Hermeneutic Class

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1of 292 Ocean Hills Community Church Understanding Scripture Inductive Bible Study Session One Introduction

Transcript of Hermeneutic Class

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession OneIntroduction

A New Beginning

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(Course Introduction)1. Have you ever wondered…?

Where did the Bible come from? Which translation is best and why? Why do we need to interpret? Why can’t we just read Scripture? How do you use study aids properly?

2. Plan and scope of this elective series will be… To deepen your relationship with Jesus Christ and

His word by providing a basic understanding of Inductive Bible Study (IBS).

Equipping you with the basic tools necessary to study Scripture profitably.

3. Course OutlineSession One - Introduction

The Need to Interpret What is Hermeneutics? Why Have a Hermeneutic? How our “Glasses” Affect our Interpretation Exegesis - Then and There

Session Two– Context, History, Genre Context, Context, Context A Summary of the Issue of Meaning A Quick Cultural Quiz East-West Cultural Differences Genres – What are They

Session Three – Translation 101 Textual Criticism

Old Testament Masoretic

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Septuagint New Testament

Alexandrian Western Byzantine

Theories of Bible Translations Formal Equivalence Dynamic Equivalence Free

Modern Translations Top 10 List

Session Four – Syntactical Analysis Syntactical Analysis - Flow of Thought Syntactical Analysis – James 1:2-8 Syntactical Analysis – Verbs Syntactical Analysis – Connectives

Session Five – Process Overview Observation Interpretation Application

Bible Study Aids Books Computers

Session Six - Methodology Scripture Interpretation – An Interpretive

Methodology Structural and Literary Relationships An Example – Epistle

Genre – Romans 1:1-15 Generic Conception – Theme Observations about the Passage Interpretation of the Passage

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Application of the PassageSession Seven - Practical Application

Observation – Gospel Narrative Observation – A Study of Detail Read John 4:1-26 (NASB, NIV, NLT) Exegetical Questions

Jesus’ Ministry in Galilee – The Journey The Discourse with the Woman of Samaria

– The Harvest is Ripe – Ministry to OneSession Eight – Interpretation/Application

Interpretation - What Does it Mean? Application – General Principles Application - How Should I Respond? Application – Chart

Session Nine – Epistle Observation - Instructional/Exhortative Places and Dates of NT Epistles Paul’s Introductions to His Epistles Galatia Map Key Places in Paul’s Ministry Paul’s Journeys Galatia Background Outline of Galatia

Simple Broad

Galatians 5:16-24 sarc / Flesh How Do I Find Meaning Chart Principles for Word Studies How is sarc used in Galatians How is stauro<w used in Galatians A Scriptural Interpretation of Galatians 5:24

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Session Ten– Psalms Observation – Poetry, Parables, Psalms,

Prophetic Revelation Hebrew Poetry Psalms Arranged by Category The Categories of the Psalms Psalm 1 – Class exercise (small group) A Scriptural Interpretation of Psalm 1

Session Eleven – Prophecy Prophecy Predictive Guidelines Charts Chart Examples

Psalm 23 John 5 Joshua

A Scriptural Bookchart of Habakkuk Session Twelve – Parables

Parables Guidelines for Parable Luke 16:1-13 A Scriptural Interpretation of Luke 16:1-13

Session Thirteen – Wisdom Literature Wisdom Literature Forms of Wisdom Literature Proverbs – An overview of Its Authors Seven Characteristics of Proverbs A Scriptural Interpretation of Proverbs 22:6

Class Handouts Who – The Characters What – Customs Where – Geography and location

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When – The Time Factors Grammatical Analysis/Interpretation

Gospel Narrative :John 4:1-26 Epistle: Galatians 5:24 Psalm: Psalm 1 Prophecy: Habakkuk Bookchart Parable: Luke 16:1-13 Proverbs: Proverbs 22:6

Additional After Class Interpretations Matthew 18:19-20 Hebrews 6:1-8 Romans 8:1-11

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession TwoIntroduction

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The Need to Interpret(Then and There - Here and Now)

“Why do we have to interpret? Why can’t we just read the Bible and do what it says?

After all, any person with half a brain can read it and understand it!”

The aim of good interpretation1 is simple: to get at the “plain meaning of the text.” The most important ingredient one brings to that task is enlightened common sense. The test of good interpretation is that it makes good sense of the text. Correct interpretations bring relief to the mind as well as a prick or prod to the heart.

“If the plain meaning is what interpretation is all about, then why interpret? Why not just read?”

Two reasons: The nature of the Reader

We bring to the text all that we are. Our experiences, culture, and prior understanding of words and ideas.

Your Bible - the beginning point is actually the end result of much scholarly work. Choices have already been made, depending on translation philosophy, that affect how you understand. Translation in itself has already involved one in the task of interpretation.

The nature of Scripture It is both human and divine - “The Bible is the Word of God

given in the words of [people] in history.” It has eternal relevance and speaks to all humankind, in every age and in every culture.

God chose to speak His Word through human words in history. Every book in the Bible also has historical particularity in that each document is conditioned by the language, time, and culture in which it was originally written and in some cases also by oral history it had before it was written down.

1 Gordon Fee and Douglas Stuart, HOW TO READ THE BIBLE FOR ALL ITS WORTH, (Grand Rapids, Michigan : Zondervan Publishing House, 1981, 1993) Chapter 1:13-19

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Interpretation of the Bible is demanded by the “tension” that exists between its eternal relevance and its historical particularity. God’s word to us was first of all His Word to them.

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What is Hermeneutics?(The art and science of interpretation)

Hermeneutics2 ordinarily covers the whole field of interpretation, including exegesis; it is also used in the narrower sense of seeking the contemporary relevance of ancient texts.

“Why not start in the ‘here and now’ rather than the ‘then and there’?Why worry about exegesis?”

“Surely the same Spirit who inspired the writing of the Bible can equally inspire one’s reading it”

The reason one must not begin with the here and now is that the only proper control for hermeneutics is to be found in the original intent of the author which is static, unchanging and determinate.

The goal of hermeneutics is to understand the meaning of the author’s original intention. There is only one true meaning and that is what the author originally intended when he wrote under inspiration. This meaning was shared between himself and the Holy Spirit. While meaning can reside in three locations (the author’s intent, the text itself, and the reader) true biblical hermeneutics must focus on getting at the author’s original intention. We must understand the author’s original intention, or meaning, so that we do not distort the significance or relevance to us today, which has flexibility and is dynamic.

The correct question to ask when studying Scripture is not “what does this mean to me”, but rather, “what did the author originally intend this to mean when he wrote it.”

To correctly interpret “then and there” one must understand the context, history and genre. The way God communicates His Word to us in the here and now differs from one form to another: i.e., How a psalm, a form that was often addressed to God, functions as God’s Word to us, and how psalms differ from the “laws,” which were often address to people in cultural situations no longer in existence. How do such “laws” speak to us,

2 Gordon Fee and Douglas Stuart, HOW TO READ THE BIBLE FOR ALL ITS WORTH, (Grand Rapids, Michigan : Zondervan Publishing House, 1981, 1993) Chapter 1:25-27

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and how do they differ from the moral “laws,” which are always valid in all circumstances.

One must learn to study the Bible, which in turn must inform one’s devotional reading. That is why proper “hermeneutics” begins with solid “exegesis.”

Since the “plain meaning” of the text is what one is after, starting with exegesis is crucial. Otherwise biblical texts can be made to mean whatever they mean to any given reader. Such type of hermeneutics becomes purely subjective and who is then to say that ones person’s interpretation is right and another’s is wrong.

That is why the original meaning of the text - as much as it is in our power to discern it - is the objective point of control. With proper exegesis in the then and there we will not read into the text meanings that were not originally there and affect our understanding in the here and now.

Bottom line is this“A text cannot mean what it never meant. The true meaning of the biblical text for us

is what God originally intended it to mean when it was first spoken.”

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Why Have a Hermeneutic?3

Everyone already has a system of hermeneutics, i.e., a system for reading, interpreting, and understanding. The issue is not whether to have one or not, but whether to have a GOOD set of hermeneutics or not!

Culturally, most Americans have developed bad reading and interpretive habits. Also, we have bad interpretive theories underlying our popular hermeneutics (i.e., they are relativistic and individualistic)

To assume that we don’t need hermeneutics is also to think too lowly of God’s people. The rigor of His revelation to us demands good hermeneutics because of the great diversity of the genres in the bible. “God , after He spoke long ago to the fathers in the prophets in many portions and in many ways,” Heb 1:1 NASB

God’s Word is written TO us THROUGH another people, language, culture and historical context. We need good hermeneutics to interpret the “through” part of God’s revelation in order not to distort the “to” part

The doctrine of “Perspicuity of Scripture” (clearness) is not meant to be applied in our radically individualistic sense of “one Christian + the Bible + the Holy Spirit = total understanding”!

3 Article from Miles Newton in TTBE 517/BBST 312 Hermeneutics Fall 1997, Talbot School of Theology, La Mirada, CA.

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HOW OUR “GLASSES” AFFECT OUR INTERPRETATIONS

(Walt Russell, Ph.D. Talbot School of Theology)

Our Western “Existential Worldview

1. Increasingly Secularized2. Radically Individualistic3. Pervasively Relativistic4. Incessantly Narcissistic5. Excruciatingly Empty6. Alarmingly A-Historical7. Arrogantly Self-Authoring

A Christian “Historical” Worldview

What different kinds of questions do you think these

two worldviews would generate as we read the Bible?!

GOD

Maximally glorifies God

has a plan He is working out in human history... through

Israel The Church

Restored Israel

to establish His Kingdom on earth and to

bless all thepeople of the world through faith

HIS PEOPLE

My Life

God’s Plan andPurpose for my life

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Exegesis(Then and There)

“What was the original intent of the words of the Bible to the original recipients?”

Exegesis4 is the careful, systematic study of Scripture to discover the original, intended meaning. This is basically a historical task.

Problems: Selective exegesis Sources consulted are not true experts

Cautions: Do not employ exegesis only when there is an obvious problem

between biblical texts and modern culture. Exegesis is the first step in reading EVERY text. Learning to think exegetically is not the only task; it is simply the first task.

Selective exegesis very often reads one’s own, completely foreign, ideas into a text and thereby make God’s Word something other than what God really said.

To avoid making such mistakes, one needs to learn to think exegetically, that is, to begin back then and there, and to do so with every text.

How do we start and avoid the pitfalls? At it’s highest level exegesis requires:

Knowledge of the biblical languages Jewish, Semitic and Hellenistic backgrounds How to determine the original text when manuscripts have

variant readings The use of all kinds of primary sources and tools The key is to learn to read the text carefully and to ask the

right questions of the text.

4 Gordon Fee and Douglas Stuart, HOW TO READ THE BIBLE FOR ALL ITS WORTH, (Grand Rapids, Michigan : Zondervan Publishing House, 1981, 1993) Chapter 1:19-22

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession Three

Context, History, Genre

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Context, Context, Context(A text can’t mean what it never meant)

There are two basic kinds of questions one should ask of every biblical passage: those that relate to context and those that relate to content. The questions of context are also of two kinds: historical and literary.5

The Historical Context

Differs from book to book Time & Culture of the author and his readers

Geographical Topographical Political factors

Occasion and Purpose of the Book Letter Psalm Prophetic oracle

The Literary Context This is what most people mean when they talk about reading

something in context. “Literary context” means that words only have meaning in sentences, and for the most part biblical sentences only have meaning in relation to preceding and succeeding sentences.

The most important contextual questions you will ever ask, and it must be asked over and over of every sentence and every paragraph is, “What’s the point?”

Try to trace the author’s train of thought Recognize units of thoughts whether they are paragraph (for prose)

or lines and sections (for poetry).

“Content”Content has to do with the meanings of words. The grammatical

relationships in sentences, and the choice of the original text where manuscripts have variant readings.

5 Gordon Fee and Douglas Stuart, HOW TO READ THE BIBLE FOR ALL ITS WORTH, (Grand Rapids, Michigan : Zondervan Publishing House, 1981, 1993) Chapter 1:22-23

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A Summary of the Issue of Meaning(Author, Text, Reader)6

The Author’s Role in Meaning Look for the author’s “intention” as expressed in the text’s context Supplement with insights from the author’s historical setting to aid in

understanding the text and the expressed intentions. The context of the author’s life-setting that is invoked should be the most probable context. Remember: The text is the primary and authoritative over any extra-biblical insights into “intention” gleaned from your background study!

Summarize the author’s intention or the text’s content by means of an “intrinsic genre statement” or a statement of the text’s “generic conception” which equals the author’s “overall argument”. This statement simply forces you to verbalize your controlling idea of the whole of the text that you have already formed! It should be improved the more you interact with the parts of the text.

The Text’s Role in Meaning All meaning is “in-formed” or expressed through the literary structure

and forms of the text. More focus should be placed here than we have historically given.

The “meaning” comes from the top down, not from the bottom up. That is, more emphasis should be placed on the larger linguistic units (sentences, paragraphs, episodes, discourses, etc.) than on the smaller units (words, phrases, clauses). We tend to reverse this emphasis in conservative circles!

The Reader’s Role in Meaning We should be in the process of exegeting our culture in addition to the

text. 1. As a healthy self-conscious interpreter, we should be aware of

many of our cultural biases, personal needs and concerns, present emotional state, etc.

2. We need to expand our cultural horizons, especially regarding ANE and Mediterranean cultures.

3. We will need to learn to think in terms of how various subcultures and age groups within our church or class will ask very different questions of the text. (This is the value of cross-cultural vs. mono-cultural education)

6 Article from Walt Russell in TTBE 517/BBST 312 Hermeneutics Syllabus Fall 1997, Talbot School of Theology, La Mirada, CA.

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HUMILITY must characterize our perspective (2 Tim 2:14-26) because of the complexity of the interpretation process and the cultural/temporal gap between the Bible and us.

We have an absolute need for reliance upon the Holy Spirit in the whole interpretation process, of which one manifestation is openness to growth in our understanding of the Scriptures.

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A Quick Cultural Quiz(Cultural biases and presuppositions)7

Below is a list of words. Put them into some type of order.

BONE GRASS MOON DEER SPIRITANCESTOR BIRD SAND GOD LIONCHILD MAN WITCH DOG AMOEBAEWOMAN FROG ROCK FUNGUS ANGELTREE VINE ICE FISH FLOWERKING GEM ENEMY DEMON SATAN

7 Article from Miles Newton in TTBE 517/BBST 312 Hermeneutics Fall 1997, Talbot School of Theology, La Mirada, CA.

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A Quick Cultural Quiz(Cultural biases and presuppositions)8

We all come to Scripture with presuppositions and biases which affect our interpretation. If you sorted the list of words by ranking them in categories such as:

Non-living thingsLiving thingsLiving beingsHuman beingsSpiritual beings

Then you are not alone and ranked them as anyone would from a Western cultural bias. If, however, you were from an Eastern Culture you would have ranked them:

By order of power

If you ranked them by a Biblical worldview you would have ranked them as:

God(creator)

Creation(the created)

As you can readily see each of these are correct but each of them are from a different culture and viewpoint. We must make every effort to understand our culture so that we do not unduly influence and impose it upon our understanding of Scripture. “Being forewarned is being forearmed.”

8 Article from Miles Newton in TTBE 517/BBST 312 Hermeneutics Fall 1997, Talbot School of Theology, La Mirada, CA.

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East-West Cultural Differences(Tran Van Mai, Ph.D.)9

East WestBehavior:

We live in time You live in spaceWe are always at rest You are always on the moveWe are passive You are aggressiveWe like to contemplate You like to act

Mind Set:We accept the world as it is You try to change it according to your blueprintWe live in peace with nature You try to impose your will on herReligion is our first love Science is your passionWe delight to think about the meaning of life You delight in physicsWe believe in freedom of silence You believe in freedom of speechWe lapse into meditation You strive for articulation

Love:We marry first, then we love You love first, then marryOur marriage is the beginning of a love affair Your marriage is the happy end of a romanceIt is an indissoluble bond It is a contractOur love is mute Your love is vocalWe try to conceal it from the world You delight in showing it to others

Life Style:Self-abnegation is the secret of our survival Self-assertiveness is the key of your successWe are taught from the cradle to want less and less You are urged everyday to want more and moreWe glorify austerity and renunciation You emphasize gracious living and enjoymentPoverty is to us a badge of spiritual elevation It is a sign of degradationIn the sunset years of life, we renounce the world You retire to enjoy the fruits of your laborand prepare for the hereafter

9 Article from Walt Russell in TTBE 517/BBST 312 Hermeneutics Syllabus Fall 1997, Talbot School of Theology, La Mirada, CA. Presented at 2nd Annual Indo-Chinese Conferences CSUF Fall 1981

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Genres(What are they?)10

PublicShareableKnowable

All of us understand and have been using genre our entire life but may not even be aware of it. A newspaper is a good example. Below you will find two columns. One will have article titles and the other sections of the newspaper. See if you can match them up.

Article Title Sections

“Fire Kills Seven” Sports“Chargers Dump Bronco” Entertainment“Washer For Sale” Front Page“Dow Jones Up 45 Points” The Star“DC Talk At Belly Up” Business“Baby Born Pregnant” Classified Ads

If you received a comic section of the newspaper and it was in color, what day of the week would it be for?

How did you know? Isn’t it true that the nature of the article title fit into a section that was

public, shareable and knowable? Would you take the comic strip as fact as you would the front page

article? Are you saying that the nature of the section determined how you

understood the article to reality?

We are talking about genre and as you can see from this example it is important to place the Scripture passage into the appropriate genre in order to understand the meaning which the author originally intended. What are some of the genres in the Bible?

10 Article from Miles Newton in TTBE 517/BBST 312 Hermeneutics Fall 1997, Talbot School of Theology, La Mirada, CA.

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession Four

Translation 101

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Canonicity of the Books of the Bible

a) Definition of canonicityi) Meaning if the word kanw<n (canon)

(1) Metaphorical meaning is “rule, standard.”11

(2) “In the second century in the Christian church kanw<n came to stand for revealed truth, rule of faith.”12

ii) Meaning of “canonicity” in relation to the biblical books(1) Canonicity means that the books of the Protestant Bible meet certain standards which

qualify them as parts of God’s complete written revelation to man.b) Proof of canonicity

i) OT books(1) Principles for determining the canonicity of OT books

(a) Authorship(i) Did the book(s) originate from a recognized spokesman of God?

1. Lawgiver, leader, prophet, priest, man of God, etc.? (Moses did all but priest)

(b) Content(i) Did the book(s) have sufficient spiritual character?

(c) Authority(i) Did the book(s) communicate a unique message derivable only by divine

revelation?(2) Recognition of the canon of OT books

(a) The OT canon was probably completed during the last half of the 5th century BC by Malachi (444BC), and possibly all of the OT canonical books were recognized by Ezra by the end of the 5th century BC (i.e. 400 BC)

(b) Geisler and Nix note that “a completed canon of the Hebrew Scriptures is evident from the testimony of the “prologue of Ecclesiasticus (c 132BC.). Jesus, Philo, and Josephus well before 100A.D.” They add: “The older notion that the OT canon was not finalized until the so-called ‘Council of Jamnia (Jabneh)’ (c 90AD) has been completely refuted.”13

(c) Christ used the same OT books as we do, and He recognized them as canonical (i) Matthew 4:4, 7, 10; 15:8(ii) Luke 11:51 [cf Gen 4:1-15; 2 Chr 24:20-21]; 24:44(iii) John 10:35; 17:17

(d) Peter and Paul used the same OT books as we do, and they recognized them as canonical(i) Acts 24:14(ii) 2 Tim 3:16(iii) 2 Pet 1:21

(e) Nine Additional reasons why evangelical Christians have not accepted the apocryphal books as canon(i) The apocryphal books of the Roman Catholic Church were never quoted in the

NT(ii) No council of the entire church during the first four centuries favored the

apocryphal books(iii) Some teachings in the apocryphal books are unbiblical

1. The teaching of prayers for the dead (2 Mac 12:43-45) and salvation by works (Tobit 12:9) are examples

(iv) Some of the apocryphal books contain immoral teachings1. The practice of falsehood (Judith 9:10, 13) and morality based on

expedience (Ecclesiasticus and the Wisdom of Solomon) are examples

11 BAGD12 Ibid.13 Geisler and Nix, 237.

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(v) Some of the apocryphal books contains geographical, chronological, and historical mistakes Tobit 14:11 cf. 1:3-5; Judith 1:1

(vi) Most of the OT apocryphal books were written in the post-biblical intertestemental period (after Malachi , c 400BC)

(vii)The apocryphal books do not claim to be the Word of God(viii) The apocryphal books do not speak with the same divine authority as

the canonical books do(ix) The apocryphal books were not accepted as canonical by the Roman Catholic

Church until the Council of Trent in 1546 AD1. Twelve of the fifteen apocryphal books were accepted. The three not

accepted according to the RSV nomenclature area. 1 Esdras (150-100BC)b. 2 Esdras (100AD)c. Prayer of Manasseh (2nd or f1st century BC)

ii) NT books(1) Principles for determining the canon of NT books

(a) Apostolicity(i) Was the book authored by an apostle?

(b) Content(i) Was the book of sufficient spiritual character?

(c) Universality(i) Was the book widely accepted? Note that the church is called “the pillar and

support of the truth” (1 Tim 3:15) not infallible truth.(d) Inspiration

(i) Did the book give internal evidence of divine origin?(2) Formation of the canon of NT books

(a) The period of the apostles(i) They claimed authority for

1. statements of the Lord recorded in the Gospels (1 Tim 5:18b cf. Luke 10:7)2. their own writings ( 1 Thes 2:13; 5:27; Col 4:16)3. the writings of other apostles ( 2 Peter 3:15-16)

(b) The post-apostolic period(i) By this time all the present NT books were recognized except

a. Hebrews (anonymous authorship)i. Origen said only God knows who wrote this book)

b. 2 Peter, 2 and 3 Jude ( little and late books)(c) The Council of Carthage in AD 397

(i) This council listed as canonical all of the present 27 NT books. Note that church councils at this time were composed of true biblical Christians

iii) Observations about canonicity(1) The Scriptures were canonical at the moment that they were written, and we can only

trace the history of the recognition of them as canonical(2) The process of divine revelation from God to man through Scripture may be summarized

as follows(a) Inspiration of the Scripture by the breath of God(b) Recognition of the Scriptures by men of God(c) Collection of the books of the Bible by men of God(d) Preservation of the books of the Bible by the people of God

(3) Conservative Protestants use somewhat different standards than the Roman Catholic Church in determining the canonical books(a) Conservative Protestant approach

(i) Internal evidence of the books themselves1. Do they show a Christ-centered and spiritual emphasis? There is more

difficulty in applying this principle to such books as Esther2. Inner witness of the Holy Spirit to the divine voice or message in the Bible

booksa. John 10:27a; 16:!3; Rom 8:16-17; Eph 6:17)

(b) Roman Catholic approach

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(i) The Roman Catholic Church may claim to apply some of the same principles as conservative Protestants. However, the Roman Catholic Church includes the pronouncements of their later church councils (basically corrupt) about issues of canonical books

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Seven Main Periods of Biblical Interpretation

a) Rabbinic (approx 457 BC to 500AD)i) Hillel (8 AD) oral law

(1) Hillel more lenient(2) School of Shamai very strict

ii) Akiba (135AD)(1) Systematized oral Law(2) atomistic approach

iii) See chart “The Seven and Thirteen Rules of Interpretation”b) Alexandrian (approx 180BC to 400? BC)

i) Philo (40AD)(1) Alexandrian Jew(2) Synthesize Judaism with Platonic Greek thought(3) Allegorical approach to apologize to Greek neo-platonists(4) Two-Fold Sense

(a) Physical(i) literal sense of word related to God in world (Body)

(b) Ethical(i) allegorical sense relates to duty of man (Soul)

c) Patristic (95 AD to approx 1100)i) Clement of Alexandria [d 215] and Origen [d 254]

(1) Agreed with Philo allegorizing(2) Clement had five-fold sense

(a) Historical- ordinary(b) Doctrinal- moral, religious, theological(c) Prophetic - typological(d) Philosophical – cosmic sense(e) Mystical – symbolic sense

(3) Origen had three-fold sense(a) Body - literal(b) Soul - moral(c) Spirit – spiritual (spent most time here)

ii) School of Antioch (Chrysostom [d 407] Jerome [d 420](1) Historical-Critical Method

iii) Augustine [d 430](1) Apologist – Theologian(2) Interpretive method for 1000 years

d) Scholastic (1100-1500)i) Thomas Aquinas [ d 1274]

(1) literal(2) four-fold sense (Jerusalem) (Water)

(a) literal – city H20(b) allegorical – the church baptism(c) moral – human soul (heart of the people) sorrow or wisdom(d) anagogical14 – heavenly home eternal happiness

14 an·a·go·ge or an·a·go·gy \\ nounplural an·a·go·ges or an·a·go·gies[Late Latin from Late Greek from Greek, reference, from to refer, from to lead — more at AGENT](15th century) : interpretation of a word, passage, or text (as of Scripture or poetry) that finds beyond the literal, allegorical, and moral senses a

fourth and ultimate spiritual or mystical sense

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ii) John Wyclif [ d 1384](1) affirmed allegorical but insisted it be rooted in literal

e) Reformation (1500-1600)i) Martin Luther [ d 1546]

(1) literal, literal, literal(2) Christ centered hermeneutic (that’s why he did not like James)

ii) John Calvin [ d 1564](1) Greatest exegete of the time(2) Literary-criticism background(3) More strict than Luther(4) Stressed context

f) Post-Reformation (1600-1750)i) Truths out into creeds which became the basis of hermeneutics. If the interpretation did not

fit into the creed it was wrongii) More dogmatic than objectiveiii) Rise of historical-critical method

g) Modern Era (1750-present) [Immanuel Kant, Gerhard Hegel, Frederick Schleiermacher]i) The rise of the Historical-critical methodii) The recent Ebbing of Historical Methodology

— an·a·gog·ic \\ or an·a·gog·i·cal \\ adjective— an·a·gog·i·cal·ly \\ adverb?

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Historical Reliability of the New Testament Documents

The Bibliographical Test

Ancient Author or Work

When Original Was Written

Date of Oldest Copy We Have

Time Span

No. of Copies

Plato (Tetralogies)

427-347 B.C.

900 A.D. 1,200 years

7

Tacitus (Annals) (Minor Works)

100 A.D.100 A.D.

1100 A.D.1000 A.D.

1,000 years900 years

201

Pliny the Younger (History)

61-113 A.D. 850 A.D. 750 years 7

Thucydides (History)

460-400 B.C.

900 A.D. 1,300 years

8

Suetonius (De Vita Caesarun)

75-160 A.D. 950 A.D. 800 years 8

Herodotus (History)

480-425 B.C.

900 A.D. 1,300 years

8

Sophocles 496-406 B.C.

1000 A.D. 1,400 years

193

Lucretius Died 55-53 B.C.

1000 A.D. 1,100 years

2

Catallus 54 B.C. 1550 A.D. 1,600 years

3

Euripedes 480-406 B.C.

1100 A.D. 1,500 years

9

Aristotle (any one work)

384-322 B.C.

900 A.D. 1,400 years

49

Aristophanes 450-385 B.C.

900 A.D. 1,200 years

10

Homer (Illiad) 900 B.C. 400 B.C. 500 years 643

NEW TESTAMENT

40-100 A.D.

125-325 A.D.

25-285 years

>13,000(Greek and Latin Mss.)

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Textual CriticismThis is the science that seeks to discover the original meaning of

ancient documents. Textual critics evaluate all available manuscript evidence, then make decisions regarding variant readings.

Old Testament Text

The Old Testament was written primarily in Hebrew, with some portions in Aramaic, a commonly used language of that time.

The Old Testament text used by all modern translators is called the Masoretic Text. This is the basic text used by Jewish and Christian scholars.

The Masoretic Text of today remains virtually unchanged from that of the time of Christ. Manuscripts discovered from the second century A.D. compare almost verbatim with those from the following thousand years.

At the time of Christ, the Jewish Scriptures were widely available in Greek, since most people used Greek as the official language of the time. The Greek Translation of the Hebrew Scriptures was called the Septuagint, or LXX. Most New Testament references to Old Testament Scripture quote from the Septuagint.

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New Testament Text

The New Testament was written in Greek. There have been thousands of partial manuscripts found representing various portions of the New Testament. There have also been found many complete New Testament manuscripts discovered.

These manuscripts, while substantially the same, do fall into three basic written styles, or text types. They are Alexandrian, Western, and Byzantine.

Alexandrian text type is the oldest found generally in the drier regions of Egypt. In most cases, all modern translations follow the Alexandrian text, believing it to be the most accurate.

Western text type has been found in many areas that were considered the western region of the Roman Empire.

Byzantine text type has been found primarily in the eastern region of the Roman Empire or in what is now known as Eastern Europe and Western Asia. The vast majority of manuscripts available are of the Byzantine Text, which has also come to be called the Majority Text.

Even though there are may more Byzantine Texts in existence, they represent a later textual style and tradition and show evidence of emendation.

The Greek text used by translators today represents the finest scholarship available combined with major recent textual discoveries.

Our text today, in all probability, is as much as 98% true to the words originally written. We are actually closer to the original now than we have been for 1,500 years!

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Theories of Bible Translations.År,a;h; taewÒ µyIm'V;h' tae µyhil¿aÔ ar;B;

tyviareB] 1

jEn ajrch`/ h\n oJ lovgo", kai; oJ lovgo" h\n pro;" to;n qeovn, kai; qeo;" h\n oJ lovgo".

There are three (3) basic theories and/or methodologies of Bible translation. They are Formal Equivalence, Dynamic Equivalence, and Free.

Formal EquivalenceAccording to this theory, the translator attempts to render the exact

words (hence the word formal – form for form, or word for word) of the original language into the receptor language. On the surface, this seems logical and responsible and in many ways it is.

However, the words and grammar of the Biblical Languages are often more fluid and versatile than their English counterparts. The possible range of meaning in Greek, for example, is usually greater than the range of the corresponding terms in English.

Often, the context must determine the accurate meaning of a Greek word, with several English words available. Although Formal Equivalence seeks to be literal, and therefore accurate, the failure to take into account the nuances of vocabulary and grammar can actually obscure the meaning rather than illuminate it.

Dynamic Equivalence

The eminent translation theorist Eugene Nida has called the second translation theory, “dynamic equivalence”. He has defined the ideal of translation as “the reproduction in a receptor language [i.e., English] of the closest natural equivalent of the source language [i.e., Hebrew or Greek] message, first in terms of meaning and second in terms of style.”15 Nida therefore believes that a translation should have the same dynamic impact upon modern readers as the original had upon its audience. He elaborates this as follows:

Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language. This response can

15 Eugene Nida and Charles Tabor, The Theory and Practice of Translation (Leiden: E.J. Brill, 1969), 210.

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never be identical, for the cultural and historical settings are too different, but there should be a high degree of equivalence of response, or the translation will have failed to accomplish its purpose.16

Nida’s theory of dynamic equivalence has become a standard or ideal that many modern translators have attempted to attain. Goodspeed expressed this desire about his American Translation when he said, “I wanted my translation to make on the reader something of the impression the New Testament must have made on its original readers.”17 Another way of speaking about a dynamic equivalent translation is to call it a thought-for-thought translation (as opposed to a word-for-word). Of course, to translate the thought for thought of the original language requires that the text be interpreted accurately and then rendered in understandable idiom. Thus, the goal of any dynamic equivalent translation is for it to be exegetically accurate and idiomatically powerful.

Free Theory

The third translation theory is usually labeled the Free Theory. The objective of this type of translation is to make scripture read as a work of popular literature. The text may be embellished as necessary in order to create a sense of fluid style that captures the hearts and imagination of the reader.

Free translations can make for wonderful and easy reading, especially for non-believers or Christians who have difficulty with other translation types. However, Free translations often take liberties with the text that make serious study, especially theological reflection almost impossible.

We believe that, generally speaking, the best translational theory is dynamic equivalence. A formal translation is often helpful as a second source; it will give you confidence as to what the Greek or Hebrew actually looked like. A free translation also can be helpful - to stimulate your thinking about the possible meaning of the text. But the basic translation for reading and studying should be something like the NIV. The following comparison will illustrate our point:

KJV 2 Corinthians 5:16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

16 Eugene Nida and Charles Tabor, The Theory and Practice of Translation (Leiden: E.J. Brill, 1969), 24

17 Edgar J. Goodspeed New Chapters in New Testament Study (New York: Macmillan, 1973), 113.

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NIV 2 Corinthians 5:16 So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer.

NLT 2 Corinthians 5:16 So we have stopped evaluating others by what the world thinks about them. Once I mistakenly thought of Christ that way, as though he were merely a human being. How differently I think about him now!

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Historical Distance Scale 18

Literal Dynamic Free

KJV RSV NRSV NIV GNB NLT LBNASB ISV NAB

Literal TranslationsKing James, also known as the “Authorized Version,” is still the most widely used text in the English language.

New American Standard Bible, while preserving the literal accuracy of the 1901 American Standard Version has sought to render grammar and terminology in contemporary English. Special attention has been given to the rendering of verb tenses to give the English reader a rendering as close as possible to the sense of the original Greek and Hebrew texts. Passages with Old English “thee’s” and “thou’s” etc. have been updated to modern English, along with updates to words whose meanings have changed in the past 20 years. This is an excellent choice for comparative English study.

Revised Standard Version The original Revised Standard Version has served for more than forty-five years. The standard English pew Bible for many denominations, the RSV has become a benchmark for comparison to other English Bibles.

New Revised Standard Version with Apocrypha The original Revised Standard Version served as a standard for nearly forty years. The New Revised Standard Version with Apocrypha maintains the traditions of the older version with fresh new vocabulary and modern English construction.

Dynamic Equivalence TranslationsNew International Version The NIV has become the best selling English version of the Bible since the King James Version. The NIV follows the principle of “dynamic equivalence” to insure crystal clear understandable English. The NIV may be the most readable English Bible ever produced.

New American Bible This new English translation of the Bible, Old and Revised New Testaments, was prepared especially for Catholics by the Catholic Biblical Association of America, using the Septuagint for the Old Testament. Includes the books of Tobit, Judith, I & II Maccabees, Wisdom, and Sirach (Ecclesiasticus).

Good News Bible (GNB or TEV) This Bible uses simple everyday language and vocabulary shared by everyone regardless of age or background. The “dynamic equivalence” in translation communicates the meaning and style of the original in a unique way. Also known as Today’s English Version.

Free TranslationsThe New Living Translation impacts the modern reader in the same way the original text affected its readers. It translates concepts and ideas into everyday English, rather than attempting to translate ancient terminology word for word. The result is a translation that is easy to read but is still faithful to the original meaning of Scriptures.

Living Bible The Living Bible is a “thought for thought” translation as opposed to a word for word translation. This is a paraphrase. Its purpose, according to the editors, is to say as exactly as possible what the writers of the Scriptures meant, and to say it simply, expanding where necessary for a clear understanding by the modern reader.

18 Gordon Fee and Douglas Stuart, HOW TO READ THE BIBLE FOR ALL ITS WORTH, (Grand Rapids, Michigan : Zondervan Publishing House, 1981, 1993) Chapter 2 page 36.

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Top Ten Bibles to AvoidNathan Hitchcok

The Chimes

10 Sunday Only Bible for Backsliders09 Repent or Die Bible08 Warm and Fuzzy Feeling Devotional Bible07 Bill Clinton Erasable Ink Bible06 Apocalyptic Paranoia Bible05 Open to Interpretation Bible04 Susan Powder’s Lose Weight and Keep it Off Bible03 Loosely Worded Bart Campolo Edition02 The Official Calvinistic, Pre-tribulation, Pre-

millennial, Complementarian, Exclusivist, Dispensationalist, Systematic Theology Picture Bible for Children

01 Fill-In-The-Blanks Bible

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession Five

Syntactical Analysis

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Syntactical Analysis(Flow of Thought)

How does the writer’s logic develop in the passage?

How does the interpreter identify the flow of the text’s argument, the associations, and the inter-relationships not otherwise evident?

How can the interpreter perceive that logic of a writer’s arguments, breaks in thought, unusual features, and directions that are easily missed without

the time and effort spent to analyze the structure?

One must isolate, where appropriate, the individual paragraphs. Paragraphs typically develop a unit of thought, often incorporating a topic sentence that the paragraph develops. Then the interpreter proceeds to analyze the building blocks of paragraphs – sentences – and how their assertions or propositions develop the writer’s argument. Placing proper proportionate weight on each element in a sentence involves distinguishing the main statement (independent clause) or statements from any subordinate (dependent clause) or clauses that qualify it.

One helpful method to understanding the basic structure of a passage involves a method for identifying the main statement(s) in each sentence, then identifying the subordinate clause or clauses in each sentence, and determining how each modifies or qualifies the ideas expressed in the main statement(s). The following limited analysis of a paragraph of James 1 illustrates the procedure. We underline each main clause with a solid line. Those not underlined are subordinate clauses or phrases. The functions of some clauses or phrases are given in italics above each.

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Syntactical Analysis(Flow of Thought – James 1:2-8)

command addressees temporal clause(2) Consider it pure joy, my brothers, whenever you face trials of many kinds,

reason clause(3) because you know that the testing of your faith develops perseverance.

command purpose clause(4) Perseverance must finish its work so that you may be mature and complete,

description conditional clause commandnot lacking anything. (5)If any of you lacks wisdom, he should ask God,

description assertionwho gives generously to all without finding fault, and it will be given to him.

temporal clause command reason clause(6) But when he asks, he must believe and not doubt, because he who doubts is

commandlike a wave of the sea, blown and tossed by the wind. (7)That man should not

assertionthink he will receive anything from the Lord; (8) he is a double-minded man,

unstable in all he does.

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The main clause of the first sentence is “Consider it pure joy.” Three subordinate elements then qualify this statement. For each subordinate (dependent) clause or phrase you must determine:

What word it modifies What type of clause or phrase it is (see chart) How this affects the meaning

Most clause types answer one of the six well-known journalistic questions: who, what, why, when, where, or how. In the first sentence the first subordinate phrase “my brothers” qualifies the understood subject “you” of the verb “consider,” while the remaining two clauses modify the verb. The first subordinate element, the phrase “my brothers,” indicates who is to count it all joy; the second, the clause “whenever you face trials of many kinds,” shows when this is to be done; and the final on answers why, giving the reason for “consider it all joy.

To discover how each element influences the meaning of the sentence, you should ask yourself, “What would this statement mean without each subordinate clause or phrase?" Without the phrase, “my brothers,” in James 1:2 the recipient might not know who were to respond to trials with an attitude of joy. The second clause identifies the specific occasion when joy must be exhibited. Without the final clause a reader would be thoroughly perplexed since joy is not an attitude normally associated with trials. This clause argues for a genuine reason for joy even in experiences of adversity that do not automatically stimulate that response.19 The knowledge that difficult experiences contribute to the development of perseverance provides legitimate grounds for joy. This passage does not advocate some sadistic enjoyment of hardship.

In the second sentence of this passage, verse 4, two subordinate clauses follow the main statement, “Perseverance must finish its work.” The first clause, introduced with “so that ...” modifies the verb, “must finish,” and expresses the purpose (why) for allowing perseverance to finish its work. The sentence ends with the phrase, “not lacking anything,” which modifies the words “mature and complete” at the end of the subordinate clause. Answering the question, “What?”, this phrase further explains the meaning of being mature and complete by describing it negatively.

The third sentence in verse 5 presents a more complicated structure. It begins with a subordinate clause followed by a compound main clause that is broken up by another subordinate clause. The compound main clause 19 In Greek, joy (chara) expresses a positive subjective feeling, a sense of well-being that normally comes from a positive objective cause (E. Beyreuther, “Joy, Rejoice,” NIDNTT 2:352-4)

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reads, “he should ask God ... and it will be given to him.” The opening subordinate clause, “If any of you lacks wisdom,” is a conditional statement that qualifies the verb, “should ask.” It indicates the specific condition in which one should offer this prayer. The subordinate clause that divides the main clause, “who gives generously to all without finding fault,” is a descriptive (adjectival) clause that modifies “God.” This reminder of God’s benevolent character encourages the reader to pray for wisdom in times of trial.

While an analysis of the structure of the remaining sentences in this paragraph would further illustrate the process and value of this approach, we leave that for you to do. The chart below provides a full list of the types of subordinate clauses that may occur. They indicate the kinds of logical relation’s possible in the structures of sentences.

TYPE JOURNALISTIC SAMPLEQUESTION CONSTRUCTIONS

Adverbialtemporal when? when, after, beforelocal where? beside, above, belowcausal why? because, for, sincepurpose why? that, so that, in order thatresult why? so, so that, henceconditional when? if, provided, unlessconcessive how? although, in spite of the factcomparative how? as, just as, likewise

Nounsubject who or what? who, which, thatobject who or what? whom, what, thatapposition who or what?direct address who? (identifies persons, objects)

Adjectivalmodifier who or what? who which, that

Command (2)Consider it pure joy, Addressees my brothers, Temporal Clause whenever you face trials of many kinds,

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Reason Clause (3)because you know that the testing of your faith develops perseverance.

Command (4)Perseverance must finish its workPurpose Clause so that you may be mature and complete,Description not lacking anything.Conditional Clause (5)If any of you lacks wisdom,

Command he should ask God,Description who gives generously to all without finding fault,Assertion and it will be given to him.Temporal Clause (6)But when he asks,

Command he must believe and not doubt,Reason Clause because he who doubts is like a wave of the sea,

blown and tossed by the wind.

Command (7)That man should not think he will receive anything from the Lord;

Assertion (8)he is a double-minded man, unstable in all he does.

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Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance.

Perseverance must finish its work so that you may be mature and complete, not lacking anything.

If any of you lacks wisdom, he should ask God,

who gives generously to all without finding fault, and it will be given to him.

But when he asks, he must believe and not doubt,

because he who doubts is like a wave of the sea, blown and tossed by the wind.

That man should not think he will receive anything from the Lord; he is a double-minded man, unstable in all he does.

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Syntactical Analysis(Verbs)

The next step in the grammatical study of a passage concentrates on the impact of the verbs. The complex verb systems of the biblical languages influence the meaning of sentences in several different ways. Understood in conjunction with their contexts, verbs designate the mood, aspect, time, kind, and voice of the action expressed.

The mood of the verb in each main clause indicates whether the writer was making a statement, asking a question, giving a command, expressing a possibility, or making a wish. The interpreter must understand each sentence consistent with the mood expressed. It makes a big difference whether a sentence asserts a fact, merely expresses a possibility, or asks a question. Interestingly, in James’ paragraph the predominant mood is the imperative, command. The only assertion comes in verses 5 and 8. After commanding the person who lacks wisdom to pray, James asserts in 1:5, “and it will be given to him” – a statement that carries the force of a promise. Verse 8 certifies the nature of the person who doubts God. While a careful reading of the English text makes most of these mood-uses clear, you should verify your observations with good commentaries.

The aspect of the verb specifies the kind of action from the perspective of the writer. It indicates whether the writer or speaker conceives of the action of the verb as a completed state (stative), still in process (imperfective), or an unspecified whole (perfective). English employs perfect or simple past tenses to convey stative action: She has read that book; or She read that book. English marks a continuous action with present progressive forms: She is reading that book. The action in reality (Aktionsart) may or may not conform to the writer’s conception, but that is not the issue. Aspect (tense) specifies how the writer presents that nature of the action.

Verbs also mark time of action (past, present, future).Verbs also have voice which shows whether its subject performs that

action (active), is acted upon (passive), or acts in reference to itself (middle).

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Syntactical Analysis(Connectives)

The discussion of important grammatical elements must include connectives. Connectives (usually conjunctions, but also relative pronouns) occur at the beginning of sentences to link them with what precedes and within sentences to indicate the relationship between the words, phrases, and clauses through which the ideas are communicated. The previous discussion of the relationship between main and subordinate clauses already underscore the significance of connectives as indicators of how the different parts of a sentence fit together. Although connectives are often small and seemingly insignificant, they exert an influence on meaning that far exceeds their size. Like joints and junctions in a plumbing system of pipes, they regulate the flow of a text’s argument. The following chart presents the vast scope of connectives that the interpreter must note in order to understand precisely the meaning of a passage:

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TYPES SAMPLE CONNECTIVES

Temporal or Time: after, as long as, before, now,Chronological meanwhile, since, then, until, when,

whenever, whileLocal or Place: where, beside, upon, above, under,Geographical below, on, over, at

Direction: to, toward, fromLogical Continuative: and, also, besides, both ... and,

furthermore, moreover, likewise, notonly ... but also, whereupon

Contrast: although, but, however, much more,nevertheless, not only, ... but also,yet, otherwise, still, whereas

Purpose: in order that, that, so thatResult: so that, as a result, hence,

consequently, so, thenInference: therefore, thus, then, whereforeReason: as, because, for, inasmuch as, since,

whereas, whyCondition: as if, as though, if, lest, provided,

providing, unlessConcession: although, yet, in spite of, though,

unless, whileModal Agency/Means: by, through, by means of

Manner: asComparison: also, as, as ... so, just as ... so,

indeed, in fact, likewise, so also, so as,moreover, than

Example: for, for example, indeed, in fact, namely

Emphatic Emphasis: indeed, only, finally

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Structural and Literary Relationships within a Biblical Book of Biblical

Passage20

Comparison – the association of like thingsContrast – the association of oppositesRepetition – the repeating of the same termsContinuity – the repeating of similar termsContinuation – the extension of a theme even furtherClimax – the progression from lesser to greater to greatestCruciality – the pivot or turning point in the narrative or argumentInterchange – the exchange or alternating of specific arguments/personsParticularization – the movement from general to particularGeneralization – the movement from particular to generalCausation – the movement from cause to effectSubstantiation – the movement from effect to causeInstrumentation – the means to an end + its interpretationExplanation/Analysis – the presenting and idea/event + its interpretationPreparation/Introduction – the background and setting for events/ideasSummarization – the abridgement before or after an event or argumentInterrogation – the question/problem followed by the answerHarmony – the unity achieved by means of agreementProportion – the emphasis by space for specific persons/events/ideasIllustration – the illustrating of a truth with a concrete exampleAnnouncement of subject – announcing the next topic at a section’s endHook Words – repetition of key words in successive sections for smooth transition between sectionsChiasmus – the ABBA symmetrical arrangement like Greek letter x (Chi)Bracketing/Inclusio – the enclosing of events or argumentation with the same ideas or persons at the beginning and end like bookends

20 Article from Walt Russell in TTBE 517/BBST 312 Hermeneutics Syllabus Fall 1997, Talbot School of Theology, La Mirada, CA.

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession Six

Process Overview

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OBSERVATION(What Do I see?)

Although the general purpose of observation seems plain enough, not nearly enough time or attention is given to this important first step of study.

Observation requires that we ask the right questions of the text, before we can begin to discover the right answers. Observation takes a look at the text as a whole, then separates the whole into specific parts, allowing us to evaluate the important details of the passage.

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INTERPRETATION(What Does It Mean?)

Interpretation is an attempt to recapture and understand the attitudes, motives, thoughts and emotions of the writer and those to whom he wrote.

Interpretation seeks to find the intended meaning of the text. This requires us to evaluate the information provided by observation, then we ask ourselves:

“What was the author trying to communicate?” “How would the audience have understood it?”

Then we must determine how the message should be understood by us today in our life situations.

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APPLICATION(How Should I Respond?)

After arriving at the meaning of the text, we must ask some final, all-important questions:

“What does the text require of me?” “What am I to do?” “How do I incorporate the message into my life?” “How am I to be changed by what the message says?”

Application is where we begin to live out God’s plan and will for our lives. Application is where the Christian life moves from the

theoretical to the actual. Application is where we allow God to be God.

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BIBLE STUDY AIDS1. Dictionary/Encyclopedia, Multi-Volume

International Standard Bible Encyclopedia, Bromiley (Eerdmans) Zondervan Pictorial Bible Encyclopedia, Tenney (Zondervan) Interpreters Dictionary of the Bible, Buttrick (Abingdon) Illustrated Bible Dictionary, Douglas (IVP)

2. Dictionary, Single-Volume Eerdmans Bible Dictionary (Eerdmans) Holman Bible Dictionary (Holman) Harper Collins Bible Dictionary (Harper Collins) New Bible Dictionary (IVP)

3. Bible Introduction Old Testament Survey, Bush, LaSor & Hubbard (Eerdmans) New Testament Survey, Tenney (Eerdmans) Writings of the New Testament, Johnson (Fortress)

4. Background Study The New Manners & Customs of Bible Times, Gower (Moody) Jerusalem in the Time of Jesus, Jeremias (Fortress) Life and Times of Jesus the Messiah, Edersheim (Hendrickson) Backgrounds of Early Christianity, Ferguson (Eerdmans) History of the Jewish People in the Time of Jesus Christ, Schurer

(Hendrickson) Survey of Israel’s History, Leon Wood (Zondervan) The Prophets of Israel, Leon Wood (Baker)

5. Bible Atlas Times Atlas of the Bible, Pritchard (Crescent) Moody Atlas of the Bible, Beitzel (Moody) Zondervan NIV Atlas of the Bible, Rasmussen (Zondervan)

6. Concordance NIV Complete Concordance (Zondervan) NASB Exhaustive Concordance (Holman) NKJV New Strong Exhaustive Concordance (Nelson) Eerdmans Analytical Concordance to the RSV (Eerdmans)

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7. Topical Study Nave’s Topical Bible (various versions)

8. Computer Programs Logos Library System (LLS)

Level One to Level Four Early Church Fathers The Dead Sea Scrolls Revealed Bible Atlas

Christian Classics Foundation (LLS) Thomas Nelson Publishing (LLS) Biblesoft

PC Study Bible Reference Library Editions Hermeneutika

Bible Works for Windows

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession SevenMethodology

Romans 1:11-13

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SCRIPTURE INTERPRETATION(An Interpretive Methodology21)

The following is an abridged outline of the full-blown process of exegesis, interpretation and communication of a biblical passage. The goal is to develop good hermeneutical habits as you get some repetition interpreting various types of biblical literature.

Identify the Genre of the biblical passageThe writers of Scripture used public, not private, genres of literature of their day. When a genre is chosen, then the public rules for interpreting that genre apply. Therefore, first, you must identify what generic rules apply to your passage. Explain what significance this may have to your passage. Keep this step short: 2-3 sentences max.

State your initial understanding of the “Theme” of your passageThe “generic or intrinsic conception” is the statement of the controlling idea of the passage. This is the conception of the whole that gives meaning to every part of the passage. Normally, this should first be done with the entire biblical book. However, for the sake of time, we will skip the very crucial first step of stating the conception of the whole biblical book and move to stating the conception of the paragraph or unit of thought you are studying. If you are studying an individual verse or portion of paragraph, determine the controlling idea of the whole paragraph or unit of thought (e.g. it could be a larger unit of Scripture in narrative passages). It will help us to use a Bible that has paragraphs indicated in it. This is a basic requirement for Bible study. State the generic conception in one concise sentence.

Make literary, grammatical, historical, and cultural Observations of the passage

For the literary observations, begin by using the sheet labeled “Some Structural and Literary Relationships within a Biblical Book or Biblical passage. Look for these kinds of structural clues within the broader context of your passage and within the passage itself. Look for grammatical insights also that are relevant to understanding the passage. Add any historical or cultural insights that you may discover or that you may have read about in other contexts.

21 Article from Walt Russell in TTBE 517/BBST 312 Hermeneutics Syllabus Fall 1997, Talbot School of Theology, La Mirada, CA.

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Now Interpret the meaning of the passages as you Meditate upon the passage itself and upon your observations about the passage

Your goal is twofold: 1) to discover the meaning of the passage (a public thing) and 2) to get the meaning into your own soul. You not only want to understand the content of the passage, but you want to internalize both the meaning and the importance of this passage that God has chosen to reveal to us. Therefore, the act of interpretation is to be entered into humbly, prayerfully, and submissively as you place yourself under the authority of the Holy Spirit. Interpretation is both an intellectual act and a spiritual act! It is both a mental and spiritual discipline and also aesthetic and spiritual art! However, the process must be rooted and grounded upon the very best intellectual work before you begin to meditate and get the truth’s of God’s Word into your soul.

Finally, Apply the passage to your live and to those around youThis is actually a part of the interpretation process since application is a part of the meaning of the passage! Therefore, first establish the boundaries of the original application that was intended by the author. Then in light of your own needs and those of your “flock”, make a contemporary application that does not violate the boundaries of the original application. Your goal is to get both the meaning of the passage and its significance into your soul and into the souls of those to whom you minister. Please be specific here!

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Romans 1:1-15 New American Standard (Formal Equivalence)1 Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God,

2 which He promised beforehand through His prophets in the holy Scriptures,

3 concerning His Son, who was born of a descendant of David according to the flesh,

4 who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord,

5 through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name's sake,

6 among whom you also are the called of Jesus Christ;

7 to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

8 First, I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world.

9 For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you,

10 always in my prayers making request, if perhaps now at last by the will of God I may succeed in coming to you.

11 For I long to see you so that I may impart some spiritual gift to you, that you may be established;

12 that is, that I may be encouraged together with you while among you, each of us by the other's faith, both yours and mine.

13 I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also, even as among the rest of the Gentiles.

14 I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.

15 So, for my part, I am eager to preach the gospel to you also who are in Rome.

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An Example of a Scripture Interpretation:

Romans 1:11-13(#1 The Genre)

This passage is one of the early parts of an epistle. It is a letter from the Apostle Paul (1:1) to the Christians in Rome (1:7). Additionally, following the structure of most letters of this period, we can determine the actual part of the epistle containing this passage:

Romans 1:1-7Introduction (identifies author, recipients, and gives a greeting; Paul expands this section in Romans more than any of his epistles by giving theological explanation of “the gospel of God” in vv 2-5)

Romans 1:8-15Thanksgiving (note v. 8; but this gets expanded to include why Paul has not visited yet (vv. 9-10), his longing to visit them (vv. 11-13), and his obligation and eagerness to visit Rome (vv. 14-15).

Obviously, our verses are within the “Thanksgiving” section of the epistle and include introductory matters that Paul deemed necessary to introduce early in the letter.

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An Example of a Scripture Interpretation:

Romans 1:11-13(#2 Generic Conception)

The generic conception of Romans 1:8-15 (the whole paragraph) is

“Paul’s thanksgiving for the Romans’ faith and his desire to visit them are grounded in his universal commission among all the Gentiles and his desire to gain fruit among them (the offering for Jerusalem) and explain the Gospel to them.”

The generic conception of only Romans 1:11-13 is“Paul’s longing to see the Romans is in order to give them the spiritual-type gift of his apostolic ministry and to receive their financial gift (for the Jerusalem Church) so that they will mutually encourage one another by their faith.”

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An Example of a Scripture Interpretation:

Romans 1:11-13(#3 Observations about the Passage)

As noted above, this passage is a part of the second section of the epistle, the “Thanksgiving” section (1:8-15). In Paul’s epistles, this generally includes a prayer of thanks for the recipients, words of encouragement about their reputation or maturity, and sometimes a petition for their continued growth.

After reading the Epistle to the Romans several times, it is important to note that Romans 1:1-17 is paralleled in numerous ways by Romans 15:14-33. Paul revisits many of the topics introduced in these first seventeen verses in this later section. These two sections acts as “book-ends” to the letter. It would appear that the topics discussed in both sections would be extremely important in determining the main thrust of the epistle!

It is obvious that Paul is desirous of establishing a rapport with the Roman Church in these early verses of the epistle since he did not plant this church and does not know the majority of its members, as he did in other churches he wrote. He does this in several ways:

He compliments them on their reputation in his thanks to God for them (v. 8)

He expresses his passionate, unceasing prayer for them (v. 9)

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He alludes to a long-standing desire to visit them (after apparently being hindered through God’s will that he be elsewhere; cf. v.13)

Paul wants to visit them to impart a gift to them of a spiritual nature (cf. his parallel discussion of giving gifts of a spiritual nature in Romans 15:26-28)

In the midst of discussing his gift to them (v. 11) and their gift to him (v. 13), Paul notes that these mutual expressions of their faith will encourage one another. (v. 12)

Paul mentions a second time that he has wanted and planned to visit them before and it was not his fault that he was unable to do so. Apparently, this may have been a criticism of him in Rome. (v. 13)

Paul reiterates his obligation to preach to the Gentiles in v. 14 (cf. 1:5) and reiterates his desire to proclaim the gospel also to the Roman Christians (cf. 1:6). They are a part of his apostolic commission to the Gentiles.

The difficult issues to interpret in the passage are “that I may impart some spiritual gift” in verse 11, “that I may obtain some fruit among you also” in verse 13, and “I am eager to preach the gospel to you ... in Rome in verse 14. The first is difficult lexically and theologically: is “spiritual gift” a technical term and if it is how is Paul going to impart these to a mature church? The second and third issues are connected and are difficult lexically (how is Paul using “fruit”) and historically. Paul explains in the parallel passage in Romans 15:18-21 that he is a pioneer missionary, evangelist, and church planter who aspired to preach Christ where He was not named and thereby “not

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build upon another man’s foundation” (15:20). This makes it extremely difficult to understand his desire of obtaining fruit in verse 13 and his preaching the gospel in verse 14 in evangelistic terms! Additional, Paul’s use of “fruit in Romans 15:28 seems to make this identification impossible.

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An Example of a Scripture Interpretation:

Romans 1:11-13(#4 Interpretation of the Passage)

In verse 11, the main interpretive options for “that I may impart some spiritual gift to you” are:

Technical term meaning one or all of the gifts of the Spirit (1 Cor 12)

Technically used, but referring to Paul’s imparting of his own spiritual gifts via ministry to them

Non-technically used to refer to a “gift of a spiritual nature,” in this case, Paul’s apostolic ministry

In verse 13, the main interpretive options for “that I may obtain some fruit among you also” are:

“fruit” means fruit of conversion “fruit” means fruit of the Spirit or fruit of character “fruit” means what it means in Romans 15:28: a

euphemism for the Jerusalem collection

In light of the discussion on sharing in spiritual things and responding with material things in Romans 15:26-28 and the term “fruit” in 15:28 (only other usage in Romans is in 7:5), it seems that the following is the best interpretation of Romans 1:11-13:

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Paul is wanting to impart a gift of a spiritual nature to the Christians in 1:11a. This would be his apostolic teaching ministry “that you may be established” (1:11b). Since the Romans will be benefiting spiritually from Paul’s ministry, they are honor-bound to respond with a material gift (cf. 15:26-28). However, this financial gift of theirs is not for Paul, but for the Jerusalem Church. Paul is anxious to include the Romans in this collection “even as among the rest of the Gentiles” (1:13). Because money is a delicate issue with Paul, he uses a euphemism for it (“fruit”) in both 1:13 and 15:28. However, it is clear in 15:28 as to exactly what this fruit is. Paul also uses this imagery for money elsewhere (Phil 4:17). Such mutual gift-giving will be mutually encouraging expressions of their faith (1:12) Additionally, this preserves Paul’s pioneer apostolic emphasis (15:18-21) and prevents him from the rather unusual plan of evangelizing a mature church!

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An Example of a Scripture Interpretation:

Romans 1:11-13(#5 Application)

Paul was passionate about ministering to Christians that he had never really met. He wanted to give them gifts of a spiritual nature – his ministry.

Am I passionate about loving Christians I have never met in this manner?

Am I concerned about them being established in the faith?

Maybe with some help from me?

Paul’s monetary concerns were not for himself, but for the needy Jerusalem Christians. He never asked for money for himself.

Do I have this freedom from money? Would I minister for free?!!

Paul desired to experience mutual encouragement with the Romans.

Do I enter into relationships with those to whom I minister with this kind of mutuality?

Am I open to receiving encouragement from others?

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession Eight

Practical ApplicationGospel Narrative - John 4:1-26

Small Group BreakoutOBSERVATION

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(Narratives)

Although the general purpose of observation seems plain enough, not nearly enough time or attention is given to this important first step of study.

Observation requires that we ask the right questions of the text, before we can begin to discover the right answers. Observation takes a look at the text as a whole, then separates the whole into specific parts, allowing us to evaluate the important details of the passage.

1. Observing the whole: Careful reading

There’s no hurry. Read patiently, enjoying God’s company

Read thoughtfully. Focus on the text and eliminate distractions.

Read repeatedly, absorbing the fullness of the passage.

2. Record your initial impressions.

3. Record the major facts.

4. Narratives are like a play. The have character, plots, scene, climax, etc. Look for things like – People, Places, Events, Emotions

5. Ask questions like who, what, when, where and how?

6. Retell the event

7. Find relationships between characters

8. Try to feel emotions

9. Place yourself in the shoes of each character and ask yourself what do you see, feel or think?

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OBSERVATIONA STUDY OF THE DETAILS

1. Who - the characters The writer The recipients The characters involved in the action The characters not directly involved in the action Special people addressed in the passage

2. Where - the geography and location Places mentioned Buildings Cities Nations Landmarks

3. When - the time factors Date of authorship Duration of action When in the church age When in the life of Israel Past, Present, Future

4. What - the key truths or events Key ideas Theological terms Key events Important words Figures of speech Atmosphere

John 4:1-26 New American Standard (Formal Equivalence)

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1 THEREFORE when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John2 (although Jesus Himself was not baptizing, but His disciples were),3 He left Judea and went away again into Galilee.4 And He had to pass through Samaria.5 So He *came to a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph;6 and Jacob’s well was there. So Jesus, being wearied from His journey, was sitting thus by the well. It was about the sixth hour.7 There *came a woman of Samaria to draw water. Jesus *said to her, “Give Me a drink.”8 For His disciples had gone away into the city to buy food.9 Therefore the Samaritan woman *said to Him, “How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?” (For Jews have no dealings with Samaritans.)10 Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.”11 She *said to Him, “Sir, You have nothing to draw with and the well is deep; where then do You get that living water?12 You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself and his sons and his cattle?”13 Jesus answered and said to her, “Everyone who drinks of this water will thirst again;14 but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.”15 The woman *said to Him, “Sir, give me this water, so I will not be thirsty nor come all the way here to draw.”16 He *said to her, “Go, call your husband and come here.”17 The woman answered and said, “I have no husband.” Jesus *said to her, “You have correctly said, ‘I have no husband’;18 for you have had five husbands, and the one whom you now have is not your husband; this you have said truly.”19 The woman *said to Him, “Sir, I perceive that You are a prophet.20 Our fathers worshiped in this mountain, and you people say that in Jerusalem is the place where men ought to worship.”21 Jesus *said to her, “Woman, believe Me, an hour is coming when neither in this mountain nor in Jerusalem will you worship the Father.22 You worship what you do not know; we worship what we know, for salvation is from the Jews.23 But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers.24 God is spirit, and those who worship Him must worship in spirit and truth.”25 The woman *said to Him, “I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us.”26 Jesus *said to her, “I who speak to you am He.”

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John 4:1-26 New International Version (Dynamic Equivalent)

1 The Pharisees heard that Jesus was gaining and baptizing more disciples than John, 2 although in fact it was not Jesus who baptized, but his disciples. 3 When the Lord learned of this, he left Judea and went back once more to Galilee. 4 Now he had to go through Samaria. 5 So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph. 6 Jacob’s well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about the sixth hour. 7 When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?” 8 (His disciples had gone into the town to buy food.) 9 The Samaritan woman said to him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.) 10 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” 11 “Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water? 12 Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his flocks and herds?” 13 Jesus answered, “Everyone who drinks this water will be thirsty again, 14 but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life.” 15 The woman said to him, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water.” 16 He told her, “Go, call your husband and come back.” 17 “I have no husband,” she replied. Jesus said to her, “You are right when you say you have no husband. 18 The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.” 19 “Sir,” the woman said, “I can see that you are a prophet. 20 Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.” 21 Jesus declared, “Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. 23 Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his worshipers must worship in spirit and in truth.” 25 The woman said, “I know that Messiah” (called Christ) “is coming. When he comes, he will explain everything to us.” 26 Then Jesus declared, “I who speak to you am he.”

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John 4:1-26 New Living Translation (Free Translation)

1 Jesus* learned that the Pharisees had heard, “Jesus is baptizing and making more disciples than John” 2 (though Jesus himself didn’t baptize them – his disciples did). 3 So he left Judea to return to Galilee.4 He had to go through Samaria on the way. 5 Eventually he came to the Samaritan village of Sychar, near the parcel of ground that Jacob gave to his son Joseph. 6 Jacob’s well was there; and Jesus, tired from the long walk, sat wearily beside the well about noontime. 7 Soon a Samaritan woman came to draw water, and Jesus said to her, “Please give me a drink.” 8 He was alone at the time because his disciples had gone in to the village to buy some food.9 The woman was surprised, for Jews refuse to have anything to do with Samaritans. She said to Jesus, “You are a Jew, and I am a Samaritan woman. Why are you asking me for a drink?”10 Jesus replied, “If you only knew the gift God has for you and who I am, you would ask me, and I would give you living water.”11 “But sir, you don’t have a rope or a deep bucket,” she said, “and this is a very deep well. Where would you get this living water? 12 And besides, are you greater than our ancestor Jacob who gave us this well? How can you offer better water than he and his sons and his cattle enjoyed.13 Jesus replied, “People soon become thirsty again after drinking this water, 14 But the water I give them takes away thirst altogether. It becomes a perpetual spring within them, giving them eternal life.”15 “Please, sir” the woman said, “give me some of that water! Then I’ll never be thirsty again, and I won’t have to come here to haul water.”16 “Go and get your husband,” Jesus told her.17 “I don’t have a husband,” the woman replied. Jesus said, “You’re right! You don’t have a husband – 18 for you have had five husbands, and you aren’t even married to the man you’re living with now.”19 “Sir,” the woman said, “you must be a prophet. 20 So tell me, why is it that you Jews insist that Jerusalem is the only place of worship, while we Samaritans claim it is here at Mount Gerizim,* where our ancestors worshipped?”21 Jesus replied, “Believe me, the time is coming when it will no longer matter wether you worship the Father here or in Jerusalem. 22 You Samaritans know so little about the one you worship, while we Jews know all about him, for salvation comes through the Jews. 23 But the time is coming and is already here when true worshippers will worship the Father in spirit and in truth. The Father is looking for anyone who will worship him that way. 24 For God is Spirit, so those who worship him must worship in spirit and in truth.”25 The woman said, “I know the Messiah will come – the one who is called Christ. When he comes, he will explain everything to us.” 26 Then Jesus told her, “I am the Messiah!”*

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Jesus' Ministry In Galilee30. The Journey into GalileeJohn 4:1-31. NASB - Now when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than JohnNIV - The Pharisees heard that Jesus was gaining and baptizing more disciples than JohnNLT - Jesus learned that the Pharisees had heard, "Jesus is baptizing and making more disciples than John"

John 4:1

Who are the Pharisees?

What relationship did Jesus have with the Pharisees?

How did the Pharisees hear about Jesus?

How did the Lord know that the Pharisees had heard?

When did the Lord know that the Pharisees had heard?

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2. NASB - (although Jesus Himself was not baptizing, but His disciples were),NIV - although in fact it was not Jesus who baptized, but his disciples.NLT - (though Jesus himself didn't baptize them--his disciples did).

John 4:2

Did Jesus ever baptize anyone?

3. NASB - He left Judea and went away again into Galilee.NIV - When the Lord learned of this, he left Judea and went back once more to Galilee.NLT - So he left Judea to return to Galilee.

John 4:3

Why was he currently in Judea?

What had brought him to Judea?

When was he in Galilee before?

Why was he going back to Galilee?

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Discourse with the Woman of Samaria31. The Harvest is Ripe – Ministry to OneJohn 4:4-421. NASB - And He had to pass through Samaria.NIV - Now he had to go through Samaria.NLT - He had to go through Samaria on the way.

John 4:4

Where is Samaria located?

Did Jesus have to go this way or was there another way to get to Galilee?

How did people normally travel this route?

What was the terrain like from Judea to Galilee through Samaria?

How many miles was it and how long would it normally take?

Were there any dangers or obstacles they might have encountered on the trip?

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Why did Jesus have to go through Samaria?

How would the Jewish disciples have reacted to Jesus telling them they needed to go through Samaria?

2. NASB - So He *came to a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph;NIV - So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph.NLT - Eventually he came to the Samaritan village of Sychar, near the parcel of ground that Jacob gave to his son Joseph.

John 4:5

Where is Sychar located in the town of Samaria?

What is the background information on Sychar?

What is the plot of ground that Jacob gave Joseph?

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Gen 48:21 Then Israel said to Joseph, “Behold, I am about to die, but God will be with you, and bring you back to the land of your fathers. 22 I give you one portion more than your brothers, which I took from the hand of the Amorite with my sword and my bow.”Jos 24:32 Now they buried the bones of Joseph, which the sons of Israel brought up from Egypt, at Shechem, in the piece of ground which Jacob had bought from the sons of Hamor the father of Shechem for one hundred pieces of money; and they became the inheritance of Joseph’s sons.John 4:12 You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself and his sons and his cattle?”

Who is Jacob?

Who is Joseph?

What is the relationship of Jacob and Joseph to the Samaritans?

Why did Jesus choose to come to this particular place?

3. NASB - and Jacob’s well was there. So Jesus, being wearied from His journey, was sitting thus by the well. It was about the sixth hour.NIV - Jacob’s well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about the sixth hour.NLT - Jacob's well was there; and Jesus, tired from the long walk, sat wearily beside the well about noontime.

John 4:6

What is the background information on Jacob's well?

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Why was Jesus weary?

What was the terrain like that he had crossed?

How was Jesus sitting? In what position?

Why did Jesus go to the well to sit?

What part did the well play in the community?

Was it a place for congregation?

Did traveler's come here to find accommodations?

When is the sixth hour?

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Where else does the sixth hour occur in scripture?

What occurred during the sixth hour according to customs?

What occurred during the sixth hour according to Scripture?

4. NASB - There *came a woman of Samaria to draw water. Jesus *said to her, “Give Me a drink.”NIV - When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?” NLT - Soon a Samaritan woman came to draw water, and Jesus said to her, "Please give me a drink."

John 4:7

What were the relationships between Jews and Samaritans?

Was there anything significant about Samaritans?

How would a Samaritan receive a Jew or a company of Jews?

When was water normally drawn?

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Gen 24:9-149 So the servant placed his hand under the thigh of Abraham his master, and swore to him concerning this matter. 10 Then the servant took ten camels from the camels of his master, and set out with a variety of good things of his master’s in his hand; and he arose and went to Mesopotamia, to the city of Nahor.11He made the camels kneel down outside the city by the well of water at evening time, the time when women go out to draw water. 12 He said, “O Lord, the God of my master Abraham, please grant me success today, and show lovingkindness to my master Abraham. 13 Behold, I am standing by the spring, and the daughters of the men of the city are coming out to draw water; 14 now may it be that the girl to whom I say, ‘Please let down your jar so that I may drink,’ and who answers, ‘Drink, and I will water your camels also’—may she be the one whom You have appointed for Your servant Isaac; and by this I will know that You have shown lovingkindness to my master.”

Exo 2:15-1715 When Pharaoh heard of this matter, he tried to kill Moses. But Moses fled from the presence of Pharaoh and settled in the land of Midian, and he sat down by a well. 16 Now the priest of Midian had seven daughters; and they came to draw water and filled the troughs to water their father’s flock. 17 Then the shepherds came and drove them away, but Moses stood up and helped them and watered their flock.

Who normally drew water? Men or Women?

Why was the woman drawing water at this time?

How would a Samaritan woman have reacted to a Jew speaking to her and asking her for a drink of water?

How would a Jew normally react to a Samaritan woman?

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5. NASB - For His disciples had gone away into the city to buy food.NIV - (His disciples had gone into the town to buy food.) NLT - He was alone at the time because his disciples had gone into the village to buy some food.

John 4:8

Understanding Jewish and Samaritan relationships, the disciples did not seem to question going into the Samaritan village to buy food. Why? What had happened to them that they did not question doing this and for that matter even traveling with Jesus through Samaria to get to Galilee? Scripture is silent on this matter.

6. NASB - Therefore the Samaritan woman *said to Him, “How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?” (For Jews have no dealings with Samaritans.)NIV - The Samaritan woman said to him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.)NLT - The woman was surprised, for Jews refuse to have anything to do with Samaritans. She said to Jesus, "You are a Jew, and I am a Samaritan woman. Why are you asking me for a drink?"

John 4:9

7. NASB - Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.”NIV - Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” NLT - Jesus replied, "If you only knew the gift God has for you and who I am, you would ask me, and I would give you living water."

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John 4:10

What is the gift of God?

What does the term living water mean?

8. NASB - She *said to Him, “Sir, You have nothing to draw with and the well is deep; where then do You get that living water?NIV - “Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water?NLT - "But sir, you don't have a rope or a bucket," she said, "and this is a very deep well. Where would you get this living water?

John 4:11

How deep are wells normally and how deep was Jacob's well?

9. NASB - You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself and his sons and his cattle?”NIV - Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his flocks and herds?” NLT - And besides, are you greater than our ancestor Jacob who gave us this well? How can you offer better water than he and his sons and his cattle enjoyed?"

John 4:12

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10. NASB - Jesus answered and said to her, “Everyone who drinks of this water will thirst again;NIV - Jesus answered, “Everyone who drinks this water will be thirsty again, NLT - Jesus replied, "People soon become thirsty again after drinking this water.

John 4:13

11. NASB - but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.”NIV - but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life.” NLT - But the water I give them takes away thirst altogether. It becomes a perpetual spring within them, giving them eternal life."

John 4:14

12. NASB - The woman *said to Him, “Sir, give me this water, so I will not be thirsty nor come all the way here to draw.”NIV - The woman said to him, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water.” NLT - 15 "Please, sir," the woman said, "give me some of that water! Then I'll never be thirsty again, and I won't have to come here to haul water."

John 4:15

13. NASB - He *said to her, “Go, call your husband and come here.”NIV - He told her, “Go, call your husband and come back.” NLT - "Go and get your husband," Jesus told her.

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John 4:16

Why did Jesus ask her this question? It seems out of context with the dialogue.

14. NASB - The woman answered and said, “I have no husband.” Jesus *said to her, “You have correctly said, ‘I have no husband’;NIV - “I have no husband,” she replied. NLT - "I don't have a husband," the woman replied. Jesus said, "You're right! You don't have a husband--

John 4:17

15. NASB - for you have had five husbands, and the one whom you now have is not your husband; this you have said truly.”NIV - The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.” NLT - for you have had five husbands, and you aren't even married to the man you're living with now."

John 4:18

How many husbands were allowed?

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How would have others view the Samaritan woman for her living with another man?

16. NASB - The woman *said to Him, “Sir, I perceive that You are a prophet.NIV - “Sir,” the woman said, “I can see that you are a prophet.NLT - "Sir," the woman said, "you must be a prophet.

John 4:19

Why would she see Jesus as a prophet now?

How has her view or insight of Jesus changed since she first met Him?

17. NASB - Our fathers worshiped in this mountain, and you people say that in Jerusalem is the place where men ought to worship.”NIV - Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.” NLT - So tell me, why is it that you Jews insist that Jerusalem is the only place of worship, while we Samaritans claim it is here at Mount Gerizim, where our ancestors worshiped?"

John 4:20

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Why did her Fathers worship here and not in Jerusalem?

Why did the Jews say worship should be in Jerusalem?

18. NASB - Jesus *said to her, “Woman, believe Me, an hour is coming when neither in this mountain nor in Jerusalem will you worship the FatherNIV - Jesus declared, “Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem.NLT - Jesus replied, "Believe me, the time is coming when it will no longer matter whether you worship the Father here or in Jerusalem.

John 4:21

What does an "hour is coming" mean?

Where will worship be?

19. NASB - You worship what you do not know; we worship what we know, for salvation is from the Jews.NIV - You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. NLT - You Samaritans know so little about the one you worship, while we Jews know all about him, for salvation comes through the Jews.

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John 4:22

Why is salvation from the Jews?

If the Samaritans were worshipping that which they did not know, why did they worship?

20. NASB - But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers.NIV - Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks.NLT - But the time is coming and is already here when true worshipers will worship the Father in spirit and in truth. The Father is looking for anyone who will worship him that way.

John 4:23

Why does God seek worshippers that worship in spirit and truth?

21. NASB - God is spirit, and those who worship Him must worship in spirit and truth.”NIV - God is spirit, and his worshipers must worship in spirit and in truth.” NLT - For God is Spirit, so those who worship him must worship in spirit and in truth."

John 4:24

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22. NASB - The woman *said to Him, “I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us.”NIV - The woman said, “I know that Messiah” (called Christ) “is coming. When he comes, he will explain everything to us.” NLT - The woman said, "I know the Messiah will come--the one who is called Christ. When he comes, he will explain everything to us."

John 4:25

23. NASB - Jesus *said to her, “I who speak to you am He.”NIV - Then Jesus declared, “I who speak to you am he.” NLT - Then Jesus told her, "I am the Messiah!"

John 4:26

Created with Logos Lesson Builder – Ken Schlenker

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A Scriptural Interpretationof John 4:1-26

Genre:

Generic Conception:

Observations:

Interpretation:

Application:

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession Nine

Interpretation/Application

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INTERPRETATION(What Does It Mean?)

Interpretation is an attempt to recapture and understand the attitudes, motives, thoughts and emotions of the writer and those to whom he wrote.

Interpretation seeks to find the intended meaning of the text. This requires us to evaluate the information provided by observation, then we ask ourselves:

“What was the author trying to communicate?” “How would the audience have understood it?”

Then we must determine how the message should be understood by us today in our life situations.

1. Interpretation demands the processing of information gathered during OBSERVATION. Refer back to the “Study of Details” chart (Session 3) and add the following question to each of the four (4) major Questions:

What additional research must I do to find out more about each of these questions?

2. WHY? The final question. The answer to this question should be based on your understanding of the passage this far. “Why” asks the question,

”What was the purpose of the passage, the letter or the book?”

The answer to this question must be based on two (2) more specific questions:

“What was the reader’s need?” “What was the writer’s message?”

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3. During OBSERVATION exercises, we became aware of our need for further information. Now we must try to fill in the blanks using the practice of interpretation. The additional information should come from four (4) different disciplines of study:

Re-read the passageNow that you have spent time analyzing the passage by asking the proper questions, reading it again may give you further insights.

Search the larger contextOften, the portions of Scripture directly before and after your passage will help clarify the specific meaning you seek. Sometimes, you may need to read an additional chapter or even the entire book.

Compare with similar passagesAre there other biblical passages, especially by the same author, that also deal with the particulars contained in the passage being studied?

Survey secondary sourcesUse reference works that will help you add specific knowledge to your overall understanding of the passage.

4. Once the four – (4) previous steps have been completed, you are then ready to reveal your interpretation. Stating your conclusions does this.

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APPLICATION(General principals)22

The genre characteristics of the biblical passage should dictate the form of the application

Interpreters must establish the “type of meaning” and intended application(s) of the passage in its original literary and historical setting before moving to its application to contemporary hearers.

The common saying, “One interpretation and many applications” should be replaced by, “One interpretation that establishes a specific range of applications appropriate to the various genres”.

In opposing such a widely held hermeneutical dictum, we step on sacred ground that seems unassailable. However, a little reflection about this issue should help clarify how to draw good applications from the various genres of the Bible. All that we have to ask about a given passage is “Are there any applications that are not legitimate applications?” Of course the answer is “Yes”.

The question is, “What establishes the boundaries between legitimate and illegitimate applications?” There can only be one answer. The author’s intention as expressed through the chosen genre in the specific idea or type of meaning of the passage is what establishes the boundary for legitimate applications. In other words, as a part of author’s intentions expressed within the particular genres used, they intended that certain specific applications be made in response to what they wrote. This discussion about proper applications is very closely tied to the issue of the genres of the Bible. Interpreters must have a meaningful understanding of the genre of a passage before they can discern proper applications from the passage. In other words, applications are rather genre-specific! Therefore, one of the primary losses that interpreters who do not attend to the genres of the Bible will experience is the penalty of errant applications that are outside the boundaries that both the genres and the specific passages intend. This is a rather large price to pay for such negligence!

22 Article from Walt Russell in TTBE 517/BBST 312 Hermeneutics Syllabus Fall 1997, Talbot School of Theology, La Mirada, CA.

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APPLICATION(How Should I Respond?)

After arriving at the meaning of the text, we must ask some final, all-important questions:

“What does the text require of me?” “What am I to do?” “How do I incorporate the message into my life?” “How am I to be changed by what the message says?”

Application is where we begin to live out God’s plan and will for our lives. Application is where the Christian life moves from the theoretical to

the actual. Application is where we allow God to be God.

“Contrary to common belief and practice, a scriptural unit is not ready to apply as soon as its meaning has been discovered. Interpretation needs to be followed by a process of assessment, whereby the relevance and worth of a passage is ascertained before its employment can have a valid foundation. In fact, evaluation may well be considered the major phase of the general process of application. For the haphazard employment of scriptural statements without their prior evaluation may lead to spiritual disaster. On the other hand, if proper appraisal occurs, then valid application is well on its way … For individual parts of the Bible have varying degrees of pertinence and value.

The books of the Bible were addressed to concrete historical situations and are therefore of varying relevance and value.

The major task of the specific phase of evaluation is to distinguish between those truths, which are local and limited, and those, which are timeless and general. The basis for making such a distinction is the supreme and universal revelation which is embodied by Jesus Christ and which is recorded in the New Testament.

After the universal truth has been determined, one must then analyze a specific modern situation which may have occurred to one, in order to ascertain whether it comes within the scope of the universal truth, or one must search for a contemporary problem to which the truth is relevant. When one has discovered a modern situation to which the timeless truth of the passage is pertinent, then it is one’s duty to apply that truth, not only in concept but also in deed. And one should apply it in whatever realm of life it is appropriate and regardless of the consequences. For in the last analysis, one of the primary secrets of scriptural application is the kind of abandon which causes one who

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has discovered a truth to follow it to its logical outcome, even if the road be hard and the tangible rewards few.” (Taken from Methodical Bible Study by Robert A. Traina, 1952.)

1. Is the Bible always directly applicable to us today?

2. Three key questions of application Is this teaching local or universal? (Is the truth for a specific group at a

specific location or is it intended for everyone?)

Is the teaching temporary or timeless? (Is the truth to be applied in only a certain period of history or is it always applicable?)

In what realm of experience can this be applied? (In what areas of our lives should these truths be applied?)

3. Does the Bible ever limit itself?

Context

Revelation

4. Practical application

Group Discussion

Prayer/meditation

Action

Review this notebook periodically

Stay in love with Scripture

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession Ten

Literary Genres

Epistle Galatians 5:24The Influence of Paul

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The witness of the apostle Paul began early in Damascus and in Tarsus, the city of his birth. Missionary travels then took him throughout the provinces of Galatia, Asia, Macedonia, and Achaia. Even while under custody in Caesarea and imprisoned in Rome, Paul testified of his salvation in Christ.

See also maps, “Paul’s First and Second Journeys” and “Paul’s Third and Fourth Journeys”.

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Time Line of Paul’s Epistles

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Survey of Paul’s EpistlesBook No.

of Chapters

Theme Place Date Writte

n

WrittenRecipients

Romans 16 The Righteousness of God

Corinth Winter 57

Beloved of God in Rome, called to be saints (1:1)

1 Corinthians 16 Solving Divisions and Disorders

Ephesus 56-57 Church of God at Corinth, those sanctified in Christ Jesus (1:2)

2 Corinthians 13 The Ministry of Reconciliation

Macedonia 56–57 Church of God at Corinth with all the saints in Achaia (1:1)

Galatians 6 Freedom in Christ

Antioch(?) 48-49 or 55–57

Churches of Galatia (1:2)

Ephesians 6 The Church: The Body of Christ

Rome 60–63 Saints of Ephesus, faithful in Christ Jesus (1:1)

Philippians 4 Joyful Christian Living

Rome 60-63 Saints in Christ Jesus in Philippi with the bishops and deacons (1:1)

Colossians 4 The Cosmic Christ

Rome 60–63 Saints and faithful brethren in Christ at Colosse (1:2)

1 Thessalonians 5 The Coming of Christ

Corinth 51-52 Church of the Thessalonians in God the Father and the Lord Jesus Christ (1:1)

2 Thessalonians 3 The Day of the Lord

Corinth 51–52 Church of the Thessalonians in God our Father and the Lord Jesus Christ (1:1)

1 Timothy 6 Pastoral Advice Macedonia (?) 62-66 Timothy, a true son in the faith (1:2)

2 Timothy 4 A Farewell Word of Encouragement

Rome 66-67 Timothy, a beloved son (1:2)

Titus 3 A Christian Macedonia (?) 63-66 Titus, a true son in our

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Conduct Manual

common faith (1:4)

Philemon 1 Receiving a Slave as a Brother

Rome 60-63 Philemon, our beloved friend and fellow laborer (1:1)

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Galatia. “Galatia,” derived from “Galatai,” was the Greek name for the Gauls, or Celts, who invaded Asia Minor in 278–277 B.C. at the invitation of Nicomedes of Bithynia. After much raiding and plundering, the Gauls were finally penned in an area between the Sangarius and Halys rivers in north central Asia Minor by Attalus I of Pergamum about 230 B.C. For the next forty years then continued to harass their neighbors. After the battle of Magnesia in 190, Rome sent forces to subdue them. They remained loyal to Rome during the Mithridatic wars, and after 64 B.C. they were a client state of Rome.

At that time the territory was organized on the Celtic tribal basis; and three tribes occupied separate areas with their respective capitals at Pessinus, Ancyra (modern Ankara), and Tavium. From 44 B.C. Galatia was under one ruler only. Four years later Mark Antony conferred Galatian domains on Castor and gave Amyntas a kingdom comprising Pisidic Phrygia and Pisidia generally. In 36 B.C. Castor’s kingdom was given to Amyntas, also additional territory in subsequent years. His government was so effective in pacifying the area that when he died in 25 B.C. and bequeathed his kingdom to Rome, he left it in such a state that Rome incorporated it into the Empire as the province of Galatia.

The province of Galatia then included, besides Galatia proper, parts of Phrygia, Lycaonia, Pisidia, and Pamphylia. It remained in this form until about A.D. 72 when additional increases in its territory were made. The two principal cities of the province of Galatia were Ancyra (the metropolis) and Pisidian Antioch. Actually the history of Galatia is extremely complicated, both before and after Roman control. A good source of information on the subject is Sir William M. Ramsay’s A Historical Commentary on St. Paul’s Epistle to the Galatians. In width the Galatian province varied from 100 to 175 miles; it was some 250 miles north and south.

It may be readily seen that “Galatia” could refer either in an ethnic sense to a territory in north central Asia Minor or in a political sense to the province of Galatia. The questions often arise as to the sense in which Luke and Paul used the term and to whom Paul wrote when he penned the epistle to the Galatians. Paul, proud of his Roman citizenship, always used the provincial names of the areas under Roman control, never the territorial, except as the two were identical in significance. Paul used the term “Galatia” only three times: in I Corinthians 16:1, Galatians 1:2, and II Timothy 4:10, all of which certainly must refer to the Roman province. Peter must have used the term in the same sense in I Peter 1:1, because the other four areas he addresses in the same verse were adjacent Roman provinces.

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Now what of Luke’s use of the term “Galatia”? He does not use either “Galatia” or “Galatians” but only the adjective “Galatic” or “Galatian.” Following Ramsay, Souter argues that Acts 16:6 should be translated “the Phrygo–Galatic region,” which no doubt referred to that section of the province of Galatia known as Phrygia Galatica, containing Pisidian Antioch and Iconium. He further argues that in Acts 18:23 the Greek may be translated either “the Galatico–Phrygian region” or “the Galatian region and Phrygia” (preferably the latter), the Galatian region including Derbe and Lystra, and the Phrygian, Iconium, and Pisidian Antioch.

Ramsay also notes that Acts 16:6 must be looked upon as connected with Acts 15:36 and 16:1–2, verses 2 to 5 being considered as somewhat parenthetical. The apostle purposed to visit churches he had previously founded in Derbe, Lystra, Iconium, and Antioch. After he had visited these towns Luke said, “When they had gone throughout the Phrygo–Galatic region . . .” (Acts 16:6). Obviously there is no room here for the idea that Paul on this journey circled far north through the old ethnic area of Galatia. The writer does not personally feel there is much support for the north Galatian theory, in regard to Paul’s either having visited the area or writing his epistle to the people of it.

Where Paul and Silas went from Pisidian Antioch is uncertain. They may have taken the main east–west trade route through Colossae and Laodicea, out the Maeander Valley to Ephesus and north along the coast to Mysia. Or they may have gone northwest on the main road through Phrygia and then west to Pergamum and from there north to Mysia. At any rate, they were forbidden by the Holy Spirit from preaching in Asia and Bithynia (Acts 16:6). So they passed through Mysia and came to the port town of Troas.

Mysia was a district of northwest Asia Minor south of the Propontis (modern Marmara) and Hellespont. Its boundaries were never carefully defined. After being part of the dominions of Persia and Alexander, it came under the control of Pergamum and thus of Rome, forming part of the province of Asia in 133 B.C. Mysia is mentioned only in Acts 16:7 in the Bible. Assos and Troas, both of which Paul visited, lay within its bounds. The greater part of Mysia is mountainous, being traversed by northwest branches of the Taurus Range; the main branches were Mount Ida and Mount Temnus. Most of its rivers were small and not navigable.

When Paul arrived at Troas, he received the vision of the man from Macedonia (Acts 16:9–11) and decided to heed the call to do missionary work in Greece. The rest of the second missionary journey, which is treated in detail in the section on Greece, took the apostolic company to Greek shores. Since Troas

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was the beginning of that venture and was itself a very much Hellenized city, it is discussed in connection with Paul’s ministry in Greece.23

23Pfeiffer, Charles F. and Vos, Howard F., The Wycliffe Historical Geography of Bible Lands, (Chicago: The Moody Bible Institute of Chicago) 1967.

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Outline of GalatiansSimple Outline

Paul defends Himself and His Message (1-2)Those of Faith are True Sons of God (3-4)Live Like a Child of God (in the Spirit) (5-6)

Broad OutlineSalutation (1:1-5)

Astonishment (1:6-10)

Paul’s Defense of Himself and His Message (1:11-2:21)Thesis: Paul’s Gospel Comes Straight From Jesus (1:11-12)Paul’s Conversion Comes Straight from Jesus (1:13-17)Paul’s 1st Jerusalem Visit: Too Brief to be taught (1:18-24)Paul’s 2nd Jerusalem Visit: Sanction of the Gospel (2:1-10)Paul’s Dispute with Peter Vindicates His Gospel (2:11-21)

Proof of Galatians Status as Full Sons (3:1-4:11)Proof from the Galatians Personal Experience (3:1-7)Proof from the Scripture (3:8-14)Proof from God’s Promise vs. the Laws Purpose (3:15-29)Proof from the Analogy of the Coming Age (4:1-11)

Appeal to be what you are: Spirit-Marked People (4:12-6:10)Based on Galatians Personal Experience of Paul (4:12-20)Based on Scripture (Abraham Hagar/Sarah) (4:21-5:1)Based on Spirit’s Rule vs. Circumcision/Flesh (5:2-26)Based on Accountability and Responsibility (6:1-10)

Conclusion (6:11-18)

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OBSERVATION(Instructional and Exhortative Forms - Epistles)

Although the general purpose of observation seems plain enough, not nearly enough time or attention is given to this important first step of study.

Observation requires that we ask the right questions of the text, before we can begin to discover the right answers. Observation takes a look at the text as a whole, then separates the whole into specific parts, allowing us to evaluate the important details of the passage.

1. Observing the whole: Careful reading

There’s no hurry. Read patiently, enjoying God’s company

Read thoughtfully. Focus on the text and eliminate distractions.

Read repeatedly, absorbing the fullness of the passage.

2. Epistles are written in a logical development of a subject. Introduction

The first few verses of the text will be the introduction and greeting, This is often followed by a “thanksgiving” section

Statement of purpose (Why is the letter being written?) You will find often in one to three

verses a statement of purpose of writing. It is usually very brief and will almost always come after the introduction (greeting/thanksgiving) section. Look carefully for this information since it is the key to the letter

Main teaching/Exhortation The heart of the epistle is found here. You will find different

ideas or topics being developed through several verses. Remember – the chapter and verse divisions given in our Bibles are not necessarily accurate in their “break down” of ideas. For example, in one epistle it may be that verses 5-10 talks about love and verses 11-16 talk about judgment or joy, etc.

Conclusion

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The text will always conclude with some closing or concluding thought. Sometimes these are used as benedictions in our churches.

Hint – When trying to understand the epistle, you can read the introduction and statement of purpose and the conclusion like “book ends”. In most epistles, they will agree with each other and this will aid you in understanding the entire epistle.

3. Epistles are written to either individuals (as a personal letter would be written) or they are written for a specific purpose of addressing an event, circumstance or occurrence within a local church. It is important to distinguish between these two types of letters for proper interpretation

4. Look for ideas, words, verbs, subjects, objects and arrangements of the passages

5. Outline the development of the ideas in the passage

6. Note repeated words

7. Look for comparisons, contrasts, and transition words such as therefore, in order that, because, for, since, and, but.

8. Every word becomes important in understanding the whole

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Galatians 5:16-24

16 But I say, walk by the Spirit, and you will not carry out the desire of the flesh.

17 For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please.

18 But if you are led by the Spirit, you are not under the Law.

19 Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality,

20 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions,

21 envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,

23 gentleness, self-control; against such things there is no law.

24 Now those who belong to Christ Jesus have crucified the flesh with its passions and desires.

25 If we live by the Spirit, let us also walk by the Spirit.24

24The New American Standard Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.

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Galatians 5:24sarc

(Sarx – Flesh)

24 Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25

Formal Equivalence (word for word)NASB The flesh KJV The fleshRSV The flesh

Dynamic Equivalence (idea for idea)NIV The sinful natureNEB The lower selfREB The old natureNJB The self

Free Translation (impact for impact)NLT Their sinful natureTEV Their human natureLB Their natural evil desiresPhillips Their old natureThe Message Everything connected with getting our own way and

mindlessly responding to what everyone else calls necessities

Which one is it?How do I find out?What is the methodology to insure I am correct?How do I find Meaning?

25The New American Standard Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.

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How Do I Find Meaning?

MostAccurate

Galatians Same BookOther Pauline Epistles Other Books, Same Genre

Same AuthorPauline Writing Other Books, Other Genre

Same Author (If applicable)

Other Epistles Rest of NT, Same Genre, Other Authors

Rest of NT Rest of NT, Other Genre, Other Authors

Rest of OT Rest of OTLXX/BHS LXX/BHS

First Century Writers First Century WritersEarly Church Fathers Early Church Fathers

Other Extra-biblical Sources

Other Extra-biblical Sources

LeastAccurate

The Rule

(The more distance...The less weight)

Therefore...Study all occurrences of “flesh”

in Galatians as first stepand

See how Paul uses the word to determine it’s correct meaning

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Principles for Word Studies(With English Examples)

Verbs and nouns that share the same root do not always share the same semantic meaning.

Verb: to undertake Noun: undertaker

The various stems of a particular verbal root are not necessarily related in meaning.

No equivalent situation for verbs Nouns “adult” and “adultery”

One must consider whether verb + preposition combinations take on special meanings.

Verb alone: To believe someone Verb + preposition: to believe in someone

Meanings attached to a word in an idiomatic expression cannot necessarily be attached to that word outside of that expression.

“Just a minute” as an idiomatic expression refers to an undefined period of time.

This meaning could be applied to other contexts, e.g., class will be 50 minutes long

When it is established that several different meanings exist for a word, the interpreter still must seek clues from the context as to which meaning the author intended.

“Minutes” can mean parts of an hour or notes of meeting decisions. In the ambiguous sentence “Additional minutes are available on

request,” the hearer must discern which the speaker meant.

The original meaning (etymology) of a word is an unreliable guide to its current usage.

Originally “awful” meant full of awe. The gives no indication of modern usage.

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Similar (cognate) vocabulary from other related languages is an unreliable guide to meaning.

One cannot determine the meaning of “dynamite” by its Greek cognate dunamoj Dunamos (=power).

To understand the importance of a particular word usage in context, one must know what choices (synonyms) were available, and what is signified by the choice that was made.

If one reads “mustang,” one can draw certain conclusions because the author did not use stallion, mare, steed, or charger.

When a word has a technical sense and general sense, context must be used to determine which was intended.

“Reformed” can be used in a general sense or can refer to a theological system.

Meaning must be construed in a broad enough sense to suit all appropriate contexts. (this would not include idiomatic or technical usages).

The verb “to swim” could not be defined by a particular arm stroke for many different types of strokes can be used.

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How is sarc used in Galatians by Paul?

NASB 1995: Ga 1:16 16 to reveal His Son in me so that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood,

NASB 1995: Ga 2:16 16 nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.

NASB 1995: Ga 2:20 20 I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.

NASB 1995: Ga 3:3 3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?

NASB 1995: Ga 4:23 23 But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise.

NASB 1995: Ga 4:29 29 But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also.

NASB 1995: Ga 5:13 13 For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.

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NASB 1995: Ga 5:16 16 But I say, walk by the Spirit, and you will not carry out the desire of the flesh.

NASB 1995: Ga 5:17 17 For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please.

NASB 1995: Ga 5:19 19 Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality,

NASB 1995: Ga 5:24 24 Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. NIV: Ga 5:24 24 Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires.NLT: Ga 5:24 24 Those who belong to Christ Jesus have nailed the passions and desires of their sinful nature to his cross and crucified them there.

NASB 1995: Ga 6:8 8 For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.

NASB 1995: Ga 6:12 12 Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply so that they will not be persecuted for the cross of Christ.

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NASB 1995: Ga 6:13 13 For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised so that they may boast in your flesh.

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How is staurow used in Galatians by Paul?

NASB 1995: Ga 3:11 YOU foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?

NASB 1995: Ga 5:2424 Now those who belong to Christ Jesus have crucified the flesh with its passions and desires.

NASB 1995: Ga 6:1414 But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.

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A Scriptural Interpretationof Galatians 5:24

Genre:

Generic Conception:

Observations:

Interpretation:

Application:

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession ElevenLiterary Genres

Psalm 1

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OBSERVATION(Poetry, Parables, Psalms, Prophetic Revelation)

Although the general purpose of observation seems plain enough, not nearly enough time or attention is given to this important first step of study.

Observation requires that we ask the right questions of the text, before we can begin to discover the right answers. Observation takes a look at the text as a whole, then separates the whole into specific parts, allowing us to evaluate the important details of the passage.

1. Observing the whole: Careful reading

There’s no hurry. Read patiently, enjoying God’s company

Read thoughtfully. Focus on the text and eliminate distractions.

Read repeatedly, absorbing the fullness of the passage.

2. Poetry, Parables, Psalms, and Prophetic Revelation arrange ideas into patterns. They use symbols and analogies to express their ideas

3. Look for symbolism, parallels, analogies, and picture language

4. Hebrew poets used parallelism, one idea said two different ways

5. A proverb is a type of statement where human behavior is compared to something in nature

6. A parable is an literary art form Jesus used to deliberately hide the truth from those who did not want to hear

7. Prophetic revelation tells divinely inspired revelations of future and present events

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Hebrew PoetryUSE THE PARALLELISM OF HEBREW POETRY

TO GAIN INSIGHT INTO THE MEANING OF THE TEXT

Poetry is filled with figurative language, therefore, we must learn to understand the meaning of non-literal or “picture” language.

The distinguishing mark of Hebrew poetry is a correspondence in thought (parallelism) between one line and the following line, or between on section and the following section. It is therefore, important to determine what type of parallelism is being used to interpret properly.

Hebrew poetry uses much repetition. This is of great help in understanding its meaning.

THREE BASIC KINDS OF PARALLEL THOUGHT IN HEBREW POETRY

Synonymous Parallelism – An idea may be expressed a second or third time in a similar way Proverbs 1:20, 22, 28, 30-31 Idea: Importance of Wisdom

Synthetic Parallelism – The poet adds to the original concept Psalm 1:1 Each phrase in the verse adds an additional thought. To walk with the

wicked may be the first stage; to stand with sinners is even worse; and to sit with scoffers would seem to be the ultimate.

Antithetic Parallelism – The poet contrasts one idea with another. Proverbs 15:2 “The tongue of the wise make knowledge acceptable; But

the mouth of fools spouts folly.” The second phrase generally gives a negative of the thesis (anti-thesis)

of the first phrase

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The Psalms Arranged by CategoryBy F. Duane Lindsey

Lament DeclarativePraise

DescriptivePraise

DidacticPsalms

Lament Psalms Songs of Trust AcknowledgmentPsalms Hymns

Proper

Songsof

God’sKing-ship

Songsof

Zion

RoyalPsalms

WisdomPsalms

TorahPsalms

Other

Lament of theIndividual

open)—(Heard

Lament of the

People

Trust of the

Individual

Trust of the

People

IndividualThanksgiving

CommunalThanksgiving

5 3 44 4 46? (18) 46? 8 47 46? 2 1 15? 50 7 6 58 11 115? (21) 65 19:1-6 93 48 18 36? 19:7-14 52 12 9/10 60 16 125 (22) 66:1-12 24 96 76? 20 37 119 68?14 13 74 23 129? 30 67 29 97 84 21 49 134? 8117 79 (27) 32 68? 33 98 87 45 73 22 80 40:1-11 34 75? 36? 99 122 72 78?25 82 62 52? 124 (66) 89 9126 27 83 63? 66:13-20 129? 78? 101 112 28 85 131 92 95 110 127 31 90 107 100 132 12836? 35 94 116 103 144 13338 106 118 104 139?39 115? 121 10540:12-17 123 129? 11141 126 11342/43 129? 11451 137 11753 54 13555 56 13657 14559 14661 147 63? 64 148 69 149 70 15077 7188 86 102108109120130139?140141142143

Special Categories or topics:Alphabetic Psalms: 9/10, 25, 34, 37, 111, 112, 119, and 145Creation Psalms: 8, 19, 29, 33, 104, and 148Exodus Psalms: 44, 66, 68, 74, 77, 78, 80, 81, 83, 95, 105, 106, 114,

135, and 136Imprecatory PsalmsInnocence Psalms: 7, 15, 17, and 26Penitential Psalms (Repentance): 6, 32, 38, 51, 102, 130, and 143Pilgrim Psalms: 15?, 24?, 42-43, 50?, 78?, 81?, 84, 87?, 91?, 95?,

100?, and 120-134Torah Psalms: 1, 15?, 19:7-14, 24?, 119, and 134?

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The Categories of the PsalmsBy F. Duane Lindsey

Lament of People Declarative Praise of the People

Lament of the Individual (Open)

Lament of the Individual (Heard)

Declarative Praise of the Individual

Descriptive Praise

Introductory Petition Address Cry for help Report of former saving deed

Introduction Exhortation Praise

Introduction Address and/or turning to God Cry for help

Introduction Address and/or turning to God Cry for help

Lament Foes We Thou

Reflection on past need

Lament Foes I Thou

Lament Foes I Thou

Confession of trust Confession of trust Confession of trustPetition Hear! Save! Punish! Because!

Report of Deliverance

Petition Hear! Save! Punish! Because!

Petition Hear! Save! Punish! Because!

(Confidence of being heard)

(Confidence of being heard)

Vow of Praise Vow of Praise (or Renewed trust) (or Blessing) (or Instruction)

Vow of Praise Proclamation (or intention to praise God)

Introductory Summary (often one sentence)Reflection onpast need

Report of deliverance (Declarative praise)

Report of deliverance I cried He heard He deliveredRenewed vow of praise

Call to praise Prologue: Hallelujah! Proclamation/Invite

Praise (descriptive) and/or Instruction

Cause for praise Summary statement God’s greatness (Lord of creation) God’s grace (Lord of history) Specific IllustrationsConclusionRenewed call to praiseor restatement of cause for praiseor Blessing or InstructionEpilogue: Hallelujah!

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Psalm 1 New American Standard Bible

1 How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers!

2 But his delight is in the law of the LORD, And in His law he meditates day and night.

3 He will be like a tree firmly planted by streams of water, Which yields its fruit in its season And its leaf does not wither; And in whatever he does, he prospers.

4 The wicked are not so, But they are like chaff which the wind drives away.

5 Therefore the wicked will not stand in the judgment, Nor sinners in the assembly of the righteous.

6 For the LORD knows the way of the righteous, But the way of the wicked will perish.

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A Scriptural Interpretationof Psalm 1

Genre:

Generic Conception:

Observations:

Interpretation:

Application:

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession TwelveLiterary Genres

Prophecy – Habakkuk Bookchart

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ProphecyProphecy can be found in Scripture from Genesis to Revelation.

In a total of 23,210 Old Testament verses 6,641 (or approximately 28%) contain predictive material.

In a total of 7, 914 New Testament verses 1,711 (approximately 21%) contain predictive material.

In a total of 31,124 verses in the entire Bible, 8,352 (approximately 27%) contain predictive material.

The fact that the Scripture contain so much predictive material indicates something of the importance God places upon prophecy.

The first step for any Bible student is identifying the type of prophecy being studied.

Predictive – foretelling the future Didactic – dealing with moral, ethical or theological truths.

Some prophecies have both mixed together. In Zechariah 1:1-5, it is didactic, but the following vision is predictive (1:16-21). Most of Zechariah 7 is didactic, but the preceding and following sections are predictive. Most prophecy though, is predictive.

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Predictive Prophecy Guidelines

Literal Language Take the passage in its most simple, direct and ordinary meaning,

unless there are compelling reasons to do otherwise. Predictive passages should be taken as literal, unless there are strong reasons to understand them in some figurative sense. Always begin by looking at the simple, straightforward meaning - - what it says is what it means.

Figurative Language Learn to identify figurative passages, but follow the ordinary rules of

language in making distinction between literal and non-literal. Some language must obviously be taken figurative. To do

otherwise would be absurd. For instance, Joel 2:31 – the moon turns to blood; Isaiah 11:1 – a branch growing out of a human being; Zechariah 4:7 – a mountain being removed.

We call these illustrations “picture language” as we see in Daniel: a lion with wings, a leopard with four wings, etc.

The goal is to discern what the figure points to, because the thing being figuratively represented is to have a literal fulfillment in history. Examples: Daniel 7:17, the four great beasts signified four kings who would arise from the earth; John 2:19, Christ’s prediction of the temple, “destroy this temple and in three days I will raise it up”, is explained as Christ referring to the temple of His body.

A WORD OF CAUTION Determining the type of prophecy in some prophetic passages is

difficult. Example: Amos 9:13-15 13 “Behold, days are coming,”

declares the LORD, “When the plowman will overtake the reaper And the treader of grapes him who sows seed; When the mountains will drip sweet wine And all the hills will be dissolved.14 “Also I will restore the captivity of My people Israel, And they will rebuild the ruined cities and live in them; They will also plant vineyards and drink their wine, And make gardens and eat their fruit.15 “I will also plant them on their land, And they will not again be rooted out from their land Which I have given them,” Says the LORD your God.

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There is indication that this passage should be taken figuratively. But, we must begin with the assumption that a prediction is to be understood literally. However, a great deal of prophecy is indeed figurative and we must learn to distinguish between literal and figurative writing.

Prophecy includes past, present and future. Often prophecy does not follow a sequential (successive) pattern. The passage may jump from one idea to another, or from one period of time to another.

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Charts(From Methodical Bible Study - Robert Traina)

Kinds of ChartsCharts may be classified in two categories: horizontal charts and vertical

charts. There are variations of both of these, but they represent the main types of charts. The former is most useful in connection with passages where perspective is important, such as larger units of material; the latter is frequently helpful in the study of shorter units, such as segments.

Primary Reason for Charts They take advantage of the eye-gate and thus utilize another avenue

of learning. They supply a helpful means for recording one’s discoveries. They help to give one an impression of the framework and

outstanding ideas of the whole. They provide a basis for teaching large units of material in a limited

amount of time.

Underlying Principles and Concrete Suggestions for Making Charts One should be careful to keep charts inductive. The chart should be

determined by the structure of Biblical material; the structure of Biblical material should not be determined by the chart. Do not force an idea upon a unit simply because it provides good material for a chart. Remember that the chart is a means and not an end.

Charts should reflect analysis and not merely contain the exact words of Scripture.

They should ordinarily be one’s own, the product of individual study. Charts should reveal both the structural relations within Biblical units

(contrast, comparison, etc.), and the materials by which these relations are effected (geography, biography, etc.).

They should contain only major terms, relations, ideas, etc. One should not include so much material or draw so many lines that the chart becomes a source of confusion instead of a means of clarification. If a chart cannot be understood rather easily a year after its production, its techniques are probably fallacious.

One ought to devise ways of denoting the most important sections, relations, ideas etc. of a Biblical unit. These may involve heavier writing, underlining, or encircling.

Charts should be synthetical in nature and purpose; they should not simply indicate the distinct parts or divisions of a passage.

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One should attempt to vary the ways in which one makes charts. Charts should be continuous in order to accomplish their purpose of

helping to foster perspective. If a chart is horizontal, for example, it should not be divided into sections and one placed below the other.

Charts should not be too long, for excessive length also hinders perspective.

Charts should be so framed as to be readable from one vantagepoint. The full value of a chart cannot be realized if one finds it necessary to look at it from various angles so as to read it.

One should include references in one’s chart. For example, chapter and verse indications should be noted in regard to Biblical material. If extra-Biblical quotations are used, their sources should be included.

It is often helpful to put the theme, which is revealed, in and by the chart at the top of the page.

Charts should be framed in such a way that others can read them. They should be self-explanatory. If necessary, one can indicate a legend, which will serve as a guide. However, charts should be made as simple as possible.

The chart should reflect message as well as form. It should be interpretive as well as observational.

If possible, one should try to make the divisions of charts proportionate in length to the amount of Biblical material, which they represent. In other words, if a structural unit of a passage consists of ten chapters, more space should be given to it than to one, which is two chapters in length.

In charting it is generally best to follow, the chronological order of the text and not to arrange it.

Use other visual aids besides charts, such as outlines. Avoid becoming a slave of charts.

Other Contents of Charts Chapter or paragraph titles. Comparison and contrast or beginning and end of book.

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Word studies. Outstanding features not otherwise indicated. Historical information, such as dates. Analytical outlines of paragraphs or segments. Maps. Topical or biographical studies. Good quotations – Biblical or extra-Biblical. Problems for future investigations. Topics for future study. Main lessons (application). Verses for memorization. Devotional passages. Sermonic suggestions. Possible teaching approaches. Correlation with other passages.

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Chart ExamplesPsalm 23

A Psalm of Confident Trust

1“Jehovah is my shepherd”

(Ideological Causation)

I shall not want

GENERAL THESIS

2

ELABORATION(Ideological Particularization)

This is specifically what ismeant by the initial statement

OR

CORROBATION 4

(Ideological Substantiation) 5These are the concrete

grounds for the initial remark

6

SUMMARY(Ideological Summarization)

IMAGEOF

SHEPHERD

IMAGEOF

HOST

CONTINUITY

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Chart ExamplesJohn 5

The Oneness of Father and Son

GOOD ANALYSIS, POOR SYNTHESIS

1SETTING

(Historical Introduction)

2INCIDENT

(Historical Causation)

9a

9bSEQUEL

(Controversy)

THEME – “My Father is working still, and I am working” (V. 18)

18

19 – “The Son can do nothing of his own accord ...”

GENERAL20

21SPECIFIC – Life and

Judgement(Present)

24

25Life andJudgement(Future)

29

DISCOURSE

AMPLIFICATIONS ANDIMPLICATIONS

(Ideological Particularizationand Causation)

AMPLIFICATIONS ANDVERIFICATION

(Further Ideological Particu-larization –also Substantiation)

30 – “I can do nothing on my own authority . . .”

Witness Therefore, Judgement

John the BaptistWorksFatherScripturesMoses

47

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Chart ExamplesJoshua

The Conquest of Canaan Was Due to Joshua’s and Israel’sDependence on the Dependable and Indispensable Yahweh

OUTSIDE CANAAN INSIDE CANAAN

JOSHUA BEGINS JOSHUA ENDS LEADERSHI LEADERSHIP

PROMISES GIVEN PROMISES FULFILLED (Looks Forward) (Looks Backward)

Great Analysis, Great Synthesis

ANTIC-IPATION REALIZATION

RECAPIT-ULATION

PREP-ARATION1 2

INVASION3 12

INSTRUC-TION AND

MOTIVATION22 24

DIVISION13 21

Geographical Progression

Ideological Progression

Biographical Progression

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Note the following factsregarding this chart...

First, the chart demonstrates the distinction between surface and subsurface structure. Surface structure.

The arrangement indicated by the titles “preparation,” “invasion,” “division,” etc., is historical in nature

There is also geographical and biographical composition in the book, as is indicated by the contrast between the beginning and end of the book.

Subsurface structure The framework indicated by the title “anticipation,” “realization,”

and “recapitulation” involves subsurface structure and is closely related to the movement called “ideological.”

Subsurface structure is more difficult to discover and in this case reveals that which is closest to the purpose and message of the book.

Secondly, the chart illustrates the value of contrasting the beginning and the end of certain books. Such a procedure not only indicates progression, but also affords an insight into the general contents of a book. It suggests in this particular instance that the book of Joshua contain the

journey of the Israelites from Moab to Canaan, events which occurred during the leadership of Joshua, and incidents in which God fulfilled the promises He made.

Thirdly, the chart indicates both structural relations and the materials, which were used to effect them.

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A Scriptural BookchartInterpretation of

Habakkuk

Genre:Generic Conception:

Bookchart:

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession ThirteenLiterary Genres

Parables – Luke 16:1-13

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Parables

A parable is a short story that uses a physical or practical example from every day life to illustrate a spiritual truth. Jesus often taught in parables so it is critical to understand this special kind of literary form. When Jesus taught with parables there was an additional purpose. He wanted to obscure the truth from the unresponsive, at the same time making it plain to the responsive.

Note that although historic events can be used as illustrations, a parable is a special story form designed specifically to teach a particular truth. Although by definition, a parable is not the record of a historic event, to be a parable it must be true to life.

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Guidelines for ParableThere are basic guidelines needed for understanding parables:

Begin with the immediate context: What is the occasion for telling the story? (Lk 15:1-2) What is the explanation of the parable’s meaning?

(Lk 15:7, 10 and Mt 24:44, 25:13)

Identify the central point of emphasis: Luke 15:4 one lost sheep Luke 15:8-10 one lost coin Look at the context of the passage before and after the

parable.

Identify irrelevant details: Details that are not intended to teach truth (Lk 17:7-9)

Luke 15:8 9 safe coins Luke 15:4 99 safe sheep

Identify relevant details: Those intended to teach some truths will be

reinforced in the central theme (story of the Prodigal Son - - was lost but now found.)

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Determine where this parable falls on the “Allegorical Continuum”:

From the parable’s setting within Jesus’ ministry and within the gospel’ structure, determine if the parable

Answers a question Lk 15:1-2 Jesus’ relationship with sinners

Clarifies a new teaching Mt 13 Unexpected form of the Kingdom of God

This should clarify your literary identification (Allegory or Reality) and specify the intended audience as multitudes, disciples, etc.

Be sensitive to historical and cultural features that heighten the parable’s impact on its original hearers. Research this aspect!

Determine the theological significance of the parable and draw applications that (culturally) parallel the impact on the original hearers.

New American Standard Bible Luke 16:1-13

continuousallegory(most pts.have cor-responding meanings

e.g. Parableof the Soils

(soils, seed,ground, etc.have corres-ponding mean-ings)

partiallyallegory(a few mainpts. havecorrespondingmeanings

e.g. Parableof the ProdigalSon

(Father & sonsare all thathave corres-ponding mean-ings)

main-point allegory(only the mainthrust of theparable has acorrespondingmeaning

e.g. Parableof the GoodSamaritan

(the good Samar-itans’ actionspersonify beingneighborly toanyone we encounter)

realisticreporting(there areessentiallyno allegori-cal elements

No parableson this end;all parablesare on theleft half ofthe continuum

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1 Now He was also saying to the disciples, "There was a rich man who had a manager, and this manager was reported to him as squandering his possessions.

2 "And he called him and said to him, 'What is this I hear about you? Give an accounting of your management, for you can no longer be manager.'

3 "The manager said to himself, 'What shall I do, since my master is taking the management away from me? I am not strong enough to dig; I am ashamed to beg.

4 'I know what I shall do, so that when I am removed from the management people will welcome me into their homes.'

5 "And he summoned each one of his master's debtors, and he began saying to the first, 'How much do you owe my master?'

6 "And he said, 'A hundred measures of oil.' And he said to him, 'Take your bill, and sit down quickly and write fifty.'

7 "Then he said to another, 'And how much do you owe?' And he said, 'A hundred measures of wheat.' He said to him, 'Take your bill, and write eighty.'

8 "And his master praised the unrighteous manager because he had acted shrewdly; for the sons of this age are more shrewd in relation to their own kind than the sons of light.

9 "And I say to you, make friends for yourselves by means of the wealth of unrighteousness, so that when it fails, they will receive you into the eternal dwellings.

10 "He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much.

11 "Therefore if you have not been faithful in the use of unrighteous wealth, who will entrust the true riches to you?

12 "And if you have not been faithful in the use of that which is another's, who will give you that which is your own?

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13 "No servant can serve two masters; for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth."

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A Scriptural Interpretationof Luke 16:1-13

Genre:

Generic Conception:

Observations:

Interpretation:

Application:

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudySession Fourteen

Wisdom – Proverbs 22:6

Wisdom Literature

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The roots of wisdom thought lie in creation theology. A person acquires wisdom not by receiving divine revelation but by recording observations about what works or fails to work in daily life in the world created by God. Based on creation, wisdom provides an indirect, limited form or revelation. It’s principles are tentative because they may be overruled by the mysterious freedom of God (e.g., Job) or by the teaching of other direct revelation. This suggests an important point:

Interpret wisdom literature as “probable truth” that, like the mysterious creation to which it corresponds, works most of the time – but not always.

The primary goal of proverbs is to state an important, simple truth about life in easy to remember terms

Proverbs 1:2-7 To make you skilful in living,

especially parents teaching this to their children

Proverbs offer general principles for successful living rather than a

comprehensive “legal code for life.”

Wisdom means knowing and following God’s fixed eternal and righteous order

granting life to those who walk it

Written to train sons socially, morally and religiously in the home!

Father is held responsible for child’s development in OT Mother also mentioned which proves father and mother shared

responsibility for the education of child in Israel

Forms of Wisdom Literature

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Descriptive or Experiential state a simple observation about life without reckoning with exceptions or applications

Proverbs 11:24; 15:23; 17:27-28; 18:16

Prescriptive or Didactic states a truth with a specific aim to influence human behavior. It is the specific promise of benefit, often by God’s intervention that distinguishes the prescriptive from descriptive.

Proverbs 14:31; 15:33; 19:17; 22:22-23

Comparative seek to underscore the superiority of certain character traits or personal conduct over others

Proverbs 15:17; 16:8, 16, 19; 17:1; 21:9

Numerical drive their truths home by using the formula x / x + 1 in the title. The title introduces the subject while the subsequest list enumerates four examples. The greatest emphasis falls on the last item. The previous ones merely serve to heighten the wonder or disgust of it. Proper interpretation must focus, not on the entire list, but on the final element and how it differs from or even surpasses the others.

Proverbs 30:18-19

Antithetical paint a stark contrast attempting to commend wise conduct highly and to make foolishness completely unappealing. Since antithesis is the key to this form focus on the contrast presented.

Isolate the two traits or types of people that the proverb sets side-by-side.

Decided which of the opposites the proverb commends and why Proverb 12:25; 15:18

Instruction has two forms short and long. Short Form

Brief exhortation consisting of a prohibition (Do not...) supported by a motive clause (“for” or “because”...)

Sometimes this shorter type makes explicit the truth urged indirectly by other proverbs.

Proverb 8:33, 22:17-24:22 Proverb 22:22-23 directly prohibiting what 14:31

implies, cf. 16:3, 20) Long Form

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An unusual feature of these instructions is that they occasionally include a unique subgenre called the wisdom speech. Here they personify wisdom as a woman who openly proclaims her message in the public streets and squares.

Proverb 1:20-33; 8:1-36; 9:1-6; cf. Folly as a woman [9:13-17]; Job 28)

Principles of Interpretation for Instruction genre Carefully observe this literary form Note its commands or prohibitions present absolute demands

for obedience not tentative suggestions for consideration Respond to them with seriousness Approach wisdom speeches as if listening to a woman

passionately and urgently pleading with passing crowds to follow her advice. The passion underscores the seriousness of her advide:

How crucial for people to obey it How menacing the danger is for those who do not obey

Having read the passage, capture its form and content by completing the sentence: “This shouting woman urges me to ...”

Example autobiographical and narrate a personal experience or other illustration from which he has distilled an important truth to pass on.

Structure Opening - “I saw and considered...” or “I passed by...” Example Story The Moral

Proverb 24:30-34

Reflection autobiographical reporting personal musings and conclusions about a truth, often citing firsthand observations, example stories, and lengthy thought.

Structure Opening - “I saw and considered...” or “I passed by...”

Ecc 1:14; 3:16; 4:1; 5:13; 6:1) Quotation of proverbs Rhetorical questions or citation of example stories Concluding moral (Ecc 2:24-25; 3:22; 5:18-20)

Principles of Interpretation – Example Story and Reflection Determine how their components support the concluding moral Pay attention to the concluding morals since they express the

writers’ point of view.

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Applications need to flow from the concluding moral

Disputation Speeches a speaker seeks to persuade the audience of some truth. In prophetic examples we hear only the prophet’s side, but Job reports the arguments of both Job and his friends. Specifically we hear the lengthy disputation speeches in which the speakers debate the cause of Job’s suffering. In the end, the Lord’s dramatic, irrefutable speeches (CH 38-39, 40-41) reduce Job to humble acquiescence (42:1-6)

Sometimes incorporates literary forms of worship into argument. (Job 16)

Complaint Description of attack Affirms innocence Lifts a petition

Use authors’ frame of reference for understanding Also may include hymnic elements From Israel’s worship practices comes the avowal of innocence, a

statement by which an individual attempts to prove his innocence. Principles of Interpretation – Job

Determine what truths dominate each speaker’s persuasion. Narrative says Job is a hero (1:8; 42:7-9; 42:10-17). Pay attention to Job’s self-defense and beware that the “good”

advice of his friends is diametrically opposed to God. Analyze why the poet included disputation and what they

contribute. Avowal of innocence provides a crucial interpretive clue (Ch

31) to understand the book. In the Psalms, avowals of innocence support the psalmist’s plea for God to issue legal verdict in his favor. Thus, the form also implies the goal of Job’s avowal, which is to receive legal vindication from God.

Decide from God’s soliloquy and Job’s responses whether Job is truly innocent and what the book teaches about the cause and purpose of his (and our) suffering). (Suggest that the book’s lesson is that the ultimate root of some human suffering lies in the mysterious, hidden plans of God for his people.)

The ending provides a crucial clue to interpreting the entire book. God vindicates and rewards Job and criticizes the arrogance of his friends. Job encourages believers to trust God for similar, ultimate vindication from unjust suffering.

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Proverbs(An Overview of Its Authors)26

Seven Characteristics of Proverbs: Does not argue Tone is universalistic Comprehensiveness of outline Are not of unlimited applications Includes no unscientific statement or inaccurate observation Are on a very high moral plane They are “true to life.”

26 Article from Miles Newton in TTBE 517/BBST 312 Hermeneutics Fall 1997, Talbot School of Theology, La Mirada, CA.

Title,Introduction,

Motto

A Father’sPraise ofWisdom(Ch 1-9)

Proverbs of Solomon(Ch 10-22)

Wise Words(Ch 22-24)

Words ofWise Men

Further Words of

Wise Men

1:1-7 1:8 9:18 10:1 22:16 22:17 24:22 24:23 24:34

Further Proverbsof Solomon(Ch 25-29)

Hezekiah’s Collection

Words of Agur

Words of King

Lemuel

An Alphabetof Wifely

Excellence

25:1 29:27 30 31:1 31:9 31:10 31:31

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A Scriptural Interpretationof Proverbs 22:6

Genre:

Generic Conception:

Observations:

Interpretation:

Application:

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudyClass Handouts

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Jesus’ Interview with the Samaritan Woman

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The SamaritansThe Samaritans took their name from the city of Samaria, the capital of the Northern Kingdom of Israel from the time of the kings Omri and Ahab (1 Kings 16:24). The city of Samaria was destroyed by the Assyrians in 721 BC, and about twenty–seven thousand people of the ruling classes and those who were useful artisans were deported to Assyria and dispersed (2 Kings 17:24). As part of Assyrian policy, leadership of the city was taken over by other subject peoples, so that lack of communication with the local working people combined with the new rulers’ gratitude to the Assyrians for placing them in charge would result in a stable, peaceful situation.

Things did not go well — wild animals increased in the country at an alarming rate, killing many people. The newcomers believed these attacks to mean that they were not worshiping the God of Samaria in the right way. One of the priests in exile was sent back to teach the Jewish faith, and he set up a religious sanctuary at Bethel. As a result, a syncretistic religion was formed between the worship of Yahweh and the worship of the local gods from the original homes of the new rulers of Samaria (2 Kings 17:25–34).

Some of the people from the Northern Kingdom who had not been taken into exile worshiped at Jerusalem, where they were welcomed (2 Chronicles 35:17), and when the city of Jerusalem was itself destroyed by the Babylonians this link was still maintained (Jeremiah 41:5). When the Persian Empire succeeded the Babylonian, and the Jews were allowed to rebuild their religion — their Temple and eventually the walls of Jerusalem — there was a mixed reception from the Samaritans. There were Samaritans who wanted to join in with the work so that the worship of Yahweh could be renewed (Ezra 4:2), but they were strongly rebuffed by the returned exiles, who regarded the Samaritans as impure because of the syncretistic nature of their religion (Ezra 4:3). Other Samaritans were alarmed that Jerusalem was being rebuilt, for Jerusalem had always rivaled Samaria. These Samaritans did everything they could to hinder the rebuilding of the city (Nehemiah 4:1–2).

All the old antipathy between North and South came to the fore. Those feelings had a long pedigree, going back to the time when the twelve tribes had originally occupied the hill country of Canaan after the Exodus. The tribes in the north had been separated from those in the south by a line of Canaanite fortresses, and when David became king, it was to be king of two united kingdoms rather than of one kingdom (see p. 268). When the kingdom of David and subsequently of Solomon was divided during the period of their successors, the division followed the old historic line. The Samaritans were regarded not only as political enemies but as unclean people whose presence would defile the newly–returned exiles (see Nehemiah 13:23–30).

At a subsequent time, there seems to have been a group of Samaritans who, having been prevented from worshiping Yahweh in Jerusalem, and wishing to dissociate themselves from the continual infighting, withdrew to set up a place of worship of their own at Shechem (see John 4:19–20), centred on Mount Gerizim, which had been of great importance in the history and religion of the Jewish people (Deuteronomy 11:29; Joshua 8:33). A temple was built on Mount Gerizim, and a distinctive faith gradually developed. The Samaritans accepted the five books of Moses in their own language as their authority (the Samaritan Pentateuch), and this position was reflected in their creed: There is one God; Moses was his prophet and will one day be returning as the Taheb (“restorer,” sometimes

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called “Messiah”; see John 4:25); there will be a Day of Judgment; and Mount Gerizim is the place appointed by God for sacrifice. The last element was the tenth commandment in the Decalogue of the Samaritan Pentateuch (John 4:20).

At least some Samaritans held to a traditional belief that Moses had hidden sacred vessels on the mountain, for in AD 36 a Samaritan gathered a crowd on the mountain with the promise that he would show them the vessels. The whole group was massacred by Pontius Pilate.Because of the difference in creed, there was strong religious distrust between those who worshiped on Mount Gerizim and those who worshiped at the restored Temple in Jerusalem. In 128 BC, one of the Jewish Hasmonean rulers (John Hyrcanus) captured Shechem and destroyed the temple, and somewhere between AD 6 and 9 a group of Samaritans defiled the Temple in Jerusalem by scattering bones there during Passover.

There are explicit and implicit references to the hostility of Jews and Samaritans in the New Testament (John 4:9, 33). Jesus went out of his way to indicate the good in Samaritans (Luke 10:33), which he had experienced (Luke 17:16), but he followed Jewish tradition and did not normally pass through Samaria when traveling from Galilee to Judaea. The normal route for Jews who did not wish to defile themselves was to cross the River Jordan at Beth Shan (to the north) and Jericho (in the south) traveling on the eastern side of the river (Luke 18:31, 35). Many Samaritans became Christians (Acts 8:25).27

The centre of the villageThe “centre” of the village was the water supply. People went to the well to get their water, taking their own leather buckets and pitchers (see John 4:11), and as they did so they met others from the village for conversation and relaxation at the beginning and end of the day. The well was not always a deep hole with a wellhead. The well was quite often in a dried–up river bed. About four feet (a metre) square and four feet (a metre) deep, it filled up with water and was known as a pit (literal meaning of Jeremiah 14:3). Winter rains always filled the dry bed. When there were quarrels, the pits were sometimes filled in (Genesis 25:15).28

Fetching waterThe two jobs outside the house — collecting water and going to the local market — were done by the older girls. Water was fetched from the local well or spring at the beginning or end of the day. Eliezer, Abraham’s servant, utilized this fact to seek guidance from God in choosing a wife for Isaac (Genesis 24:11–13). He also knew that it was always the older, unmarried girls who came to fetch the water (see 1 Samuel 9:11). The water was carried in a large earthenware pitcher either on the shoulder (the method adopted by Rebekah, Genesis 24:15) or on the hip.29

The woman at the well John 4:6. The Samaritan woman came at the sixth hour of the day (midday), despite the heat, because she knew there would be no other women at the well. Furthermore, because of the life–style she was following, she did not want to talk to them. She had brought her own leather bucket to the well to get the water out (v. 7). 30

27Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.28Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.29Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.30Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.

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The prophetsAlongside the priests and Levites was another group called to a representative work. The prophets, like the priests, represented people before God. Samuel prayed for the people at Mizpah (1 Samuel 7:5); Elisha prayed that his servant would see God’s protecting armies (2 Kings 6:17); Jeremiah was told that he should not pray for the people since God would not hear him because their sins were too great (Jeremiah 7:16).

The prophets’ real importance however was that they represented God and spoke for him to the people. Abraham (Genesis 20:7) and Moses were both regarded as prophets (Deuteronomy 18:15–19). In the Deuteronomy passage it is clear that a prophet is always called by God (v. 18), has God’s authority (v. 19), and what he says will be proved true (v. 22). The prophet therefore was known as God’s servant (2 Kings 17:13, 23; Ezra 9:11; Jeremiah 7:25). The prophet always stood for God’s standards and called people to him (Deuteronomy 13, esp. v. 4), and it was this that distinguished a true prophet from a false prophet (for example, 1 Kings 13:18–22; 22; Jeremiah 28).

Prophets were not simply people who were politically or socially aware. They were people who by revelation from God had been made aware of the significance of historical events and of the needs of common people. There were two elements to their work, which may be described as foretelling and forthtelling. They spoke about future events so as to warn about the consequences of present action (e.g., Amos 1:2), and they often spoke out against the society in which they lived.

In the early period of Israel’s history there seem to have been two distinct kinds of prophet. One was known as a roeh or see–er (seer); he was a solitary, impressive person who is typified by Samuel (1 Samuel 9:11, 18–19; 1 Chronicles 9:22). The other was known as a nabi, who was a member of a group who prophesied ecstatically (1 Samuel 10:5–6, 10–13; 19:20–24). At a later period the words became interchangeable with another general word, hozeh. Different characteristics could be seen in different prophets. Some prophets therefore spoke through divination (Zechariah 10:2), analysis of political events (Isaiah 5:12), assessment of character (1 Samuel 16:1), visions (Isaiah 6:5), telepathy (2 Kings 6:12), and the ability to see details in the future (1 Kings 13:2; Isaiah 44:28).

A person became a prophet by becoming aware that God was speaking to him and having to transmit the message. The consciousness came in different ways and was then transmitted through the prophet’s own unique personality. Jeremiah says simply that the hand of the Lord touched him and words were put into his mouth (Jeremiah 1:9). Other prophets had visions and dreams (1 Samuel 28:6, 15; Zechariah 1:8). Sometimes the prophetic message was given by recounting the vision (Isaiah 6), at other times by telling parables or stories (Isaiah 5:1–7), by acting an oracle (2 Kings 13:14–19; Jeremiah 19; Ezekiel 4:1–3), or by writing (Isaiah 30:8).

Some of the prophets had groups of followers or disciples who were known as “sons of prophets” (2 Kings 4:38). They would repeat the prophet’s message and sometimes write it down. There were many more prophets than just the ones we know of through their recorded prophecies or through historical events. Groups of prophets worked at centres of worship (1 Samuel 10:5) and were therefore associated with priests and Levites (2 Kings 23:2; Isaiah 28:7). Because they were therefore aware of the abuses of the sacrificial system and realized that the moral lives of the worshipers did not square with their ceremonial, the prophets

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tended to attack the ceremonial. They did what Jesus did centuries later with the woman of Samaria when he pointed out that true worship acceptable to God is in “spirit and in truth” (John 4:24)31

Journeys and TravelTravel in Bible times was very difficult. It was never a pleasure. When people traveled it was either for government affairs, business, or necessity. Travelers on government business were protected (Acts 23:31), and the wealthy businessmen who could afford it sent others in a caravan on their behalf. They had to take a calculated risk as to whether or not their goods would arrive and return safely. Paul summarizes (2 Corinthians 11:26–27) the problems he had when traveling, “I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my countrymen, in danger from Gentiles, in danger in the city, in danger in the country, in danger at sea.”

Things were so difficult that people settled their affairs before setting out on a journey. It was safer to stay at home, or if travel was absolutely necessary, to travel in a group. Jesus’ own group of twelve disciples was not simply a matter of a fellowship for teaching; it was a necessity. The same could be said for the pilgrim group that traveled to and from Jerusalem when Jesus was twelve years old, a group large enough to prevent Mary and Joseph from spotting him during the day (Luke 2:44).

Land travelIf travel by sea was dangerous, travel by land was little better. There were many reasons that it was good not to travel. In the first place, the roads themselves were poor for the ordinary traveler. The roadway was either so faint it was difficult to make out (Psalm 107:4–7 tells of a group that lost its way, prayed to God for help, and were led by him to a city), or the surface was uncomfortably bumpy.

The wheel had been invented in Mesopotamia. It was a small, heavy disc of wood, and it replaced the runner on a sledge. The development of the wheel led to the need for roads so that the wheels would not disintegrate on large stones or in deep hollows, for wheels could not pick their way around obstacles in the way that animal feet could. But even with the need for good roads, there was little development in road building. Initially a road was simply a track where the stones had been removed, the bumps flattened, and the holes filled in. When an important person was to arrive, it was the practice to “prepare the way for the Lord.” All the mountains (bumps) were made low, and the valleys (ruts and holes in the road) were exalted (see Isaiah 40:3–4; Matthew 11:10).

It was the Persians who first developed a good road system, because without it they could not maintain communications and government throughout their empire. But even though the roads they made were broad, fairly level tracks and even though there were staging posts with fresh horses so that important messages could be got through, it still took three months to cover the 1,600 miles (2,576 kilometres) from Sardis to Susa.

Roman roadsThe Romans were the finest road builders — “all roads lead to Rome.” Roman roads were straight and level and were made of four layers. First was sand, then pieces of stone and rock in concrete, then crushed stone in concrete, and finally a paved surface. Drainage was 31Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.

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provided, and where the roads went into the cities, there were raised walkways for pedestrians.

Milestones were placed along the roads (4,850 feet to the Roman mile). These stones gave an indication of distance, but journeys were still reckoned in days’ journey as they had been centuries before (Genesis 30:36; 31:23). The stones served another purpose, though. Roman law made it possible for a soldier to compel a civilian to carry his pack from one milestone to the next. Jesus had this in mind when he said that if anyone compels us to go one mile we should be willing to go the extra mile (cf. Matthew 5:41). Fifty thousand miles of roads were built in this way through the Roman Empire, and road maps were on sale in the shops in Rome.

A courier could cover 75 miles (121 kilometres) in one day, but distances were so great that it still took 54 days to travel from Rome to Caesarea. The courier service was highly developed and involved vehicles, horses, and staging posts. The roads themselves were continuously maintained by local supervisors.

Wagons were drawn by oxen, and lighter vehicles could be hired outside city gates. The cisium was a light open carriage with two wheels. It could take two people — the driver and the passenger. The essedom was driven by the hirer, and it had a pair of horses. Some of the wagons, known as reda, were covered and provided with seats for passengers. Chariots, too, were available (Acts 8:29), as were litters, the latter for use by only the most important people. The litter was carried by human hands or was placed on a sling between animals. The Roman system of roads may not sound too bad, but if one was not an official nor a Roman, one could take little advantage of it.

AccommodationAnother reason people did not like traveling both in Old and in New Testament times was that travelers were in danger from bandits (Judges 9:25; Luke 10:30). Another, similar, reason was that travelers were completely at the mercy of the local people (Judges 19:15; Job 31:32). Staging posts for the ordinary traveler did not develop until Persian times, and they were often dubious places. The inn, khan, or caravanserai was built around a central courtyard. Stabling for animals was provided at courtyard level, and other accommodation was above. It was the ancient equivalent of a motel.

Although in theory the staging posts provided free accommodation, food, provender, and other services were paid for (Luke 10:35), and it was a feature of most of the inns that prostitution was part of the system. This explains why Jesus told his disciples to seek accommodation in private homes (Matthew 10:11), and why it was so important that first–century Christians be given to hospitality (Romans 12:13; 1 Timothy 3:2; 1 Peter 4:9).

Since services were so doubtful it was necessary to take food for the journey (Joshua 9:4–6; Judges 19:19). Normally this would be bread, parched grain, and dried fruit for about two days. It was therefore unusual for Jesus to send his disciples out on a journey without such provision (Matthew 10:10). On the other hand, when he was aware that crowds had been following him for three days, he knew that the people had nothing to eat (Matthew 15:32).

Taxes

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Yet another problem was that taxes had to be paid on a journey. There may have been one language for communication (Greek) and no frontiers to cross, but payment on goods, wheels, axles, and persons all had to be made as one passed through successive tax districts.

Another problem was heat. Summer temperatures were extremely high, so that it was unusual to travel at midday (Acts 26:13). Travel was most comfortable in the morning and the evening, and the wise men from the East took advantage of their knowledge of the stars to travel at night (Matthew 2:9).

Another, surprising, problem was the time taken in greetings. The actual salutations on a journey took an inordinate amount of time. It was not considered polite simply to pass the time of day. It was necessary to ask and receive answers to questions such as “Where are you going? Where are you from? What is your name? How many children have you?” and so on. Jesus considered these salutations to be so great a problem that he told his disciples “do not greet anyone on the road”(Luke 10:4). He was equally scathing about the time some of the religious leaders of his day took in such greetings (Luke 11:43; 20:46). He would have had little patience with the small talk of conventional social gatherings today.32

SHECHEM, SICHEM One of the most important Canaanite cities in Mount Ephraim, on the main road from Jerusalem to the north. The city appears from early times in the Egyptian sources. In the Execration Texts of the 19th century BC its ruler Absh-Adad is mentioned. Shechem and its ruler Labayu are also frequently referred to in the El Amarna letters, in which Labayu, one of the strongest Canaanite rulers, annexed a great number of cities and established a strong kingdom with Shechem as its center. It is possible that a reference in the Egyptian Anastasi papyrus of the end of the 13th century BC relates to this city.

Shechem also occupies a prominent place in the early history of the Patriarchs. On arrival in Canaan, after leaving Haran, Abraham built an altar to the Lord at Shechem (Gen. 12:6–7). When Jacob came from Padan-Aram he pitched his tent outside the city and bought a parcel of land there (Gen. 33:18–19). The incident concerning his daughter Dinah also took place at Shechem (Gen. 34). After the conquest of Canaan by the Israelites the border of the territories of Ephraim and Manasseh met at Shechem (Josh. 17:7), which was one of the cities of the Levites (Josh. 21:21). Before his death Joshua gathered the Children of Israel there, and they brought from Egypt the bones of Joseph, son of Jacob, for burial on the land that his father had bought (Josh. 24). After Gideon’s death the Shechemites enthroned Abimelech his son, and gave him ‘threescore and ten pieces of silver out of the house of Baalberith’ (Judg. 9:1–16); but when they rebelled against him he ‘sowed the city with salt’ (Judg. 9:45–7). It is in this connection that we hear of the ‘tower of Shechem’. It seems that the city retained its special status in the time of the kingdom of Israel, because Rehoboam went there to be enthroned by ‘all Israel’ (1 Kgs. 12:1); and when the tribes of Israel revolted against him Jeroboam, son of Nabat, rebuilt Shechem as his first capital (1 Kgs. 12:25). After the destruction of the kingdom of Israel the King of Assyria brought men from Babylon Cuthah, Ava, Antioch-on-the-Orontes and Sepharvaim and placed them in the cities of Samaria (2 Kgs. 17:24). These were the Samaritans, who made Shechem their religious center and built an altar on top of Mount Gerizim. The Samaritans, with Sanballat at their head, conspired to hinder Nehemiah in building the walls of Jerusalem (Neh. 4:1–3). At this period there was also a colony of Sidonians at Shechem (Josephus, Antiq. XI, 344).

32Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.

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When Alexander the Great conquered Palestine the Samaritans of Shechem represented themselves as Jews in order to win his favor (Antiq. XI, 240); it is in this context that we hear of the Samaritan temple at Shechem (Antiq. XI, 346). But in the time of Antiochus Epiphanes the Samaritans, denying any connection with the Jews, describe themselves in a letter directed to that king as ‘Sidonians of Shechem’ (Antiq. XII, 257–64). In 128BC John Hyrcanus destroyed the Samaritan temple on Mount Gerizim and the Samaritan city of Shechem as well (Antiq. XIII, 256). From that time on it became an insignificant village, and its place was taken by the Roman Flavia Neapolis.

Biblical Shechem is identified with Tell Balatah, to the east of modern Nablus. This location is also identified by Eusebius (Onom. 164, 11), the Pilgrim of Bordeaux, the Medaba map and other Byzantine sources.

The site was first excavated in 1913–4,1926–8,1932 and 1934 by E. Sellin, C. Watzinger and others on behalf of the German Society for Scientific Research. The excavators began by unearthing a section of wall 200 feet long on the west of the mound, where a triple-entrance gateway (Fortifications) was also found. The wall and gate were built of huge blocks of stone, some more than 7 feet wide. In order to study the stratigraphy of the mound they excavated a trench inside the wall. Four strata were observed, but lack of knowledge of the local pottery led to incorrect dating. In the uppermost, ‘Greek’, level a hoard of 850 bronze and seven iron arrowheads was found in a jar. These were the achievements of the first season. In the subsequent seasons several trenches were sunk in different parts of the mound. Close to the northwestern gate, approached by a ramp leading from it, a ‘palace’ was discovered. The entrance to it was through a room measuring 33 feet by 20 feet, its roof supported by a single beam. This room led into the main hall, where the roof rested on ten columns. Later rebuildings were observed in this area. Near the palace was another building, measuring 69 feet by 86 feet and identified by the excavators as the house of Baal-Berith. According to the Bible this was destroyed by Abimelech (Judg. 9). These buildings were dated as follows: the eastern wall, the northwestern gate and the palace to c. 1700 BC; the eastern wall and a wing added to the palace to c. 1500 BC; the temple to c. 1300 BC; rebuilding of the temple to 1150 BC. These dates were later changed several times. Important among the small finds were two cuneiform tablets, one dealing with judicial proceedings, the other a letter written by a teacher to his pupil’s father asking for his fee to be paid. In later seasons of excavation the northwestern gate, the large wall and the first phase of the palace were redated to the Late Bronze Age, the El Amarna period. The results of the excavations were not, however, adequately treated and published.

In the years 1956,1957,1962,1964 and 1966 Shechem was excavated by G.E. Wright on behalf of the Drew-McCormick Archaelogical Expedition. The earliest traces of settlement were of the early 4th millennium BC, but the first permanent settlement on the site was in the Hyksos period. The city was then surrounded by an immense glacis about 80 feet wide and 20 feet high, the slope of which was plastered. Above this there had probably been a brick wall. The higher part of the mound, the acropolis, was surrounded by a separate stone wall, to protect a building identified as an early Hyksos shrine, which consisted of a courtyard with several adjoining rooms. There were several building phases in this structure. In the late 18th century BC it had nine rooms, some of which were workrooms. Under the floors burials of babies in jars were found. About half a century later the building was destroyed by fire and rebuilt. The temple of the latest phase had already been excavated by the Germans. To this phase belonged a forecourt with six stone pillars at its northern end and one in the center. This building was finally destroyed in about 1550 BC, when the Hyksos were expelled by the Egyptians.

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At the end of the Middle Bronze Age the area of the city was enlarged by the addition of an artificial mound held by a huge retaining wall, above which a mud-brick wall was built. Inside the city a thinner parallel wall was joined to it by crosswalls, to form a casemate. The same kind of wall was discovered on the east of the mound. The outer wall was built of huge boulders, thus meriting the term ‘Cyclopean’. In the northwest section of this wall was a gate measuring 59 feet by 65 feet, in which three massive piers formed two pairs of rooms. The same gate was rebuilt in the Late Bronze Age. About half a century later a new wall was erected to the same plan and a new gate was built on the east. It consisted of two towers, each 23 feet by 42 feet, containing guard rooms. During the half century of its existence this gate was destroyed and rebuilt three times, before being finally destroyed by the Egyptians.

To the same Hyksos period belongs the massive fortified temple, built close to the northwestern gate. It served both as a temple and as a fortress. Erected on an earthen platform, it measured 68 feet by 84 feet with walls 17 feet thick. It had a forecourt on the southeast and a wide door leading into a small entrance, which gave access to a large shrine.

The town built after the Egyptian conquest was considerably smaller. The eastern gate was rebuilt on the old plan but the walls were thinner. A paved road led from the gate to an open paved and plastered yard. At the end of the Late Bronze Age the gate was again rebuilt, and it was reused without any change in the Early Iron Age. There is no evidence of destruction at Shechem when the Israelites conquered the country, and the excavators assume that the Shechemites were on friendly terms with the arriving Israelites. A new temple-fortress was built above the first one and this is the one that the excavators believe to be the house of Baal-Berith (Judg. 9). On both sides of the entrance, socles for massebot were discovered, the pillars themselves lying nearby.

After a period of abandonment Shechem was rebuilt in about 900 BC by the Israelites. Jeroboam I fortified it and made it his first capital (1 Kgs. 12:25). To the four strata of the Israelite period belonged several houses in different parts of the mound. Above the temple a four-room house, measuring 50 feet by 60 feet, was erected; this has been identified as a royal granary. The final destruction of Israelite Shechem is attributed to Shalmaneser, who stormed the Israelite kingdom in 724 BC (cf. Jer. 41:4–5).The town was abandoned until the 4th century BC when Alexander the Great made it into a rest camp for his soldiers. It was subsequently occupied by the Samaritans, and this town was probably the Sychar of John (4:5–7; ‘Sychem’ in the Syriac version), near which was Jacob’s well, where Jesus met the woman of Samaria. During the Hellenistic period Samaritan Shechem was destroyed and rebuilt four times, the last destruction being attributed to John Hyrcanus in 128 BC. During the Roman period the site had already ceased to be occupied.33

Sychar. John 4 records the encounter of Jesus with a Samaritan woman from the town of Sychar who came to draw water from the well named for the Patriarch Jacob. The name “Sychar” does not appear elsewhere in Scripture, and it has been traditionally identified with Shechem. Excavations at Shechem indicate that the town was not occupied in New Testament times, and current scholarship tends to identify Sychar with the village El–Askar on the eastern slope of Mount Ebal about half a mile north of Jacob’s Well and just east of Shechem.34

33G.G. The Jerusalem, The Archaeological Encyclopedia of the Holy Land, (New York: Prentice Hall Press) 1990.34Pfeiffer, Charles F. and Vos, Howard F., The Wycliffe Historical Geography of Bible Lands, (Chicago: The Moody Bible Institute of Chicago) 1967.

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DAY AND NIGHT

"Day," yom; ordinarily, the Hebrew "day" lasted from dawn to the coming forth of the starts <Neh 4:21>. The context usually makes it clear whether the term "day" refers to the period of twenty-four hours or to daytime; when there was a possibility of confusion, the term laylah, "night," was added <Gen 7:4,12; 31:39>. The "day" is reckoned from evening to evening, in accordance with the order noted in the account of Creation, namely, "And there was evening and there was morning, one day" <Gen 1:5>; <Lev 23:32> and <Dan 8:14> reflect the same mode of reckoning the day. The phrase `erebh boker, "evening-morning," used in this last passage, is simply a variation of yom and laylah, "day" and "night"; it is the equivalent of the Greek nuchthemeron <2 Cor 11:25>. That the custom of reckoning the day as beginning in the evening and lasting until the following evening was probably of late origin is shown by the phrase "tarry all night" <Judg 19:6-9>; the context shows that the day is regarded as beginning in the morning; in the evening the day "declined," and until the new day (morning) arrived it was necessary to "tarry all night" (compare also <Num 11:32>).

The transition of day to night begins before sunset and lasts till after sunset; the change of night to day begins before sunrise and continues until after sunrise. In both cases, neither `erebh, "evening," nor boqer, "morning," indicate an exact space of time (compare <Gen 8:11; Exo 10:13; Deut 16:6>). The term nesheph, is used for both evening twilight and morning dawn (compare <1 Sam 30:17; 2 Kin 7:5,7; Job 7:4>). Since there were no definite measurements of the time of day, the various periods were indicated by the natural changes of the day; thus "midday" was the time of the day when the sun mounted its highest (cohorayim); afternoon was that part of the day when the sun declined (neToth ha-yom); and evening was the time of the going down of the sun (`erebh). "Between the evenings" (ben ha- `arbayim) was the interval between sunset and darkness. The day was not divided into hours until a late period. sha`ah = Aramaic <Dan 3:6>, is common in Syriac and in later Hebrew; it denoted, originally, any short space of time, and only later came to be equivalent to our "hour" (Driver). The threefold division of the day into watches continued into post-exilic Roman times; but the Roman method of four divisions was also known <Mk 13:35>, where all four divisions are referred to: "at even" (opse), "midnight" (mesonuktion), "at cock crowing" (alektorophonia), "in the morning" (proi). These last extended from six to six o'clock (of also <Mt 14:25; Mk 13:35>). <Acts 12:4> speaks of four parties of four Roman soldiers (quaternions), each of whom had to keep guard during one watch of the night. In Berakhoth 3b, Rabbi Nathan (2nd century) knows of

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only three night-watches; but the patriarch, Rabbi Judah, knows four. See also DAY.35

TIME

(tim): The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz <2 Kin 20:9; Isa 38:8> would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of <Daniel 4:33; 5:5>, and even there it stands for an indefinite period for which "time" would answer as well.

1. The Day: The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation <Gen 1>. It there doubtless denotes an indefinite period, but is marked off by "evening and morning" in accordance with what we know was the method of reckoning the day of 24 hours, i.e. from sunset to sunset.

2. Night: The night was divided, during pre-exilic times, into three divisions called watches ('ashmurah, 'ashmoreth), making periods of varying length, as the night was longer or shorter <Judg 7:19>. This division is referred to in various passages of the Old Testament, but nowhere with indication of definite limits (see <Ps 90:4; 119:148; Jer 51:12; Hab 2:1>).

In the New Testament we find the Roman division of, etc.). But the use of the word in the indefinite sense, as in the expressions: "day of the Lord," "in that day," "the day of judgment," etc., is far more frequent (see DAY). Other more or less indefinite periods of the day and night are: dawn, dawning of the day, morning, evening, noonday, midnight, cock-crowing or crowing of the cock, break of day, etc.

3. Week: The weekly division of time, or the seven-day period, was in use very early and must have been known to the Hebrews before the Mosaic Law, since it was in use in Babylonia before the days of Abraham and is indicated In the story of the Creation. The Hebrew shabhua`, used in the Old Testament for "week," is derived from shebha`, the word for "seven." As the seventh day was a day of rest, or Sabbath (Hebrew shabbath), this word came to be used for "week," as appears in the New Testament sabbaton, sabbata), indicating the period from Sabbath to Sabbath <Mt 28:1>. The same usage is implied in the Old Testament <Lev 23:15; 25:8>. The days of the week were indicated by the numerals, first, second, etc., save the seventh, which was the

35 HORACE J. WOLF (from International Standard Bible Encylopaedia, Electronic Database Copyright (C) 1996 by Biblesoft)

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Sabbath. In New Testament times Friday was called the day of preparation (paraskeue) for the Sabbath <Lk 23:54>.

4. Month: The monthly division of time was determined, of course, by the phases of the moon, the appearance of the new moon being the beginning of the month, chodhesh. Another term for month was yerach yerach, meaning "moon," which was older and derived from the Phoenician usage, but which persisted to late times, since it is found in the Aramaic inscriptions of the 3rd century AD in Syria. The names of the months were Babylonian and of late origin among the Hebrews, probably coming into use during and after the Captivity. But they had other names, of earlier use, derived from the Phoenicians, four of which have survived in "Abib," "Ziv," "Ethanim" and "Bul" (see CALENDAR).

5. Year: The Hebrew year (shanah) was composed of 12 or 13 months, the latter being the year when an intercalary month was added to make the lunar correspond with the solar year. As the difference between the two was from ten to eleven days, this required the addition of a month once in about three years, or seven in nineteen years. This month was added at the vernal equinox and was called after the month next preceding, we-'- adhar, or the "second Adar." We do not know when this arrangement was first adopted, but it was current after the Captivity. There were two years in use, the civil and the ritual, or sacred year. The former began in the autumn, as would appear from <Exo 23:16; 34:22>, where it is stated that the "feast of ingathering" should be at the end of the year, and the Sabbatic year began in the 7th month of the calendar or sacred year, which would correspond to September-October <Lev 25:9>. Josephus says (Ant, I, iii, 3) that Moses designated Nican (March-April) as the 1st month of the festivals, i.e. of the sacred year, but preserved the original order of the months for ordinary affairs, evidently referring to the civil year. This usage corresponds to that of the Turkish empire, where the sacred year is lunar and begins at different seasons, but the financial and political year begins in March O.S. The beginning of the year was called ro'sh ha-shanah, and was determined by the priests, as was the beginning of the month. Originally this was done by observation of the moon, but, later, calculation was employed in connection with it, until finally a system based on accurate calculation was adopted, which was not until the 4th century AD. New-Year was regarded as a festival. See ASTRONOMY, I, 5; YEAR.

6. Seasons: The return of the seasons was designated by summer and winter, or seed-time and harvest; for they were practically the same. There is, in Palestine, a wet season, extending from October to March or April, and a dry season comprising the remainder of the year. The first is the winter (choreph), and this is the seed-time (zera`), especially the first part of it called yoreh, or the time of the early rain; the second is the summer (qayits, "fruit-harvest," or qatsir, "harvest").

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Seed-time begins as soon as the early rains have fallen in sufficient quantity to moisten the earth for plowing, and the harvest begins in some parts, as in the lower Jordan region, near the Dead Sea, about April, but on the high lands a month or two later. The fruit harvest comes in summer proper and continues until the rainy season. "The time when kings go out to war" <2 Sam 11:1; 1 Kin 20:22> probably refers to the end of the rainy season in Nican.

7. No Era: We have no mention in the Old Testament of any era for time reckoning, and we do not find any such usage until the time of the Maccabees. There are occasional references to certain events which might have served for eras had they been generally adopted. Such was the Exodus in the account of the building of the temple <1 Kin 6:1> and the Captivity <Ezek 33:21; 40:1> and the Earthquake <Amos 1:1>. Dates were usually fixed by the regnal years of the kings, and of the Persian kings after the Captivity. When Simon the Maccabee became independent of the Seleucid kings in 143-142 or 139-138 BC, he seems to have established an era of his own, if we may attribute to him a series of coins dated by the years "of the independence of Israel" (see COINS: MONEY; also 1 Macc 13:41 and 15:6,10). The Jews doubtless were familiar with the Seleucid era, which began in 312 BC, and with some of the local eras of the Phoenician cities, but we have no evidence that they made use of them. The era of the Creation was not adopted by them until after the time of Christ. This was fixed at 3,830 years before the destruction of the later temple, or 3760 BC. See ERA.36

TIME

(tim): The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz <2 Kin 20:9; Isa 38:8> would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of <Daniel 4:33; 5:5>, and even there it stands for an indefinite period for which "time" would answer as well.

1. The Day: The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation <Gen 1>. It there doubtless denotes an indefinite period, but is marked off by "evening and morning" in accordance with what we know was the method of reckoning the day of 24 hours, i.e. from sunset to sunset.

2. Night: The night was divided, during pre-exilic times, into three divisions called watches ('ashmurah, 'ashmoreth), making periods of varying 36 H. PORTER (from International Standard Bible Encylopaedia, Electronic Database Copyright (C) 1996 by Biblesoft)

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length, as the night was longer or shorter <Judg 7:19>. This division is referred to in various passages of the Old Testament, but nowhere with indication of definite limits (see <Ps 90:4; 119:148; Jer 51:12; Hab 2:1>).

In the New Testament we find the Roman division of, etc.). But the use of the word in the indefinite sense, as in the expressions: "day of the Lord," "in that day," "the day of judgment," etc., is far more frequent (see DAY). Other more or less indefinite periods of the day and night are: dawn, dawning of the day, morning, evening, noonday, midnight, cock-crowing or crowing of the cock, break of day, etc.

3. Week: The weekly division of time, or the seven-day period, was in use very early and must have been known to the Hebrews before the Mosaic Law, since it was in use in Babylonia before the days of Abraham and is indicated In the story of the Creation. The Hebrew shabhua`, used in the Old Testament for "week," is derived from shebha`, the word for "seven." As the seventh day was a day of rest, or Sabbath (Hebrew shabbath), this word came to be used for "week," as appears in the New Testament sabbaton, sabbata), indicating the period from Sabbath to Sabbath <Mt 28:1>. The same usage is implied in the Old Testament <Lev 23:15; 25:8>. The days of the week were indicated by the numerals, first, second, etc., save the seventh, which was the Sabbath. In New Testament times Friday was called the day of preparation (paraskeue) for the Sabbath <Lk 23:54>.

4. Month: The monthly division of time was determined, of course, by the phases of the moon, the appearance of the new moon being the beginning of the month, chodhesh. Another term for month was yerach yerach, meaning "moon," which was older and derived from the Phoenician usage, but which persisted to late times, since it is found in the Aramaic inscriptions of the 3rd century AD in Syria. The names of the months were Babylonian and of late origin among the Hebrews, probably coming into use during and after the Captivity. But they had other names, of earlier use, derived from the Phoenicians, four of which have survived in "Abib," "Ziv," "Ethanim" and "Bul" (see CALENDAR).

5. Year: The Hebrew year (shanah) was composed of 12 or 13 months, the latter being the year when an intercalary month was added to make the lunar correspond with the solar year. As the difference between the two was from ten to eleven days, this required the addition of a month once in about three years, or seven in nineteen years. This month was added at the vernal equinox and was called after the month next preceding, we-'- adhar, or the "second Adar." We do not know when this arrangement was first adopted, but it was current after the Captivity. There were two years in use, the civil and the ritual, or sacred year. The former began in the autumn, as would appear from <Exo 23:16; 34:22>, where it is stated that the "feast of ingathering" should be at the end of the year, and the Sabbatic year began in the 7th month of the

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calendar or sacred year, which would correspond to September-October <Lev 25:9>. Josephus says (Ant, I, iii, 3) that Moses designated Nican (March-April) as the 1st month of the festivals, i.e. of the sacred year, but preserved the original order of the months for ordinary affairs, evidently referring to the civil year. This usage corresponds to that of the Turkish empire, where the sacred year is lunar and begins at different seasons, but the financial and political year begins in March O.S. The beginning of the year was called ro'sh ha-shanah, and was determined by the priests, as was the beginning of the month. Originally this was done by observation of the moon, but, later, calculation was employed in connection with it, until finally a system based on accurate calculation was adopted, which was not until the 4th century AD. New-Year was regarded as a festival. See ASTRONOMY, I, 5; YEAR.

6. Seasons: The return of the seasons was designated by summer and winter, or seed-time and harvest; for they were practically the same. There is, in Palestine, a wet season, extending from October to March or April, and a dry season comprising the remainder of the year. The first is the winter (choreph), and this is the seed-time (zera`), especially the first part of it called yoreh, or the time of the early rain; the second is the summer (qayits, "fruit-harvest," or qatsir, "harvest").

Seed-time begins as soon as the early rains have fallen in sufficient quantity to moisten the earth for plowing, and the harvest begins in some parts, as in the lower Jordan region, near the Dead Sea, about April, but on the high lands a month or two later. The fruit harvest comes in summer proper and continues until the rainy season. "The time when kings go out to war" <2 Sam 11:1; 1 Kin 20:22> probably refers to the end of the rainy season in Nican.

7. No Era: We have no mention in the Old Testament of any era for time reckoning, and we do not find any such usage until the time of the Maccabees. There are occasional references to certain events which might have served for eras had they been generally adopted. Such was the Exodus in the account of the building of the temple <1 Kin 6:1> and the Captivity <Ezek 33:21; 40:1> and the Earthquake <Amos 1:1>. Dates were usually fixed by the regnal years of the kings, and of the Persian kings after the Captivity. When Simon the Maccabee became independent of the Seleucid kings in 143-142 or 139-138 BC, he seems to have established an era of his own, if we may attribute to him a series of coins dated by the years "of the independence of Israel" (see COINS: MONEY; also 1 Macc 13:41 and 15:6,10). The Jews doubtless were familiar with the Seleucid era, which began in 312 BC, and with some of the local eras of the Phoenician cities, but we have no evidence that they made use of them. The era of the Creation was not adopted by them until after the time of Christ. This was fixed at 3,830 years before the destruction of the later temple, or 3760 BC. See ERA.

H. PORTER

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(from International Standard Bible Encylopaedia, Electronic Database Copyright (C) 1996 by Biblesoft)MEALS, MEAL-TIME

II. Meals, Meal-Time, etc.-- (1) It was customary among the ancient Hebrews, as among their contemporaries in the East in classical lands, to have but two meals a day. The "morning morsel" or "early snack," as it is called in the Talmud, taken with some relish like olives, oil or melted butter, might be used by peasants, fishermen, or even artisans, to "break their fast" (see the one reference to it in the New Testament in <Jn 21:12,15>), but this was not a true meal. It was rather ariston proinon (Robinson, BRP, II, 18), though some think it the ariston, of the New Testament (Edersheim, Life and Times of Jesus the Messiah, II, 205, note 3; compare Plummer, International Critical Commentary, on <Lk 11:37>). To "eat a meal," i.e. a full meal, in the morning was a matter for grave reproach <Eccl 10:16>, as early drinking was unusual and a sign of degradation (of <Acts 2:15>).

(2) The first meal (of "meal-time," literally, "the time of eating," <Ruth 2:14; Gen 43:16>), according to general usage, was taken at or about noon when the climate and immemorial custom demanded a rest from labor. Peter's intended meal at Joppa, interrupted by the messengers of Cornelius, was at "the sixth hour," i.e. 12 M. It corresponded somewhat to our modern "luncheon," but the hour varied according to rank and occupation (Shabbath 10a). The Bedawi take it about 9 or 10 o'clock (Burckhardt, Notes, I, 69). It is described somewhat fully by Lane in Modern Egyptians. To abstain from this meal was accounted "fasting" <Judg 20:26; 1 Sam 14:24>. Drummond (Tropical Africa) says his Negro bearers began the day's work without food.

(3) The second and main meal (New Testament, deipnon) was taken about the set of sun, or a little before or after, when the day's work was over and the laborers had "come in from the field" (<Lk 17:7; 24:29> f). This is the "supper time," the "great supper" of <Lk 14:16>, the important meal of the day, when the whole family were together for the evening (Burckhardt, Notes, I, 69). It was the time of the feeding of the multitudes by Jesus <Mk 6:35; Mt 14:15; Lk 9:12>, of the eating of the Passover, and of the partaking of the Lord's Supper. According to Jewish law, and for special reasons, the chief meal was at midday-- "at the sixth hour," according to Josephus (Vita, 54; compare <Gen 43:16-25; 2 Sam 24:15> LXX). It was Yahweh's promise to Israel that they should have "bread" in the morning and "flesh" in the evening <Exo 16:12>, incidental evidence of one way in which the evening meal differed from that at noon. At this family meal ordinarily there was but one common dish for all, into which all "dipped the sop" (see <Mt 26:23; Mk 14:20>), so that when the food, cooked in this common stew, was set before the household, the member of the household who had prepared it had no further work to do, a

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fact which helps to explain Jesus' words to Martha, `One dish alone is needful' (<Lk 10:42>; Hastings Hastings, Dictionary of Christ and the Gospels, under the word "Meals").

(4) Sabbath banqueting became quite customary among the Jews (see examples cited by Lightfoot, Hor. Heb et Talmud on <Lk 14:1>; compare Edersheim, Life and Times of Jesus the Messiah, II, 52, 437; Farrar, Life of Christ, II, 119, note). Indeed it was carried to such an excess that it became proverbial for luxury. But the principle which lay at the root of the custom was the honor of the Sabbath (Lightfoot, op. cit., III, 149), which may explain Jesus countenance and use of the custom (compare <Lk 7:36; 11:37; 14:7-14>), and the fact that on the last Sabbath He spent on earth before His passion He was the chief guest at such a festive meal <Jn 12:2>. It is certain that He made use of such occasions to teach lessons of charity and religion, in one case even when His host was inclined to indulge in discourteous criticism (<Lk 7:39; 11:38,45> f; compare <Jn 12:7> f). He seems to have withheld His formal disapproval of what might be wrong in tendency in such feasts because of the latent possibilities for good He saw in them, and so often used them wisely and well. It was on one of these occasions that a fellow-guest in his enthusiasm broke out in the exclamation, "Blessed is he that shall eat bread in the kingdom of God" <Lk 14:15>, referring evidently to the popular Jewish idea that the Messianic kingdom was to be ushered in with a banquet, and that feasting was to be a chief part of its glories (compare <Isa 25:6; Lk 13:29>). See BANQUET.37

37 GEORGE B. EAGER (from International Standard Bible Encylopaedia, Electronic Database Copyright (C) 1996 by Biblesoft)

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudyClass Handouts

Grammatical Analysis/Interpretation

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A Scriptural Interpretationof Galatians 5:24

Genre: Epistle

Generic Conception:We are not to go back to our old ways under the Law but we are to live by the Spirit.

Observations:Galatians Summary Statement: The Galatians are beginning to believe the teaching of the Judiazers who say that the true son of God is the one who comes under the Law and one must follow the Law to receive the full inheritance and blessing. In other words, faith alone is not enough. Galatians is about how to live not how to be saved. Galatians is about life in the community not individual

life.

Literary Contrast of flesh and Spirit (Gal 5:16-24)Grammar Crucified (to fence with stakes, to crucify)

In Galatians Ga 3:1 perfect pas ptc, Ga 5:24 aorist act ind, Ga 6:14 perfect pass ind

In Paul’s Other Epistles 1 Co 1:13, 1:23, 2:2, 2:8, 2 Co 13:4, Ga 3:1, 5:24, 6:14

General Epistles None

Gospels and Acts Mt 20:19, 23:34, 26:2, 27:22, 27:23, 27:26, 27:31,

27:35, 27:38, 28:5, Mk 15:13, 15:14, 15:15, 15:20, 15:24, 15:25,

15:27, 16:6, Lk 23:21, 23:23, 23:33, 24:7, 24:20, Jn 19:6, 19:10, 19:15, 19:16, 19:18, 19:20, 19:23,

19:41, Ac 2:36, 4:10.

Grammar Flesh

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In Galatians Ga 1:16, 2:16, 2:20, 3:3, 4:23, 4:29, 5:13, 5:16,

5:17, 5:19, 5:24, 6:8, 6:12, 6:13In Paul’s Other Epistles

Rom 11:14, Ga 5:24, 6:8

General Epistles None

Gospels and Acts Jn 6:52, 6:53, 6:54, 6:56, Jn 8:15.

HistoricalAuthor

Paul, whose original name was Saul, was a native of Tarsus, a city in southeast Asia Minor not far from southern Galatia. He was raised in a strict Jewish family and was steeped in traditional Jewish legalism. He had been educated under the famous rabbi Gamaliel and carefully trained in Jewish law (Acts 22:3). He was “circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law a Pharisee; as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless” (Phil. 3:5-6). Before his conversion he “was advancing in Judaism beyond many of [his] contemporaries among [his] countrymen, being more extremely zealous for [his] ancestral traditions” (Gal. 1:14).38

BackgroundThe name Galatia is derived from the barbaric Gauls, or Celts, who settled in Asia Minor after several centuries of plundering the Greek and Roman empires. Under Roman rule, the original region of Galatia was made part of a larger province by the same name in central Asia Minor (modern Turkey) that encompassed an area some 250 miles north to south and up to 175 miles from east to west.In Paul’s day the name Galatia was used for the original smaller region as well as the province. On the first missionary journey Paul and Barnabas established four churches in the southern part of the province, in the cities of Antioch, Iconium, Lystra, and Derbe (Acts 13:14—14:23), and those churches apparently came to form something of a regional body of believers. The Galatian epistle itself does

38 MacArthur, John F., The MacArthur New Testament Commentary, (Chicago: Moody Press) 1983.

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not identify the specific local churches, but they were churches in which Paul had personally ministered (4:13-15). The fact that the book of Acts mentions the four churches established by Paul in south Galatia and mentions none in the rest of the province makes it probable that the epistle was addressed primarily to those southern churches.While in Galatia, Paul nearly lost his life, having been stoned and left for dead by antagonistic Jewish leaders who followed him from Antioch and Iconium to Lystra (Acts 14:19-20). After establishing a church in Derbe, Paul and Barnabas revisited the other three cities, “strengthening the souls of the disciples, encouraging them to continue in the faith” (14:22). On his second journey Paul visited the Galatian churches with Silas, “delivering the decrees, which had been decided upon by the apostles and elders who were in Jerusalem, for them to observe So the churches were being strengthened in the faith, and were increasing in number daily” (Acts 16:1-5).39

CulturalThe stauro<j is a instrument of torture for serious offense and the means of execution. Jewish law does not impose crucifixion. Persons stoned are hanged on trees to show that they die accursed by God. Judaism applies this principle to those who are crucified. Outside the NT stauro<w means “to put up posts,” “to protect by stockade.” The sense to crucify is rare. The LXX uses stauro<w for “to hang on the gallows.” 40

Interpretation:Paul is using sarc to mean flesh and not sinful nature.Every occurrence of the word in Galatians is referring to the body “flesh” and at no time refers to “sinful nature. It’s like saying Chapter 1, 2, 3, 4 and 6 are all in agreement but one verse in Chapter 5 jumps out of context.

Paul uses the word stauro<w, to crucify, three times in Galatians. All three use different grammar. In the first instance in Ga 3:1 Paul states, “You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?” Crucified, in this case, is in the perfect tense meaning that it has already happened

39MacArthur, John F., The MacArthur New Testament Commentary, (Chicago: Moody Press) 1983.40Kittel, Gerhard, and Friedrich, Gerhard, Editors, The Theological Dictionary of the New Testament, Abridged in One Volume, (Grand Rapids, Michigan: William B. Eerdmans Publishing Company) 1985.

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and the results will remain into the future. But it refers to the cross of Christ. Ga 6:14 is also in the perfect and also refers to the cross of Jesus Christ. Ga 5:24 states, “Now those who belong to Christ Jesus have crucified the flesh with it’s passions and desires.” In this case, crucified takes an aorist tense which means simple undefined action normally in the past. It is therefore referring, once again, to the cross of Christ.

Putting our understanding together for “have crucified the flesh”, it becomes quite clear that the correct interpretation should be that Paul is saying that our flesh was crucified on the cross of Jesus Christ and flesh is being used here as a way of saying the old Law. Ga 16-23 are discussing the tension that exists between the flesh and the Spirit. Another way to say this verse would be, “Now those who belong to Christ Jesus have already crucified the Law and their old ways under the Law and they will remain crucified along with all its passions and desires.” Our passions and desires are dead in the sense that they no longer have hold of us and we are not in bondage to them. Since they are dead we can now live in freedom in Jesus Christ by the power of His Spirit and not according to the flesh.

Adding to this........

Romans 6:6 “knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin;”41

Gal 2:20 “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.”42

Gal 6:14 “But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”43

Apply :

41The New American Standard Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.42The New American Standard Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.43The New American Standard Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.

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I must, by command, continually walk in the Spirit and live my life according to the grace, which is dependent upon the power of the Holy Spirit.

Walking in the Spirit means that I must be under the Spirit’s control and therefore under the direction of God. One of the paradoxes of Christianity is that in order to become truly rich and free we must first become poor slaves.

Having had my old self crucified and therefore being in bondage to sin and death I have been set free and rich in bondage to Jesus Christ.

I therefore need to live my life as though I have been set free and seek after the will of my Lord and be the doulo<j, or bondservant, that Paul saw himself as.

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A Scriptural Interpretationof Psalm 1

Genre: Wisdom PsalmGeneric Conception:

Happiness of the Godly contrasted with the Judgment of the Ungodly.

Observations: Psalm 1 is a part of the first of five books in the psalms. Book 1 main theme is David’s conflict with Saul and is Psalm 1-41.

It is an introduction to the Psalms. Book 2 main theme is David’s kingship and consists of Psalms 42-

72. Book 3 main theme is about the Eight-century Assyrian crisis and

consists of Books 73-89. Book 4 main theme is about introspection about destruction of

temple and exile and consists of Psalms 90-106. Book 5 main theme is praise/reflection on return from exile and

beginning of new era and consists of Psalms 107-145. Psalms 146-150 are conclusion and are climactic praise to God.

Hebrew Parallelism:

Semantic Parallelism (based in word usage)Using Similar Terms 1:1

Counsel of wicked, Path of sinners,Seat of scoffers

Using Opposites 1:6Contrasts the righteous with the wicked

Progressive Parallelism (based on logical sequence)Using Cause and Effect 1:3

As a result of 1:2 he will be like a tree Firmly planted by streams of water

Using Sequence 1:1Walk, Stand, Sit

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Overall Parallelism of PsalmVerses 1-3 speak about the person the God BlessesVerses 4-5 speak about the person that God JudgesVerse 6 is the conclusion with a contrast between both people

Interpretation:

The first three verses speak about the person that God blesses. In verse 1 two types of parallelism are used. The first type is the use of similar words to denote the wicked: Counsel of wicked, Path of sinners, Seat of scoffers. These three are contrasted with a progressive sequence of: Walk, Stand, and Sit. Verse 1 can be translated, “O the happiness of the man.” No matter where we turn in the Bible, we find that God gives joy to the obedient (even in the midst of trial) and ultimately sorrow to the disobedient. God sees but two persons in this world: the Godly, who are “in Christ,” and the ungodly, who are “in Adam.” See 1 Cor. 15:22, 49.

This verse first is saying that the path of the wicked or the progression of sin is subtle and sequential. The righteous man first walks in the counsel of the wicked.poreuw in the LXX or [Jl'h;] from the BHS means to go straight, go, advance. The LXX indicates that it is an aorist passive and would therefore mean that it is being done to the righteous man. The Piel stem would indicates it as a causative meaning “lead on”. This would seem to indicate that the righteous man is being enticed to listen to the counsel of the wicked. The prepositional phrase (e@n boulh< a@sebw?n) is a dative of location and can be translated “located in the center of the will, or piece of advice, of the wicked.

Thus enticed by the wicked the progression begins. The righteous man would now stand in the path of sinners. The prepositional phrase (ejn oJdw`/ aJmartwlw`n oujk e[sth )could be translated “do not make a stand located in the threshold of sinners”. e[sth voice remains Aorist but the mood now changes to active which indicates that the righteous man that was originally “led to” walk in the counsel of the wicked by an outside source, has now made a conscious decision to “make a stand” upon the threshold of the path of sinners.

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kai; ejpi; kaqevdran loimw`n oujk ejkavqisen, could be translated “upon a plague seat do not sit”. Again the verb ejkavqisen is aorist active and indicates that the righteous man has made a choice to sit upon the plague seat. The BHS [Åyl] scorn is from the Qal stem. According to BDB, the scorner is proud and haughty, delights in scorning, is incapable of discipline, reproof, or rebuke, cannot find wisdom; is an abomination, should be avoided; smitten and punished for the benefit of the simple and banished for the removal of contention; judgment is prepared for him. The scorner is likened to a plague to be avoided. (Parallelism between BHS and LXX!)

In contrast to verse one, verse two shows a man that does not do this delights in the law of the LORD. to; qevlhma aujtou translates as “his will” and coupled with the prepositional phrase, could be translated “is located in the center of the Law of the Lord and in His law (the Lord’s) he (the righteous man) in the future will make the choice to meditate day and night.” melethvsei comes from meletavw and is a future active indicative indicating that in the future will continue to ponder, plotting a course of action. Day and night are both descriptive genitives and are adverbial genitives of time. They would therefore mean “during the day and night” and would be idiomatic way of saying at all times without ceasing to meditate upon the Law of the Lord.

Verse 3 uses parallelism to show what he will be like. “He will be like a tree firmly planted by streams of water,” to; pefuteumevnon is a perfect passive participle of futeuvw and means to have been planted by an outside source and to remain planted never to be uprooted. dwvsei is future active indicative from divdwmi and means will yield or to give, in the future of its own accord, its fruit in its season, or at the correct time. “its leaf does not wither;” ajporruhvsetai from ajporrevw is future middle indicative indicating that it will not in the future wither for it’s own benefit, “And in whatever he does, he prospers.” poih`/ from poiew is present active subjunctive followed by the participle Kateuodwqhvsetai from kateuodovw and is future passive. Combining these two would seem to indicate that, “its leaf will not wither in the future for its own benefit and in whatever he may continually do he will in the future prosper. ” I believe this means that like a tree nourished by an outside source of the stream, the righteous

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man will be nourished by the initial outside source of meditation of the Law of the Lord upon himself.

Verse 4 begins with a parallel contrast of verses one to three. “The wicked are not so,” contrasts parallel with, “But they are like a light porous substance cast forth to the wind away from the face” According to BDB, [x/m] from BHS, means chaff and always as driven by wind. It is cnou`" in LXX and means a light porous substance. Therefore the wicked will not stand from the participle ajnasthvsontai and from the root ajnivsthmi.It is a future middle indicative and means that they will not in the future stand for thier own benefit.

Verse 6 is introuced by o{ti to introduce a purpose clause the purpose or in order that the “Lord knows (right now in the present – present active indicative) the way of the righteous, but the way of the wicked will (in the future for their own benefit – future middle indicative) perish.”

Application: I should not even begin to listen to the ungodly because it may entice me

to start the path towards destruction. If I have listened and been enticed I need to make the choice not to

continue walking in this path or I may get comforatble with it and decide to sit down in the company and follow the way of the sinful.

I need to continually and at all times meditate on the Law of the Lord. (The law of the Lord in the Psalms was the Pentateuch. To me it would be the entire counsel of Gods Word).

The meditation and study of the Law of the Lord will be a source of nourishment for me and will sustain me so that I may produce fruit for the kingdom in and at it’s proper and appointed time. That would be when God wants the fruit to blossom not when I want it to.

I will be blessed by God and not tire or «wither» in giving of the fruit from my tree and will be blessed in being prosperous in the fruit that I give for the kingdom of God.

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A Scriptural Bookchartof Habakkuk

Genre: ProphecyTheme:

The Book of Habakkuk explores the question of why—and whether—God permits evil to exist unpunished. How can the holy God use a wicked people as a tool? The Book of Habakkuk also gives the secret of survival when national or personal troubles come. Habakkuk confronts God, demanding an account of His actions, or lack of them, by reminding Him of the promised curses at Mt Sinai if Israel reneges on her duties.

Focus Problems of Habakkuk Praise of Habakkuk

Reference 1.1-1.4 1.5-1.11 1.12-2.1 2.2 3.1-3.9Division First Problem

of HabakkukFirst Reply

of GodSecond Problem

of HabakkukSecond Reply

of GodPrayer or Praise

of HabakukTopic Faith Troubled Faith

TriumphantWhat God is Doing Who God Is

Location The Nation of JudahTime c. 607 B.C.

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A Scriptural Interpretation of

Parable – Luke 16:1-13Genre: Parable

Generic Conception:I must act shrewdly in using present financial resources to make friends for eternity

Observations: 16:1. Many well-to-do landowners had managers to oversee their

estates; these managers, or stewards, could be slaves or, as here (16:3–4), free persons. Squandering another’s possessions was considered a particularly despicable crime (cf. 15:13).

16:2–4. Although the master has dismissed this manager, the master gives him some time to get the accounts together before he leaves. The manager uses this time to procure favor for himself with others to whose houses he may join himself afterward; ancients were very conscious of favors they owed. He uses the master’s authority even though he can no longer legally exercise it. Both digging and begging were considered undignified professions. Digging was usually performed by captive slaves or those who knew no other skills, and was viewed as the most difficult form of labor.

16:5. These tenants may owe the landowner fixed amounts of their crops. They were not required to pay the sum until harvest.

16:6–7. The measure of olive oil (100 baths, about 850 gallons) represented the yield of nearly 150 trees and was worth about 1,000 denarii, no small sum. The measure of wheat (100 cors, about 1,000 bushels) represented the yield of about 100 acres and was worth about 2,500 denarii. The percentages of debt forgiven differ, but roughly the same amount of money is forgiven in each of the sample transactions (about 500 denarii). These renters are all relatively well-to-do in their own right, and thus might make use of a manager themselves in the future. In hard times, masters would sometimes forgive part of the debt, writing it off as a loss, in return for being considered benevolent.

16:8. All these changes of notes required only small marks on the papers, made by the clients themselves; and if the projected income thereby appears less, it will be harder to recognize that the

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master’s profits affected by the manager’s embezzlements are really diminished. More important, the manager has gained public favor for himself and for the master as a generous benefactor; if the master punishes the manager now, it would appear to the public that he were doing so because of the manager’s benevolent act. The criminal manager could be jailed, but he wisely stakes everything on his master’s honor as a generous man. Ancient stories often portray powerful persons as appreciating and rewarding cunning, even if it had been used against them (“wisely”—KJV—can mean “shrewdly”—NIV, NASB, etc.; cf. Ex 1:10). Some stories (undoubtedly popular among slaves) portray slaves outwitting their masters; although this steward appears to be free (thus “begging” in 16:3), the story line may resemble one with which Jesus’ hearers would be familiar. 44

Interpretation: Keeping the historical-cultural background details auxiliary to

context, allows the insights obtained in this passage not to cloud the main point of this passage as something that is inconsistent with the textual wording. This passage has troubled many Christians because Jesus appears to compliment a dishonest action. Some interpreters interpret the historical situation to suggest that the businessman for whom the steward worked probably charged his creditors exorbitant and illegal interest rates. The manager’s reducing the creditor’s bills simply eliminated the unethical padding of the original bills. So when the boss commends his fired employee for cutting in half all his creditors’ debts, he admits the justice of this action. For such interpreters, the lesson of the parable becomes one of justice, the righting of wrongs when it is in one’s power. While this explanation has the advantage of reversing the troublesome impression of Jesus’ compliment – he’s commending justice, not dishonesty – is this correct?

Actually, the owner compliments his former manager for his shrewdness, not his justice. Nothing in the context or in Jesus’ application of the parable suggests the theme of justice. Nowhere does the passage state or imply that the owner had charged excessive interest. Whether he did or not is not part of Jesus’ story, and we cannot be sure the original readers or audience would have understood that background. Yet the

44Keener, Craig S., IVP Bible Background Commentary: New Testament , (Downer’s Grove, IL: InterVarsity Press) 1997.

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circumstances surrounding the parable and the lessons Jesus drew from it are two of the main clues to the meaning of parables. Furthermore, the surprise element, now recognized as a major characteristic and indicator of meaning in many of the parables of Jesus, supports a focus on shrewdness, not justice. Receiving notice of his impending termination, the steward used the occasion to prepare for his long-range needs.

Jesus’ first application to the disciples underscores this point. Like the clever, dismissed bookkeeper, they too should act shrewdly in using present financial resources to make friends for eternity. The historical information about ancient loan practices proves valuable for understanding the parable. Indeed it may explain one facet of the fired employee’s shrewdness. He may have known that the boss did not dare take him to court for canceling half of the debts owed him because he had given tacit agreement to the unethical charges.

While knowledge of the historical cultural setting is most important for discovering the intended meaning, it should always serve the supportive role of aiding one’s understanding of the text itself. It must never supplant the meaning of the text. Authors communicate messages through the words of the text. Background material should help us understand the meaning of the text; it must not become an additional message that contravenes that meaning.

Application: I need to be shrewd in the use of my personal finances I need to invest and use my money in winning people to Christ I need to prepare for the future.

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A Scriptural Interpretation of

Proverbs 22:6Genre: Wisdom Literature – Prescriptive/Didactic

Generic Conception:Child training involves “narrowing” a child’s conduct away from evil, toward godliness and starting him in the right direction.

Observations:Contextual:

This is perhaps the best-known verse in Proverbs on child training. The other verses on child rearing (13:24; 19:18; 22:15; 23:13-14; 29:17) are all on discipline.

Lexical: The Hebrew word for train Jnœj} () means to

dedicate. It is used of dedicating a house (Deut. 20:5), the temple (1 Kings 8:63; 2 Chron. 7:5), and an image (Dan. 3:2). Jnœj} vb. train up, dedicate — Qal 1. train, train up

a (the) youth (r['N"l'). 2. dedicate, of formal opening of a new house; dedicate, consecrate temple (all sq. acc.).45

The noun speaks of the dedication of an altar (Num. 7:10; 2 Chron. 7:9) and of the walls of Jerusalem (Neh. 12:27). Only in Proverbs 22:6 is the verb translated “train.” seems to include the idea of setting aside, narrowing, or hedging in. The word is sometimes used in the sense of “start.” Child-training involves “narrowing” a child’s conduct away from evil and toward godliness and starting him in the right direction. 46

Gleason L. Archer points out that this Hebrew verb is similar to the Egyptian , which means “to give to the gods” or “to set up something for divine service.” He suggests that in verse 6 this gives “the following range of possible meanings: ‘Dedicate the child to God, ’ ‘Prepare the child for his future

45Richard Whitaker, Editor, The Abridged Brown-Driver-Briggs Hebrew-English Lexicon of the Old Testament, (Oak Harbor, WA: Logos Research Systems, Inc.) 1997.46Walvoord, John F., and Zuck, Roy B., The Bible Knowledge Commentary, (Wheaton, Illinois: Scripture Press Publications, Inc.) 1983, 1985.

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responsibilities, ’ ‘Exercise or train the child for adulthood’” (Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, 1982, p. 252).

In the way he should go is literally, “upon the mouth of his way.” “Upon the mouth of” is a Hebrew idiom meaning “according to” or “in accord with.”

Interpretive Issues: What does “the way” mean? Does it mean according to the way he ought to go (KJV, NASB,

NIV) either vocationally or morally? Or does it mean, as others have suggested, according to the

demands of his personality, conduct, or stage in life?Interpretation:

A servant would respond “upon the mouth of” or at the command of his superior.

“Way” in Proverbs does not mean personality or stage in life. “Way” means proper way, the path of wise, godly living, which is emphasized frequently in Proverbs-basically the way of wisdom.

It is from this proper behavior pattern or godly lifestyle that he will not turn when he is old, that is, when he is grown (attains adulthood).

Some parents, however, have sought to follow this directive but without this result. Their children have strayed from the godly training the parents gave them.

This illustrates the nature of a “proverb.” A proverb is a literary device whereby a general truth is brought to bear on a specific situation.

Many of the proverbs are not absolute guarantees for they express truths that are necessarily conditioned by prevailing circumstances. For example, verses 22:3-4, 9, 11, 16, 29 do not express

promises that are always binding. Though the proverbs are generally and usually true,

occasional exceptions may be noted. This may be because of the self-will or deliberate

disobedience of an individual who chooses to go his own way-the way of folly instead of the way of wisdom (see v. 15 and comments there). For that he is held responsible.

It is generally true, however, that most children who are brought up in Christian homes, under the influence of godly

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parents who teach and live God’s standards (cf. Eph. 6:4), follow that training.

Application: I must train my children while they are young so that they will have a

godly lifestyle and will not depart from it when they are older as adults.

There is no guarantee that training them this way will ensure that they will lead a godly lifestyle.

I must make sure that I am living and demonstrating a Godly lifestyle for my kids to emulate but I am not the one for them to set their example on. It needs to be Jesus that they look to.

I need to remind my children that I am a sinner saved by grace just as they are.

I too must be like a child and I too have to learn so that I may also not depart from the path of righteousness that Jesus has set out for me to follow.

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Ocean Hills Community ChurchUnderstanding Scripture

Inductive Bible StudyClass Handouts

Additional Interpretations For After Class Use

A Scriptural Interpretation

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Genre:

Generic Conception:

Observations:

Interpretation:

Application:

A Scriptural Interpretation

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of Matthew 18:19-20Genre: Gospel Narrative Discourse

Generic Conception:Disciplining believers within the church to seek restoration of broken relationships.

Observations about the passage:

In Mt 18:15-20, Jesus discusses who should receive discipline, who should administer discipline, the four-step process of disciplining, the positive and negative responses to discipline, the outcome of those responses, and the authority to discipline.

The person who receives discipline and if your brother sins, (Mt 18:15a)The person who initiates discipline go and reprove him in private (Mt

18:15b)Positive response to discipline if he listens to you, you have won a brother.

(Mt 18:15c)Negative response to discipline (x1) but if he does not listen to you, (Mt

18:16a)Process of discipline (x2) take one or two more with you, (Mt:

16b)so that by the mouth of two or three witnesses every fact may be confirmed. (Mt 18:16c)

Deuteronomy 19:15 A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed.

Negative response (x3) and if he refuses to listen to them, tell it to the church; (Mt 18:17a)

Negative response (x4) and if he refuses to listen even to the church, let him be to you as a Gentile and a tax-gatherer. (Mt 18:17b)

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Authority to discipline Truly I say to you, whatever you shall bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.

Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven.

For where two or three have gathered together in My name, there I am in their midst.

Interpretation of the passage:

In order to understand what Jesus is saying, Mt 18:19-20 must be put into context of Mt 15-20, which is discussing the church discipline process for believers.

According to the textual apparatus of UBS 4, v15 gave them some difficulty in translation (C) category. The inclusion of a[marth<s^ ei]j se< “sins against you” gave them difficulty in the translation and was not included in the NASB translation. However, Peter in Mt 18:21 asks the question if “how often shall my brother sin against me and I forgive him?” I think that it is correct to add “sins against me” to the NASB translation of verse 15 and this passage therefore is addressing the issue of sinning believers against their brothers in the Lord. Sins comes from a[marta<nw

It is apparent that the person who must initiate the discipline process is the believer who has been sinned against. The first step is for him to go to his brother in private, or as the literal translation indicates “between you and him alone”. The purpose of doing this is to restore a broken relationship and to win him back as a brother as is indicated in Mt 18:15c. This is the purpose of all discipline – to restore relationships.

To “go and expose” are both imperatives in mood and “to go” is also in the present tense indicating to continually do so. This is suggesting that the brother should “go and expose” the sin in such a way that the point has been made and that his brother cannot escape recognizing his sin for what it is and

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thereby have an opportunity to confess and to repent of it. (Cross-reference Mt 18:21—23). ejkevrdhsa" in verse 15c means “to procure gain, advantage, or profit,” but more generally “to win something” or “to save oneself something.”47 It carried the connotation of financial reward or gain and indicated gaining in value. To gain, or restore a brother back into relationship and also restore the spiritual relationship with God is of extreme value. Every believer is given the command to “go and reprove” and it is not reserved for the “church hierarchy”. It is part of the Christian walk and we should not be fearful of doing so. We must, however, do it in a spirit of humility and for the purpose of restoring relationships with our brother and also for our brother’s sake in his relationship with God.

The purpose of having two or three witnesses allows the process of discipline to be monitored, to insure that a sin was actually committed, that proper effort has been made to restore the broken relationship and that the brother has been Scripturally advised as to the consequences of his actions.

If he has not repented then the matter is to be brought before the entire church so that the church may have an opportunity to restore the brother to relationship. ei[pe> is present active imperative command and is indicating to aggressively seek after the brother to repent before the last step occurs. If the brother refuses to listen, then as a present imperative command, he is to be treated as a gentile and a tax-collector both of which were considered unclean and not to be dealt with and not allowed in the th`/ ejkklhsiva/ or church. Also notice that all of the discipline has occured within the church itself and not outside among the Gentiles.

Truly I say to you, is a phrase which is used to set off an important teaching. Jesus has been talking about the responsibility that the church has to discipline for the purpose of restoration within the church itself. This passage has to do with the fact that all believers have the responsibility to perform discipline when believers fail to repent.

dhvshte “tie or bind” is aorist active subunctive, dedemevna “having been bound” and lelumevna “having been loosed” are both perfect passive participles, and luvshte “it will be” is a future middle indicative. Perfect passives indicate that the result of having done the action continues on in the future and the action is being done to the subject. God is not bound by our decisions but when the church follows through with it’s responsibility to do what Jesus has told it to do, then it conforms its decisions to what God has

47Kittel, Gerhard, and Friedrich, Gerhard, Editors, The Theological Dictionary of the New Testament, Abridged in One Volume, (Grand Rapids, Michigan: William B. Eerdmans Publishing Company) 1985.

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stated and can therefore receives heaven’s approval and authority.

According to this passage, we have the ability to forgive sin and “to let loose on earth” when it is in conformity to God’s word. It will be loosed in heaven because we have been obedient to God’s word and have gone through the process that He Himself has designed for discipline. As a result, we can rest assured that He will see it through in heaven also. If the brother does not trust Jesus then he is bound in heaven and is to be treated as an outsider. It is the same thing when we confess our sins to God. We are agreeing with what he already knows is true and saying “we agree with you Lord, we have sinned. Thank you for dying on the cross to forgive us of our sins.” We have already been forgiven – we just need to accept his forgiveness. In the same manner the brother has been bound in heaven by not trusting Jesus and the church can say that it is bound because the brother has not done what God’s word said he should be doing.

Jesus repeats himself in verse 19 to assure the church that they have the power and authority to do this work. Verse 20 has also been very much misunderstood. It has been taken to mean that God will give to believers anything they ask if they have 2or 3 gathered in His name. It is as if God is at our beck and call and our servant and there is nothing further from the truth.

Mt 18:15-20 is about church discipline and this verse is saying that if two of you agree on earth about anything that they may ask (about discipline of believers), it shall be done for them by My Father who is in heaven. For where two or three have gathered together in My name (indicating that they are seeking after God’s will, way, time and purpose and according to His attributes - not in the “name of Jesus” as if it was some epithet to attach to gain things from God), there I am in their midst. sumfwnhvswsin “to sound together agree” indicates that the believers that met with the brother, semi-privately, to encourage the brother to repent are in agreement that they have done all that they could to convince their brother to turn away from the sin and trust in Jesus so as to restore the relationships. If the brother does or does not do this then “they might ask” and “it will become” as they have asked in agreement with themselves and with Scripture. Notice that aijthvswntai is in the middle voice indicating that it is for their own self benefit and also note that genhvsetai is future middle indicative.

Application: When I am sinned against I should immediately seek out my brother and

seek to point out Scripturally, and in a spirit of humility lest I too should

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fall, the error of the sin and seek to restore the relationship between my brother and myself privately.

If he does not listen to me then I should seek counsel with 2-3 elders and have them come with me to convince my brother that he has sinned and allow him the opportunity to repent semi-privately.

If he fails to do repent and admit his sin then we need to bring him before the church and allow the church to publicly admonish him in the hopes of repentance and restoration.

If he continues then we must treat him as an unbeliever and not allow him to worship in the congregation until the time that he repents and confesses his sin.

In agreement with the elders and the church body, we can firmly believe that he is not only bound on earth but also in heaven. Since we have done exactly what Jesus commanded us to do in Scripture, we therefore have the authority to release him from his bondage to his sin when he repents and confesses.

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A Scriptural Interpretationof Hebrews 6:1-8

Genre: EpistleGeneric Conception:

The point of Hebrews 6:1-2 is simply that the unbelieving Jews should let go completely of the immature, elementary shadows and symbols of the Old Covenant and take hold of the mature and perfect reality of the New.

Observations:Book of Hebrews:

The overall theme teaches the total, complete, and absolute superiority or the preeminence of Jesus Christ.

Passage 5:11-14Because of the disuse of their knowledge of the gospel, they now could not bring themselves to make the right decision about it. They were, in fact, in danger of making a desperately wrong decision, of turning around because of pressure and persecution and completely going back to Judaism. That was the situation the unbelieving Jews faced, and it is the theme of 5:11-14. Spiritually they were growing dull, hard, and stupid. The solution is given to them in chapter 6.

Passage (Heb 6:1-8)The writer is specifically talking to Jews who had heard the gospel and not accepted Christ as Savior and Lord, but the warning applies to anyone, Jew or Gentile. All who know the truth of God’s saving grace in Jesus Christ yet turn around and walk away from full acceptance, are given the severest possible warning. Persistent rejection of Christ may result in such persons’ passing the point of no return spiritually, of losing forever the opportunity of salvation.

The heart of the book of Hebrews (chaps. 5-9) focuses on Jesus’ high priesthood. His superior priesthood, more than anything else, makes the New Covenant better than the Old. He has done what all the priests together of the old economy did not do and could never have done.

The tragedy of rejection of full revelation begins in Heb 5:1-14 and continues through our passage to Heb 6:12. In Heb

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5:1-14 the author contrasts between Christianity and Judaism and shows that Jesus is the one perfect, great high priest.

Heb 5:1-4 state the three basic qualifications for a Jewish high priest. He was appointed by God, was sympathetic with those to whom he ministered, and offered sacrifices on their behalf. The following six verses show how Jesus Christ fulfills those qualifications.

Verses 5-10 show how Jesus met all the qualifications for high priest mentioned in verses 1-4, and more.

We have come to a section of Hebrews of which there are numerous and often conflicting interpretations, even among evangelicals. The overall passage is 5:11—6:12, and deals with spiritual maturity. The first two parts (5:11-14 and 6:1-8) are, I believe, addressed to unbelievers, whereas the third (6:9-12) is to believers.

Interpretation:The central theme and message of the book of Hebrews is

the superiority of the New Covenant to the Old, that is, of Christianity to Judaism. Within this theme are the sub-themes of the superiority of the new priesthood to the old, the new sacrifice to the old ones, the new Mediator to the old ones, and so on.

In the book of Hebrews the Holy Spirit is not contrasting two kinds of Christianity. He is not contrasting immature Christians and mature ones. He is contrasting Judaism and Christianity, the unsaved Jew in Judaism and the redeemed Jew in Christianity. He is contrasting the substance and the shadow, the pattern and the reality, the visible and the invisible, the facsimile and the real thing, the type and the anti-type, the picture and the actual.

Leaving in the Greek is , which means to forsake, to put away, let alone, disregard, put off. It refers to total detachment, total separation, from a previous location or condition. The Jews were to leave Judaism once and for all for Jesus Christ. They were to do this immediately and without hesitation. The elementary teaching was the Jewish understanding of who Jesus was as Messiah for a richer fuller understanding of Him as Lord and Savior. These were Christian “babes” who needed to grow up in wisdom of God. They needed to become Spiritually mature.

The foundation in Hebrews 6:1-2 was from the Old Testament covenant (repentance from dead works, faith toward God, instruction about washings, laying on of hands, the

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resurrection of the dead, and eternal judgment). They pointed the way to the gospel but were not apart of the gospel.

Metanoias means to turn away from evil deeds that bring death. Faith towards God does no good at all unless there is also faith in His Son, Jesus Christ, who is the only way to God.

Washing is misleading, the King James translates it a “doctrine of baptisms” however everywhere else, including Hebrews 9:10, the same Greek word () is translated washings. It is not , which is always used for the ordinance of baptism. It may have been that the King James translators assumed this passage was addressed to Christians, in which case “baptisms” might be appropriate. The use here of rather than is another strong indication that the passage is not addressed to Christians. Every Jewish home had a basin by the entrance for family and visitors to use for ceremonial cleansings, of which there were many. It is these washings that the readers are told to abandon and forget. (Ezek. 36:25). The old washings were many, physical, symbolic, and temporary; the new washing is once, spiritual, real, and permanent. It is the wonderful, effective, and eternal “washing of regeneration and renewing by the Holy Spirit” (Titus 3:5). It is the being born (regeneration) of water and the spirit that Jesus told Nicodemus was necessary for entrance into the kingdom (John 3:5).

This laying on of hands has nothing to do with the apostolic practices (Acts 5:18; 6:6; 8:17; 1 Tim. 4:14; etc.). Under the Old Covenant the person who brought a sacrifice had to put his hands on it, to symbolize his identification with it (Lev. 1:4; 3:8, 13).

The Old Testament doctrine of resurrection is not clear or complete. We learn of life after death and of rewards for the good and punishment for the wicked-and not much more about resurrection than this.

We can learn little more from the Old Testament about final judgment than what is given in Ecclesiastes.

The point of Hebrews 6:1-2 is simply that the unbelieving Jews should let go completely of the immature, elementary shadows and symbols of the Old Covenant and take hold of the mature and perfect reality of the New. The Holy Spirit is calling for them to:

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Leave repentance from dead works for the New Testament teaching of repentance toward God and new life in Christ.

Leave faith toward God for faith in the Person of Jesus Christ.

Leave ceremonial washings for the cleansing of the soul by the Word.

Leave laying hands on the sacrifice for laying hold of the Lamb of God by faith.

Leave the resurrection of the dead for the full and glorious resurrection unto life.

Leave eternal judgment for the full truth of judgment and rewards as revealed in the New Covenant.

These six doctrines were the basics of Judaism that were to be laid aside in favor of the better things that come in Christ. The Old Testament is incomplete. It is true. It is of God. It was a necessary part of His revelation and of His plan of salvation for man. But it is only partial revelation, and is not sufficient. Judaism is abrogated. Judaism is nullified. It is no longer a valid expression of worship or of obedience to God. It must be abandoned.

Having left behind Judaism they had five advantages. They had been enlightened, They had tasted the heavenly gift, They had partaken of the Holy Spirit, They had tasted the Word of God, They had tasted the Power of the age to come.

Still speaking to the unsaved who have heard the truth and acknowledged it, but who have hesitated to embrace Christ, the Holy Spirit gives a fourth warning, the crux of 6:1-8. Summarized, the warning is: “You had better come to Christ now, for if you fall away it will be impossible for you to come again to the point of repentance.” They were at the best point for repentance-full knowledge. To fall back from that would be fatal.

Application: People should not reject the message of salvation and having

heard it should leave their old ways for Jesus. It should take root in their life. If they don’t they may loose the opportunity forever

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A Scriptural Interpretationof Romans 8:1-11

Genre: Epistle – Discourse

Generic Conception:Our obligation is not to the Law but to respond to the leading of the Holy Spirit (vv. 12, 14). The Law has been replaced by an intimate, personal relationship with God.

Observations:Romans 6:1–14 was a pivotal passage in Paul’s argument. On the one hand it was the culmination of

Paul’s presentation that those who are spiritually dead can have life—through union with Jesus. It was also the launching pad for another presentation: an affirmation of freedom to live a righteous life. Here, in brief, is the line of thought. 48

Big Picture:Not Under Law, But Under Grace Rom 6:14

Digression: are we then free to sin? Rom 6:15–23How can we legally be freed from the Law? Rom 7:1-3Why must we be freed from the Law? Rom 7:4-6

Digression: if the Law is so closely linked to sin, is Law evil? Rom 7:7-12What happens to a believer who tries to relate to God through Law? Rom 7:13-25What happens to a believer who relates to God through the Holy Spirit? Rom 8:1-8What is the source of our victory experience? Rom 8:9-17

Romans 8 marks a major change in the focus and flow of the epistle. At this point the apostle begins to delineate the results of justification in the life of the believer. He begins by explaining some of the cardinal truths of salvation.

Focused Picture:The Reality of Freedom – No condemnation Rom 8:1aThe Reason for Freedom – Justification Rom 8:1b - 2The Route to Freedom – Substitution Rom 8:3The Result of Freedom – Sanctification Rom 8:4The Holy Spirit changes our nature Rom 8:5-11The Holy Spirit empowers us for victory over the flesh Rom 8:12-13

Use of Sarx (sarc) in Romans – 7 out of 10 occurrences are in Romans 8Romans 6:19, Rom 8:3, Rom 8:5-7; Rom 9:8, Rom 13:14

People of the Spirit versus People of the Flesh

In the Old Testament “flesh” could designate any mortal creature but especially designated human beings. It connoted weakness and mortality, especially when contrasted with God and his Spirit (Gen 6:3; Is 31:3; cf. Ps 78:39). By the New Testament period, this connotation of weakness was extended to moral weakness, as in the Dead Sea Scrolls, and could be translated “human susceptibility to sin,” or “self-centeredness” as opposed to “God-centeredness.” A life ruled the flesh directs a life dependent on finite human effort and resources, a selfish life as opposed to one by God’s Spirit. Paul’s use of “flesh” and “Spirit” refers to two spheres of existence—in Adam or in Christ—not to two natures in a person.

“Flesh” per se is not evil in the New Testament writings; Christ “became flesh” (Jn 1:14), though not “sinful flesh” (Rom 8:3). (The NIV translation “sinful nature” can be misleading, because some people today think of spirit and flesh as two natures within a person, whereas “Spirit” here is God’s Spirit—it is not a special part of a person but the power of God’s presence. Romans 7:15–25 describes a struggle of two aspects of human personality—reason and passions—trying to fulfill divine morality by human effort; but this struggle is not in view here, where people either live that struggle by the flesh or accept God’s gift of righteousness by the Spirit. The radical bifurcation of a human being into a morally upright “spiritual” part versus an immoral “bodily” part is a Neo-Platonic idea foreign to Paul. It was first introduced into the interpretation of the New Testament by Gnostics and would not have been the natural interpretation to Jewish readers or to Gentile Christians who knew about the Spirit.)

48Keener, Craig S., IVP Bible Background Commentary: New Testament, (Downer’s Grove, IL: InterVarsity Press) 1997.

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But flesh, mere bodily existence and human strength, is mortal and inadequate to stand against sin (which abuses bodily members that could have been harnessed instead by the Spirit). Although the term is used flexibly in the Bible, in one sense we are flesh (especially in the Old Testament use of the term); the problem is not that people are flesh but that they live life their own way instead of by God’s power and grace. The New Testament does sometimes distinguish the human body from the soul, but this distinction is not the point of the contrast between walking according to the flesh and walking according to the Spirit (8:4).

The Spirit especially anointed God’s people to prophesy in the Old Testament but also endowed them with power to do other things. Here, as in the Dead Sea Scrolls and occasionally in the Old Testament, the Spirit enables a person to live rightly (see especially Ezek 36:27). In Judaism, the Spirit indicated God’s presence; here the Spirit communicates the very presence, power and character of Christ. 49

Interpretation:

Romans 8:1-4 The Greek wordkatakrima (condemnation) appears only in the book of Romans, here and in 5:16, 18. Although it relates to the sentencing for a crime, its primary focus is not so much on the verdict as on the penalty that the verdict demands. As Paul has already declared, the penalty, or condemnation, for sin is death (6:23). The truth that there can never be the eternal death penalty for believers (“for those who are in Christ Jesus”) is the foundation of the eighth chapter of Romans. Being a Christian is not simply being outwardly identified with Christ but being part of Christ, not simply of being united with Him but united in Him. It is extremely important to realize that deliverance from condemnation is not based in the least measure on any form of perfection achieved by the believer. He does not attain the total eradication of sin during his earthly life. It is that truth that Paul establishes so intensely and poignantly in Romans 7. It is also important to realize that deliverance from divine condemnation does not mean deliverance from divine discipline. Paul does not here use the term law in reference to the Mosaic law or to other divine commandments or requirements. He uses it rather in the sense of a principle of operation, as he has done earlier in the letter, where he speaks of “a law of faith” and as he does in Galatians, where he speaks of “the law of Christ”. Those who believe in Jesus Christ are delivered from the condemnation of a lower divine law, as it were, by submitting themselves to a higher divine law. The lower law is the divine principle in regard to sin, the penalty for which is death, and the higher law is the law of the Spirit, which bestows life in Christ Jesus. Paul’s point in Romans 8:1-4 is that whether the law brings life or death depends on whether it is written in one’s heart by the Spirit or practiced as an external standard of righteousness, which is unattainable by human effort.

Romans 8:5-8 Paul divides humanity into two classes: those who have the Spirit (Christians) and those left to their own devices. Paul speaks of the “mind of the Spirit” as well as the “mind of the flesh.” Instead of opposing reason and inspiration, he contrasts reasoning that is merely human (and thus susceptible to sin) with reasoning that is directed by God’s inspiration. The Holy Spirit is mentioned but once in the first seven chapters of Romans, but is referred to nearly twenty times in chapter 8. In this context, the phrase according to refers to basic spiritual nature. The Greek could be translated literally as those being according to, indicating a persons fundamental essence, bent, or disposition. Those who are according to the flesh are the unsaved, the unforgiven, the unredeemed, and the unregenerate. Those who are according to the Spirit are the saved, the forgiven, the redeemed, and the regenerated children of God. As the apostle points out a few verses later, the unsaved not only are according to the flesh but also are in the flesh and are not indwelt by the Holy Spirit. The saved, on the other hand, not only are according to the Spirit but also are in the Spirit and indwelt by Him (v. 9). Here in verse 5 Paul is speaking of the determinant spiritual pattern of a person’s life, whereas in verses 8-9 he is speaking of the spiritual sphere of a person’s life.

Romans 8:9-11 Most Jewish people did not claim to have the Spirit; they believed that the Spirit would be made available only in the time of the end. After the Messiah had come, all those who were truly God’s people would have the Spirit working in them. 50 Jewish people in this period usually distinguished soul and body, just as the Greeks did, although for Jews the division usually functioned only at death. (Some Jewish writers were more influenced by Greek categories than others.) But Paul does not say here that the (human) “spirit is alive” (NIV, NASB); literally, he claims that the “Spirit is life” (KJV, NRSV, TEV). Thus he means that the body was still under death’s sentence, but the Spirit who indwells believers would ultimately resurrect their bodies. 51 Jewish people believed that God would raise the dead at the end of the age. Paul modifies this teaching by only one step: God has already raised Jesus, and this event is a sure sign that the rest of the resurrection will happen someday. 52

49Keener, Craig S., IVP Bible Background Commentary: New Testament, (Downer’s Grove, IL: InterVarsity Press) 1997.50Keener, Craig S., IVP Bible Background Commentary: New Testament, (Downer’s Grove, IL: InterVarsity Press) 1997.51Keener, Craig S., IVP Bible Background Commentary: New Testament, (Downer’s Grove, IL: InterVarsity Press) 1997.52Keener, Craig S., IVP Bible Background Commentary: New Testament, (Downer’s Grove, IL: InterVarsity Press) 1997.

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Application: I need to live my life in Christ Jesus not just being part of Christ Jesus I have the ability, through the Holy Spirit, to live my life under the law of the Spirit of Life I need to set my mind, or basic orientation, bent, and thought patterns including my affections and will as

well as my reasoning on the things of God. Jesus Christ will resurrect my mortal body through His Spirit which indwells me and I can rest assured that

the penalty for sin, death, has been paid by Christ and I have no condemnation