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Biblical Hermeneutics > Final > Flashcards

Final Flashcards

1
Q

What are the challenges to interpretation?

A

1,time
2, language
3,culture
4,geography

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2
Q

Interpretive matrix

A

1, historical - grammatical: what it meant
2. canonical: now it was understood
3. Ecclesial: how the church is understood
4. Contemporary: what it means now

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3
Q

What is a safe guard?

A

The interpreter needs to safeguard against the influence of their prejudices and presuppositions.

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4
Q

Two principles that will help with safeguards?

A

1.to be aware of the danger: The interpreter who is aware of the danger is more likely to avoid it than the one who is not aware that danger exists.

2, to be flexible:The interpreter must allow their presupposition to be modified or to be completely reshaped by the text. This is probable the most difficult because we all believe we are right.

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5
Q

Hermeneutical cycle:

A

The interpreter gets into the word and the word gets into the interpreter. in other words, the interpreter brings their presuppositions to the test and text in turn in the cycle forms, challenges, and modifies their presuppositions. in this cycle, the actual task of interpreting is a life changing task.

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6
Q

The two dimensions of interpretation:

A
  1. Divine: the spirit illumination of the believer (John 14:26)
  2. Human: to understand what the spirit said to the first audience and to apply it to contemporary life.
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7
Q

The twofold challenge that Peter gives:

A

1,be on your guard
2. Grow in grace

“You, therefore, beloved, knowing this before hand, be on your guard lest, being carried away by the error of an unprincipled men, you fall from your own salvation. But grow in grace and knowledge of our LORD and saviour Jesus Christ. To him be the glory both now and to the day of eternity” 2 Peter 3:17-18

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8
Q

Dialogue of the text answers what 3 basic questions?

A
  1. What does the text teach about God?
  2. What does the text teach about humanity?
  3. How do I apply these truths to daily living?
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9
Q

What is the task of the interpreter?

A

The task of the interpreter is to guide people into an understanding of the scripture. This task is christicological (he preached Jesus) and soteriological.
The interpreter is to study the scripture, learn, live, and lecture. Only when the interpreter has first learned and lived the scriptures are they qualified to share.

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10
Q

The interpreter’s threefold motto?

A
  1. Study the scripture
  2. Practice scripture ( that is, live it out daily)
  3. Teach scripture
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11
Q

Tools for Bible study:

A

The Bible itself
Study Bible
Concordance
Dictionary
Atlas
Etc.

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12
Q

Translation

A

From one language to another

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13
Q

Version:

A

How in English it is translated

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14
Q

Why are tools helpful for studying the bible?

A

Aspects like time, culture, and language gaps can only be bridged by the use of tools.

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15
Q

Attitudes toward different translations:

A

1,reactionaries: rejects all modern translations and impassionately defend the exclusive position of the King James Version.
2. Confused:THIS group is confused by the sheer number of choices and the rival claims made for each of them. Overwehend by the choices they often stick to what they have by default.
3. Enthusiast: THIS group buys every new translation
That comes on the market.The problem is that they seldom gain professional or familiarity with any one translation.
4. Informed:THIS group calmly investigates the available translations and purchases the best translation for their needs.

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16
Q

Guidelines for choosing a study Bible:

A
  1. Select a good modern translation
  2. Avoid a paraphrase (The living Bible)
  3. Select an edition with cross-references
  4. Select an edition whose notes and features meet your purposes. For example, so you need a concordance bound with your Bible?
  5. Select a study Bible that is compatible with your theology
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17
Q

What are the active dimensions in Hermeneutics?

A
  1. Cognitive: The rational, intelligent, use of the mind dimension.
  2. Spiritual: (The shoulder tap)The pneumatic, spirit-illuminate
  3. Experiential: experience that functions as a presupposition and as a confirmation.
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18
Q

What are the two anabaptist presuppositions for interpreting the scripture?

A

1,saving faith: THIS experience is relevant and necessary for the complete interpretation of the Bible.
2. Spirit illumination: The leading and the guidance of the Holy Spirit in the life of the believer and in the life of the people of God as a community are essential to interpretation.

Thus, the anabapists comes to the scriptures with the presuppositions that the message is a dynamic, spiritual message that transforms one’s life. Furthe, that interpretation is a combination between human and divine guidance.

19
Q

Experience vs. Emotion

A

Experience is not synonymous with emotionalism although emotions may be a part of ones experience. in other words, there is not a direct correlation between emotion and experience. Something maybe experienced with strong emotion or very quietly: nevertheless, it is a spiritual reality.

20
Q

Two extremes of emotional accompaniment:

A
  1. Some have sought experiences for the sake o emotion.
  2. Some have rejected the experience because of the emotionalism.

Both reactions are sad.

21
Q

Experiential presuppositions:

A
  1. Just because at ones experience, the believer is not in fallible interpreter of the scripture. This is because experiential presuppositions are only one component in a complex hermeneutical task. Experiential presuppositions give an important pre-understanding of the text.
    2.it makes it more likely that the interpreter will recognize experiential emphasis in the text itself which a non-believer might miss. in some cases it gives a better understanding of the text.
  • some one who has experienced first hand a miracle is more likely to interpret a miracle passage than one who was not.
22
Q

Emotional terms found in The Bible:

A

-The Bible is not a book about abstract information; rather, it is about relationships. As with any relationship, emotions are involved and play in how we understand the other person.

  • Galatians 4:12-16
23
Q

The pneumatic dimension of the interpreter:

A

The Holy Spirit is the divine agent of inspiration and guidance (2 Peter 1:21; John 16:13). However, at the end of the apostolic age, the spirit did not simple abandon his word to the custody of the church. Though the church is the custodian of the word, the word remanin’s God’s word to us. it is Gods word because it has its origin in God (2 Timothy 3:16). IT Is spiritual (Romans 7:14). The interpreter is to be spiritual. Scripture must be spiritually appraised ore evaluated. Scripture can only be understood with the help of the holy spirit.

24
Q

Exemplary function

A

This functions Asa example. Examples of a particular situation or truth. They work as illustrations of the overall perspective. A hermeneutical guideline for this function is: do not make what is exemplary into a universal practice. These examples are historically unique and are not necessarily the pattern of the church throughout the ages.

25
Q

Programmatic function

A

This function establishes the program of what follows. For example: lake 3:22; 4:18 - both function in a programmatic way. in both examples, Jesus is the Spirit filled prophet (Luke 7:22). In acts 1:8, Luke gives the programmatic spread of the gospel that will work itself out in the narrative of acts.
Happens only in the texts.

26
Q

Paradigmatic function:

A

There are certain episodes in Luke - acts that function as patterns for Christian life. For example, Jesus going to be baptized is not only his program for his early ministry, but it is also theparadigm for the disciples.
Becomes relevant in the lives of Christians today.

27
Q

The rational dimension:

A

The believers conversion constitutes the experiential presupposition of interpretation. The illumination of the holy spirit in God’s word, constitutes The pneumatic element of interpretation.

28
Q

Aspects of the interpreter in the rational dimension

A

1.interpreters tend to adapt one two attitudes toward human rationality. Some inflate the place of rationality to the exclusion of the experiential presupposition. Others deflate or depreciate the pace of rationality in the interpretation of scripture. Both extremes are equally bad.

  1. All interpreters must be committed to serious and sober studies. Serious in this context means hard work and sober in this context means non-speculative.

3.THIS is a commitment to diligent and disciplined study honining analytical and synthetic skills. it is a commitment to exegesis (anlysis) and theology (synthesis).

29
Q

Validation of Christians today:

A

Experience completes the hermeneutical task as functioning as presupposition. Unlike the Jews whose faith was merely historical, Christianity is a present spiritual and experiential reality.

In other words,just as the practice of hermeneutics results in sound exegesis and theology, so sound exegesis and theology must be integrated junto family, Christian experience. Anabaptist hermeneutics has a verification component to it.

30
Q

Trajectory hermeneutics

A

Also known as redemptive movement hermenentis , is a method at biblical interpretation that seeks to identify the underlying direction or trajectory of biblical teachings on a particular topic, such as slavery, women’s roles, or homosexuality. This approach acknowledges that the bible contains texts that reflect the cultural and social norms of the times in which they were written, but it as lo seeks to identify the ways in which Gods redemptive work is moving toward greater inclusion, Justice, and equality.

31
Q

Three trajectories:

A
  1. Open
  2. Same (remaining)
  3. Closing
32
Q

General principal of interpretation

A

Gods people have the responsibility to interpret his word in light of the meaning which he intended. Christians are neither entitled to their opinions nor free to indulge their fancies when they interpret the Bible. Rather than reading their own meaning into the text, God’s people are to apply sound principles. When Gods people soundly apply to the interpretationof God’s word, then, and only then, will it speak as the loud voice.

The General principe acts as a guide for all interpretation irrespective A genre.

33
Q

Two principles:

A
  1. General
  2. Specific
34
Q

Priority of the original language

A

Doctrines of the church must be built on their statements in the original language. Biblical scholars and theologians must have a working knowledge of the Biblical languages. Pastors and Bible teachers ought to know the biblical languages but if they dong they aught to have access to them through the use of Bible study Tods.

35
Q

What is the accommodation of revelation ?

A

Because we are restricted by physical space-time limitations, God reveals himself to humanity through anthropomorphisms.
Essentially God is describing through negation. Only describes what it isn’t because we have not experienced it or seen it.

36
Q

Define anthropomorphism

A

Giving human form to something that is divine.

37
Q

Progressive revelation

A

The Bible is a twofold revelation from God: The Old Testament and its equal, the New Testament. As history advances, God progressively reveals deeper and fuller truths about himself. The New Testament expresses this unfolding of revelation in several ways.

38
Q

General terms

A

The testaments relate on the basis of continuity and discontinuity. The relationship between the law and the teaching of Jesus illustrates this clearly. In terms of continuity, Jesus came to fulfill the Law, not abolish it (Mt. 5:17). The Law has permanent validity (5:18), no one is to invalidate the Law through his or her teaching (5:19). In terms of discontinuity, there is a break between the Law and Jesus in the formulaic pattern, “but I say to you…” the same is brought out in Galatians #:19-25 and Hebrews 8:6-13.

a. Discontinuity: Jesus doesn’t abolish the law but he elevates the standards for those laws.
b. Discontinuity: moves from internal to external

39
Q

Specific terms

A

The two testaments relate in four ways. First, they relate in terms of OT promise to NT fulfillment (Hebrews 8:1-5: speaks in terms of OT shadow to NT reality). Second, Hebrews 1:1-2, speaks to the OT’s partial and incomplete revelation of God compared to the NT’s full revelation in Jesus. Third, Matthew 12:42 Jesus demonstrates his superiority over the partial. Finally, John 1:17-18 demonstrates Jesus’ superiority over Moses. Hebrews 3:5-6 shows the contrast between the OT Moses and the NT Christ.

a. Those who live on this side of the cross have a fuller revelation of God than those who lived before the cross (note specifically John 1:17-18).

40
Q

The principle of historical propriety

A
  • This principle points to the fact that the biblical text spoke to its first audience. Through revelation is progressive, it is not correct (initially) to read a later biblical understanding (i.e., the New Testament), or more importantly, as 21st Century understanding back into the earlier text.
  • For example, 2 Sam. 7:14, in terms of its OT setting, this verse applies to Solomon. It is later understood as applying to Jesus (Luke 3:22; Acts 13:33; Hebrews 1:5; 5:5).
41
Q

Principle of ignorance

A
  • Observation – the essential and vital message of salvation is so plain that a young child could understand it. It is the same for many of the doctrines of the church. Nevertheless, as Peter observes about Paul’s letters, there are some things that are hard to understand (2 Peter 3:15ff). To this principle we could be cautious with 1 Corinthians 15:29; 1 Peter 3:19; 1 Timothy 3:16. Clearly, these difficult texts require humility on the part of the interpreter.
    o I DON’T KNOW lol
42
Q

The principle of distinguishing between interpretation and application:

A
  • Interpretation relates to what the text meant(past tense) (that is, it is the historical meaning). Application relates to what the text means(present tense) (that is, its contemporary application). In terms of interpretation, there can only be one. In terms of application, there can be as many as there are life situations.
  • The problem: people take the application to be the interpretation. For example, Psalm 126 – missionaries at times preach from Psalm 126:5-6 to describe their ministry, “those who sow with tears will reap with songs of joy. This who go out weeping, carrying seed to sow, will return with songs of joy, carrying cheaters with them.” This verse has nothing to do with evangelism or missionary work.
43
Q

Checking principles

A
  • One of the benefits of the Reformation was to put the scripture into the hands of the people. Although every christian is their own interpreter, each interpretation must be checked by objective data. The consensus of the church historically and contemporary serves as a check on doctrinal and theological matters. This is a principle that no scripture is a matter of one’s own interpretation (2 Peter 1:20).
  • This principle seeks to avoid two things: 1) idiosyncratic interpretations; and 2) false teachings and heresies. Both historical studies and the consensus of the church at large, depends that seeing a car in Nahum 2:4 is to be rejected.
44
Q

The principle of induction

A
  • The purpose of interpretation is to discover the meaning of the text. This is inductive study. The purpose is not impose a meaning on the text. This is deductive. The difference is seen in two terms: exegesis – bring the meaning of the text to the surface. Eisegesis – to read one’s ideas into the text.

Biblical Hermeneutics (5 decks)

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