Showing posts with label Bible Study Tips. Show all posts
Showing posts with label Bible Study Tips. Show all posts

Thursday, March 22, 2018

Using Interlinear Bibles


Over the past 30 years the combination of the growth of the internet, cell phones, and the development of Christians as a distinct end market for publishers has led to an overwhelming flood of Bible study materials. Although general Bible knowledge is decreasing, those who are interested can now freely access materials that would have been available only to scholars and specialists (if at all) only a generation ago. One of the tools that have increased in popularity are interlinear Bibles. They can be a very useful tool when used properly, but can also create confusion when they are not.

Interlinear Bibles have the Greek and/or Hebrew text of the Bible with additional information appearing in between the lines of original language text (thus the name interlinear). The amount of additional information varies but there is a standard format that is typically used. Also, these tools are now increasingly used by people who do not have any training in Greek or Hebrew but knowing a few basic things about the translation process is needed to get the most out of the tool.

I have been asked a few times through the years if I could explain why a translation differs from what is in the interlinear. Recently, I was asked if I could help someone explain why English Bibles show John 1:1 as

“In the beginning was the Word, and the Word was with God, and the Word was God.”

While the interlinear says:

“In the beginning was the Word, and the Word was with God, and God was the Word.”

Obviously, these two are vastly different in meaning and implication. So, what is going on in this verse?

The first thing we need to understand is that interlinear Bibles are not translations. Many include a translation but the “interlinear” data that causes confusion are usually not the translations. Let’s look at our example from the second half of John 1:1. It probably looks something like the following in your interlinear although it might be arranged in a slightly different order.

Line 1:     καὶ

θεὸς

ἦν


λόγος
Line 2:      καί
θεός
εἰμί
λόγος
Line 3:      CLN
NNSM
VIAI3S
DNSM
NNSM
Line 4:      kai
Line 5:      and
theos
God
eimi
to be
ho
the
logos
word
Line 6:      and
God4
was3
the1
word2
Line 7:      89.92
12.1
58.67
92.24
33.100

Let’s walk through what we have here…

Line 1: This is the actual Greek text of John 1:1b

Line 2:  This is the “lemma” or dictionary form of the Greek words. Since Greek words change
depending upon how they are used, adding this lexical form allows the reader to quickly locate them in a Greek lexicon or other reference tools.

Line 3:  This line provides codes that explain the part of speech and grammatical
function of the word. The “CLN” under the first word (the Greek word for “and”) tells us that it is a Conjunction-Logical-coNnective. Interlinear’s that includes this kind of information will have a key that explains what the codes mean.

Line 4:  This line is a transliteration of the Lemma or dictionary form. This is simply changing the
 lexical/dictionary form of the word from the Greek alphabet to the English alphabet.

Line 5:  This line is the lexical value of the dictionary form found in line 2. It is not a
translation of the verse. It is just providing an English equivalent for the dictionary form of the word. Notice, for example, that the verb “to be” appears in the present tense whereas John used the past tense in the actual Greek text.

Line 6:  This is where the trouble usually starts. This line is often referred to as a “word for
word” translation so people assume that this is somehow more accurate than their English translation. This is really only a translation in that it gives an English rendering of each word in the Greek text but it is not a completed translation and is not more accurate than what you have in any good English Bible. Since Greek functions differently than English you cannot simply translate the words themselves. If you look closely, you will notice there are small numbers below several of the words in this line. Those numbers indicate the order the words need to be in for it to convey in English the same meaning that is in the Greek. If you are using the interlinear properly you will see that it is actually telling you the same thing as the English translation. There is no conflict whatsoever.

Line 7: This line includes cross references. In this case, it is to the Louw-Nida Greek-English
lexicon. You will often see Strong’s numbers or cross references to other well-known lexicons and translation tools.

Your interlinear may have more or less information but what we have looked at here is typical of what you are likely to see. An interlinear is a very helpful tool once you understand how they work. If not used properly, however, they can lead to confusion. In English we use word order to convey meaning. For example; we know that the sentence “Jack gave the teacher an apple” is not the same as “the teacher gave Jack an apple” even though the same words are used. In Greek, however, the word order does not determine who is doing what to whom. In Greek, you could say “an apple the teacher Jack gave”, “gave Jack an apple the teacher”, or any other variation. Rather than word order Greek uses changes to the form of the words themselves and the use of other indicators such as the article to show the reader their function in the sentence.

In our example from John 1:1b even though the word order in Greek is “and God was the Word”, that sentence does not communicate what we would mean by the same word order in English. When we look at the way John wrote this sentence we know for certain that a Greek speaker would understand the sentence to mean “and the Word was God”. In this case the words God (θεὸς) and word (λόγος) are both written in the form they would have if they were the subject (nominative case). You can also see this indicated in the interlinear by the “NN” indicating they are nouns in the nominative case. Even though this is the case, we know that God is not the subject because of the way John uses the Greek article (). The fact that the word for “God” does not have the article but the word for “Word” does tells us right away that the subject of the sentence is “Word” rather than “God”. To express this in English we have to change the order and put “Word” before the verb in the sentence.

Just like any other tool an interlinear can be very helpful if used properly. If you plan to use an interlinear in your studies be sure to read the introduction and “how to use” sections so you can get the most out of them. Growing in knowledge of the original languages can be very beneficial for picking up on emphasis and nuance in the text but the greatest Bible study tool for the vast majority of people is going to be a good translation of the Bible into whatever language they can read most fluently because there is no substitute for time in the Word.

Saturday, June 13, 2015

The Structure of Jude

One of the more difficult things for beginners to grasp when using the inductive method is the ability to identify structure in the text. It is important not to get discouraged by this. It gets easier with practice. It is also important not to worry about making every detail “fit” into a structure. If you do that, you will likely begin to see things that may not be there. Although the structure can have a significant impact on our interpretation, if a given structure is really there, other indicators will support the resulting interpretation. For example, we do not need to know that Psalm 119 is an acrostic poem to recognize it has a unified theme and was intended to be memorized or meditated upon.

One of the more common structures students are likely to encounter is Chiasm. Chiasmus is a literary structure where ideas are mirrored or paralleled in such a way that they are either reversed or reflect back on themselves. The word comes from the Greek letter Chi which looks like our English X which itself exhibits a similar mirroring effect.

One of the most famous chiasms in English is Kennedy’s famous statement, “ask not what your country can do for you, ask what you can do for your country.” You will notice that the ideas within the statement reverse and the second half reflects back on the first half. When these kinds of structures are extended over larger sections of a text they are often called inverted parallelism. When it is a longer section of text involved, often the parallels will build to and from an emphasized central point.[1]

I am working through an introduction to inductive study with a group using the book of Jude. Recently, the question came up as to if Jude has this kind of structure. Since there were several in the group who missed the discussion, I thought it might be helpful to post something on the subject.
I think Jude has what I might call a “loose” chiastic structure. I would not push the significance of it too far or insist that we can discern exactly Jude’s intention in using it but I think elements of it are clearly there. Notice the following repetition of elements in the book [followed by the verse number]:

 A.  Address to the Beloved [3]
       B.  Ungodly people have come in (long ago designated…) [4]
             C. “I want to remind you…” [5]
                 D. The Lord & judgment [5]
                      E. He has “kept in eternal chains under gloomy darkness” [6]
                          F. These people blaspheme [8]
                              G. Michael did not blaspheme against the devil but appealed to                                                God’s Word [9]
                           F. These people blaspheme [10]
                       E. “The gloom of utter darkness has been reserved” for them [13]
                 D. The Lord & judgment [14]
             C. “You must remember” [17]
        B. It was predicted ungodly people would come in [17-18]
A.  Address to the beloved [20]

Why would the illustration of Michael and the devil be central to the parallel? The men who have crept in are not submitting to the Word or the Church, they are criticizing the church, and they are twisting the grace of God to serve their own ends. They are rejecting God’s authority. They ultimately put themselves in a place of judgement over God and His people.

Their rejection of authority and their blasphemies are contrasted to Michael’s submission to God’s authority. Despite his high position, Michael does not even speak against the devil as boldly as these men speak. Even the archangel does not presume to exercise his own judgment or authority as do these men. The centrality of Christ and  His authority are therefore emphasized by Michael's example of pronouncing God's Word rather than speaking from His own authority. This is precisely what these men fail to do and why they will be judged.


[1] Chiasmus and inverted parallelism can be helpful to the interpreter but they can also be tricky. There are some people who see it everywhere and then try to cram every text into a chiastic structure. As I mentioned, we don’t want to impose structures upon the text that are not there. Scholars often argue for enormous, complex, and subtle, structures in various texts that even if present, probably would not have been apparent to those to whom they were writing.

Monday, November 5, 2012

Bible Study Tips: Look for Pattern Variation



I have written often about how important it is to identify repeated words and concepts when studying the Bible. Doing so helps us to identify the main themes and topics within the book or passage that we are studying. The value of paying close attention to repetition, however, is not limited to this role. Often slight variation on common or expected repetition can provide helpful insight as well. This works at both a big-picture level (something I plan to deal with in a future post) and on the micro level which is where today’s Bible study tip is focused. In this post, I want to explore how a slight variation on a common repetition can add reinforcement to a particular theme that is in view. Of course, our goal in study should always be to understand the plain meaning of the text but these subtle reinforcements of the message help us to appreciate the richness of the Bible and the glory of God in His revelation of Himself.

As an example let us examine one of the statements that Jesus makes while on the cross. Both Matthew and Mark record that “…about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?”
(Matthew 27:46 ESV, c.f. MK 15:34)

The emphasis of this verse is clear enough. Jesus is asking why God has abandoned Him.
For the first time Jesus is experiencing separation from the Father as He takes upon himself the sins of His people. He is experiencing a separation from the Father that He has never known. Theologically we understand that this separation is the result of God’s righteous judgment of sin. Many people point out that Christ’s words here are a quotation from the 22nd Psalm and that Jesus is the ultimate fulfillment of David’s famous lament. What many people often miss, however, is just how unique these words actually are in the mouth of our Lord.

Jesus prayed constantly. The Bible repeatedly describes Him praying or going off to pray. In most cases we are not told exactly what He prayed about but there are at least 10 or 12 times where some of the specific words He used are recorded. Remarkably, this verse and the parallel verse in Mark are the only instances I know of where Jesus does not address God as Father when speaking to Him. In fact, when He teaches the disciples how to pray He instructs them to address God as Father also.

Whatever else might be intended by the use of “father” as a title for God it is certain that a certain intimate relationship is implied. Father, while being a title of authority and respect, is also a signifier of a close relationship. It is therefore interesting that the only place where Jesus does not address God as “Father” is when He is crying out to ask why He has been forsaken. It is only when Jesus is aware of His separation from God (due to our sin) that He addresses God as sovereign deity rather than the normal address of familiarity. While the meaning of the verse is sufficiently clear, knowing this detail adds gravity to the scene and reinforces the theme of separation. Not only do we see the pain of our Lord as He cries out to God but the very words that He uses indicate how dramatically His relationship with the Father has changed as He takes the place we deserve.

By noticing this slight alteration to the normal pattern that Jesus uses when He prays we are able to notice a “layer” of the text that reinforces the theme and deepens the force of the statement. Paying close attention to these slight variations can often lead to observations about passages that deepen our understanding. If you are interested in taking this further I suggest you begin by studying each of the introductions to Paul’s letters. Look carefully at how each one slightly alters the general pattern then pay close attention to how the variations relate to the message of each particular letter. You can then go on to apply this kind of observation to other texts.

I pray God blesses your continued study.

Wednesday, October 24, 2012

Bible Study Tips: Use Wordle


One of the most important things to do when studying any passage is to look for repetition. Repeated Words or phrases are one of the easiest ways to identify the main themes and zero in on what the author is emphasizing. Traditionally students are encouraged to circle, underline, or color code repeated key words. Despite all of the new tools we have available, I think the old way is still the best way because it forces students to engage the text and read it repeatedly. There are times, however, when this approach may not be optimal. If, for example, a person is working with a digital text, is dealing with a large section of text (the Pentateuch for example), or needs the information quickly they may be looking for another way to do the analysis.

Thankfully, there are tools that allow a student to do this kind of analysis quickly on large sections of text. The easiest way is to find a Bible study tool or website (there are several) that will show you how often a word is used in the Bible. You can then narrow the count as needed. The most basic approach not using custom Bible study tools would probably be to paste the text into a word processing tool, create a list of each word in the document, and list its frequency. Unfortunately, The most common word processing tool that students have access to is Microsoft Word and you have to load a special macro or add-in to do this. Even so, the output is going to be just a list of words and numbers similar to what you get with most of the Bible study tools. There are a few disadvantages to looking at the data this way. First, many people are visual learners and a simple list of words and numbers does not make it easy for them to understand the relationship between various word frequencies. Second, it can often be difficult to analyze such a list for very large passages.

However, a tool is free, easy to use, and available to anyone with access to the internet that works very well. Wordle.net produces a word cloud, which is a visual presentation of the relative frequency of words, for any text that a person chooses to enter (you can also get a basic list if you want). You simply go to wordle.net and paste whatever text into the tool you want to examine and the site will produce a graphic that will allow you to see the relative frequency of the words in that passage at a glance. The site automatically excludes common articles and conjunctions (the, and, etc.) and then you can easily exclude additional words by clicking on them. The result is a fast and powerful look at the relative frequency of words within any particular text.

I have found that using this tool allows me to see relationships between ideas quickly that I can then go back and trace through the passage I am studying. For example, I am currently teaching Ecclesiastes. This is the Wordle for the NASB version of Ecclesiastes.



One of the things that I had noticed in my study was that although people often think of Ecclesiastes in terms of negative themes such as vanity there is a more prevalent emphasis on God and other themes than on those we often instinctively associate with the book. Even though I had already noticed this from my study, when I looked at the graphic I realized that I still had not appreciated the extent to which this was the case. This insight led me to closer study of the God, man and time references and an increased emphasis on them in my teaching through the book.

Since the wordle tool allows for a very large amount of text, it is possible to use it for everything from a short passage to the entire Bible. Below are some examples of other selections:

Genesis Chapter 1 (ESV)
1 Peter (NASB)
 New Testament (ESV)

Entire Bible (ESV)
May God bless your continued study!

Thursday, May 3, 2012

Bible Study Tips: Trace the Jesus Themes


Most of the Bible study tips that I have shared so far have been singularly focused on specific texts. Today, however, I want to share a study technique that has a much broader scope. I am a big supporter of methodical inductive study but it is also important that book or passage studies are done within the broader context of a wholly Biblical theology. The Scripture is a unified body of teaching that is interconnected and interdependent. The unifying theme of the entire Bible is Jesus Christ and what He has done. When looking at only smaller units of the Bible it is easy in certain places to miss those important connections that bind the Scripture together. I pray that this tip will help you to gain a deeper and richer appreciation for those connections.

It should be obvious to any reader that the New Testament is saturated with references to the Old Testament. Virtually every major teaching segment in the New Testament either directly quotes from or is alluding to some or other Old Testament passage. Looking these up is itself a useful thing to do (and I will probably write on this in the future) but there is also a rich set of Biblical themes that are not direct quotations or commentary but are a very important connection between the testaments. Recognizing those themes and tracing them can lead to all sorts of really rich observations about both the New Testament and the older writings. There are various ways to apply this technique but by far the most productive and valuable is to focus on the person and work of Jesus Christ directly. Let me explain how it works.

The first thing to do is to choose a New Testament passage and then begin to look for figurative uses of language related to Jesus Christ. You want to find some description of Christ by a New Testament author that is not a direct factual statement about Him, such as that He is the Messiah, but one that is clearly important but cannot be completely understood literally. For example; in the first chapter of John we see that “in Him (Jesus) was life, and the life was the light of men.” John goes on to repeatedly emphasize the identification of Jesus Christ in his introduction with The Light. Clearly John is not saying that Jesus Christ is a series of wave packets of energy that stimulate our optic nerves. It is clear that light is functioning in some sort of figurative sense.

The next step is to look at how the theme of light is developed throughout the particular book. In this case, John talks quite a bit about “light” in relation to Jesus. What does he say? How does he develop that theme? Once you have looked at that, the next step is to begin in the Old Testament by analyzing the occurrences of the word “light”. You have to be very careful at this point because not every occurrence will be relevant to your study. You must carefully study the context and the way the figurative term is developed in its New Testament passage. Then look at the contexts of the Old Testament uses to identify parallels that link the references thematically. Below are a few examples of verses you will find in O.T. when looking for occurrences of “light” and how you might handle them.


1.      Genesis 1:4 says “And God saw that the light was good. And God separated the light from the darkness.” This is a reference to literal light so it is contextually different and would not be considered part of the thematic trajectory that is picked up by John. You would move on to the next reference.

2.      2 Samuel 23:4 says “he dawns on them like the morning light, like the sun shining forth on a cloudless morning, like rain that makes grass to sprout from the earth.” At first glance this sounds like it has potential because it seems to be talking about light as a life giving element. The problem, however, is that this is a reference to a king who rules in the fear of God. Of course, Jesus is a perfect king so there may be a potential connection but more work would have to be done to know for sure. For example, is it a prophetic passage? We know that Christ is the son of David so other themes may be intertwined. In this case I would make a note to come back and study this further and move on to the next reference.


3.      Psalm 36:9 says “For with you is the fountain of life; in your light do we see light.” Notice here that light and life are both connected just as we saw in John. If you look at the context of this Psalm you will notice that it is about God’s steadfast love. The light here is connected to spiritual life and relationship with God. This is a match! You then want to look carefully at the point made in the Psalm about the light of God. Meditate upon the relationship between what is revealed there and what John is saying about who Jesus Christ is.

4.      Isaiah 9:2 says “The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone.” This is another match. Isaiah is using light in a figurative way to refer to spiritual awakening and discernment. This is also clearly a prophetic text that is fulfilled in the coming of Jesus Christ. What is the promise of Isaiah? What is John’s claim about Jesus in relation to that promise? Work through the connections by reading and meditating upon them. You will be blessed by how many things in the text the Holy Spirit will bring to your attention as the connections begin to click.

There are many other Old Testament references that develop the theme of light that we could have looked at but my hope is that these 4 give you a good start on how it works. If you begin to trace this use of light to refer to spiritual vision and discernment you can observe how it develops throughout the O.T. until the theme finally culminates in Jesus. The last step then is to see what other New Testament writers have said about Christ and light when used in similar contexts.

If you study these thematic “threads” as they run through the Bible I am confident it will deepen your appreciation of the unity of Scripture and of the majesty of our Lord.

Thankfully, the New Testament in general, and the Gospels in particular are quite rich with this kind of language in relation to Jesus so it isn’t hard to find places to start. In fact, with just a quick reading of the Gospel of John as I prepared to write this article, I found at least 15 potential references that could be traced. I am sure there even more if you look closely! Just for starters, in John’s Gospel alone, Jesus is described as:

  • The Word of God
  • The Light of God
  • The Lamb of God
  • The Son of Man
  • The Temple of God
  • The Serpent Lifted up
  • The Bridegroom
  • Living Water (or at least the source of it)
  • The Prophet who was to come
  • The Bread of Life
  • The Door of the Sheep
  • The Good Shepherd
  • He Who Comes
  • The True Vine
  • The King

Each of these descriptions is developed to some degree in John’s Gospel and they are all references that build on themes that are found throughout the Bible.

I pray that the Lord would bless your study.




Sunday, February 19, 2012

Bible Study Tips: Study Parallel Structures

One of the more difficult types of literature to study in the Bible is the wisdom literature. There are a number of reasons for this. First, the structure of the writing is quite different from the way modern writers communicate. Second, because of the way the “sayings” are structured people often break them up into individual units and disconnect them from the larger teaching of the particular passage in which they appear. For example, the book of Proverbs has an overall structure and outline that helps us to see the connection and flow between all of the individual proverbs. If we simply take them one by one we can miss the larger point that is being made by assembling all these little pieces of wisdom together.

Today’s Bible study tip is intended to help you make sense of these individual units. As I have already said, once you see the point of the individual units you still need to do the work of examining how they are organized and work together in a larger teaching segment. One of the characteristics of Hebrew wisdom writing is its parallel structure. These parallels are designed to convey an idea in coordination with or in contrast with a related idea thus forming the parallel. The ideas are often organized into couplets or sometimes three line sections. Even when there are more than two lines there is usually two parts to the parallel and the structure can be visualized as ____________/_______________//. There are a lot of technical subdivisions that scholars use to classify these parallels but generally they can be categorized as synthetic or antithetical.

Synthetic parallels are when the second line of the couplet is in “agreement” with or supports the idea of the first line. An example is Amos 1:7; “So I will send a fire upon the wall of Gaza, / and it shall devour her strongholds//. You notice that the second part of the statement is agreeing with the first. It is an amplification of the same idea. Often, just like we see here, the second statement takes the point further than the first to show emphasis. An antithetical structure is when the second line contrasts with the first. An example is Proverbs 29:18; “    Where there is no prophetic vision the people cast off restraint, / but blessed is he who keeps the law//. Notice that in this case the second statement is the opposite of the first. The point of the first is emphasized by comparing it with its opposite. The implication is that those without prophetic vision are not blessed.

Understanding the use of these parallel structures is useful because this device is used often in both Testaments. In this tip, however, I would like to focus on a particular use of these kinds of parallels. The basic and most common literary unit used in Hebrew wisdom literature is the mashal. A mashal is a particular type of one-line two-part statement that was used for wisdom sayings. You could translate the word mashal as proverb; I am using the term mashal simply to avoid confusion between the type of statement and the book of Proverbs proper. In fact, the example above from Proverbs 29:18 is a mashal. While they are not technically riddles they are often enigmatic and their meaning is not always immediately obvious. I have found that people have a lot of confusion about what is being taught in many of these passages as the result of not understanding the structure of these wisdom statements.

They are not always easy but with a bit of thought most of them can be understood once you understand how they work. There are two major keys to understanding them. First, is that the two halves work together. They are not independent statements or teachings. There is often tension between the two statements but the key to understanding the point is to figure out how the two halves relate to one another. The second key is to realize that often rather than making a definite statement the writer will use the mashal to create a mental image that makes the point instead. You have to take the time first to understand the images and then take the time to see the connection between them.

Let’s walk through an example from the book of Ecclesiastes.

A good name is better than precious ointment, and the day of death than the day of birth.”     (Ecclesiastes 7:1 ESV)

The first step is to identify the two parts to the statement. Often there will be a clear indicator such as the words “but” or “and”. In this case the break-point is the word “and”.

A good name is better than precious ointment / and the day of death than the day of birth //

Next we examine each of the halves. It is often the case (just like in this example) that one half will be more obvious than the other. That is precisely why understanding the parallel structure is so valuable to interpretation. We can then use the more clear idea to help us understand the point of the less clear idea.

The first half, “a good name is better than precious ointment”, gives us a lot more to work with than the second half. We know that ointment was a valuable commodity in the ancient world. Indeed the text itself tells us that the ointment is precious. Anything highlighted is an important clue in these short statements. We know that prior to refrigeration, preservatives, and advanced medications things like herbs, salts, and oils/ointments played a very important part in people’s lives and were necessary and often valuable. We remember, for example, the story from John chapter 12 where the woman anointed Jesus with oil and Judas commented that it was valuable and could have been sold to help the poor.

In our example we have precious ointment which is a way of emphasizing the value. Any ointment would have been valuable but this ointment is not ordinary ointment, it is precious ointment. The text is highlighting the extraordinary value of a good name by emphasizing the value of the ointment which, though great, is of less value than a good name.

The second half is more difficult. It is not clear exactly what is meant by “the day of death [is better] than the day of birth”. Many commentators try to explain it by tying it in with some of the broader themes of the book of Ecclesiastes. They argue that this means that a funeral is better than a day of birth because it causes us to reflect upon our lives and put things into perspective etc. The problem with this interpretation is that it ignores the relationship of this statement to the previous one. The word “and” demonstrates that a comparison is in view. If we want to understand how or why the day of death is better than the day of birth we need to understand how that concept relates to the value of a good name being greater than precious ointment.

The primary emphasis of the first half is on the value of a good name so we can expect that this will be paralleled in the second half. Let’s think about the relationship between the images. What could a good name have to do with the day of death?

We realize that many people have a good name only to later have their reputation ruined. If, however, a person dies with a good name then they will keep it. If one has lived an honorable life to the end then they retain a good name as long as they are remembered. This is why the day of death is better than the day of birth. Starting with a good name does not guarantee that you will keep it. The verdict about reputation at death is lasting whereas at birth it is tenuous.

The second question though is how this relates to precious ointment? Here we see the power of the imagery to reinforce the point the author is making. Ointment just like a good name, though valuable, is easily corrupted. If it isn’t handled with care and the container is damaged it will lose its fragrance. If it becomes too cold or too hot it can become ruined. If it becomes contaminated it loses its value. A good name must be cultivated and protected throughout a person’s life. Just like precious ointment it is of great value but is also fragile and can easily become useless. To end your life with a good name, however, is of the greatest value because a good name in the final analysis… a good name at the day of one’s death is of the greatest and lasting value.

This type of mashal structure is quite frequent in the Bible, especially in the wisdom books and understanding how they function can be very helpful as we study. The key to interpreting them is to understand the way that the two halves work together. Take the time to think about how the image they create connects the ideas expressed. The second half often escalates the point made in the first either as a comparison or as a contrast. I pray that a careful analysis of these statements will enrich your Bible reading and study.

Monday, October 17, 2011

Bible Study Tips: Applying the Neglected Passages

Up to this point most of the bible study tips have focused on things that to help with the observation or interpretation phase of study. Today I want to introduce a tip that applies primarily to the application phase.

It is sometimes difficult to apply lessons from texts that are not obviously doctrinal. Those texts, however, do provide important truths that we should pay attention to. Sections such as the “begat’s” for example, are rarely studied and if they are read at all they are skimmed quickly. We should recognize, however, that by skipping over these texts we are depriving ourselves of some of the means that the Lord has provided for our development.

Paul instructs Timothy that “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16-17 ESV) and he reminds the believers in Rome that “whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.” (Romans 15:4 ESV). Therefore we do not want to ignore or neglect any of the scripture.

Our example will be from the second chapter of the book of Ezra which is one of those passages that is often skimmed through. (I didn’t include the entire chapter out of copyright considerations)

            Now these were the people of the province who came up out of the captivity of those exiles whom Nebuchadnezzar the king of Babylon had carried captive to Babylonia. They returned to Jerusalem and Judah, each to his own town. They came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. The number of the men of the people of Israel: the sons of Parosh, 2,172. The sons of Shephatiah, 372. The sons of Arah, 775. The sons of Pahath-moab, namely the sons of Jeshua and Joab, 2,812. The sons of Elam, 1,254. The sons of Zattu, 945. The sons of Zaccai, 760. The sons of Bani, 642. The sons of Bebai, 623. The sons of Azgad, 1,222. The sons of Adonikam, 666. The sons of Bigvai, 2,056. The sons of Adin, 454. The sons of Ater, namely of Hezekiah, 98. The sons of Bezai, 323. The sons of Jorah, 112. The sons of Hashum, 223. The sons of Gibbar, 95. The sons of Bethlehem, 123. The men of Netophah, 56. The men of Anathoth, 128. The sons of Azmaveth, 42. The sons of Kiriath-arim, Chephirah, and Beeroth, 743. The sons of Ramah and Geba, 621. [THE LIST CONTINUES TO NEARLY THE END OF THE CHAPTER]

What are we to do with a list like this? How often would we use this passage to instruct, encourage, or rebuke one another? Probably not often, but by asking a few basic questions about this passage we will see that there is valuable teaching here. First, we begin with the basic journalistic questions so we can understand the biblical passage. We then follow up with a few questions about the similarities between those in the biblical narrative and ourselves.

  1. Who are these people?

We know from the text that these people are “the people of the province who came up out of the captivity of those exiles whom Nebuchadnezzar the king of Babylon had carried captive to Babylonia.” That is to say that they are the descendants of Jews who were taken from their land by the Babylonians. We also see that they have maintained their genealogies. They have not fully assimilated into the society of their captors but have continued to be a distinct minority with its own identity.

  1. What are they doing?

They are returning to their ancestral homeland. They are gathered together to go back to Judea and if we read a bit ahead we see that they intend to rebuild the temple and reestablish the ceremonial worship of God according to the Law.

  1. When is this happening?

This is happening about 70 years after their ancestors were taken into captivity. The Babylonians, who had conquered their land, had now come under the rule of the Persians. Just as promised ahead of time through the prophet Jeremiah the Persian king is allowing them to return.

  1. Where is this happening?

They are moving from Mesopotamia to Judea.

  1. How is this happening?

If we back up a bit in the book of Ezra we see that king Cyrus had issued a decree: “Thus says Cyrus king of Persia: The LORD, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and rebuild the house of the LORD, the God of Israel—he is the God who is in Jerusalem. And let each survivor, in whatever place he sojourns, be assisted by the men of his place with silver and gold, with goods and with beasts, besides freewill offerings for the house of God that is in Jerusalem.” (Ezra 1:2-4 ESV)

  1. Why is this happening?

For these kinds of texts the “why” is often one of the most important questions. In this case we find the answer back in the first chapter. “In the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing” (Ezra 1:1 ESV)

  1. How is the condition of the people in the passage similar to our own?

In bible study the focus of this question should always be in a redemptive context. We are really asking how are these fallen people in circumstances similar to us. In this case we see that they are God’s people who were in a kingdom that was not their home and were longing to be back in their homeland. They are preparing to return.

  1. What does this passage reveal about God’s character?

This passage shows at least two important things. First, it shows that God keeps His promises. These people are returning home in fulfillment of a promise that God had made. Second, it shows that God is sovereign because He worked through all the various circumstances to ensure that His prophesies would be fulfilled.

There are many other questions that could be added. Basically they would focus on two categories. First, what is similar or different about us and the people in the text? Second, what does the text reveal about God. Just with these two, however, we see that the second chapter of Ezra is in fact a doctrinal and encouraging passage.

This list of names (that most people skip) is a testimony to the trustworthiness of God, that He has the power to bring about His ends, and keeps His promises. What is more we recognize that we are also a people exiled from home in a place that is often hostile to us but have the promise of God that He will protect us and that, if faithful, we will return home to be with Him. We can be encouraged not just in an abstract sense (though that would be sufficient) but also because we have the very names as evidence that the Lord has kept similar promises in the past. Our hope is in a Lord who keeps His promises and does not abandon those who remain faithful to Him.

By taking some time to ask a few basic questions we can find relevant teaching and application in every part of the scripture, even those that seem to be rather distant from our own circumstances. It just takes a little bit of thought and a few well placed questions. As a teacher of mine used to say, “When you come across a passage that seems a bit dry you can usually make it less dry by applying a bit of perspiration.” I pray that the Lord would continue to bless you in your studies.

Saturday, August 20, 2011

Bible Study Tips: Use Plot Diagrams

The most common literary genre found in the scripture is narrative. Estimates vary based upon how narrative is defined but most scholars argue that 60% to 80% of the scripture is in some form of narrative. Therefore, if we are to engage in thorough study of the bible we need to have some understanding of how to approach narratives. For example, the guidelines for interpreting narratives are much different than those for letters or psalms. The study tip that I am introducing today, however, is even more basic than applying those rules. Before you can interpret or apply the teaching in biblical narratives you have to be able to properly observe and understand the structure and emphasis of the narrative. Since these observations are tied to the plot development a useful tool for doing the observation step with a narrative is to use a plot diagram.

Scholars as far back as Aristotle recognized that the plot of any dramatic narrative can be usually broken up into 5 parts.

  1. The Exposition: This is where the story is setup. Background information such as the setting and characters are introduced and the coming conflict or problem is being developed. The exposition will also include the introduction of a conflict of some sort. It may be internal or external to the character and often it is both (a decision that has to be made about some external circumstance). This introduced conflict will setup an inciting moment. The exposition ends with this inciting moment. This moment is the problem or action that kicks off the narrative. Without this moment there is no story.

  1. Rising Action: This is a series of events that build tension in the narrative and move toward a climax in the action. This can be complicated by secondary plot lines and conflicts but the overall plot will continue to have increased tension and build toward a major turning point in the action.

  1. Climax or Turning Point: This is the peak of the action and after this event everything in the story changes. The tension is relieved and often the fortunes of the key human character will change at this point (In biblical narrative God is always the main character).

  1. Falling Action: This is where the conflict begins to unravel. There may be moments of suspense and a few more twists but the action unfolds and the key human character either “wins” or “loses”. The falling action often finishes with a final observation or action that functions as a type of finale.

  1. Resolution (denouement): This is the final state of affairs within the narrative. This is where the key human character ends up dead, living happily ever after, etc.

In 1863 the German writer and critic Gustav Freytag developed a helpful way to illustrate the plot elements visually, known as Freytag’s pyramid. Although Freytag was working on fictional drama his plot diagram is also helpful for studying biblical and other forms of dramatic narrative. Basically what he did was lay out the 5 plot elements visually, forming a pyramid.


The value in this is that it is easy to see quickly how the plot flows through the narrative and it can be applied to both simple and complex plot lines. For example, you can lay out the overarching plot of the bible’s redemptive history using this method:



Or you can use it for much smaller narratives within scripture. As our example we will use the short narrative of Jesus rebuking the storm found in Mark chapter 4.

On that day, when evening had come, he said to them, “Let us go across to the other side.” And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him. And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling. But he was in the stern, asleep on the cushion. And they woke him and said to him, “Teacher, do you not care that we are perishing?” And he awoke and rebuked the wind and said to the sea, “Peace! Be still!” And the wind ceased, and there was a great calm. He said to them, “Why are you so afraid? Have you still no faith?” And they were filled with great fear and said to one another, “Who then is this, that even the wind and the sea obey him?”
(Mark 4:35-41 ESV)

Let’s find the following answers in the narrative.

  1. Exposition
    1. Who are the characters? Jesus, His disciples, and the storm.
    2. Who is the main character? Jesus- there are 10 references to him in this short section.
    3. What is the setting (place): They are in a boat on a lake.
    4. What is the setting (time): It is evening.
    5. What is the conflict? A storm arises while they are in the boat.
    6. What is the inciting moment? The boat was filling and apparently sinking and they are afraid.

  1. Rising Action
    1. Jesus was in the stern (not immediately available)
    2. Jesus was sleeping
    3. The disciples wake Him
    4. They ask Him if He doesn’t care that they are all going to die

  1. Turning Point
    1. Jesus rebukes the wind and waves

  1. Falling Action
    1. The wind ceased
    2. The sea was calm
    3. He questions their lack of faith
    4. They were filled with fear

  1. Resolution
    1. They marveled and wondered at Him

When we plot this out it will look like this:



One way to see if things are tying together is to look at the transition points that you have chosen. In this narrative we have both an internal and an external conflict. The external conflict is obviously the storm. The internal conflict is the interplay between fear and faith in the disciples. Since the three main transitions must be related in some way to the conflict we can look to see how it lines up. The initial conflict is that the boat is taking on water and appears to be sinking and the disciples are afraid. The action then continues to rise as they try and get Jesus involved until we reach the high tension point when they ask Christ if He did not care that they died. Then comes the second transition, the major turning point, where Christ rebukes the storm. Everything changes after that.  The tension then falls until we have the observation that the disciples were filled with great fear because of what they saw. The resolution of the incident is that they are in awe and wonder about Jesus and His identity. The key plot transitions are tightly linked between the external and internal conflicts. Storm/fear of the power of nature then the boat sinking and fear of Christ’s indifference. Then the storm rebuked and fear (reverence) of the power of Christ. As we can see from the plot diagram the narrative isn’t just about the display of Christ’s power but also the effect of that power on his disciple’s apprehension of His identity. The conflict (internal and external) is related to the doubt and then awe inspired consideration of who Jesus is.

The key to getting the most out of this tool is to get started. Don’t worry about getting every detail correct. The point is to start thinking about how the author is structuring the narrative. Just answer the questions as best you can and keep practicing. The more you do it the easier it is to see the transitions. Also, keep in mind that if you are working with longer narratives they may be difficult to fit into this structure if you try to be too specific.  You will likely have a series of conflicts and rising and falling actions. The idea is focus on the big picture of the narrative, ask what is the big problem, what major event happens as a result that changes the situation, and how is the problem resolved. Once you understand how the narrative develops and is structured you can then focus on the details and begin looking at how each of the smaller sections supports that overall plot.

I pray that your studies are profitable and that the Lord blesses you through them!

Friday, June 17, 2011

Bible Study Tips: Use Block Diagrams

The technique that I am introducing in this article takes the outlining process and extends it further so that the flow of an argument can be seen both in relation to the broader sections and how individual points function within a section. The technique is known variously as block diagramming, mechanical outlining, phrasing, and numerous other titles. It may have many different names but it is really a rather straightforward and useful tool that requires very little grammatical knowledge to use at a basic level.

You start by breaking up the text into singular phrases. This sounds as though it would require a lot of grammatical knowledge but it comes naturally to most people. A phrase is simply a group of words that function together as a unit (you will see more clearly what I mean when we get to the example). The technique involves writing or copying the text with the key phrases all the way to the left. These are phrases that introduce a new and independent point to the flow of the authors thought. You then indent any dependant phrases that modify or inform you about the initial phrase. Some people make sure that these dependant phrases are directly under the phrase or key word they modify. This process continues for each phrase so that what you end up with is a word picture of the logical chain showing the relative position of each fact or point in the overall flow. For a simple example let us look at the introduction to 1 Peter:

“1 Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen 2 according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood : May grace and peace be yours in the fullest measure.” (NASB)

The first phrase is “Peter, an apostle” so we will put this over to the left.

Peter, an apostle

The next phrase “of Jesus Christ” tells us something about “an apostle” so it is indented…

1 Peter, an apostle
of Jesus Christ,

The next phrase “to those who reside as aliens” doesn’t tell us anything about Peter or Jesus so it is not modifying anything we have yet seen so it also goes over to the far left…

1 Peter, an apostle
of Jesus Christ,

To those who reside as aliens,

The next phrase “scattered throughout” tells us something about “aliens” and so is indented again…

1 Peter, an apostle
of Jesus Christ,

To those who reside as aliens,
scattered throughout

We might have included Pontus, Galatia, Cappadocia, Asia, and Bithynia, as part of this line but those describe the scattering so I have chosen to indent them under scattered…

1 Peter, an apostle
of Jesus Christ,

To those who reside as aliens,
scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia,

The next phrase “who are chosen” tells us something about those who reside as aliens so it goes back out to the left but stays indented under the “aliens” phrase…

1 Peter, an apostle
of Jesus Christ,

To those who reside as aliens,
scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia,
who are chosen

The next phrase “according to the foreknowledge of God” tells us something about the choice so it is indented under “who are chosen”…

1 Peter, an apostle
of Jesus Christ,

To those who reside as aliens,
scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia,
who are chosen
2 according to the foreknowledge of God

You may have noticed by this point that you could have made a few different decisions about how small to break up the units. That is ok, you will develop a style of your own as you go but the important thing is to keep the dependant statements indented from the independent ones. The next phrase “the Father” tells us something about God so it is indented (or could have been included on the previous line)…

1 Peter, an apostle
of Jesus Christ,

To those who reside as aliens,
scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia,
who are chosen
2 according to the foreknowledge of God
the Father,

The next phrase “by the sanctifying work of the Spirit” tells us about the choice so it gets moved back out in relation to “who are chosen”…

1 Peter, an apostle
of Jesus Christ,

To those who reside as aliens,
scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia,
who are chosen
2 according to the foreknowledge of God
the Father,
by the sanctifying work of the Spirit,

The next phrase “to obey Jesus Christ” tells us something about the sanctifying work of the Spirit and so is indented…

1 Peter, an apostle
of Jesus Christ,

To those who reside as aliens,
scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia,
who are chosen
2 according to the foreknowledge of God
the Father,
by the sanctifying work of the Spirit,
to obey Jesus Christ

The next phrase “and be sprinkled with His blood” begins with “and” and is therefore in connection with and within the argument parallel to the previous phrase and so is always indented the same amount. Some teachers will move the “and” out to the left and draw lines to indicate this but when working in word I just indent them the same amount.

1 Peter, an apostle
of Jesus Christ,

To those who reside as aliens,
scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia,
who are chosen
2 according to the foreknowledge of God
the Father,
by the sanctifying work of the Spirit,
to obey Jesus Christ
and be sprinkled with His blood :

The next phrase “May grace and peace be yours” is a new main point because it is the message that is connected with the key word “to” and is therefore moved back to the left…

1 Peter, an apostle
of Jesus Christ,

To those who reside as aliens,
scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia,
who are chosen
2 according to the foreknowledge of God
the Father,
by the sanctifying work of the Spirit,
to obey Jesus Christ
and be sprinkled with His blood :

May grace and peace be yours

The last phrase “in the fullest measure” tells us something about the possession of grace and peace and so it is indented…


1 Peter, an apostle
of Jesus Christ,

To those who reside as aliens,
scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia,
who are chosen
2 according to the foreknowledge of God
the Father,
by the sanctifying work of the Spirit,
to obey Jesus Christ
and be sprinkled with His blood :

May grace and peace be yours
in the fullest measure.

Notice right away the main elements of this passage. If we bring them together we can rewrite the independent statements as “Peter, an apostle, to those who reside as aliens, may grace and peace be yours”. That is the core message of these verses. To be sure, there is much more in the passage but the main point is that Peter the apostle is writing to those who reside as aliens and he gives the customary blessing. We can also see quickly some important things that are emphasized about these aliens: Peter wishes them to posses grace and peace and they are scattered and are also chosen. We can easily identify certain important things about those who are chosen, namely that that are chosen by the foreknowledge of God and the sanctifying work of the spirit. Since these are emphasized in the greeting we might want to look carefully at how these truths are developed in the body of the letter. We also notice that the sanctifying work of the spirit is unto obedience to Christ and the sprinkling of His blood.

I selected an easy example to introduce this technique but even with this short introduction I pray that you can see the potential value of this tool particularly for longer or more difficult sections of scripture. By simply organizing the relationship between phrases we get a very effective way of seeing how the author develops and emphasizes his points. There are many other ways of formatting the text using this kind of approach but if you just get in the habit of asking at each point, “is this telling me about something that has already been mentioned? And then indicating it in a way that makes it jump out at you it will open up all sorts of insights into what the bible is teaching and how it is doing so. If you take the time to do this work, particularly with difficult passages, I believe you will be greatly blessed by it and your study will be enhanced.

May the Lord bless you greatly in your studies that you may bless many others.