Biblical hermeneutics

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Biblical Hermeneutics is the study of the interpretive principles of the biblical books. It is part of a broader field of hermeneutics involving the study of interpretive principles for all forms of communication, nonverbal and verbal.

While biblical Jewish and Christian hermeneutics have some overlap and dialogue, they have a distinctly separate interpretive tradition.

Video Biblical hermeneutics

Talmudical

Talmudic Hermeneutics (Hebrew: roughly, ??????????????) refers to the Jewish method for the investigation and determination of the meaning of the Hebrew Bible, as well as the rules by which the Jewish Law could be established. A summary of these famous principles appears in Baraita Rabbi Ismael.

The method by which the Talmud explores the meaning of the scriptures:

• grammar and exegesis
• the interpretation of certain words and letters and words or letters that appear excessive and/or lost, and prefixes and suffixes
• the interpretation of letters which, in certain words, are given points
• the interpretation of the letters in a word according to their numerical value (see Gematria)
• the interpretation of a word by dividing it into two or more words (see Notarikon)
• the interpretation of a word according to its consonantal form or by vocalization
• the interpretation of a word by transforming its letters or by changing its vowel
• the logical deduction of halo from the biblical text or from other laws

The rabbis of the Talmud consider themselves as recipients and transmitters of the Oral Torah for the meaning of the scriptures. They regard this oral tradition to define the exact and original meaning of words, which are revealed at the same time and in the same way as the original scriptures themselves. The interpretation methods listed above such as word play and letter count are never used as logical evidence of the meaning or teaching of a scripture. Instead they are regarded as asmakhta , validation of meaning that has been established by tradition or homiletical support for rabbinic rules.

Maps Biblical hermeneutics

Christian

Until Enlightenment, hermeneutics of the Bible is usually seen as a special form of hermeneutics (such as legal hermeneutics); scripture status is considered to require a certain form of understanding and interpretation.

In the nineteenth century it became increasingly common to read the scriptures just like any other, though different interpretations are often disputed. Friedrich Schleiermacher opposes the distinction between "general" and "special" hermeneutics, and for general hermeneutic theory applicable to all texts, including the Bible. Various higher criticism methods seek to understand the Bible as a pure human, historical document.

The concept of hermeneutics has obtained at least two different but related meanings in use today. First, in the older sense, the hermeneutics of the Bible can be understood as the theological principle of exegesis that is often virtually identical to the 'principles of biblical interpretation' or methodology of biblical interpretation. Second, the more recent development is to understand the term 'biblical hermeneutics' as a broader philosophy and the foundations of linguistic interpretation. The question is: "How is understanding possible?" The rationale behind this approach is that, while the Bible is "more than just plain text," it must be "no less than plain text." The Scriptures are in the first "text" analysis that man understands; in this sense, any principle of understanding of the text applies to Scripture either (apart from anything else, especially theological principles are considered).

In this second sense, all aspects of philosophical and linguistic hermeneutics are considered applicable to the biblical texts, as well. There is a clear example of this in terms of 20th century philosophy and Christian theology. For example, Rudolf Bultmann's hermeneutical approach is strongly influenced by existentialism, and especially by the philosophy of Martin Heidegger; and since the 1970s, Hans-Georg Gadamer's philosophical hermeneutics has had a profound influence on the hermeneutics of the Bible as developed by various Christian theologians. The French-American philosopher Renà © à © Girard follows the same footsteps.

Various interpretations

Bible scholars have noted the diversity of interpretations by Protestants and to a lesser extent by Catholics. In his book on R. C. Sproul's Knowing the Scriptures , J. I. Packer observes that Protestant theologians are in conflict about biblical interpretation. To illustrate the diversity of biblical interpretation, William Yarchin describes a shelf full of religious books that say different things, but all claim to be faithful interpretations of the Bible. Bernard Ramm observes that such diverse interpretations underlie doctrinal variations in the Christian world. A mid-nineteenth-century book on biblical exegesis observes that even those who believe that the Bible is the word of God have the most discordant view of the basic doctrines.

The Catholic Church affirms the importance of biblical interpretation and Catholic scholars recognize some of the differences in the Bible. This allows for the openness of interpretation as long as it remains in the theological tradition of the Catholic Church. So those are theological factors set parameters for interpreting Scriptures that Catholics believe to be the word of God. Such parameters prohibit very different interpretations that allow Protestants to prove almost anything by the Bible.

Theological hermeneutics as traditional traditional biblical interpretations

This form of theological hermeneutics in this mainstream Protestant tradition considers Christian Biblical hermeneutics in the tradition of text explanation, or exegesis, to deal with the principles applicable to the study of Scripture. If the canon of Scripture is regarded as an organic whole, rather than the accumulation of distinct individual texts written and edited in the course of history, any interpretation that goes against the rest of the scriptures is not regarded as sound. Biblical hermeneutics is different from hermeneutics and in traditional Protestant theology, there are various interpretative formulas. Such formulas are not generally mutually exclusive, and interpreters may adhere to some of these approaches at once. These formulas include:

The Theological Principles Group :

• Historical-grammatical principles based on historical, socio-political, geographic, cultural and linguistic/grammar context
• Alternative, historical models of mutually exclusive: The Dispensational Model or The Chronological Principle : "During different periods of time, God has chosen to deal in a certain way with humans in connection with sin and responsibility answer man. "
• Model The Covenant : "We distinguish between the various contracts God has made with his people; in particular their provisions, their parties, and their goals."
The New Testament Model : Old Testament law has been fulfilled and canceled or canceled with the death of Christ, and replaced with the Law of Christ from the New Testament, though many of the Old Testament law were restored under the New Testament.

The Principles of the Ethnic Division : "The word of truth is correctly divided in relation to the three classes it treats, namely Jews, Non-Jews, and Churches."

The Principle Violation : The interpretation of a particular verse or passage in the Bible is assisted by consideration of a particular violation, either a breach of promise or time violation. Christo-Centric Principle: "The idea of ​​divinity is centered in Christ All the thoughts and ministry of angels centered on Christ All the devil's devil and fineness centered on Christ All human hope is, and human work should be centered in Christ The entire material universe of creation is centered in Christ The whole written word is centered in Christ. "

The Moral Principle

The Discrimination Principle : "We must divide the word of truth thus making the difference in which God makes a difference."

Predictive Principle

Application Principles : "Permission enforcement is only possible after proper interpretation has been made"

The Principles of Human Will of Illumination

The Context Principle : "God gives light to the subject either through the near or remote side with the same subject."

Context Principles/Split Msgs :

• The First Signs Principle : "God shows in the first mention of a subject of truth by which the subject is connected in the mind of God."
• The Progressive Mention Principle : "God makes the revelation of the truth given clearer as the word goes to the end."
• The Comparative Mention Principle
• The Full Nameing Principle or The The Completing Completing Principle : "God expressed his thoughts entirely on every subject important to our spiritual life."
• The Approval Principle : "The righteousness and faithfulness of God guarantees that he will not assign any part in his words contrary to other passages."
• Principles of Direct Statement : "God says what he means and what he says."
• The Gap Principle : "God, in the Jewish Scriptures, ignores certain periods of time, skips them without comment."
• The Threefold Principle : "God's Word establishes salvation by threefold: past - justification, now - sanctification/transformation; future - breeding/perfecting."/li>
• The Repetition Principle : "God repeats some truth or subject already given, generally with the addition of details not previously given."
• Synthetic Principles
• The Principle of Illustrative Mention
• Double Reference Principle

Top Rating Groups :

• The Numerical Principle
• The Symbolic Principle
• Special Principles : "Certain people, events, objects, and rituals found in the Old Testament can serve as lessons and images of the objects by which the Lord teaches us about his grace and his saving power."
• The Parabolic Principle
• The Allegorical Principle

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Techniques

In the interpretation of texts, hermeneutics regards the original medium as well as what language is said, assumed, not said, and implied. This process consists of several steps to get the best intended by the intended biblical writer. One such process is taught by Henry A Virkler, in Hermeneutics: Principles and Processes of Biblical Interpretation (1981):

• Syntax-lexical Analysis : This step looks at the words used and the way words are used. The different order of sentences, punctuation, tense of the verses are all aspects seen in the lexical syntax method. Here, lexicon and grammar help can help in extracting the meaning of the text.
• Historical/cultural analysis : History and culture around the author are important to understand in order to aid in interpretation. For example, understanding the Palestinian Jewish sect and the government that governed Palestine in the New Testament period increased the understanding of Scripture. And, understanding the connotation of positions like High Priest and tax collectors helps us know what others think about the people who hold this position.
• Contextual analysis : A verse outside the context can often be interpreted as something totally different from the intent. This method focuses on the importance of seeing the context of a verse in its chapter, book and even biblical context.
• Theological analysis : It is often said that a verse usually does not make a theology. This is because the Bible often touches on issues in some books. For example, the gifts of the Spirit are spoken in Romans, Ephesians, and 1 Corinthians. To take a verse from Corinth without taking into account other sections related to the same topic can lead to poor interpretation.
• Special literary analysis : There are some special literary aspects to look at, but the main theme is that each genre of Scripture has a different set of rules that apply to it. Of the genres found in the Bible, there are: narratives, history, prophecies, apocalyptic writings, poems, psalms and letters. In this case, there are differences in allegory levels, figurative language, metaphors, parables and literal language. For example, apocalyptic writing and poetry have a larger metaphorical and allegorical language than narrative or historical writing. This should be addressed, and a recognized genre to gain a full understanding of the intended meaning.

Howard Hendricks, a longtime hermeneutics professor at Dallas Theological Seminary, sets the method of observing text, interpreting texts, applying the text in his book, Living By the Book . Other mainstream Christian teachers, such as Charles R. (Chuck) Swindoll, who wrote the introduction, Kay Arthur and David Jeremiah have based their hermeneutics on the principles taught by Hendricks.

In his book God centered Biblical Interpretation (1999), Vern Poythress, Professor of New Testament Interpretation at Westminster Theological Seminary in Philadelphia, presented a hermeneutic technique based on the "speaker, discourse, and listener" pattern. According to Poythress, Bible study must recognize all three aspects: God as the speaker, the Bible as his speech, and the people to whom He speaks. Thus, context plays a major role in the Poythress study of biblical teachings. He listed three general concepts to understand about any part of Scripture:

• Time and original context : This includes the personal perspective of the author, the normative perspective of the text itself, and the situational perspective of the original audience.

• Transmission and context : Understanding Bible transmissions includes reflecting on messages sent through text, taking into account the concerns of each writer/translator and their broader role in the narrated historical narrative.

• The modern context : Poythress calls translators to understand the Bible as "what God says now" to the individual and the modern church.

David L. Barr states there are three obstacles that impede the way of correctly interpreting biblical writings: We speak in different languages, we live about two millennia later, and we bring different expectations to the text. In addition, Barr suggests that we approach the reading of the Bible with significantly different literary expectations than by reading literature and other writings.

Roman Catholic

The Catholic Encyclopedia lists some of the principles that guide Roman Catholic hermeneutics in the article on Exegesis (note: The Catholic Encyclopedia was written in 1917 and does not reflect the changes set by the Divine Affineent encyclical Spiritu published by Pius XII in 1943 , which opened a modern Catholic Bible scholarship):

• Historical-grammatical interpretation - The meaning of biblical expression of literature is best studied with an in-depth knowledge of the language in which the original text of Scripture was written, and by acquaintance by the way the Bible speaks, national customs, laws, customs and prejudices that affect inspired authors as they write their own books. John Paul II says that: "The second conclusion is that the nature of the biblical text means interpreting it will require the continuous use of the historical-critical method, at least in its principal procedure.The Bible, in essence, does not present itself as a direct revelation of the eternal truth but as written testimony to a series of interventions in which God declares himself in human history.In a way different from other religious teachings (such as Islam, for example), the message of the Bible is solid in history.
• Catholic Interpretation - Since the Catholic Church, according to Catholics, the official guardian and Bible translator, Catholic teaching on Scripture and their original taste should be the ultimate guide of commentators. Catholic commentators are bound to obey interpretations of texts that the Church has defined either explicitly or implicitly.
• Respect - Since the Bible is God's book, the lesson must begin and be charged with the spirit of respect and prayer.
• Inerrancy - Since God is the ultimate Author of Scripture, it can be claimed to contain no errors, no self-contradictions, nothing contrary to scientific or historical truths (when the original author was meant historically or scientific truth to be described). A small contradiction is due to a copyist error in the codex or the translation. Catholics believe that Scripture is the message of God spoken by humans, with imperfection that must be implied by this fact. Catholic hermeneutics strongly supports inerrancy when it comes to principles but not, for example, when confronted with evangelical orthographic errors. According to Pope John Paul II, "Overcoming men and women, from the beginning of the Old Testament and beyond, God exploits all the possibilities of human language, while at the same time accepting that his words are subject to the limitations caused by the Limitations of this language. just for the inspired Scriptures requires doing all the work necessary to gain a thorough understanding of its meaning.
Patristic - The Holy Fathers are the ultimate authority whenever they all interpret in one and the same way the biblical text, as related to the doctrine of faith or morals; because their unanimity clearly indicates that the interpretation has descended from the Apostles as a matter of Catholic faith.

Hermeneutics of the path or hermeneutics of the redemptive movement (RMH) is a hermeneutic approach that seeks various 'voices' in the text and to see this sound as a progressive path through history (or at least through a Bible witness); often the trajectory that continues to this day. The contemporary Bible reader in some ways is described by the biblical text as standing in continuity with the theme that develops within it. The reader, then, is left to distinguish this path and adjust it accordingly.

William J. Webb uses such hermeneutics, in his book Slave, Woman & amp; Homosexual . Webb shows how the moral commands of the Old and New Testaments are a significant improvement over the values ​​and cultural practices surrounding them. Webb identifies 18 different ways in which God deals with people moving against the flow of popular cultural values. As for Webb the use of this hermeneutic movement to highlight the progressive liberation of women and slaves from the oppressive male/bourgeois domination, the prohibition of homosexual acts consistently moves in a more conservative manner than the surrounding Near Eastern societies or Greco-Roman society.. While Paul does not explicitly state that slavery should be abolished, the trajectory seen in the Bible is the liberation of progressive slaves. When this is extended to modern times, this implies that Bible witnesses support the abolition of slavery. The progressive liberation of women from oppressive patriarchalism, traced from Genesis and Exodus to Paul's confession of women as 'co-workers' (Romans 16: 3) sets a precedent applied to modernity. times indicating that women should have equal rights and roles given as men. Historically, biblical witness has become increasingly stringent in his view of homosexual practices and the implications of this are not commented upon by Webb.

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See also

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References

Further reading

• Brown, Raymond E., Joseph A. Fitzmyer, and Roland E. Murphy, eds. (1990). The New Jerome Biblical Commentary . New Jersey: Prentice Hall. ISBN: 0-13-614934-0. See in particular: "Modern Criticism" and "Hermeneutics" (pp. 1113-1165).
• De La Torre, Miguel A., "Reading the Bible from Margins," Orbis Books, 2002. * Duvall, J. Scott, and J. Daniel Hays. Grab the Word of God: A Hand in the Approach to Reading, Interpreting, and Implementing the Bible. Grand Rapids, Mich.: Zondervan, 2001.
• Kaiser, Walter C., and Moises Silva. Introduction to the Hermeneutics of the Bible: Search of Meaning. Rev. ed. Grand Rapids, MI: Zondervan, 2007.
• Kim, Yung Suk. Bible Interpretation: Theory, Process, and Criteria ISBN-978-1-61097-646-6 2013 * Osborne, Grant R. Spiral Hermeneutika: A Comprehensive Introduction to Biblical Interpretation <. Second edition. Downers Grove, Ill.: InterVarsity Press, 2006.
• Klein, William W; Blomberg, Craig L; Hubbard, Robert L (1993), Introduction to Biblical Interpretation , Dallas, TX: Word Publishing .
• Ramm, Bernard. Protestant Bible Interpretation: The Hermeneutics Textbook . 3rd edition. Grand Rapids, Mich.: Baker Book House, 1970.
• Tate, W. Randolph. Biblical Interpretation: Integrated Approach. Rev. ed. Peabody, Mass.: Hendrickson Pub., 1997.
• Thistleton, Anthony. New Horizon in Hermeneutics . Grand Rapids, Mich.: Zondervan, 1992.
• Webb, William J. (2002). Slaves, Women and Homosexuals: Explore the Hermeneutics of Culture Analysis . Authentic media. ISBN: 1-84227-186-5.

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External links

• Bible Interpretation and Application Reader Space. Extensive online resources for contemporary bilingual hermeneutics (Tyndale Seminary)
• Issues in Hermeneutics by Prof. Herman C. Hanko
• Bibliology and Hermeneutics Course display audio and video resources from an Evangelical perspective
• Basic Rules for New Testament Interpretation
• Rev.Dr. Jose Puthenveed, "The Psybible Interpretation of The Bible Passages through Psychological Tools" A Web Site Interpreting the Bible Section (Sunday Homlies) using Bible Psychology and Skills, Website
• BiblicalStudies.org.uk Offers detailed bibliographies and various scientific articles on various aspects of Bible hermeneutics.
• Hermeneutics - A Guide to Interpreting the Basic Bible, By Darryl M. Erkel (Evangelis)
• Eksegetical Hermeneutics (Evangelical and Reformed) methods
• Inductive Hermeneutics (Logical Based)
method
• The Journal of Inductive Biblical Studies

Source of the article : Wikipedia