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<chapter id="h2-rules"><title>Regler for Bibel-tolkning (Hermeneutik)</title>
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<para>We already learned about the "3 Cs": content, context, cross-reference. We
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<chapter id="h2-rules">
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<title>Regler for Bibel-tolkning (Hermeneutik)</title>
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<para>We already learned about the "3 Cs": content, context, cross-reference. We
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want to expand that now by delving briefly into biblical hermeneutics, whose
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goal is to discover the meaning intended by the original author (and
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Author!). While many applications of a passage are valid, only one
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Author!). While many applications of a passage are valid, only one
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interpretation is valid. The scripture itself says this by saying that no
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scripture is of any private interpretation (2 Pe.1:20 KJV <quote>Knowing
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this first, that no prophesy of scripture is of any private
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interpretation.</quote>). Certain rules are helps toward discovering the
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correct meaning; by ignoring these rules people have brought much trouble on
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themselves and their followers. 2 Pe.3:16 <quote>...in which are some
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things hard to understand, which the untaught and unstable distort, as they
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do also the rest of the Scriptures, to their own destruction.</quote></para>
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<para>How do we go about discovering the intended meaning of a passage? Let's say
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themselves and their followers. 2 Pe.3:16 <quote>...in which are some things
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hard to understand, which the untaught and unstable distort, as they do also
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the rest of the Scriptures, to their own destruction.</quote></para>
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<para>How do we go about discovering the intended meaning of a passage? Let's say
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your attention has been drawn to a particular verse whose meaning is not
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clear to you. How do you study it out? Keep these rules in mind:</para>
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<section id="h2-rules-exact"><title>Regel 1 - Fortolk med hensyn til den nøjagtige betydning af ordene.</title>
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<para>Des mere præcise vi kan være med den nøjagtige, originale betydning af
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ordene, des bedre vil vores fortolkning være. Prøv at finde den nøjagtige
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betydning af nøgleordene ved at følge disse trin:</para>
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<formalpara><title>Definition</title>
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<para>Look up the definition in a Greek or Hebrew dictionary. For verbs, the verb
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clear to you. How do you study it out? Keep these rules in mind:</para>
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<section id="h2-rules-exact">
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<title>Regel 1 - Fortolk med hensyn til den nøjagtige betydning af ordene.</title>
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<para>The more precise we can be with the exact, original meaning of the words the
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better our interpretation will be. Try to find the exact meaning of the key
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words by following these steps:</para>
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<title>Definition</title>
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<para>Look up the definition in a Greek or Hebrew dictionary. For verbs, the verb
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tense is also crucial.</para>
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<formalpara><title>Krydsreference</title>
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<para>Compare scripture with scripture. Seeing how the same Greek or Hebrew word
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<title>Krydsreference</title>
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<para>Compare scripture with scripture. Seeing how the same Greek or Hebrew word
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(not the English word) is used in scripture may clarify or throw new light
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on the definition. How does the same author use this word elsewhere? Other
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authors? Your reference tools may give you uses of the word in non-biblical
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documents, as well. Why do we have to go to the original languages; why
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isn't the English word good enough? <emphasis>Because more than one greek
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word may be translated into the same english word, and the greek words may
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documents, as well. Why do we have to go to the original languages; why
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isn't the English word good enough? <emphasis>Because more than one Greek
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word may be translated into the same English word, and the Greek words may
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have different shades of meaning.</emphasis></para>
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<section id="h2-rules-exact-crossref-ex1a"><title>Eksempel 1A</title>
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<para>Jn.20:17 <emphasis>"Touch me not"</emphasis> (KJV) sounds harsh, doesn't it?
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<section id="h2-rules-exact-crossref-ex1a">
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<title>Eksempel 1A</title>
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<para>Jn.20:17 <emphasis>"Touch me not"</emphasis> (KJV) sounds harsh, doesn't it?
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Sounds like Jesus doesn't want to be touched now that He is risen, that He
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is too holy or something. But that doesn't seem right, so let's look it up
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is too holy or something. But that doesn't seem right, so let's look it up
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in Spiros Zodhiates' <emphasis>The Complete Word Study New
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Testament</emphasis> (AMG Publishers, 1991).</para>
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<para>Definition: Turning to John 20:17, above the word "Touch" we see "pim680."
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<para>Definition: Turning to John 20:17, above the word "Touch" we see "pim680."
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The letters give us a code for the part of speech, and the number refers to
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Strong's dictionary reference. Let's look up the definition (p. 879).
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"680. Haptomai; from hapto (681), touch. Refers to such handling of an
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object as to exert a modifying influence upon it... Distinguished from
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Strong's dictionary reference. Let's look up the definition
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(p. 879). "680. Haptomai; from hapto (681), touch. Refers to such handling
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of an object as to exert a modifying influence upon it... Distinguished from
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pselaphao (5584), which actually only means to touch the surface of
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something. " Now look up "pim." The grammar codes in Zodhiates come right
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after Revelation; on p. 849 we see that pim stands for "present imperative
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active (80)". On p.857, "Present Imperative. In the active voice, it may
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active (80)". On p.857, "Present Imperative. In the active voice, it may
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indicate a command to do something in the future which involves continuous
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or repeated action or, when it is negated, a command to stop doing
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something. " This is a negative command, so it is to stop doing something
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that is already occuring. So, what have we found?</para>
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<para><emphasis>Mary is already clinging to Jesus, and he is saying to stop
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holding him!</emphasis></para>
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<section id="h2-rules-exact-crossref-ex1b"><title>Eksempel 1B</title>
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<para>In James 5:14, <emphasis>Elders are told to pray and anoint someone who is
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sick</emphasis>. What is this anointing?</para>
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<para>Definition of aleipho (218) - "to oil" (Strong's); but we also have another
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that is already occurring. So, what have we found?</para>
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<emphasis>Mary is already clinging to Jesus, and he is saying to stop
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holding him!</emphasis>
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<section id="h2-rules-exact-crossref-ex1b">
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<title>Eksempel 1B</title>
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<para>In James 5:14, <emphasis>Elders are told to pray and anoint someone who is
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sick</emphasis>. What is this anointing?</para>
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<para>Definition of aleipho (218) - "to oil" (Strong's); but we also have another
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Greek word translated "anoint", chrio (5548) - "to smear or rub with oil,
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i.e. to consecrate to an office or religious service" (Strong's). Since
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it's a verb, consider the tense also, "apta" aorist participle active. "The
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i.e. to consecrate to an office or religious service" (Strong's). Since it's
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a verb, consider the tense also, "apta" aorist participle active. "The
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aorist participle expresses simple action, as opposed to continuous
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action...When its relaitonship to the main verb is temporal, it usually
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action...When its relationship to the main verb is temporal, it usually
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signifies action prior to that of the main verb." (Zodhiates p.851)</para>
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<listitem><para>Cross-references for aleipho: <orderedlist>
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<listitem><para>Matt.6:17 Men når du faster, så salv dit hoved</para></listitem>
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<listitem><para>Mark.16.1 købte [kvinderne] vellugtende salver for at gå ud og salve ham.</para></listitem>
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<listitem><para>Mark.6:13 Og de salvede mange syge med olie og helbredte dem.</para></listitem>
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<listitem><para>Luk.7:38 [...] hun kyssede hans fødder og salvede dem med olien. </para></listitem>
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<listitem><para>Joh.12:3 Maria [...] salvede Jesu fødder og tørrede dem med sit hår</para></listitem>
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<listitem><para>Cross-references of chrio: <orderedlist>
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<listitem><para>Luk.4:18 (Skandinavia) <quote>Herrens Ånd er over mig. Han har salvet mig
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til at prædike [...]</quote></para></listitem>
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<listitem><para>Ap.G. 4.27 Jesus, som du har salvet </para></listitem>
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<listitem><para>ApG. 10:38 Gud salvede Jesus fra Nazaret med Helligånd og kraft</para></listitem>
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<listitem><para>2. Kor.1.21 Og den...som salvede os, er Gud</para></listitem>
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<para>So what's the difference between aleipho and chrio? Look back over the
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<para>Cross-references for aleipho: <orderedlist>
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<para>Matt.6:17 Men når du faster, så salv dit hoved</para>
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<para>Mark.16.1 købte [kvinderne] vellugtende salver for at gå ud og salve ham.</para>
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<para>Mark.6:13 Og de salvede mange syge med olie og helbredte dem.</para>
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<para>Luk.7:38 [...] hun kyssede hans fødder og salvede dem med olien. </para>
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<para>Joh.12:3 Maria [...] salvede Jesu fødder og tørrede dem med sit hår</para>
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<para>Cross-references of chrio: <orderedlist>
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<para>Luk.4:18 (Skandinavia) <quote>Herrens Ånd er over mig. Han har salvet mig
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til at prædike [...]</quote></para>
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<para>Ap.G. 4.27 Jesus, som du har salvet </para>
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<para>ApG. 10:38 Gud salvede Jesus fra Nazaret med Helligånd og kraft</para>
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<para>2. Kor.1.21 Og den...som salvede os, er Gud</para>
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</orderedlist></para>
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<para>So what's the difference between aleipho and chrio? Look back over the
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cross-references and the definitions, and sum up the difference:
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<emphasis>"aleipho" is a practical use of oil and
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"chrio" is a spiritual</emphasis></para>
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<para>As an illustration (although the word is not used) of the practical use of
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<emphasis>"aleipho" is a practical use of oil and "chrio" is a
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spiritual</emphasis></para>
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<para>As an illustration (although the word is not used) of the practical use of
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oil at that time, when the good Samaritan cared for the man beat up by
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robbers he poured oil and wine in the wound. So oil had a medicinal use in
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<para>Now let's apply what we just learned by this word study to James 5:14
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robbers he poured oil and wine in the wound. So oil had a medicinal use in
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<para>Now let's apply what we just learned by this word study to James 5:14
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<emphasis>"Is any among you sick? Let him call for the elders of the church;
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and let them pray over him, anointing him with oil in the name of the
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Lord."</emphasis> Is "anointing" spiritual or practical? Practical!</para>
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And the tense in Greek, the aorist participle, would be better translated
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Lord."</emphasis>Is "anointing" spiritual or practical? Practical!</para>
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<para>And the tense in Greek, the aorist participle, would be better translated
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"having anointed," so the order is the anointing first, then the prayer ("in
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the name of the Lord"refers to the prayer, not the anointing). James 5 is
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the name of the Lord"refers to the prayer, not the anointing). James 5 is
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saying that the elders should give the sick person medicine and pray for him
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in the name of the Lord. Doesn't that express a beautiful balance of
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practical and spiritual in our God!
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<section id="h2-rules-context">
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<title>Regel 2 - Fortolk inden for den bibelske sammenhæng</title>
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<para>Interpret scripture in harmony with other scripture. What do the verses on
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each side say? What is the theme of the chapter? the book? Does your
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interpretation fit with these? If not, it is flawed. Usually, the context
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supplies what we need to correctly interpret the passage. Context is key.
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If confusion remains as to the meaning after we have interpreted the text
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in the name of the Lord. Doesn't that express a beautiful balance of
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practical and spiritual in our God!</para>
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<section id="h2-rules-context">
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<title>Regel 2 - Fortolk inden for den bibelske sammenhæng</title>
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<para>Interpret scripture in harmony with other scripture. What do the verses on
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each side say? What is the theme of the chapter? The book? Does your
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interpretation fit with these? If not, it is flawed. Usually, the context
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supplies what we need to correctly interpret the passage. Context is key. If
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confusion remains as to the meaning after we have interpreted the text
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within its context, we have to look further.</para>
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<section id="h2-rules-context-ex2a"><title>Eksempel 2A</title>
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<para>In a previous lesson we considered Jn.3:5 <emphasis>"born of water and the
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Spirit."</emphasis> In context, what is the water under discussion here?</para>
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<para>Water baptism is not under discussion here, which would be a big switch from
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the subject being discussed by Jesus and Nicodemus. Watch out for a sudden
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<section id="h2-rules-context-ex2a">
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<title>Eksempel 2A</title>
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<para>In a previous lesson we considered Jn.3:5 <emphasis>"born of water and the
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Spirit."</emphasis>In context, what is the water under discussion here?</para>
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<para>Water baptism is not under discussion here, which would be a big switch from
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the subject being discussed by Jesus and Nicodemus. Watch out for a sudden
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change of topic, it may be a clue that your interpretation has been
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derailed! The water is the amniotic fluid, "born of water" = natural birth.</para>
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<section id="h2-rules-context-ex2b"><title>Eksempel 2B</title>
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<para>1 Cor.14:34 <quote>Let the women keep silent in the churches</quote> has to
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<section id="h2-rules-context-ex2b">
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<title>Eksempel 2B</title>
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<para>1 Cor.14:34 <quote>Let the women keep silent in the churches</quote>has to
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be taken within the biblical context of 1 Cor.11:5 <quote>every woman [...]
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while praying or prophesying [...]</quote></para>
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<section id="h2-rules-context-ex2c"><title>Eksempel 2C</title>
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<para>Acts 2:38 <quote>And Peter said to them, "Repent, and let each of you
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be baptized in the name of Jesus Christ for the forgiveness of your sins
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[...]"</quote>. Is this teaching baptismal regeneration? If this was
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the only verse of scripture we had, we would have to conclude that. But in
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the light of the clear teaching elsewhere that regeneration happens by faith
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in Christ, we have to interpret it otherwise. Peter is urging baptism as a
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way for his hearers to respond to the gospel. If baptism were the pathway
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to being born again, how could Paul write 1 Cor.1:17 <emphasis>"For Christ
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did not send me to baptize, but to preach the gospel"</emphasis>?
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<section id="h2-rules-hcontest">
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<title>Regel 3 - Fortolk inden for den historiske og kulturelle sammenhæng</title>
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At first we are not asking <quote>What does it mean to me?</quote> but
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<section id="h2-rules-context-ex2c">
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<title>Eksempel 2C</title>
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<para>Acts 2:38 <quote>And Peter said to them, "Repent, and let each of you be
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baptized in the name of Jesus Christ for the forgiveness of your sins
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[...]"</quote>. Is this teaching baptismal regeneration? If this was the
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only verse of scripture we had, we would have to conclude that. But in the
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light of the clear teaching elsewhere that regeneration happens by faith in
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Christ, we have to interpret it otherwise. Peter is urging baptism as a way
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for his hearers to respond to the gospel. If baptism were the pathway to
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being born again, how could Paul write 1 Cor.1:17 <emphasis>"For Christ did
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not send me to baptize, but to preach the gospel"</emphasis>?</para>
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<section id="h2-rules-hcontest">
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<title>Regel 3 - Fortolk inden for den historiske og kulturelle sammenhæng</title>
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<para>At first we are not asking <quote>What does it mean to me?</quote>but
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<quote>What did it mean to the original readers?</quote>; later we can ask,
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<quote>What does it mean to me?</quote>. We have to take into account the
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<quote>What does it mean to me?</quote>. We have to take into account the
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historical and cultural background of the author and the recipients.</para>
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<section id="h2-rules-hcontest-ex3a"><title>Eksempel 3A</title><para> <quote>3 days & 3 nights</quote> (Mt.12:40) have led some to come up
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with a "Wednesday crucifixion theory," esp. the cult of Armstrongism. How
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could Jesus die on Friday afternoon and rise Sunday morning yet "be raised
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on the third day" (Mt.16:21)? Exact meanings of "three" or "days" won't help
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<section id="h2-rules-hcontest-ex3a">
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<title>Eksempel 3A</title>
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<quote>3 days & 3 nights</quote>(Mt.12:40) have led some to come up with
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a "Wednesday crucifixion theory," esp. the cult of Armstrongism. How could
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Jesus die on Friday afternoon and rise Sunday morning yet "be raised on the
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third day" (Mt.16:21)? Exact meanings of "three" or "days" won't help
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explain the apparent contradiction.</para>
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<para>We need an historical tidbit: Jews counted any part of a day as a full day,
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<para>We need an historical tidbit: Jews counted any part of a day as a full day,
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as we would count buckets of water (if there were six and one-half buckets
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of water, we would say there were 7 buckets of water even if one was only
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partly full). So to the Jewish mind, any part of a day counted as a full
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day, and days started at 6 p.m. and ended at 6 p.m. Friday from 3 p.m. to 6
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p.m. = day 1. Friday 6 p.m. to Saturday 6 p.m. = day 2. Saturday 6 p.m. to
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Sunday 5 or so a.m. = day 3. Interpreting within the cultural context keeps
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partly full). So to the Jewish mind, any part of a day counted as a full
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day, and days started at 6 p.m. and ended at 6 p.m. Friday from 3 p.m. to 6
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p.m. = day 1. Friday 6 p.m. to Saturday 6 p.m. = day 2. Saturday 6 p.m. to
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Sunday 5 or so a.m. = day 3. Interpreting within the cultural context keeps
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us out of trouble.</para>
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<section id="h2-rules-hcontest-ex3b"><title>Eksempel 3B</title><para>Gen.15:7-21. The historical context is that cutting animals in two and then
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<section id="h2-rules-hcontest-ex3b">
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<title>Eksempel 3B</title>
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<para>Gen.15:7-21. The historical context is that cutting animals in two and then
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walking between the pieces was the normal way of entering a contract in
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Abraham's day. Both parties walked between, taking the pledge that
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Abraham's day. Both parties walked between, taking the pledge that
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dismemberment would happen to them if they didn't live up to their part of
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the contract. But in this case only God goes thru, making it a unilateral
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the contract. But in this case only God goes thru, making it a unilateral
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<section id="h2-rules-normal"><title>Regel 4 - Fortolk i overensstemmelse med det normale brug af ordene i sprog</title>
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<para>Let literal language be literal and figurative language be figurative. And
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<section id="h2-rules-normal">
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<title>Regel 4 - Fortolk i overensstemmelse med det normale brug af ordene i sprog</title>
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<para>Let literal language be literal and figurative language be figurative. And
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watch out for idioms, which have special meanings.</para>
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<section id="h2-rules-normal-ex4a"><title>Eksempel 4A</title>
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<para><quote>evil eye</quote> in Mt.6:23.</para>
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<para>Rule 1, definition of "evil" and "eye" - no help here. Rule 2, context:
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seems to confuse us even more. It doesn't seem to fit with what goes before
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<section id="h2-rules-normal-ex4a">
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<title>Eksempel 4A</title>
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<quote>evil eye</quote>in Mt.6:23.</para>
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<para>Rule 1, definition of "evil" and "eye" - no help here. Rule 2, context:
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seems to confuse us even more. It doesn't seem to fit with what goes before
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and after! This should tip us off that we aren't understanding it rightly!!</para>
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<para>What we have here is a Hebrew idiom, <quote>evil eye</quote>. Let's look up
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other uses of this idiom: Mt.20:15 "<emphasis>Is it not lawful for me to do
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<para>What we have here is a Hebrew idiom, <quote>evil eye</quote>. Let's look up
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other uses of this idiom: Mt.20:15 " <emphasis>Is it not lawful for me to do
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what I wish with what is my own? Or is your eye envious [lit."evil"] because
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I am generous [lit. "good"]?</emphasis>" We find that having an "evil eye"
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is a Hebrew idiom for being stingy or envious. Now go back to Mt.6 and
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is a Hebrew idiom for being stingy or envious. Now go back to Mt.6 and
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notice how this understanding ties in so perfectly to the context.</para>
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<section id="h2-rules-normal-ex4b"><title>Eksempel 4B</title>
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<para>Es.59:1 <quote>Herrens arm er ikke for kort...</quote></para>
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<para>5. Mos.33:27 <quote>han bærer dig på stærke arme...</quote></para>
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References to body parts of God are used by Latter-Day Saints to prove that
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God was once a man just as we are. Once they convince people of that, they
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<section id="h2-rules-normal-ex4b">
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<title>Eksempel 4B</title>
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<para>Es.59:1 <quote>Herrens arm er ikke for kort...</quote></para>
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<para>5. Mos.33:27 <quote>han bærer dig på stærke arme...</quote></para>
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<para>References to body parts of God are used by Latter-Day Saints to prove that
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God was once a man just as we are. Once they convince people of that, they
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go on to teach that we can become God just like He is! At a lecture he was
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giving, a group of Mormon elders challenged Walter Martin (author of
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<emphasis>Kingdom of the Cults</emphasis>) with an enumeration of verses
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like these. Dr. Martin then asked the Mormons to read one more scripture:
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<emphasis>Kingdom of the Cults</emphasis>) with an enumeration of verses
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like these. Dr. Martin then asked the Mormons to read one more scripture:
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Ps.91:4 <quote>He will cover you with His feathers; And under His wings
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shalt thou trust</quote>. W.M. said, <quote>By the same rules of
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shalt thou trust</quote>. W.M. said, <quote>By the same rules of
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interpretation that you just proved God to be a man, you just proved that He
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is a bird</quote>. The Mormons had to laugh as they realised the
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ridiculousness of their position.
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<section id="h2-rules-parables"><title>Rule 5 - Understand the purpose of parables and the difference between a
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is a bird</quote>. The Mormons had to laugh as they realised the
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ridiculousness of their position.</para>
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<section id="h2-rules-parables">
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<title>Rule 5 - Understand the purpose of parables and the difference between a
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parable and an allegory</title>
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<para>En allegori er: <emphasis>En historie hvor hvert element har en
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<para>En allegori er: <emphasis>En historie hvor hvert element har en
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betydning.</emphasis></para>
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<para>Alle lignelser er en allegori, sandt eller falsk?</para>
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<para>Some parables are allegories, for instance, the parable of the sower is an
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<para>Alle lignelser er en allegori, sandt eller falsk?</para>
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<para>Some parables are allegories, for instance, the parable of the sower is an
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allegory: the seed is the word of God, the thorns are worries and greed,
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etc. But most parables are not allegories but simply stories to illustrate
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one point. It's dangerous to get our doctrine from parables; they can be
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twisted to say all sorts of things. We need to get our doctrine from clear
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etc. But most parables are not allegories but simply stories to illustrate
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one point. It's dangerous to get our doctrine from parables; they can be
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twisted to say all sorts of things. We need to get our doctrine from clear
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scriptures that lay it out; then if a parable illustrates that, fine.</para>
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<section id="h2-rules-parables-ex5a"><title>Eksempel 5A</title>
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<para>The parable of the widow with the unrighteous judge in Lk.18:1-8. This story
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<section id="h2-rules-parables-ex5a">
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<title>Eksempel 5A</title>
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<para>The parable of the widow with the unrighteous judge in Lk.18:1-8. This story
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illustrates one lesson: boldness in prayer. If we draw it into an allegory,
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what do we have?</para>
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<para>All sorts of violence happens to the meanings: God is reluctant to protect
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the rights of widows, prayer "bothers" Him, etc.</para></section>
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<section id="h2-rules-parables-ex5b"><title>Eksempel 5B</title>
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<para>The parable of the unrighteous steward in Lk.16:1-9. What is the point of
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the parable? Is it an allegory? </para>
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<para>The steward is commended for only one thing, his shrewdness in using what he
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had to prepare for a time when he wouldn't have it. But he is not commended
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for his unethical behavior in cheating his master. </para>
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<para>All sorts of violence happens to the meanings: God is reluctant to protect
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the rights of widows, prayer "bothers" Him, etc.</para>
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<section id="h2-rules-parables-ex5b">
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<title>Eksempel 5B</title>
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<para>The parable of the unrighteous steward in Lk.16:1-9. What is the point of
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the parable? Is it an allegory?</para>
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<para>The steward is commended for only one thing, his shrewdness in using what he
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had to prepare for a time when he wouldn't have it. But he is not commended
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for his unethical behavior in cheating his master.</para>
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docs/howto/da/docbook/howto-interpretation.docbook
