Method | Knowable Word

Why Should We Interpret?

October 20, 2012 By Peter Krol

The second major step in the Bible study process is interpretation. To ask why we should do it is to assume the answer.

Do you get it? Interpretation is all about asking WHY.

In the Observation phase, we deal with what a passage says. In the Interpretation phase, we deal with why the passage says what it says.

Please tell me “Why?”

My 2-year old daughter just entered the interpretation phase of life. It’s a significant milestone! I remember when it happened. We got home from church, and my wife told the children to get out of the van and go into the house. Charlotte immediately asked, “Why?”

I’m pretty sure she doesn’t even know what “why” means. She’s just heard her older siblings say it so much that she figured she should do so as well.

God created us to interpret. Communication always moves beyond the What to the Why. A sidelong glance appears to imply romantic interest. A grunt gets interpreted as displeasure. Failure to make eye contact seems to indicate uncertainty. Such analysis is the stuff of slumber parties and network news programs. We move from Observation to Interpretation all the time.

We ought to do it in Bible study as well. Don’t stop with Observation. Keep moving forward to make sure you understand the Why. That’s the key to interpretation.

What to Observe: Four More Tips

October 9, 2012 By Peter Krol

We’ve seen five things you can observe when you study a Bible passage: words, grammar, structure, genre, and mood. Here is a final hodgepodge of things to observe.

Repeated Words. I can’t repeat it enough. Pay attention to stuff that repeats. This is one of the simplest observations you can make. Get a Bible that you don’t mind writing in, and highlight repeated words with the same color. The author’s big ideas will jump right off the page. For example, Genesis 14 repeats the word “king” more than 20 times. It’s even built into one of the character’s names (Melchizedek means “king of righteousness”). The author wants us to think about what a true king looks like!
Comparison and Contrast. A passage often shows how two or more things are similar (comparison) or different (contrast). Picking up on that connection can help. For example, Gen 24, Gen 29, Exod 2, and John 4 all describe interactions between a man and a woman at a well of water. What is similar and different in each account?
Characters. Pay special attention to how each character is named in a passage. Authors will communicate important stuff just by using certain names. For example, Genesis 21, which has a lot to say about Ishmael, never mentions his name. He’s always “the son of Hagar” or “the son of the slave woman.” Why do you think that is?
Connectors. Words like “therefore,” “in those days,” or “in the same way” draw significant connections between sentences, paragraphs, or chapters. Notice the connections so you can work to figure out why they’re there. For example, Genesis 15:1 begins with “after these things.” How might it affect your understanding of this chapter, if you think about how Abram might be feeling immediately after the events of chapter 14?

What else can we observe?

What to Observe: Mood

September 24, 2012 By Peter Krol

Scottish writer Thomas Carlyle said, “There are good and bad times, but our mood changes more often than our fortune.” It’s no less true for the authors of Bible books than it is for us.

When you sit down to study a Bible passage, you’ll make great progress by observing words, grammar, structure, and genre. One further element is important, although more subjective: mood.

What is mood? Let me demonstrate by writing the same sentence a few different ways:

I’m not upset with you.
I’m not upset with you.
I’m not upset with you.
I’M NOT UPSET WITH YOU!!!

Can you sense a slightly different intention behind each one of those statements? Can you picture a context in which you might express yourself simliarly? For example, #1 might be a simple statement, but #4 might come after days of pestering (and it might be followed with, “but I will be if you keep this up!”).

Although ancient literature didn’t have conventions like bold and italic fonts or punctuation, there are certainly other ways to communicate mood.

Look at Luke 2:13, NET: “Suddenly a vast, heavenly army appeared with the angel, praising God and saying…” What sort of a mood comes across?

How might the mood come across differently if Luke had said, “Other angels were present to affirm the message.”

Or, “With a grand chorus, multitudes of angels gave voice to their delight at this new development in world history.”

Or, “Spiritual forces of darkness were able to run rampant around the world that day, because all the good guys had gathered in one place to proclaim what a big deal this little baby was going to be.”

Or, “The shepherds listened with delight to the tune of these humble servants of God.”

The author of a Bible passage is able to communicate not just the details, but how the participants experienced those details. In doing so, he desires the audience to experience this story similarly.

As far as the mood goes, Luke 2:13-14 should make you think more of “I don’t know what I’ve been told” than “Silent Night.”

Make sure you pay attention to the mood.

What to Observe: Genre

September 17, 2012 By Peter Krol

Professor and Poet Marilyn Hacker once said, “Poetry seems to have been eliminated as a literary genre, and installed instead, as a kind of spiritual aerobic exercise – nobody need read it, but anybody can do it.” She lamented the loss of poetry’s unique place and rigorous standards in popular writing. The implications of her perspective impact our Bible study, because sometimes it can be easy to miss the significance of a text’s genre.

In answer to the question “how do I observe a Bible passage?” or “where do I begin when I sit down to study the Bible?” we’ve discussed numerous items to consider: words, grammar, and structure. Today we come to a fourth item: genre.

Genre is easy to miss because it’s not something that is likely to change substantially from verse to verse. Once you observe a book’s genre, you’re likely to come across only minor deviations from time to time. The important thing is that we remain on the lookout.

Let’s use our study of Luke 2:1-24 as an example.

The main observation to make is straigtforward: the genre of this text, as with most of Luke, is historical narrative. The author reports on events that actually happened (see Luke 1:1-4 for his intentions), but he does so by telling a story. He doesn’t issue a medical report or a media sound byte. He’s done his research, interviewing witnesses and collecting relevant documents, but he presents the facts in the shape of a narrative of the key events that verify the truthfulness of what has been taught about Jesus.

What are the implications of this observation?

It really happened. Luke 2:1-24 speaks of governors, shepherds, and angels. A baby is born to a virgin. These things are neither fable nor fairy tale. They were researched, verified, and presented as historical fact.
The story has an agenda. Although factually trustworthy, it would be naive to conclude that the text was written in a coldly objective way. The author still has an agenda. He includes certain details, and excludes others, for a reason. The purpose of the story is to tell a story, not to report on every little thing that might forestall potential questions. How many shepherds were there? Did the angels have wings? Were they floating in the sky? Was Jesus born in a stable or a cave? We don’t know. Such specifics were not part of Luke’s agenda.

One more thing: observe that the genre changes briefly in Luke 2:14, where we get a brief switch to poetry.

We know Luke 2:14 is poetry because:

the angels were praising God (likely singing)
the quote consists of two parallel lines (the chief component of Jewish poetry)

Why is this observation significant? Because we ought to change our expectations. “Glory to God in the highest” does not mean that God exists physically at a higher altitude than everyone else. Something more poetic, more figurative, is intended.

What to Observe: Structure

September 11, 2012 By Peter Krol

Rock singer Geddy Lee of Rush once said, “That is what intrigues me; songwriting and song structure and expression.” As the holder of a Bachelor’s Degree in Music, I agree.

Much music is based on an ABA structure. You start with a musical idea, develop that idea (or go to a second idea), and then return to the main idea. “Three Blind Mice” is a good example, where the line “three blind mice” represents the A section, and the stuff in the middle is the B section.

Similarly, when we learn how to study the Bible, a good skill to develop is how to observe structure. It is another thing to observe, after words and grammar.

Let’s observe Luke 2:1-24 as an example. Look at the flow of the story:

A The pomp of the Roman government and census

B Joseph and Mary give birth to a son

C Shepherds were living out in the field

D An angel appeared with a message about the Lord

E An army of angels appeared, praising God, saying:

F “Glory to God in the highest, and on earth peace”

E The angels left and went back to heaven

D The shepherds believe the message from the Lord, and they go, sharing it

C The shepherds return to their field, glorifying and praising God

B The son is named Jesus

A The humility of Jesus’ family (who couldn’t afford sheep for sacrifice)

Such an outline, where the second half is sort of a mirror image of the first half, was really common in ancient literature. One reason why they did it was to make it easier to hear the passage read aloud. You could hear the story move in towards a climax and then unravel back out.

It helps to observe such things, because the climax of such a structure usually comes at the center. In this case, we see that God is concerned with his own glory (in contrast to the glory of Rome), and he will use Jesus to bring about peace between himself and those with whom he is pleased.

Other parts of the Bible use more logical structures. For example, look at Hebrews 2:17-7:28.

I. Jesus is a merciful and faithful high priest – 2:17-18

A. Jesus is a faithful high priest – 3:1-6

B. Application – 3:7-4:14

C. Jesus is a merciful high priest – 4:15-5:10

D. Application – 5:11-6:20

II. Jesus is a high priest like Melchizedek – 6:20

A. Explanation: how Jesus is like Melchizedek – 7:1-28

This outline covers just a portion of the book of Hebrews. The entire book is structured similarly: a point is stated, then explained and applied. The application leads into the next point, which is stated, explained, and applied.

Observing the structure is one step in our study. Once we see it, we’re better equipped to identify the sections so we can interpret and apply them.

We’ve now had three posts on specific observation skills: observing words, grammar, and structure. Have you noticed how each post had a common structure? Check ’em out again, and use your new-found skills when you study the Bible.

What to Observe: Grammar

September 5, 2012 By Peter Krol

The philosopher Wittgenstein wrote, “Like everything metaphysical the harmony between thought and reality is to be found in the grammar of the language.” My high school English teacher would say he was on to something.

Without grammar, it would be difficult to communicate. For example, we wouldn’t have verbs. Just subjects. All the time. No action. Maybe objects. Short sentences, though. Loads of confusion. Mass hysteria. Need for clarity. Little talking. Aw, shoot; I couldn’t do it.

So once you’ve observed the words of a Bible text, you can move on to observing how the author put those words together into sentences. This means observing the grammar.

“Grammar” can be a scary word, invoking memories of pimples, bullies, and parental pressure as we look back (sometimes unfondly) on what used to be known as “The Wonder Years.” I’m here to tell you, however, that grammar can be fun. Grammar can be exciting. Grammar can, in fact, be the gateway into fruitful observation of the Bible.

Let’s take Luke 2:1-21, NET as our text again. Let’s observe just the subject and main verb of each sentence (in other words, let’s do some simple grammar). Look at what you get:

A decree went out
This was the first
Everyone went
Joseph also went
He went
The time came
She gave birth…and wrapped…and laid
There were shepherds
An angel appeared…and the glory shone…and they were
The angel said
- Don’t be afraid
- Listen
- Your Savior is born
- He is Christ
- This will be a sign: you will find
An army appeared
The shepherds said
- Let us go and see
They hurried off and located…and found
They related
All were astonished
Mary treasured up
The shepherds returned
Everything was just
He was named

What is the point of this exercise? Simply that, by stripping away the detail and observing the basic sentence structure (subject and verb), we end up with a pretty good outline of the story in Luke 2. Before we can move to interpretation (figuring out what the text means), we must observe what it says. One way to identify what the author says is to observe the grammar. This skill is important as we learn how to study the Bible.

Observing the grammar isn’t just for narrative, like that in Luke. It helps in other genres as well.

For example, look at Philippians 2:5-11. Boiling it down to the basic grammar gives us:

You should have the same attitude that Christ Jesus had
- Who did not regard equality with God as somethingto be grasped
  - but emptied himself…
  - [and] humbled himself…
- As a result, God exalted him

What does Paul want us to do here? Be like Jesus. When we give up what we deserve (empty ourselves) and take on what we don’t deserve (humble ourselves), there’s no telling what God might do in our community.

What to Observe: Words

September 1, 2012 By Peter Krol

Douglas Wilson wrote, “Words are the bricks with which you build. Buy the bricks before starting on the wall” (Wordsmithy, Moscow, ID: Canon, 2011, p.104). He was advising aspiring writers to study etymology and ancient languages. I’ll commandeer his point to encourage those who study the Bible to begin with the beginning.

Books of the Bible were constructed from stories. These stories were built from episodes. Episodes arose by gatherings of paragraphs. Paragraphs disemboweled produce sentences. Sentences dissect into words. Words are our bricks. Let’s observe them to start.

I’ll use Luke 2:1-21, NET for a sample text. It’s a pretty familiar text for many Christians, so we’ll work hard to observe it well.

First, notice a theme to key words in the first few verses

decree
Caesar
Augustus
empire
registration
Quirinius
governor
Syria
city of David – 2 times
house and family line of David
firstborn son
Lord – 2 times
glory
Savior
Christ
vast, heavenly army – a phrase that explains what angels are

What stands out? Major attention is drawn to power, glory, and governing authority. There’s some tension between Imperial authority (represented in Caesar and his underlings) and God’s authority (represented in his son).

Let’s keep looking at another class of words

Joseph
Nazareth
Bethlehem
Mary, who was promised to be married to him
expecting a child
the time came to deliver
child wrapped in strips of cloth – 2 times
laid in manger – 3 times
no place for them in the inn

This group lends itself to another theme: that of unpredictable lowliness.

I’ll mention one final set of observations regarding word choice in Lk 2:11:

Today your Savior is born in the city of David
He is Christ
He is the Lord

The narrator, through the angel, communicates loads of information simply by his word choice.

What is a “Savior”? One who saves. A hero. A rescuer. He’s not the guy who runs out of the burning building to save his own life; he’s the guy who runs into the burning building to save others’ lives.
What is a “Christ”? We need some background help on this one, but “Christ” is the Greek translation of the Hebrew word “Messiah,” which means “Anointed One.” What on earth is an “anointed one”? We don’t have those anymore! Think of it as someone inaugurated and sworn into office. The narrator wants us to know that Jesus has a job, and he’s authorized by God to execute that job.
What is “the Lord”? It’s what the Jews of old would call God himself. Flip through your Old Testament, and see how often the word LORD shows up in all caps. That represents instances where God’s personal name (something like Yahweh, but we can’t know for sure how it was pronounced) was used in the Hebrew text, but translation traditions hand it down to us as simply “LORD.” The narrator wants us to know, through the angel’s proclamation, that Jesus is, in fact, God.

I’m beginning to move into interpretation, so I’ll hold off until we get to that step in the OIA process. Your take-home point for now is: the first part in how to study the Bible is to observe (not just see, mind you, but truly to observe) the words on the page.

Five Things to Observe

August 31, 2012 By Peter Krol

You sit down with your Bible, and you’re ready to study it. You pray and open the page to the right spot. Then…what? You see lots of ink and paper. You’ve heard these verses before.

You’d like to go deeper, and you don’t want to let familiarity get in the way. But what exactly can you do? What should you begin to observe?

Derek Bridges (2006), Creative Commons

Here are some ideas to get you started:

WORDS: Pay attention to the words. Count up how many times different words are repeated. Notice how different things are described or labeled.
GRAMMAR: Identify the subject, verb, and object of a sentence. What are the main verbs? Who is doing what, and where and how are they doing it?
STRUCTURE: How does the passage fit together? Break it into paragraphs. Pay attention to transitions.
GENRE: Is this poetry or prose? A letter or a narrative? Who is the author? Who is the original audience?
MOOD: What tone of “voice” is the author writing with? Does the passage inspire action, invoke emotion, or challenge assumptions?

Here’s an exercise for you to consider. Let’s just take one verse: John 3:16.

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (ESV).

Use the five categories above to help you get started, and try to write 50 observations on that one verse.

Mention one of your observations in the comments below, and let’s see how many we can come up with!

The Greatest Enemy of Observation is Familiarity

August 30, 2012 By Peter Krol

The first step of our Bible study method is Observation. Before we’ve even crossed the line of scrimmage, however, familiarity is right there to knock us down. When we think we know something, we stop paying attention to it.

For example, how many stairs are there in your house? What color are your father’s eyes? What is your license plate number? Name three left-handed people in your acquaintance.

As Sherlock Holmes says to Dr. Watson in “A Scandal in Bohemia,” “You see, but you do not observe.”

Let me give an example. I recently taught on Genesis 31, the story where Jacob runs away from Laban without telling him. My initial thought was, “I know what happens. Why does the story have to take up 55 verses, and how am I going to teach on it?”

So I dug deeper. I stared at the text and kept reading it over and over. Things started popping out.

For example, I observed that every other verse in Gen 31:4-16 makes reference to God. Up until now, Jacob hasn’t really mentioned God a whole lot.

Then I observed that the narrator calls Laban “the Aramean” (Gen 31:20, 24). That’s funny, because he used to call him Jacob’s “mother’s brother” (for example, see Gen 29:10 where he’s called that 3 times). So the narrator doesn’t consider Laban family anymore….

Then I observed that Laban calls God to witness their agreement (Gen 31:53), but do you see which god it is? “The God of Abraham and the God of Nahor, the God of their father, judge between us.” The true God called Abraham to leave the household (and gods) of his fathers (Gen 12:1). Jacob knows this, but Laban doesn’t get it. Jacob swears by the true God, the Fear of his father Isaac (Gen 31:53).

I could go on. My point is not that any single observation is the silver bullet that unlocks a Bible passage. Instead, I’m suggesting that the way forward is always to keep observing. We must be willing to stare at a text until we don’t just see, but we observe.

I’ll give one more big example. One of the most famous passages in the whole Bible is 1 Corinthians 13:1-13. It’s the great Love Chapter. We’re so familiar with it, though, that we generally miss the point.

Read it again, one verse at a time, and ask yourself, “what is he saying here?” Observe carefully, and I think you’ll see that it’s neither romantic nor encouraging. It’s actually a stinging rebuke directed toward those who don’t know how to love their neighbor.

Let’s not just see. Let’s observe.