodox position is that whether or not we read and appropriate it

4 personally. 8or skills possess great importance because they give us a means of discovering more accurately the truths we believe scripture possesses. (Page 21, 22) ?. B%i$0,2 ,i*( -n. $9+,-in (4$ 0i;$ )/n(%/;$%*i-, i**'$* in )/n($&+/%-%2 4$%&$n$'(i)*. @ A -alidity in Interpretation, /erhaps the most basic 'uestion in hermeneutics is, "is it possible to say what constitutes the valid meaning of a text9# %r are there multiple meanings9 If there are more than one, are some more valid than others9 In that case, what criteria can be used to distinguish the more valid interpretations9 To experience the important issues raised by these 'uestions, consider the &aphtunkian*s problem. (Page 22) @"A :ouble Authorship, A second controversy in hermeneutics is the double author issue. The orthodox view of scripture is one of the confluent authorship6 that is, the human and divine authors worked !flowed together$ to produce the inspired text. This issue raises these important 'uestions, ";hat meaning did the human author intend9# ";hat meaning did the divine author have9# ":id the intended meaning of the divine author exceed that of the human author9# (Page 25) @3A .iteral, 8igurative, and ymbolic Interpretations of cripture, A third controversial issue in contemporary hermeneutics involves the literalness with which we interpret the words of scripture. <onservative theologians agree that words can be used in literal, figurative or symbolic senses. (Page 27) @>A piritual 8actors in the /erceptual /rocess, A fourth controversial issue in contemporary hermeneutics has to do with whether or not spiritual factors affect ability to perceive accurately the truths contained in scripture. %ne school of thought maintains that if two people are e'ually prepared intellectually to do hermeneutics !educated in the original languages, history, culture, etc.$ they will be e'ually good interpreters. A second school of thought holds that scripture itself teaches that spiritual commitment, or lack of it, influences ability to perceive spiritual truth. (Page 29) @?A The =uestion of Inerrancy, %f all the controversial issues with implications for hermeneutics, probably one of the most important being debated by evangelists today is the issue of biblical inerrancy. This issue divided evangelicals !those who stress the importance of personal salvation through >esus <hrist$ into two groups, whom :onald ?asters has called conservative and liberal evangelicals. <onservative evangelicals are those who believe that scripture is totally without error6 liberal evangelicals are those who believe that scripture is without error whenever it speaks on matters of salvation and the <hristian faith but that it may possess errors in historical facts and other details. The issue of inerrancy is also important in the field of hermeneutics. (Page 31) C4-+($% " T4$ Hi*(/%2 /0 Bi1,i)-, In($%+%$(-(i/n S'&&-%iB$ $-)4 /0 (4$ 0/,,/5in7 +$%i/.* /0 1i1,i)-, in($%+%$(-(i/n in "C3 *$n($n)$* $-)4 @n/ &/%$ (4-n - +-%-7%-+4 0/% $-)4A6

5 1. An)i$n( D$5i*4 E9$7$*i* >ewish @xegesis can be classified into four main types, .iteral, midrashic, persher, and allegorical. ince the Israelites had probably lost their understanding of Hebrew during the exilic period, most biblical scholars assume that @(ra and his helpers translated the Hebrew text and read it aloud in Aramic, adding explanations to make the meaning clear. Thus began the science and art of biblical interpretation. (Page 49) 2. N$5 T$*(-&$n( /0 (4$ O,. T$*(-&$n( Approximately ten percent of the &ew Testament is direct 'uotations, paraphrases, or allusions to the %ld Testament. %f the thirty nine books of the %ld Testament, only nine are not expressly referred to in the &ew Testament. <onse'uently, there is a significant body of literature illustrating the interpretive methods of >esus and the &ew Testament writers. (Page 53) 3. P-(%i*(i) E9$7$*i* @A.D. 00 E00A :espite the practice of the apostles, an allegorical school of interpretation dominated the church in the succeeding centuries. This allegori(ation sprang from the proper motive the desire to understand the %ld Testament as a <hristian document. However, the allegorical method as practiced by the church fathers often neglected completely the author*s intended meaning and the literal understanding of a text to develop speculations the author himself would never have recogni(ed. ;hen once the author*s intended meaning, as expressed through his words and syntax, was abandoned, there remained no regulative principles to govern exegesis. (Page 58, 59) 4. M$.i$;-, E9$7$*i* @E00 ?00A .ittle original scholarship was done during the ?iddle Ages6 most students of cripture devoted themselves to studying and compiling the works of the earlier 8athers. Interpretation was bound by tradition, and the allegorical method was prominent. :uring this period the principle was generally accepted that any interpretation of a biblical text must adapt itself to the tradition and doctrine of the church. The source of dogmatic theology was not the +ible alone, but the +ible as interpreted by church tradition. (Page 63) 5. R$0/%&-(i/n E9$7$*i* @ ?00F*A In the fourteenth and fifteenth centuries, dense ignorance prevailed concerning the content of cripture, there were some doctors of divinity who had never read the +ible through in its entirety. The Aenaissance called attention to the necessity of knowing the original languages in order to understand the +ible. @rasmus facilitated this study by publishing the first critical edition of the )reek &ew Testament, and Aeuchlin by translating a Hebrew grammar and lexicon. The fourfold sense of cripture was gradually abandoned and replaced with the principle that cripture has but a single sense. (Page 65) 6. P/*( C R$0/%&-(i/n E9$7$*i* @ ??0 G00A The <ouncil of Trent met a various times from 4BCB through 4B53 and drew up a list of decrees setting forth the dogmas of the Aoman <atholic <hurch and cruising /rotestantism. In response, /rotestants began developing creeds to define their own positions. At one point nearly every important city had its own favorite creed, with bitter theological controversies prevailing. Hermeneutical methods were often poor during this time, for exegesis became the handmaid of dogmatic, and often degenerated into mere proof1texting. 8arrar

6 describes theologians of that day as reading "the +ible by the unnatural glare of theological hatred. (Page 67) 7. M/.$%n H$%&$n$'(i)* @ G00 (/ (4$ P%$*$n(A Aationalism in philosophy laid the basis for liberalism in theology. ;hereas in previous centuries revelation had determined what reason ought to think, by the late 4DEE*s reason determined what parts of revelation !if any$ were to be accepted as true. ;here in previous centuries the divine authorship of cripture had been emphasi(ed, during this period its human authorship was the focus. ome authors suggested that various parts of cripture possessed various degrees of inspiration, with the lower degrees !such as historical details$ being capable of error. (Page 70, 71) CHAPTER THREE Hi*(/%i)-,CC',('%-, -n. C/n($9('-, An-,2*i* 1. D$0in$ (4$ 0/,,/5in7 ($%&*6 A. Hi*(/%i)-,CC',('%-, An-,2*i* considers the historical cultural milieu in which an author wrote, in order to understand his allusions, references, and purpose. (Page 76) B. C/n($9('-, An-,2*i* considers the relationship of a given passage to the whole body of an author*s writing, for better understanding results from knowledge of the overall thought. (Page 76) C. L$9i)-, S2n(-)(i)-, An-,2*i* develops an understanding of the definitions of words !lexicology$ and their relationship to one another !syntax$ in order to understand more accurately the meaning the author intended to convey. (Page 76) D. T4$/,/7i)-, An-,2*i* studies the level of theological understanding at the time a revelation was given in order to ascertain the meaning of the text for its original recipients. Thus it takes into account related criptures, whether given before or after the passage being studied. (Page 76) E. Li($%-%2 An-,2*i* identifies the literary form or method used in a given passage for various forms such as historical narrative, letters, doctrinal exposition, poetry, and apocalyptic. @ach has their uni'ue methods of expression and interpretation. (Page 76, 77) 2. D$*)%i1$ (4$ *i9C*($+ &/.$, (4-( )-n 1$ '*$. (/ in($%+%$( -n2 1i1,i)-, ($9(. T4$ *i9 *($+* (4-( -%$ '*$. (/ in($%+%$( -n2 1i1,i)-, ($9( -%$6 4. Historical, cultural analysis, contextual analysis 2. .exical, syntactical analysis 3. Theological analysis C. .iterary analysis B. <omparison with other interpreters compares the tentative interpretation derived from the four steps above with the work of other interpreters. (Page 77) 5. Application is the most important step of translating the meaning of biblical text had for its original hearers into the meaning it has for believers in a different time and culture. In some instances the transmission is accomplished fairly easily6 in other instances as biblical (Page 77)

In this six1step procedure steps one through three belong to general hermeneutics. tep four constitutes special hermeneutics. tep six transmission and application of the biblical message from one time and culture to another is not usually considered an integral part of hermeneutics per se, but is included in this text because of its obvious relevance for the twentieth1century believer so widely separated by both time and culture from the original recipients of cripture. (Page 77) 3. Li*( -n. .$*)%i1$ (4%$$ 1-*i) *($+* in;/,;$. in 4i*(/%i)-,C)',('%-, -n. )/n($9('-, -n-,2*i*. Hi*(/%i)-, )',('%-, -n. )/n($9('-, -n-,2*i* )-n 1$ ./n$ 12 -*3in7 (4%$$ 1-*i) H'$*(i/n*, $-)4 /0 54i)4 i* &/%$ *+$)i0i) (4-n (4$ +%$;i/'* /n$. T4$ (4%$$ H'$*(i/n* -%$6 4. ;hat is the general historical milieu in which the writer speaks9 2. ;hat is the specific historical1cultural context and purpose of this book9 3. ;hat is the immediate context of the passage under consideration9 (Page 79) 4. I.$n(i02 (4%$$ 5-2* /0 .i*)$%nin7 -n -'(4/%F* in($n(i/n 0/% 5%i(in7 - *+$)i0i) 1//3. . :4/ 5-* (4$ 5%i($%8 :4-( 5-* 4i* *+i%i('-, 1-)37%/'n. -n. $9+$%i$n)$8 ". T/ 54/& 5-* 4$ 5%i(in7 @$.7., 1$,i$;$%*, 'n1$,i$;$%*, -+/*(-($*, 1$,i$;$%* 54/ 5$%$ in .-n7$% /0 1$)/&in7 -+/*(-($*A8 3. :4-( 5-* (4$ 5%i($%F* +'%+/*$ @in($n(i/nA in 5%i(in7 (4i* +-%(i)',-% 1//38 (Page 81) 5. Li*( *i9 i&+/%(-n( *$)/n.-%2 *($+* in;/,;$. in )/n($9('-, -n-,2*i*. 1. 8irst, identify the ma0or blocks of material in the book and show how they fit into a coherent whole. (Page 84) 2. econd, show how the passage fits into the flow of the author*s argument. 3. Third, determine the perspective which the author intends to communicate noumenological !the way things really are$ or phenomenological !the way things appear$. (Page 84) 4. 8ourth, distinguish between descriptive and prescriptive truth. (Page 86) 5. 8ifth, distinguish between incidental details and the teaching focus of a passage. (Page 86) 6. 8inally, identify the person or category of persons for whom the particular passage is intended. (Page 87) 6. S(-($ 2/'% /+ini/n -n.I/% )%i(iH'$ /0 (4i* )4-+($%. T4i* 5-* - ;$%2 in0/%&-(i;$ )4-+($%. I( $H'i+* - Bi1,$ *('.$n( (/ +%/+$%,2 'n.$%*(-n. -n. in($%+%$( -n2 1i1,i)-, +-**-7$. T4i* )4-+($% +%/;i.$* (4$ *('.$n( 5i(4 (4$ 3n/5,$.7$ /0 54-( *($+* -%$ in;/,;$. in 4i*(/%i)-,C)',('%-, -n. )/n($9('-,

8 -n-,2*i*. I( +%/;i.$. - 1$(($% 'n.$%*(-n.in7 /0 (4$ 4i*(/%i)-,C)',('%-, &i,i$' in 54i)4 (4$ -'(4/% 5%/($ -n( (4$ %$-*/n /% %$-*/n* 542 (4$ 1//3 5-* 5%i(($n. CHAPTER FOUR L$9i)-,CS2n(-)(i)-, An-,2*i* 1. I.$n(i02 (5/ &-J/% %$-*/n* 542 ,$9i)-,C*2n(-)(i)-, -n-,2*i* i* i&+/%(-n(. @ A L$9i)-,C*2n(-)(i)-, -n-,2*i* i* n$$.$. because we have no valid assurance that our interpretation is the meaning )od intended to convey. (Page 95) @"A L$9i)-,C*2n(-)(i)-, -n-,2*i* i* n$$.$. 1$)-'*$ 5e have no grounds for saying that our interpretations of cripture are more valid than those of heretical groups. (Page 95) 2. Li*( (4$ *$;$n *($+* in;/,;$. in ,$9i)-,C*2n(-)(i)-, -n-,2*i*. a. Identify the general literary form. T4$ ,i($%-%2 0/%& -n -'(4/% '*$* @+%/*$, +/$(%2, $().A in0,'$n)$* (4$ 5-2 4$ in($n.* 4i* 5/%.* (/ 1$ 'n.$%*(//.. (Page 95) b. Trace the development of the author*s theme and show how the passage under consideration fits into the context. T4i* *($+, -,%$-.2 1$7'n -* +-%( /0 )/n($9('-, -n-,2*i*, 7i;$* - n$)$**-%2 +$%*+$)(i;$ 0/% .$($%&inin7 (4$ &$-nin7 /0 5/%.* -n. *2n(-9. (Page 96) c. Identify the natural divisions of the text. T4$ &-in )/n)$+('-, 'ni(* -n. (%-n*i(i/n-, *(-($&$n(* %$;$-, (4$ -'(4/%F* (4/'74( +%/)$** -n. (4$%$0/%$ &-3$ 4i* &$-nin7 ),$-%$%. (Page 96) d. Identify the connecting words within the paragraphs and sentences. C/nn$)(in7 5/%.* @)/nJ'n)(i/n*, +%$+/*i(i/n*, %$,-(i;$ +%/n/'n*A *4/5 (4$ %$,-(i/n*4i+ 1$(5$$n (5/ /% &/%$ (4/'74(*. (Page 96) e. :etermine what the individual words mean. An2 5/%. (4-( *'%;i;$* in ,-n7'-7$ 1$7in* (/ (-3$ /n - ;-%i$(2 /0 &$-nin7* /0 -n)i$n( 5/%.*, -n. (4$n (/ .$($%&in$ 54i)4 /0 (4$ *$;$%-, +/**i1,$ &$-nin7* i* (4$ /n$ (4$ -'(4/% in($n.$. (/ )/n;$2 in - *+$)i0i) )/n($9(. (Page 96) f. Analy(e the syntax. T4$ %$,-(i/n*4i+ /0 5/%.* (/ /n$ -n/(4$% i* $9+%$**$. (4%/'74 (4$i% 7%-&&-(i)-, 0/%&* -n. -%%-n7$&$n(. (Page 96) g. /ut the results of your lexical61syntactical analysis into nontechnical, easily understood words that clearly convey the author*s meaning to the @nglish reader. (Page 96) 3. I.$n(i02 (4%$$ &$(4/.* /0 .$($%&inin7 (4$ &$-nin7* /0 -n)i$n( 5/%.*, -n. )/&+-%$ (4$ ;-,i.i(2 /0 $-)4 &$(4/.. A The first method is to study the ways a word was used in other ancient literature secular literature, the eptuagint !the )reek translation of the %ld Testament made before the time of <hrist$, and other biblical writings by the same or a different author. (Page 99)

"A The second method is to study synonyms, looking for points of comparison as well as contrast. @arlier students of lexicology often drew up fairly rigid distinctions between words that had similar but not exactly e'uivalent meaning. The trend today seems to be toward suggesting that some synonyms generally had certain shadings of meaning which contrast with the general usage of other words. 8or example, two of the )reek words for love !agapoa and phileo$ generally do have distinctive meanings !e.g., >n. 24,4B14F$6 however, they occasionally also appear to have been used as synonyms !?t. 23,56 4E,3F6 .uke 44,C36 2E,C5$. (Page 100) 3A The third method for determining word meanings is to study etymology considering the meaning of the historical roots of words. @xtensive etymological studies are used less fre'uently today than previously because of two disadvantages, !4$ the historical roots of words are often con0ectural, and !2$ the meanings of words often change radically with the passage of time, so that little or no apparent connection remains between the original meaning of the root word and its meaning a few hundred years later. 4. :4-( -%$ (4$ 0i;$ &$(4/.* /0 .$($%&inin7 54i)4 /n$ /0 (4$ *$;$%-, +/**i1,$ &$-nin7* /0 - 5/%. 5-* -)('-,,2 in($n.$. 12 -n -'(4/% in - 7i;$n )/n($9(8 4. 8irst, look at definitions or explanatory phrases that the authors themselves give. (Page 106) 2. econd, the sub0ect and predicate of a sentence may mutually explain each other. (Page 106) 3. Third, look at parallelism if it occurs within the passage. (Page 106) C. 8ourth, determine if the word is being used as part of a figure of speech. (Page 107) B. 8ifth, study parallel passages. (Page 109) 5. D$0in$ (4$ 0/,,/5in7 ($%&*6 ,$9i)-,C*2n(-)(i)-, -n-,2*i*, *2n(-9 ,$9i)/,/72, .$n/(-(i/n, )/nn/(-(i/n, -n. 0i7'%$* /0 *+$$)4. a. L$9i)-,C*2n(-)(i)-, -n-,2*i* is the study of the meaning of individual words !lexicology$ and the way those words are combined !syntax$, in order to determine more accurately the author*s intended meaning. (Page 94) b. S2n(-9 deals with the way thoughts are expresses through grammatical forms. @ach language has its own structure, and one of the problems that make learning another language so difficult is that the learner must master not only the word definitions and pronunciations of the new language, but also new ways /0 arranging and showing the relationship of one word to another. (Page 109-110) c. L$9i)/,/72 the study of the meaning of individual words. (Page 94) d. D$n/(-(i/n ! pecific ?eanings$ The most valid method of determining word meanings is to discover the various denotations a word possessed at the time it was used by the writer. (Page 99) e. C/nn/(-(i/n !Additional Implications$ :ords also have connotations, implied emotional meanings not explicitly stated. To say someone is incorrigible does not

10 have the same connotation as to say that he does not have the courage of his conviction. (Page 99) f. Fi7'%$* /0 *+$$)4 sometimes words or phrases are used in ways which deviate from simple, normal speech in order to produce a fanciful or vivid impression. uch phrases are often called figures of speech, and are intended to have a meaning different from the literal. If a figure persists and becomes widely accepted within a culture it is called an idiom. (Page 107) E. S(-($ 2/'% /+ini/n -n.I/% )%i(iH'$ /0 (4i* )4-+($%. T4i* )4-+($% /;$%54$,&* 2/' 5i(4 '*$0', in0/%&-(i/n /n 4/5 (/ in($%+%$( (4$ Bi1,$. I( 7-;$ +%-)(i)-, in0/%&-(i/n /n (4$ +'%+/*$ /0 ,$9i)-,C*2n(-)(i)-, -n-,2*i*. :$ n$$. (/ '*$ (4i* &$(4/. /0 *('.2 (/ 4$,+ '* .$($%&in$ &/%$ -))'%-($,2 (4$ -'(4/%F* in($n.$. &$-nin7 -* ),$-%,2 -* +/**i1,$. T4$ )4-+($% 7i;$* 2/' in0/%&-(i/n /n *$;$%-, 3in.* /0 ,$9i)-, (//,* (4-( -%$ -;-i,-1,$ 54i)4 $n-1,$ (4$ Bi1,$ *('.$n( /0 S)%i+('%$ (/ -*)$%(-in (4$ ;-%i/'* +/**i1,$ &$-nin7* /0 -n)i$n( 5/%.*. T4$ &/*( i&+/%(-n( 3in.* /0 ,$9i)-, (//,* -%$6 A C/n)/%.-n)$* @En7,i*4, H$1%$5, -n. G%$$3A, A L$9i)/n* @Di)(i/n-%2 /0 H$1%$5 /% G%$$3 5/%.*A, T4$/,/7i)-, :/%31//3*, (4$ N$5 In($%n-(i/n-, Di)(i/n-%2 /0 N$5 T$*(-&$n( T4$/,/72. CHAPTER FIVE T4$/,/7i)-, An-,2*i* 1. I.$n(i02 0i;$ *($+* in (4$ +%/)$** )-,,$. (4$/,/7i)-, -n-,2*i*. A :etermine your own view of the nature of )od*s relationship to man. T4i* i* (4$ )/,,$)(in7 /0 $;i.$n)$, (4$ 0%-&in7 /0 H'$*(i/n*, -n. (4$ 'n./'1($.,2 1i-*$. 12 (4$ -'(4/%F* )/n)$+(i/n* /0 - 1i1,i)-, ;i$5 /0 *-,;-(i/n 4i*(/%2. (Page 153) "A Identify the implications of this view for the passage you are studying. F/% $9-&+,$, +/*i(i/n /n (4$ n-('%$ /0 G/.F* %$,-(i/n*4i+ (/ &-n (4-( i* +%i&-%i,2 .i*)/n(in'/'* 5i,, ;i$5 (4$ O,. T$*(-&$n( -* ,$** %$,$;-n( 0/% )/n($&+/%-%2 1$,i$;$% (4-n (4$ N$5 T$*(-&$n(. (Page 153) 3A Assess the extent of theological knowledge available to the people of that time. :4-( +%$;i/'* 3n/5,$.7$ 4-. (4$2 1$$n 7i;$n8 G//. 1i1,i)-, (4$/,/72 ($9(* &-2 +%/;$ 4$,+0', in (4i* %$7-%.. (Page 153) >A :etermine the meaning the passage possessed for its original recipients in the light of their knowledge. (Page 153) ?A Identify the additional knowledge about this topic which is available to us now because of later revelation. T4i* i* */&$(i&$* %$0$%%$. (/ in 4$%&$n$'(i)* ($9(1//3* -* (4$ <-n-,/72 /0 0-i(4.= N-;$F* T/+i)-, Bi1,$ -n. *2*($&-(i) (4$/,/72 ($9(* 5i,, /0($n +%/;$ 4$,+0', in -)H'i%in7 (4i* (2+$ /0 in0/%&-(i/n. (Page 153) 2. B%i$0,2 *'&&-%iB$ (4$ 0i;$ %$+%$*$n(-(i;$ (4$/%$(i)-, *2*($&*. -A .iberal theologians typically view cripture as a product of the evolutionary development of Israel*s religion. .iberal theologians see in cripture a variety of theologies1writings that reflect different levels of theological sophistication, sometimes

11 conflicting with one another. They believe cripture to be man*s thoughts about )od. (Page 121) 1A :ispensational theory has been called the key to rightly dividing the criptures. &early always orthodox in their view of inspiration, believing that any is discontinuity in the pattern of salvation history is there because )od intended it to be there. :ispensationalists recogni(e between four and nine dispensations6 the usual number is seven. (Page 122) )A .utheran theory believed that for a proper understanding of cripture we must carefully distinguish between two parallel and ever1present truths of cripture, .aw and )ospels, .aw refers to )od in His hatred of sin, His 0udgment, and His wrath. The )ospel refers to )od in His grace, His love, and His salvation. (Page 128) .A <ovenantal theory views all biblical history as covered by two covenants, a covenant of works until the fall and a covenant of grace from the fall to the present. The covenant of works is described as the agreement between )od and Adam which promised Adam life for perfect obedience and death as the penalty for disobedience. (Page 129-130) $A @pigenetic theory views divine revelation as analogous to the growth of a tree from seed, to a seedling, to a young tree, and then to a fully grown tree. This concept can be contrasted with one which likens divine revelation to the building of a cathedral piece by piece. A cathedral when half built is an imperfect cathedral. A tree when half grown is a perfect tree. The theory views )od*s self disclosures as never being imperfect or errant, even though later disclosures may add further information. (Page 133) 3. Li*( -n. 1%i$0,2 *'&&-%iB$ (4$ 0/'% )/n)$+(* 54i)4 4$,+ (/ .$($%&in$ 2/'% (4$/,/7i)-, &/.$,. -A The common concept of many evangelical believers is that law and grace reveals opposite sides of )od*s nature. .aw reveals the angry stern side of )od !the %ld Testament$6 grace reveals the merciful, loving, !&ew Testament$ side of Him. )race and the gospel are very much %ld Testament concepts. There is evidence of )od*s grace in every dispensation. (Page 136) 1A The concept of law, the most common view is that salvation was by law in the %ld Testament and by grace in the &ew Testament. The purpose of laws was to make humans consciously aware of the distinction between good and evil, between right and wrong. The law serves at least to some degree as an inhibitor of evildoing. It was a guideline for )odly living. The purpose of the law was also to act as a custodian to bring individuals to <hrist. (Page 139, 143) )A The concept of alvation is the same in the %ld and &ew Testament, faith in )od*s provision of sacrifice remains the basis for salvation throughout the %ld and &ew Testaments. alvation is a gift of )od, not a work of man. Thus it is probably accurate to conclude that salvation throughout the +ible is basically continuous, with only a secondary emphasis on discontinuity. (Page 145-146) .A The ministry of the Holy pirit demonstrates continuity throughout the %ld and &ew Testaments. +iblical evidence suggest that the Holy pirit ministered in similar ways throughout the %ld and &ew Testaments, convicting people of sin, leading them to faith, guiding and empowering them, inspiring them to make verbal or written prophecies, giving them spiritual gifts, and regenerating and sanctifying them. !/age 4C5, 4B4$

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4. S(-($ 2/'% )%i(iH'$ /0 +-7$ ?>. T4$ )4-%( /n +-7$ ?> i* -n $9)$,,$n( 5-2 (/ 4$,+ 2/' in($%+%$( S)%i+('%$. I( i* - 7%$-( (//, (/ )/+2, +,-)$ in 2/'% Bi1,$, -n. 3$$+ in 0%/n( /0 2/' 54i,$ 2/' -%$ *('.2in7 (4$ :/%. /0 G/.. I( 5i,, 4$,+ 2/' 'n.$%*(-n. (4$ S)%i+('%$* 1$(($% '*in7 Hi*(/%i)-,C C',('%-, -n. C/n($9('-, An-,2*i*, L$9i)-,CS2n(-)(i)-, An-,2*i*, -n. T4$/,/7i)-, An-,2*i*. CHAPTER SIK S+$)i-, Li($%-%2 M$(4/.* 1. D$*)%i1$ (4$ /n$ (/ (4%$$ *$n($n)$* $-)4 /0 (4$ ,i($%-%2 ($%&* &$n(i/n$. in (4$ )4-+($% (i(,$. A simile is simply and expressed comparison it typically uses the words like or as !"the kingdom of heaven is likeG#$. The emphasis is on some point of similarity between two ideas groups, action etc. It is used to stress a single point. (Page 158) A metaphor is an unexpressed comparison, it does not use the words like or as. The sub0ect and the thing with which it is being compared are intertwined rather than kept separate. Although the sub0ect and its comparison are identified as one, the author does not intend his words to be taken literally. >esus said, "I am the bread of life,# and "Hou are the light of the world.# <hrist is no more a piece of bread than <hristians are photon1 emitters. It is used to stress a single point. (Page 158) A parable can be understood as an extended simile. The comparison is expressed, and the sub0ect and the thing compared, explained more fully, are kept separate. The purpose of a parable is to reveal truth and to confront believer with wrongdoing in their lives. (Page 159) A /roverb are sayings that are "terse, brief, have little Ikick* to them, and a little bit of salt as well. ?any of the proverbs are concerned with wisdom, a concept which provides the context for all of them. (Page 160, 162) Allegories intermingle the story and its application so that an allegory carries it own interpretation within itself. (Page 159) ". S(-($ 2/'% /+ini/n -n.I/% )%i(iH'$ /0 (4i* )4-+($% I 0$,( (4i* )4-+($% 5-* in0/%&-(i;$. I( ),-%i0i$. )/&$ ($%&* (4-( I 4-;$ '*$.. I 4-;$ -,5-2* '*$. (4$ ($%& <&$(-+4/%= I (4/'74( I 3n$5 (4$ &$-nin7 /0 (4$ 5/%. -n. 4/5 i( *4/',. 1$ '*$.. A,*/ (4$ 5/%. *i&i,$L I n/5 3n/5 (4-( 1/(4 (4$*$ 5/%.* -%$ '*$. (/ *(%$** - *in7,$ +/in(. I -,*/ 'n.$%*(-n. (4$ +'%+/*$ /0 - +-%-1,$. I( i* '*$. $00$)(i;$,2 in S)%i+('%$ (/ )/n0%/n( 1$,i$;$%* 5i(4 5%/n7./in7 in (4$i% ,i;$* -n. (/ %$;$-, (%'(4.

13

CHAPTER SEVEN S+$)i-, Li($%-%2 M$(4/.* 1. D$0in$ (2+$ -n. -n(i(2+$. Type is a preordained representative relationship, which certain persons, events, and institutions bear to corresponding persons, events, and institutions occurring at a later time in salvation history. The prefigurement is called the type6 the fulfillment is called the antitype. @xample, >esus says, ">ust as ?oseslifted up the snake in the desert, so the on of ?an must be lifted up, that everyone who believes in him may have eternal life.# >esus pointed out two corresponding resemblances, !4$ the lifting upon the serpent and of Himself, and !2$ life for those who responded to the ob0ect lifted up. !Antitype is called the fulfillment$. (Page 184) 2. Di*(in7'i*4 (2+/,/72 0%/& *2&1/,i*& -n. -,,$7/%2. 8irst, symbols serve as signs of something they represent, without necessarily being similar in any respect, whereas Types resemble in one or more ways the things they prefigure. econd types point forward in time6 whereas symbols may not. A tpre always precedes historically its antitype, whereas a symbol may precede, exist concurrently with, or come after the thing which it symboli(es. (Page 184, 185) Typology is also to be distinguished from allegorism. Typology is the search for linkages between historical events, persons, or things within salvation history6 allegorism is the search for secondary and hidden meanings underlying the primary and obvious meaning of a historical narrative. Typology rest on an ob0ective understanding of the historical narrative, wheras allegori(ing imports sub0ective meanings onto it. (Page 185) 3. I.$n(i02 (4%$$ .i*(in7'i*4in7 )4-%-)($%i*(i)* /0 - (2+$. a$ There must be some notable point if resemblance or analogy between the type and it antitype This does not imply that there are not many point of dissimilarity as well. Adam is a type of <hrist, yet criptures speaks of more points of dissimilarity that similarity. (Page 185) b$ There must be evidence that the type was appointed by )od to represent the thing typified. (Page 186) c$ It must prefigure something in the future. (Page 186) 4. Li*( -n. 1%i$0,2 *'&&-%iB$ (4$ +%in)i+,$* 0/% in($%+%$(-(i/n /0 (2+$*. 1. Historical cultural and contextual analysis the most important place to begin the investigation of any two events in salvation history is the historical cultural situation in which they occurred. Identification of proper names, geographical reference, contemporary customs, and historical details are background are all necessary in order to understand how both a type and its antitype fit into the pattern of salvation history. (Page 189)

14 2. .exical syntactical analysis are words being used literally figuratively, or symbolically9 The study of the meaning of individual words !lexicology$ and the way those words are combined !syntax$, in order to determine more accurately the author*s intended meaning. (Page 94, 189) 3. Theological analysis the proper interpretation and understanding of types often leads to an increased appreciation of the unity of cripture and the consistency with which )od has dealt with man throughout salvation history. (Page 190) 4. .iterary analysis is the search the text for the points of correspondence, and note the important points of difference between the type and its antitype. (Page 190) 5. I.$n(i02 *$;$n 7$n$%-, .i00$%$n)$* 1$(5$$n +%/+4$)2 -n. -+/)-,2+(i) ,i($%-('%$. 4$ The initial presentation of prophecy was usually in spoken form and was put in writing at a later time, The initial presentation of apocalyptic was usually in writing, 2$ /rophetic utterances most often are separate, brief oracles. Apocalyptic are often longer, more continuous6 they have cycles of material repeated a second or third time in parallel form, 3$ Apocalyptic tends to contain more symbolism, especially of animals and other living forms, C$ Apocalyptic places a greater stress on dualism than does prophecy, B$ Apocalyptic primarily comforts and encourages the Aighteous Aemnant, /rophecy often castigates the nominally religious, 5$ Apocalyptic is generally pessimistic about the effectiveness of human intervention in changing the present. /rophecy focuses on the importance of human change, F$ Apocalyptic was usually written pseudonymously. /rophecy was usually written or spoken in the name of its author. (Page 193) 6. Li*( (4$ *i9 )/n(%/;$%*i-, i**'$* in (4$ in($%+%$(-(i/n /0 +%/+4$)2. A H$%&$n$'(i)-, +%in)i+,$* "A D$$+$% *$n*$ 3A Uni;$%*i(2 >A C/n.i(i/n-,i(2 ?A Sin7,$ ;$%*'* &',(i+,$ &$-nin7 7. D$0in$ (4$ ($%&* +%/7%$**i;$ +%$.i)(i/n, .$;$,/+&$n(-, 0',0i,,&$n( -n. +%/+4$(i) ($,$*)/+in7. /rogressive prediction refers to the fact that although each prophetic passage has single intended fulfillment, often a series of passages exhibit a pattern of chronological progress in the prophetic enactment. (Page 200) :evelopmental fulfillment refers to the accomplishment of a generali(ed comprehensive prophecy in several progressive stages. (Page 200)

15 /rophetic telescoping refers to the well1known characteristic that +iblical prophecy may leap from one prominent peak in predictive topography to another without notice of the valley, which may involve no inconsiderable lapse in chronology. (Page 201) 8. D$0in$ (4$ ($%&* +%$&i,,$nni-,i*&, +/*(&i,,$nni-,i*& -n. -&i,,$ni-,i*&. -A /remillenialism is the theory that <hrist will return before the millennium. He will descend to earth and set up a literal 4EEE year earthly kingdom with its head 'uarters in >erusalem. (Page 201) b$/ostmillennialism is the view that through evangelism, the world eventually will be reached for <hrist. There will be a period in which the world will experience 0oy and peace because of its obedience to )od. <hrist will return to earth at the end of the millennium !/ost1millennium$. (Page 201) c$Amillennialism is conceptually a form of postmillennialism. The millennium, in this theory, is symbolic and refers to the time between <hrist*s first and second coming, not to a literal 4EEE1year period. :uring this time <hrist rules symbolically in men*s hearts. <hris*s second coming will mark the end of the period. (Page 201) 9. S(-($ 2/'% )%i(iH'$ /0 +-7$ "0E. I feel this is a good tool to copy and place within your study +ible and use. It will help you understand Type and Antitype better as you study the chart and study criptures that pertain to this tool. CHAPTER EIGHT A++,2in7 (4$ Bi1,i)-, M$**-7$ 1. I.$n(i02 (4$ 0i;$ 7'i.$,in$* 0/% +%in)i+,iBin7. (1) /rincipli(ing focuses on those principles implicit in a story that are applicable across times and cultures. The details may change, but the principles remain the same. atan may continue to tempt us by maximi(ing a restriction, but is not likely to do so by using a fruit tree. (Page 220) (2) ;hen deriving the meaning of a story as a basis for principli(ing, the meaning must always be developed from a careful historical, lexical analysis6 the meaning must be the author*s intended one. (Page 220) (3) 8rom a theological standpoint, the meaning and principles derived from a story must be consistent with all other teaching of cripture A deductive principle drawn from a narrative which contradicts the teaching of some other scriptural passage is invalid. (Page 220) (4) /rinciples derived by this method may be either normative or nonnormative. 8or example, it is valid to say that atan sometimes uses the above methods to tempt believers today, but it would be invalid to say that he always uses these methods or that he uses only these methods. (Page 220)

16 (5) Texts have only one meaning, but may have many applications. /rincipli(ing is a method of application. The meaning is the author*s intended one, but the applications of that meaning may refer to situations which the author, in a different time and culture, never envisioned. (Page 220) 2. I.$n(i02 (4$ 0i;$ *'77$*(i;$ *($+* (/ (%-n*,-($ 1i1,i)-, )/&&-n.* 0%/& /n$ )',('%$ -n. (i&$ (/ -n/(4$%. (1) :iscern as accurately as possible the principle behind the given behavioral command. 8or example, <hristians are to 0udge individual sin within their local community of believers because, if unchecked, evil will have an effect upon the entire community !I <or. B,4143, especially v. 5$. (Page 227) (2) :iscern whether the principle is timeless or time1bound !trans1cultural or culture1bond$. ince most biblical principles are rooted in )od*s unchanging nature, it seems to follow that a principle should be considered to be transcultural unless there is evidence to the contrary. (Page 227) (3) If a principle is trancultural, study the nature of its behavioral application within our culture. ;ill the behavioral application given then be appropriate now, or will it be an anachronistic oddity. The danger of conforming the biblical message to our cultural mode is very great. There are times when the expression of a )od1given principle will cause <hristians to behave in a way different from non1<hristians !Aom. 42,2$, but not needlessly so, not for the sake of the difference itself. The criterion for whether a behavioral command should be applied in our culture should not be whether or not it conforms to modern cultural practices, but whether or not it ade'uately and accurately expresses the )od1give principle that was intended. (Page 227-228) (4) If the behavioral expression of a principle should be changed, suggest a cultural e'uivalent that would ade'uately express the )od1given principle behind the original command. If there is no cultural e'uivalent, it might be worthwhile to consider creating a new cultural behavior that would meaningfully express the principles involved. (Page 228) (5) If after careful study the nature of the biblical principle and its attendant command remain in 'uestion, apply the biblical precept of humility. T4$%$ &-2 1$ /))-*i/n* 54$n $;$n -0($% )-%$0', *('.2 /0 - 7i;$n +%in)i+,$ -n. i(* 1$4-;i/%-, $9+%$**i/n, 5$ *(i,, &-2 %$&-in 'n)$%(-in -1/'( 54$(4$% i( *4/',. 1$ )/n*i.$%$. (%-n*)',('%-, /% )',('%$C1/'n.. I0 5$ &'*( .$)i.$ (/ (%$-( (4$ )/&&-n. /n$ 5-2 /% (4$ /(4$%, 1'( 4-;$ n/ )/n),'*i;$ &$-n* (/ &-3$ (4$ .$)i*i/n, (4$ 1i1,i)-, +%in)i+,$ /0 4'&i,i(2 )-n 1$ 4$,+0',. I0 (4i* 4'&i,i(2 +%in)i+,$ i* i*/,-($. 0%/& (4$ /(4$% 7'i.$,in$* &$n(i/n$. -1/;$ i( )/',. $-*i,2 1$ &i*)/n*(%'$. -* 7%/'n. 0/% 'nn$)$**-%2 )/n*$%;-(i*&. T4$ +%in)i+,$ *4/',. 1$ -++,i$. /n,2 -0($% 5$ 4-;$ )-%$0',,2 (%i$. (/ .$($%&in$ 54$(4$% +%in)i+,$ i* (%-n*)',('%-, /% )',('%$C1/'n., -n. .$*+i($ /'% 1$*( $00/%(*, (4$ i**'$ *(i,, i* 'n)$%(-in. T4i* i* - 7'i.$,in$ /0 ,-*( %$*/%( -n. 5/',. 1$ .$*(%')(i;$ i0 '*$. -* - 0i%*( %$*/%(. (Page 228-229)

17 3. S(-($ 2/'% /+ini/n -n.I/% )%i(iH'$ /0 (4i* )4-+($%. T4i* C4-+($% 7-;$ &$ - 1$(($% 'n.$%*(-n.in7 /0 (4$ i&+/%(-n)$ /0 3n/5in7 (4$ i&+,i)-(i/n* /0 (4$ &$-nin7* /0 5/%.* in - .i00$%$n( (i&$ -n. )',('%$. I( &-.$ &$ %$-,iB$, <I n$$. (/ ./ &/%$ in.$1( Bi1,$ *('.i$* */ (4-( I &-2 'n.$%*(-n. (4$ Bi1,$ 1$(($% -n. 7%/5 in (4$ 3n/5,$.7$ /0 G/.F* :/%.. I( 4-* (-'74( &$ -1/'( -++,2in7 (4$ 1i1,i)-, +%$)$+( /0 4'&i,i(2 -0($% I 4-;$ )-%$0',,2 (%i$. (/ .$($%&in$ 54$(4$% +%in)i+,$ i* (%-n*)',('%-, /% )',('%$C1/n.. R$-.in7 (4i* 1//3 4-* &-.$ &$ %$-,iB$, <I ./nF( 4-;$ -,, (4$ -n*5$%*L n/1/.2 ./$*, 54$n i( )/&$* (/ in($%+%$(in7 (4$ :/%. /0 G/..= I n$$. (/ 4'&1,2 -++%/-)4 G/.F* :/%. -n. '*$ $;$% %$*/'%)$ (4-( I 4-;$ (/ 7$( (4$ %i74( in($%+%$(-(i/n. T4i* 1//3 4-* &-.$ &$ -,*/ %$-,iB$, <T4$ i&+/%(-n)$ /0 (%',2 3n/5in7 (4$ :/%. /0 G/. -n. n/( J'*( &$&/%iBin7 S)%i+('%$*.=