Careful attention is applied to preserve the original meaning of each text used in a way that considers the text’s validity, scriptural soundness and original perspective. The three approaches in the following order have are routinely applied to textual research and analysis:
Christ’s Emmaus road exegesis
The New testament books of the Bible and in particular, the Gospel accounts of Christ, contain valuable perspective on the hermeneutic framework of Christ and his followers. In one particular place found within the Gospel of Luke (Luke 24:26-27)[a], we are given a concise breakdown of the principles Christ uses and in what order he used them in order to teach his followers something;
‘Ought not Christ to have suffered these things, and to enter into his glory?[1] And beginning at Moses[2] and all the prophets,[3] he expounded unto them[4] in all the scriptures[5] the things concerning himself.’[6]
Below are the six core principles used here by Christ:
- Enquiry-led study: The instigation of learning through the use of questions and other techniques that may encourage discourse, curiosity and the exploration thought. Did you know there are over 230 different questions asked by Jesus in the NT[b]. An oddly high number of questions recorded compared to typical historical accounts indicating Jesus asked a lot of questions.
- The law of first mention: The decision to prioritise a chronological perspective looking first at the earliest accounts considering that subsequent authors often build on or adopt the understanding found in literature available to them.[c]
- Include everything: The principle of not concluding interpretation until everything deemed as scripture (Isaiah 8:20) and relevant evidence is sufficiently considered.
- Break down each detail: The practice of breaking things down in a comprehensive and easier-to-understand way. It is argued that you don’t understand something until yourself can explain it someone else. 2 Timothy 2:15 adds that we should rightly ‘divide’ the word the word of truth; a phrase which here means to correctly separate-out meaning from the scripture to compose true doctrine.
- Typological allegory: Parallel Biblical events often exist from which we can draw additional insight from. The Scriptures are replete with examples of patterns some of which hold various layers of additional meaning and insight. I believe this is what Isaiah meant by ‘Here a little, there a little, line upon line’ in Isaiah 8:10. 1 Corinthians 10:11 is an actual example of a teaching from Apostle Paul that the stories of the Old Testament Scripture are examples for our learning.
- Christ-centered perspective: Viewing each text through a Messianic lens can, and will, make us notice things that may not notice otherwise. Read the Old Testament Scriptures with the view that they testify of Yeshua (John 5:39), and are able to point people to a salvation through faith in Him (2 Timothy 3:15-16).
*An example of the rule of first mention: The word honey used in Revelation 10:9-10 refers to something sweet in the mouth. But historically, Honey was also expensive and item of wealth compared to today where it is fairly cheap. The first mentioned o honey in the Bible is Gen 43:11 in a list of items demonstrating wealth.
*With the exception of the book of Esther, excerpts and fragments from all books of the OT have been found among twelve sites along the Jordan near Qumran. The book of Isaiah was found in its entirety. Archeologists are still deciphering newly excavated items and using technology to read through layers of deteriorated scrolls.
*The first canonisation of a 66-book Bible dates back to 367AD https://www.biblica.com/resources/bible-faqs/how-were-the-books-of-the-bible-chosen/
More have been added or taken away since. The KJV which many trust today was commissioned in 1604AD and published in 1611AD.
*Not all scripture available to the first century believers is still available today – The book of the wars of the Lord in Numbers 21:14, and The book of Jasher is mentioned in Joshua 10:13, 2 Samuel 1:18. It is likely the texts purporting to be the book of Jasher are not reliable sources due to its dating in the
*Not all religious texts available to early believers was deemed to be trustworthy. (the measure for shat should be included is covered in the WMRI),
Footnotes
1.KJV Bible, New testament, The Gospel According to Luke, Ch 24, vs 27
2.Jesus used questions in his dialogue with many people to teach, explain, relate, and defend himself. K.Mckenzie (2018), Full Question repository, www.__________.co.uk
3.As early as 4th century. Ostwald, Martin (1986). From popular sovereignty to the sovereignty of law : law, society, and politics in fifth-century Athens. Berkeley: University of California Press. pp. 412–496.
Biblical Rules of Interpretation
Biblical Rules of interpretation, sometimes referred to as Millier’s Rules of Interpretation, is a Bible focussed approach to interpreting Prophecies, Visions, Parables and Allegories found in the Bible. The belief that the Bible should be its ‘own expositor’ was heavily taught by William Miller in the early 1800s.4 Miller published a 14 Bible-based instructions as guidance for interpretation.
1. Every word its proper bearing
2. All scripture is necessary
3. Nothing is hidden from those who seek
4. it is sound if there are no contradictions
5. Scripture must be its own expositor
6. Combine all vision and parables
7. Visions always mentioned as visions
8. Figures have figurative meaning
9. Parables explained s figures
10. Figures must harmonize with Bible
11. If makes sense naturally, take literally
12. Figures will be explained elsewhere
13. History will agree with prophecy
14. Reader must have faith
Notes: Miller’s Rules of Interpretation,
The following is the entire list, taken from Miller’s book, Views of the Prophecies and Prophetic Chronology.
1.Every word must have its proper bearing on the subject presented in the Bible. Matthew 5:18.
2.All Scripture is necessary, and may be understood by diligent application and study. 2 Timothy 3:15,16,17.
3.Nothing revealed in the Scripture can or will be hid from those who ask in faith, not wavering. Deuteronomy 29:29; Matthew 10:26, 27; 1 Corinthians 2:10; Philippians 3:15; Isaiah 14:11; Matthew 21:22; John 14:13, 14; 15:7; James 1:5, 6; 1 John 5:13, 14, 15.
4.To understand doctrine, bring all the Scriptures together on the subject you wish to know; then let every word have its proper influence, and if you can form your theory without a contradiction, you cannot be in an error. Isaiah 28:7-29; 35:8; Proverbs 19:27; Luke 24:27,44,45; Romans 16:26; James 5:19; 2 Pet. 1:19,20
5.Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound it to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, not the Bible. Psalms 19:7-11; 119:97-105; Matthew 23:8-10; 1 Corinthians 2:12-16; Ezekiel 34:18,19; Luke 11:52; Malachi 2:7, 8.
6.God has revealed things to come, by visions, in figures and parables, and in this way the same things are often times revealed again and again, by different visions, or in different figures and parables. If you wish to understand them, you must combine them all in one. Psalms 89:19; Hosea 12:10; Habakkuk 2:2; Acts 2:17; 1 Corinthians 10:6; Hebrews 9:9, 24; Psalms 78:2; Matthew 8:13, 34; Genesis 41:1-32; Daniel 2; 7; 8; Acts 10:9-16.
7.Visions are always mentioned as such. 2 Corinthians 12:1
8.Figures always have a figurative meaning, and are used much in prophecy to represent future things, times and events; such as mountains, meaning governments; beasts, meaning kingdoms, waters, meaning people, lamps, meaning Word of God, day, meaning year. Daniel 2:35,44; 7:8,17; Revelation 17:1,15; Psalms 119:105; Ezekiel 4:6.
9.Parables are used as comparison to illustrate subjects, and must be explained in the same way as figures, by the subject and Bible. Mark 4:13.
10.Figures sometimes have two or more different significations; as day is used in a figurative sense to represent three different periods of time.
1. Indefinite
2. Definite, a day for a year.
3. Day for a thousand years.
If you put on the right construction it will harmonize with the Bible and make good sense, otherwise it will not. Ecclesiastes 7:14; Ezekiel 4:6; 2 Peter 3:8.
11.How to know when a word is used figuratively: If it makes good sense as it stands, and does no violence to the simple laws of nature, then it must be understood literally; if not, figuratively. Revelation 12:1,2;17:3-7.
12.To learn the true meaning of figures, trace your figurative word through your Bible, and where you find it explained, put it on your figure, and if it makes good sense you need look no further; if not, look again.
13.To know whether we have the true historical event for the fulfillment of a prophecy: If you find every word of the prophecy (after the figures are understood) is literally fulfilled, then you may know that your history is the true event. But if one word lacks a fulfillment, then you must look for another event, or wait its future development. For God takes care that history and prophecy doth agree, so that the true, believing children of God may never be ashamed. Psalms 21:5; Isaiah 14:17-19; 1 Peter 2:6; Revelation 17:17; Acts 3:18.
14.The most important rule of all is, that you must have faith. It must be a faith that requires a sacrifice, and, if tried, would give up the dearest object on earth, the world and all its desires, character, living, occupation, friends, home, comforts and worldly honors. If any of these should hinder our believing any part of God’s word, it would show our faith to be vain. Nor can we ever believe so long as one of these motives lies lurking in our hearts. We must believe that God will never forfeit His word. And we can have confidence that He that takes notice of the sparrow, and numbers the hairs of our head, will guard the translation of His own word, and throw a barrier around it, and prevent those who sincerely trust in God, and put implicit confidence in His word, from erring far from the truth, though they may not understand Hebrew or Greek.
Historical–Critical method.
A Historical Critical method of Biblical interpretation seeks to thoroughly understand the fullest meaning carried by the text derived from factors beyond the surface of the text. Here are 6 types5 that share this same principle:
A. SOURCE TEXT – date written, manuscript reliability, usage by others
B. AUTHORSHIP – circumstances impacting the authors perspectives
C. ORIGINAL LANGUAGE – original meaning restored through
D. FORM – choice of literature type: i.e. song/poem, parable, letter, creed.
E. EXEGESIS – examine with questions: who, when, where, how & why?
F. REDACTION – examine use of editorial emphasis (themed Gospels)
Notes: Historical–Critical method.
DEFINITION
Historical criticism is the analysis of biblical texts in their historical and cultural contexts. There are different types:
•Sources (weighting credibility, and drawing meaning from origin)
•Authorship (How the life of the author affects the message)
•Original Language (Understanding the original Hebrew, Aramaic, Greek, English, Manuscripts etc)
•Form (Choice of literature type, (song/poem, parable, allegories/metaphor, letter, creed, historical account etc),
•General Exegesis (Original intended meaning from asking questions: who when, where, how and why.
•Redaction (Use of editorial emphasis – for instance comparing the four gospels, each have different themes. The book of Matthew is written to a Hebrew audience quoting the fulfilment of Yeshua as Messiah. John doesn’t mention the word faith but does instead use the word love a lot. Mark does not include some detail but places emphasis on some miracles and events. Luke takes a scientific and accurate approach and says he does so to appeal to a Greek audience – see Luke 1:1-4
NOW LET’S LOOK AT THE USE OF THIS METHOD IN THE BIBLE (using the different types listed above)
SOURCE
1. Mark 10:5-6 ‘And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. But from the beginning of the creation God made them male and female.’
2. 1 John 5:9 ‘If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.’
3. Hebrews 2:2-3 ‘For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; [3] How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;’
SOURCE TEXT
1. Mark 10:5-6 ‘And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. But from the beginning of the creation God made them male and female.’
2. 1 John 5:9 ‘If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.’
3. Hebrews 2:2-3 ‘For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; [3] How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;’
AUTHORSHIP
1. John 5:39,45-46 ‘Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me.’
2. Acts 13:34-37 ‘And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. [35] Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. [36] For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: [37] But he, whom God raised again, saw no corruption.’
3. 1 Sam 5:1-2 vs omission in parallel account in Kings – Author’s tribe – Samuel Author = Ephraim, Kings author = Judah.\
ORIGINAL LANGUAGE
There are not many examples of Bible authors using this in the OT as most speak the same language. In the NT God gives people the ability to transcend language barriers miraculously. However there are a small number of times where John provides direct translation to help people understand between Greek and Hebrew. John 19:13, John 19:17, Rev 9:1, Rev 16:16. May want to consider if Acts 8:30-35 has an element of this. There are many examples where for us, we do not know the original language and rely on the translated versions to help us. There are particularly a number of examples already supplied in the section above, but here are two more from Ellen White herself. 1. She refers to the original Hebrew meaning of the name Lucifer meaning light bearer in the first chapter of Great Controversy. 2. She speaks on the Hebrew meaning of the word Sabbath meaning Rest in Education p159.
FORM OF LITERATURE
1. 1 Corinthians 9:9-10 ‘For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? [10] Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.’
GENERAL EXEGESIS
“Who” was this written for and by whom?: Matthew 19:4-12
“When” did this happen?: Acts 2:24-30
“Where” did this take place?: Luke 4:24-26
“How” would this have played out (sense making)?: Daniel 9:2
“Why”
WHAT ARE THE BENEFITS
1. Enhanced understanding of the meaning of the text – based on Hebrew & Greek
2. Enhanced understanding of the meaning of the text – based on historical context
3. Enhanced understanding of the meaning of the text – based on Literary pattern recognition
4. Ability to explain things to critics in a variety of fields who will not be convinced by proof text alone and want to reason it out through logic, rationale, historical evidence, scientific credibility, language validity ie someone who is Jewish and speaks it naturally, etc
WHAT ARE THE DANGERS
Some people are determined to do things the way they see fit. Using textual criticism may provide someone the opportunity to make a case of something that the verse is not actually saying. the danger arises however, where people have also rejected a number of other parallel guiding principles that should guard against error such as examining all scripture, multiple application, and others
HEAVY USE IN STANDARD ADVENTISM (ad I mean by proponents of proof text method)
1. Today shalt thou be in paradise – Lk 23:43 (literary)
2. ”Wine was actually really grape juice” (historical)
3. Corroboration of, archaeology (Dead sea scrolls, Cyrus cylinder), literature (Historians eg Edward Gibbon, reformers in Great controversy, Josephus for the NT etc), and science (Original intended meaning)
4. ”Rich man and Lazarus story…Jesus didn’t really believe there was such a place as Abrahams bosom nor believed that the dead can communicate beyond the grave prior to the second coming” (language)
5. 2/4 stRaight testimonies in Rev 17
6. The Adventist interpretation of the metals used in Nebuchadnezzar’s statue (Gold was used Babylonians, Bronze by Greeks, Iron by Romans etc. (Social Historical contexts)
6. Jesus as Michael based on the Hebrew meaning is the strongest SDA argument. Im yet to hear an SDA say because the prophet Ellen White said so.
7. Heavy use of the Strongs Concordance, Lexicon etc.
8. Heavy use/preference on KJV Bible manuscript based on the HISTORICAL CONTEXT of where the other manuscripts were found and the lack of prevalence. That’s
a hard and fast Adventist position which influences them to adopt the KJV more so than other versions.