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Grammar Crash Course: Clauses

December 2, 2022 By Peter Krol

What makes this paragraph so strange?

Unsteadily wobbling toward me, when my son’s arms stretch out. In my heart of hearts like a flame. Speaking my name—”Papa”—for the first time, but sounding like too many margaritas: “Baba.” Joy to explode in here. Happiness over there. Resounding exultation on all sides. Not a toddler but a teenager-in-training. Flos floridus.

If I treated it like a poem and gave each unit of thought a separate line, there would be no big deal. You could probably follow along.

But as a standard prose paragraph, it doesn’t quite work. Despite hints of comprehensibility, there remains something sorely lacking. The paragraph’s citizens include not a single independent clause.

Photo by yang miao on Unsplash

Distinguishing Dependency

In English, there are two main types of clause: independent and dependent.

  • Independent clauses contain a complete thought that could function as a complete sentence.
  • Dependent clauses don’t contain a complete thought and can’t function as a complete sentence.

In the paragraph above, “unsteadily wobbling toward me” is not a complete thought because it has no subject, and -ing verbs cannot stand on their own as main verbs. To make the clause independent, I could add to it (He is unsteadily wobbling toward me) or revise it (He unsteadily wobbles toward me).

The grammatical rules and explanation of dependency can get far more complex than this, but the most important thing to know is this idea of a “complete” thought. Take any phrase or clause and say it out loud. Ask yourself: Could this stand by itself in a conversation? If so, it’s probably an independent clause. If not, it’s probably a dependent clause.

“When my son’s arms stretch out.” That could not stand alone; it must be dependent. “My sons arms stretch out”—that minor omission transforms the dependent clause into an independent one.

Why It Matters

Distinguishing dependent clauses from independent clauses may seem like an obscure and academic thing to do. Not the most thrilling way to occupy one’s morning. But this is perhaps the most important grammatical skill to master for your Bible study to go anywhere. Especially when you study epistles.

One of the greatest challenges of studying an epistle is that the sentences are often so loooooooong. We must have a way to identify which part of the sentence carries the most weight. Or how the parts relate to one another. Without that skill, all we’ve got is gut instinct. So we just camp out on a single word or phrase that strikes our fancy, and we reflect ponderously on the deep things of the universe contained in that word or phrase. And the apostles’ harps pop a string every time someone on earth reads their magnificent works of literature in such a demeaning manner.

When facing those long sentences, the best thing you can do is label the clauses as either independent or dependent. Then, set aside all the dependent clauses for a time to focus your attention on the independent clauses. The dependent clauses are dependent because they are depending on something. That something is going to be the more important part of the sentence. In other words, the independent clauses in a sentence contain the main idea(s) of the sentence. The dependent clauses are either window dressing or evidence for those main ideas. So to grasp the main ideas we must recognize the independent clauses.

If you fail to recognize independent clauses, you will fail to grasp the main point of a sentence. If you fail to grasp the main point of a sentence, you’ll fail to grasp the main point of the paragraph. Fail to do that, and… Well, let’s just say you might as well be looking at the Greek original (or if know Greek, let’s say you might as well be looking at an Urdu translation) for all the good it will do you.

Examples

In the ESV, Ephesians 1:3-4 is one long sentence. “Who has blessed us in Christ” and “even as he chose us in him” and “that we should be holy and blameless” are all dependent clauses. None of them carries the sentence’s main idea. “Blessed be the God and Father”—now we’re talking! That’s independent, containing a complete thought. So the main idea of the sentence is that God is blessed. The rest of the sentence expands on that idea and gives it more detail. But let’s make sure not to focus on the hows and whys of what God did to the point of forgetting Paul’s emphasis on who this God is. How blessed he is.

Or take Philippians 4:8. Every clause that starts with “whatever is” is dependent. The independent clause is “brothers…think about these things.” Now it is crucial to understand the nature of those things we ought to think about (true, honorable, etc.). But a word study on “true,” another on “honorable,” and another on “just” will prevent you from interpreting the sentence. Paul’s point is not to define a whole set of virtues. His purpose is to command his people to think about the right set of virtues.

Though it’s not from an epistle, John 3:16 gives another great case study. “That he gave his only Son” and “that whoever believes in him should not perish” are both dependent. The main, independent clause is “God so loved the world.” The dependent clauses explain how God loved the world (he gave his Son) and why God loved the world (so people could not perish but have life). But those ideas support the main idea that God loved the world. If we shift the emphasis from that main clause, we will struggle to make sense of what else Jesus says to Nicodemus in this passage.

Filed Under: Method Tagged With: Bible Study, Clause, Ephesians, Grammar, John, Observation, Philippians

Grammar Crash Course: Inflection and Tense

November 25, 2022 By Peter Krol

When we observe the Bible, one fundamental thing to take notice of is the grammar. Grammar always matters, as language cannot function without it. But in instructional literature such as epistles, grammar’s importance is elevated to the point where grammar always wins.

But what is it, precisely, students of the Bible ought to know about grammar? I’ve already written about the parts of speech. This post will now explain the concepts of inflection and tense, which function like personality traits for words.

Photo by Nonsap Visuals on Unsplash

Definitions

Inflection refers to the minor changes in words to signal their functions or attributes. For example, the word “run” can change to runs, ran, or running to signal how the word functions in a sentence. Those differences are called the inflection.Words can change inflection based on many factors, including:

  • Number. Singular or plural.
  • Gender. Masculine, feminine, or neuter. In English, it is typically only pronouns that have gender built into them (he, she, it).
  • Person. First person (talking about oneself: I, me, we, us), second person (talking to someone: you), or third person (talking about someone: he, she, it, they).
  • Case. Subject (I, we, he, she, they), or object (me, us, him, her, them).

Tense refers to different verb forms and functions. In English tense almost always has to do with time (past, present, or future), though the original languages of the Bible use tenses in ways other than with respect to time.

  • Past tense refers something that completely in the past. I ran. He swam. They believed.
  • Present tenses refers, believe it or not, to something taking place in the present. I run. He swims. They believe.
  • Future tense refers to actions completely in the future. I will run. He will swim. They will believe.

Some tenses add more nuance to this simple sense of time:

  • Present perfect tense refers to something that happened the past that has ongoing ramifications in the present. I have run. He has swum. They have believed.
  • Past perfect tense refers to something that happened in the distant past that had ongoing ramifications until the near past. I had run. He had swum. They had believed.
  • Past progressive tense refers to something in the past that was continuing for a time or was incomplete. I was running. He was swimming. They were believing.

English has 6 more tenses that are much less common, especially when it comes to Bible study. So I will spare you further detail.

Why It Matters

Inflection and tense are some things we ought to observe of the words in a passage to help us follow an author’s train of thought. For example, notice how Paul shifts between second person (“you”) and first person (“we”) in Ephesians 2:1-10. Many people read right through the paragraph without noticing the shifts, but some have suggested that the shifts carry interpretive weight. Could it be that “we” refers to Jewish believers and “you” refers to Gentile believers among Paul’s audience? Eph 2:11, 14 suggests that there may be something to this. But we must observe closely in order to be able to evaluate the argument being made.

The verb tenses in a passage such as 1 Peter 5:1-5 highlight the passage’s argument. The brackets of what happened in the past (1 Pet 5:1) and what will happen in the future (1 Pet 5:1b, 4) ought to motivate a certain set of behaviors in the present (1 Pet 5:2-3). Paul uses a similar past-present-future approach to craft his argument in 2 Timothy 1:8-18. Know how the grammar works, and you’ll be better equipped to come along for the ride.

Filed Under: Method Tagged With: 1 Peter, 2 Timothy, Ephesians, Grammar, Words

A Parable on the Dangers of Speculation in Bible Study

November 21, 2022 By Ryan Higginbottom

Loic Leray (2019), public domain

Amy tossed her phone on the bed. “Any idea what happened between John and Zack?”

From across the room, her husband David answered, “What do you mean?”

“Well, John always gets invited to Zack’s birthday party. But not this year.”

David and Amy Goodwin’s eleven-year-old son John was friends with Zack Thomas, who lived in the neighborhood. Today was Zack’s birthday, so Amy had just texted Charlotte, Zack’s mother.

Charlotte’s reply was pleasant enough. But Amy was hoping for more. Over the past two weeks she had been expecting a colorful card in the mailbox, announcing some big production: paint ball, or ice hockey, or white water rafting. John loved Zack’s parties, so Amy thought her message would trigger a forgotten invitation for her son. No such luck.

“I don’t know of any problems between the boys,” said David. “Maybe Zack isn’t having a party this year.”

“Yeah, maybe,” said Amy. “It’s just that Charlotte’s text seemed so brief. I gave her an opening to mention a party, and there’s just nothing.”

“Can I see?” asked David.

Amy turned her phone toward her husband.

AMY: Happy birthday to Zack! Hope your new TWELVE year old has a great day! Any big plans?

CHARLOTTE: Thanks! Can’t believe he’s 12!

“I see what you mean,” said David. “But maybe she’s just short on time. You could be reading too much into something that isn’t there.”

“Maybe. I just think if that friendship was important to Zack, Charlotte would have said something—one way or the other. I hope John will be okay.”

Amy made a mental note to talk with her son about Zack. She knew John didn’t have any friends to spare.


A few weeks later, the Goodwins were heading over to the local pool on a Saturday afternoon. John, who wasn’t phased by any previous birthday drama, asked his father if he could bring Zack along.

“Great idea,” said David. “I’ll text Mr. Thomas.”

David pulled his phone from his pocket and tapped out a message.

DAVID: We’re headed to the pool. Do you want to join us? Or we can just pick up Zack on our way.

A reply pinged on David’s phone within 30 seconds.

JOSH: Sorry, we can’t. Charlotte’s parents are in town this weekend.

DAVID: No problem. Hope you have a good visit!

JOSH: Thanks. It will be a blast.

When they got to the pool, David relayed his text exchange with Josh to Amy.

“That’s a little weird, right?” asked David.

“What do you mean?” asked Amy.

“Well, I thought Josh liked his in-laws. But it sounds like he’s bracing for a hard weekend.”

“What? He said the visit would be a blast,” Amy said.

“No, he’s being sarcastic. Don’t you see? No exclamation point, no emoji. There’s no way he’s having fun,” said David.

Amy frowned. “You’re drawing a big conclusion from that little phrase. I’m not sure you’re hearing his intended tone.”

“I think it’s pretty clear,” said David. “I’ll have to stop by their house tonight on my walk. I bet Josh could use the interruption. We’ll throw the football in the yard for a while.”

Filed Under: Method Tagged With: Bible Study, Interpretation, Speculation

Grammar Crash Course: Parts of Speech

November 11, 2022 By Peter Krol

When we observe the Bible, one fundamental thing to take notice of is the grammar. Grammar always matters, as language cannot function without it. But in instructional literature such as epistles, grammar’s importance is elevated to the point where grammar always wins.

But what is it, precisely, students of the Bible ought to know about grammar? The first thing to learn is the parts of speech, which function in a sentence like tiles in a mosaic.

Photo by Shayan Ghiasvand on Unsplash

Definitions

A noun is a person, place, or thing. Examples: God, Jesus, disciple, house, Israel, field, covenant, bread, water, faith.

A pronoun replaces a noun so the writer doesn’t have to keep repeating the noun. Examples: I, me, you, he, him, she, her, it, we, they, them, yourself, myself, themselves. Pronouns can also be possessive: my, your, his, her, their, our. An antecedent is the noun that came earlier, which the pronoun now replaces. For example, in the sentence “Peter wrote his blog post,” the pronoun “his” refers to the antecedent “Peter.”

A verb shows what something is or does. Examples of being verbs: am, is, was, were, are, be, being, been, become. Examples of action verbs: sit, eat, run, said, believe, fight, went, worshiped.

An adjective modifies (describes) a noun in some way. Examples: green, beautiful, holy, wise, tall, foolish, slow, high, great, all.

An adverb modifies something other than a noun (usually a verb or adjective) in some way. Examples: very, nearly, slowly, inside, soon, completely, never.

A conjunction connects words, phrases, or clauses in some way. Examples: and, but, or, therefore, because, since, when, if, however.

A preposition describes the location of something in time or space. Examples: to, in, with, behind, before, around, under, above, by, near, after, along.

Some words can occur as more than one part of speech. The context and syntax must determine the word’s use in the sentence. For example, consider the word “for.” In Eph 1:20 it serves as both a conjunction (“For by grace”) and a preposition (“for good works”).

Why it Matters

Why should students of the Bible be able to observe and recognize the parts of speech? Because these parts of speech are the building blocks of communication. If the goal of interpretation is to determine the author’s main point in a passage, we need to have some objective way for figuring that out. The parts of speech are not sufficient in themselves to signal the author’s main point, but it is not possible recognize that main point without first recognizing the functions of the most pertinent parts of speech in the discourse.

For example, in 1 Corinthians 14:4-7, Paul describes love in lavish terms. “Love” is a noun (the thing under scrutiny). He stacks up a pile of adjectives (describing the noun): patient, kind, arrogant, rude, irritable, resentful—describing what love is or is not. He also stacks a pile of verbs, describing what love does or doesn’t do: envy, boast, insist, rejoice, bears, believes, hopes, endures. The idea of this brief paragraph is to paint a word picture of what love is and does.* That is a good start toward following the train of thought in the entire letter, which is all about how the Corinthian church is currently not any of the things that love is, and they need to grow up.

For another example, Ephesians 1:7-10 uses the pronouns he, him, and his many times. In each case, we need to figure out who is the proper antecedent: God the Father, or the Lord Jesus Christ? In Eph 1:7, “in him” and “his blood” certainly refer to Christ. But what about “his grace” in Eph 1:7 or “he lavished” in Eph 1:8? They could still be referring to Christ, but are you sure? And then what about “his will” and “his purpose” in Eph 1:9? Is that still Christ, or is it back to the Father? Because the “he” of “he set forth in Christ” must have the Father as the antecedent. So the details of the parts of speech make a real difference on what exactly you conclude is happening in this extended blessing of the Triune God!

More crash courses in grammar and syntax are on their way.


*With this example, I am helping English-speaking students of the English Bible learn to observe their English grammar. Greek scholars will point out that, in the original text, the words I’ve listed are all verbs; none of them are adjectives. That doesn’t change the point, however, that some of the verbs describe what love is, and other verbs describe what love does.

Filed Under: Method Tagged With: 1 Corinthians, Ephesians, Grammar, Words

In Epistles, Grammar Always Wins

October 28, 2022 By Peter Krol

At a recent Simeon Trust preaching workshop, I was reminded by instructor David Helm that “in epistles, grammar always wins.” By this, he meant that, when we’re studying biblical discourse (as opposed to narrative or poetry), the most important interpretive questions and conclusions must rely heavily on the text’s basic grammar.

Grammar always wins
Photo by Brett Jordan on Unsplash

A Probing Question

That raises a probing question for students of the Bible: Do you know basic grammar?

For example, perhaps you’re fond of turning to Ephesians 1 when arguing for the doctrine of predestination (since God “chose us” and “predestined us for adoption”). But do you know what Paul’s main point was in Eph 1:3-14? That’s not a difficult question—at least, if you can identify the main clause (the subject and main verb) of that one, lengthy sentence. I encourage you to comment below if you can identify that main clause (and bonus points if you can do it in three words!).

Or perhaps you prefer to argue in favor of the doctrine of universal atonement from 1 Timothy 2:4 (since God “desires all people to be saved”). But what is Paul getting at by divulging God’s salvific desire for all people? A grade-schooler could answer this question, since grammatically, there is nothing obscure about either the main clause of that sentence or the antecedent to which the demonstrative pronoun refers. Gold stars will be given to anyone who comments below with that sentence’s main clause and antecedent.

Parts of Speech

Now maybe my use of technical grammar language (clause? antecedent? huh?) is distracting for you. Do you really have to know all that lingo in order to study the Bible?

No, you don’t have to know the lingo. You can study the Bible just fine without being an expert in the terminology. But you must still understand what the concepts mean. At least, if you would like to study an epistle or speech properly.

In particular, any student of the Bible would be greatly helped by grasping the parts of speech and knowing how they function in sentences. Can you define the following?

  • noun
  • pronoun
  • verb
  • adjective
  • adverb
  • preposition
  • conjunction

That list doesn’t contain all parts of speech, but they are the ones you frequently bump into. In fact, the previous sentence contains every part of speech on the list; can you find each one?

Syntax

Syntax is the label for how the words in the sentence fit together. And the most important aspects of syntax to master for Bible study are:

  • Subject and main verb (predicate) = main clause
  • Distinction between independent clauses and dependent clauses.

Finding and labeling such clauses for what they are, you will grow to interpret the epistles clearly and accurately. In the previous sentence, “finding and labeling such clauses” is dependent; that’s not the sentence’s main idea. The main idea is found in the main (independent) clause: “you will grow.” That’s what I’m after in not only this paragraph but this post!

Where Can I Get Help?

I hope to post a few crash courses in grammar and syntax in future weeks, but I can go only so far. Yet you are not on your own to figure this out. Many resources are available to help English speakers learn basic grammar.

Here is a free, brief online course for those learning English as a second language. Native speakers know these grammar rules intuitively but will profit immensely from learning why the language works the way it does.

The classic Schoolhouse Rock has a series of entertaining shorts, with fantastic music, about grammar and syntax. “The Tale of Mr. Morton”—teaching subjects and predicates—is my family’s favorite.

As for books, here is a list of the best English grammar books on the market. I typically recommend The Elements of Style (#16 on the list), as I’ve read and benefitted from it myself. But #17 (English Grammar to Ace New Testament Greek) also looks promising, even for those who don’t plan to learn Greek. I’m sure anything on the list would be useful, so find whatever looks appealing and give it a try.

In epistles, grammar always wins. So when you study epistles, you won’t want to be on the losing side.


Amazon links are affiliate links. Clicking (verb) them (pronoun, antecedent = “links”) [SUBJECT] will support (verb) [PREDICATE] this (demonstrative pronoun) blog (noun) at (preposition) no (adverb) extra (adjective) cost (noun) to (preposition) yourself (pronoun).

Filed Under: Method Tagged With: 1 Timothy, Ephesians, Epistles, Grammar, Observation, Syntax

We Love to Give Gold Stars

October 24, 2022 By Ryan Higginbottom

Kier in Sight (2021), public domain

People love stories, and the Gospels and histories are some of the Bible books we’re drawn to most. But interpreting these narrative books can be tricky.

Here’s one hurdle. We have an impulse to label every character. We want to know: Are they good or bad? Was this particular action praiseworthy or condemnable?

We pose these black-or-white questions because it’s much easier to have Biblical characters in stark categories when we turn to application. We should be like the good person, and we should not be like the bad person.

Most often, the Bible does not bow to our desires for quick labeling. Applying narrative texts requires the hard, slow work of wisdom.

Jacob vs Rahab

Let’s consider Jacob and Rahab. Jacob’s story reads like a winding path, so we feel a strong impulse to grade him in each scene.

Here is the beginning of Genesis 35.

God said to Jacob, “Arise, go up to Bethel and dwell there. Make an altar there to the God who appeared to you when you fled from your brother Esau.” So Jacob said to his household and to all who were with him, “Put away the foreign gods that are among you and purify yourselves and change your garments. Then let us arise and go up to Bethel, so that I may make there an altar to the God who answers me in the day of my distress and has been with me wherever I have gone.” So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears. Jacob hid them under the terebinth tree that was near Shechem. (Genesis 35:1–4)

Those foreign gods are curious! Did Jacob hide them under a tree so he could retrieve them? Or did he do it so there would be a defined marker of repentance?

The text doesn’t answer these questions. We are far more concerned about handing out (or withholding) gold stars than the Biblical authors were.

Compare this small incident in Jacob’s life with the story of Rahab, which begins in Joshua 2. Rahab was a prostitute living in Jericho, yet she hid the Jewish spies when they arrived to scope out the city (Josh 2:1–5). She lied about the spies to the king’s men, and this allowed the spies to return safely to Israel (Josh 2:23).

When Israel came to Jericho and “devoted all in the city to destruction” (Josh 6:21), Rahab and her family were rescued, just as the messengers had promised (Josh 6:22–23). Rahab was welcomed as an ethnic outsider into Israel (Josh 6:25), and the author of Hebrews praises her for her faith (Heb 11:31).

My point is not to contrast Jacob with Rahab. Rather, notice how the text directs us to view these incidents. The Biblical authors commend Rahab’s actions, many of which seem to violate Mosaic law. On the other hand, the Biblical authors are silent about Jacob and the idols.

The Dangers and Effects of a Grading Mindset

This is a discussion about interpretation. There is no harm in asking scores of questions related to observations of a Biblical text. However, we must be careful to answer only the questions the Bible itself answers.

When we obsess about the ethics of every action of a character in a Bible passage, we are likely to miss the main point. We should investigate why the author wrote this passage in this way; if they were not concerned with parsing the moral grade of a character’s actions, we should not be either.

Our desire to grade each character’s actions often leads us to speculation. We assume that people in the Bible will think, feel, or act like us (or like someone we know), and our subsequent conclusions can lead us off course. We must be mindful of when we are making good and necessary deductions and when we are in the midst of conjecture.

This Too Points to Christ

We want our characters (or their actions) to be good or bad, but the Bible does not bend to this binary. We want to point to a hero, to someone whose actions are consistently and thoroughly good so that we can listen to and follow them.

In other words, we want Jesus. He is the only person in whom there is no sin (1 John 3:5, 1 Peter 2:22). His actions were perfect, and his good works atone not only for our bad works, but for our bad thoughts, desires, and natures.

Like us, Biblical characters have flaws, some of which are on bright display. But those flaws are not the point of the passage as often as we think. When we fixate on these questions, we drift away from what matters most.

Filed Under: Method Tagged With: Genesis, Interpretation, Joshua, Main Point, Narrative

Two Dangers with Observation

October 21, 2022 By Peter Krol

When someone decides they want to study God’s word, the first major skill to learn is that of observation. What does the text say? Good students train themselves to look long and hard at the passage, to take in all that the biblical author offers up.

And as people learn to observe the Bible, I have found them frequently to struggle with two dangers.

The first danger is to skip past observation too quickly. Observation tends not to be the most exciting part of Bible study. What really matters is interpretation; what does it all mean? Or perhaps the greater desire is for the relevance of application. How does all this connect to our lives? Those prone to this danger need to learn the patience of the long, hard look. Have you fully observed the structure? Have you captured the essential grammar? Have you noticed the flow of though and transitions through the passage?

The second danger is to live in observation and never move on to interpretation or application. When someone learns to observe, the skill can be thrilling. It earns the student praise, especially when they can find something in the text that others around them haven’t noticed before. In addition, observation is quite neutral, avoiding the painful labor of interpretation or the uncomfortable humility required for application.

The solution to both dangers is to remember that observation is a means to an end. Observation is not the final goal of Bible study; it is a means for provoking accurate interpretation and targeted application. And observation is not merely academic window dressing; it is the means for productive interpretation. If your observation is poor, your interpretation won’t be much better.

Learn to observe well. And learn when to move from observation to interpretation. Observation provides the foundation for the rest of your study, so it is worth it to hone your instincts for this skill.

Filed Under: Method Tagged With: Danger, Observation

What to Do When the New Testament Quotes the Old

October 14, 2022 By Peter Krol

“Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel.” (Matt 1:23)

“My God, my God, why have you forsaken me?” (Matt 27:46)

“Not one of his bones will be broken.” (John 19:36)

“You are my Son, today I have begotten you.” (Heb 5:5)

Since the Bible had no verse divisions until the 16th century AD, we ought to consider what this implies about how to read and study the Bible. Ancient readers had no map or reference system to pinpoint particular statements. They could not speak with precision about a textual location such as Isaiah chapter 7 verse 14.

Instead, they referenced Scriptures by broad indicators such as:

  • “…in the book of Moses, in the passage about the bush…” (Mark 12:26)
  • “…the scroll of the prophet Isaiah…He found the place where it was written…” (Luke 4:17)
  • “the word spoken by the prophet Isaiah…” (John 12:38)
  • “he has somewhere spoken of the seventh day in this way…” (Heb 4:4)

They did not quote things the way we do. They did not have MLA- or APA-style citations, word-perfect precision, or bibliographical indices.

In fact, most people didn’t read their own copies of the Scripture. Most of what they knew about Scripture came through oral delivery, repetition, and memorization.

So if we read our Bibles only like 21st century students at institutions of higher education, we will not be reading them like 1st century commoners, or even nobility, receiving these remarkable works of literature from the hands of Jesus’ first followers.

What does this mean?

1. NT quotes of the OT are referencing passages, not verses.

Often there’s a verbal connection to the exact verses being quoted. For example, when Peter wants to make a point about being “living stones” (1 Pet 2:5) he grabs a few key statements with the word “stone” in them (1 Pet 2:6-8). But his goal is not to produce sound bytes fitting for a radio interview, or back-cover blurbs promoting a book. He believes the referenced OT passages have something of their own to say, building a theology of God’s stone-construction program, which Peter now interprets and applies for a new audience.

2. Don’t read past the OT quotes.

When a NT author quotes the OT, he believes the OT passage has an argument to make that he now commandeers for his own use. The quotes are not window dressing, with the real argument coming before or after the quote. No, the quotes are a fundamental part of the argument. The quotes contain the premises upon which the conclusion stands. We might misunderstand the conclusion if we haven’t identified the premises (in their original context).

3. Look up the OT quotes and study them in context.

To use the four quotes from the top of this post: “Immanuel” had a fulfillment in Isaiah’s day that illuminates why Jesus’ fulfillment was so much greater, and even unexpected (Isaiah 7-8). Jesus’ feelings of abandonment don’t capture the whole story of what happened on the cross (Psalm 22). Jesus’ death was more about the idea of Passover than it was about checking off a prerequisite prediction about bodily injury (Exodus 12). Christ’s appointment as high priest involved more than a particular pronouncement from on high; it involved lasting victory over the rebellious kings of the earth (Psalm 2).

4. Consider how the NT author employs the OT context and repurposes it for his audience.

Sometimes the NT author applies a timeless principle. Sometimes he makes a theological connection to the person or work of Jesus Christ. Sometimes he sees a shadow that has become reality. Sometimes he identifies a pattern of life meant to be followed.

5. What seems obvious may not be all that obvious.

When Jesus explains the parable of the soils to his disciples, he references Isaiah 6 (Mark 4:11-12). Many quickly conclude that Jesus is laying out a strategy for intentional deception by parable. This seems obvious if we look only at the precise words and statements being quoted. But go back to read Isaiah 6, in the context of Isaiah’s book of prophecy, in the context of all the prophets, and only then does it become apparent that Jesus’ parables are actually meant to remove deception, to make things crystal clear (something which Mark explicitly suggests—Mark 4:21-22). Jesus is not trying to make people blind. He’s trying to expose the fact that they are already blind because they worship blind and deaf idols and refuse to listen to him. They become like what they worship.1 We see in many other places that the parables were far more illuminating than obfuscating (Mark 3:23ff, 7:17-23, 12:12; Luke 12:41, 15:1-3, 18:1, 18:9, 19:11).

Conclusion

Bible study is for everyone, even ordinary people. But that doesn’t make it quick or easy. Let’s do good work so we can understand the meaning these authors intended to communicate to us, especially when the NT uses the OT to make its point.

Additional Resources

Nothing surpasses Beale and Carson’s tome, Commentary on the New Testament Use of the Old Testament (Baker Academic, 2007), which analyzes every NT quotation of and credible allusion to the OT. This reference work shows how important it is to look up OT quotes in their context.

The Hermeneutics of the Biblical Writers (Kregel Academic, 2018). In this book, Abner Chou explains how biblical writers made use of earlier scriptures. Along the way he gives many examples to prove that the quoting authors were concerned with the quotes’ original context, and Chou shows how the quoting authors appropriated that original context for their new purposes.

Thanks for visiting Knowable Word! If you like this article, you might be interested in receiving regular updates from us. You can sign up for our email list (enter your address in the box on the upper right of this page), follow us on Facebook or Twitter, or subscribe to our RSS feed. 


1I am indebted to G.K.Beale, We Become What We Worship (IVP Academic, 2009) for these insights about Jesus’ parables and Isaiah 6.

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Filed Under: Method Tagged With: Context, Interpretation, New Testament, Old Testament, Quotes

Why We Skip Some Books of the Bible

October 10, 2022 By Ryan Higginbottom

Raphael Maksian (2019), public domain

When was the last time you studied the book of Nahum? What about 3 John? Have you read Ezekiel or Revelation carefully this year?

If you haven’t studied any of these four books recently, you’re probably not alone! I searched in vain for data on this question, but years in the church have convinced me that there are some portions of the Bible we rarely read, let alone study.

Let’s think a bit about our selective Bible reading.

The Books We Like

What parts of the Bible do Christians most often read, study, and discuss? What do our preachers most often take as their texts?

In my experience, we spend a lot of time in the Gospels, Acts, and (many of) the New Testament epistles. We are fans of Old Testament narratives like Genesis, Exodus, and—to a lesser degree—the books of Joshua through Esther. We dip into Psalms and Proverbs for inspiration and wisdom, and we might read the beginning and ending of Job. The only prophetic books we tend to know are Jonah and the first half of Daniel, because these chapters have strong narrative components.

In general, we like narratives, inspiration, and New Testament instruction. We shy away from the rest. Why is that?

The Books We Skip

There isn’t a single reason, and answers will vary by person, church, and circumstance. But here are my best guesses.

We skip Leviticus through Deuteronomy because we find them boring. There are too many laws, too many lists, and we find the books irrelevant.

We skip the middle of Job because it is lengthy and circular. We don’t really understand why it’s there. We skip Ecclesiastes because it is depressing and Song of Songs because it makes us uncomfortable. We skip Lamentations because it is so darn sad.

We skip the major prophets (Isaiah, Jeremiah, and Ezekiel) because they are dense and difficult. We think of these books as long and repetitive. We skip most of the minor prophets because they are obscure and challenging, and probably no one expects us to read them carefully.

We skip 2 John, 3 John, Philemon, and Jude because they are short. What could an epistle of only one chapter teach us?

Finally, we skip Revelation because it is confusing and controversial. We have heard of or seen people use this book incorrectly, and we’re not sure we’re smart enough to understand.

What Books Should We Read?

Functionally, we think spending time on these often-skipped books of the Bible is not essential to our Christian lives. We imagine we’re not missing anything crucial in our neglect.

The gospel of Jesus Christ affirms that reading those books of the Bible is not essential to being a Christian. When we come to Jesus, he commands us to repent and believe. No act of obedience or love is necessary to keep us in his family. He will not let us go!

However, Jesus also said that all of the Scriptures point to him (Luke 24:44–48). So, if we want a full picture of who Jesus is, what he has done, what he is doing, and what he will do, we must look to the whole counsel of God.

That is, we should read (and study) the entire Bible.

Different Books in Different Seasons

This argument requires a small caveat. Not every book of the Bible is the best choice for every person or at every time. I would more likely point a new Christian to John than to Jeremiah, and I’d offer different counsel to a recent widow than a missions-bound twenty-something. Wise friends, counselors, and church elders can help us know where to turn in God’s Word.

But much of the church has quietly developed a category of books of the Bible that need not be read or studied. These books rarely even come up in discussion.

While we cannot read and study all of the Bible at once, we should not ignore or neglect any part of it. There are riches on every page, as much in Leviticus as in Luke.

Filed Under: Method Tagged With: Bible reading, Bible Study, Neglected Books

Reading Across the Chapter Breaks in 2 Timothy

October 7, 2022 By Peter Krol

Ryan recently encouraged us to read across the chapter breaks in the book of Nehemiah. Those chapter divisions are not original to the text. Sometimes they helpfully follow the literary divisions, but sometimes they do not.

Here is another example from the New Testament, in 2 Timothy. Reading across the chapter break helps us to avoid speculative (and thereby incorrect) interpretation.

Photo by Chloe Bolton on Unsplash

Timothy’s Vessels

In 2 Tim 2:20, Paul introduces the metaphor of a great house with a variety of vessels: some for honorable use, some for dishonorable. Much could be said about the metaphor, its role in Paul’s argument, and its connection to Numbers 16, which Paul alludes to right before in 2 Tim 2:19. For now, I would like to highlight only that the metaphor involves a contrast between honorable vessels and dishonorable ones. A contrast between those that are useless and those who are ready for “every good work” (2 Tim 2:21).

The next paragraph describes what Timothy ought to cleanse himself from, in order for his conduct to be honorable and useful to his master. And though the chapter ends there, the thought continues right into chapter 3, where useless and dishonorable influencers are described. Paul then returns to the topic of Timothy’s usefulness as a minister (“complete, equipped for every good work” – 2 Tim 3:17).

So the metaphor introduced in 2 Tim 2:20-21 governs this entire section of the letter.

  • A great house has both honorable vessels (ready for every good work) and dishonorable ones – 2 Tim 2:20-21
  • Timothy is to cleanse himself that he might serve his master as an honorable vessel – 2 Tim 2:22-26
  • Understand that dishonorable vessels will be present in the churches – 2 Tim 3:1-9
  • You, however, continue on you honorable path, equipped for every good work – 2 Tim 3:10-17

If I were leading a small group or teaching the passage, I might still separate 2 Tim 3:10-17 as a unit. But I would be sure to keep all of 2 Tim 2:20-3:9 together lest we lose the explicit contrast Paul develops.

Conclusion

Please make good use of the chapter divisions in your Bible. Often they are quite useful! But be alert that times of difficulty will come, when those chapter division will hinder your understanding rather than help it. The solution is to observe well and make sure you follow the author’s train of thought. Sensitivity to literary markers and transitions will serve you well.

Filed Under: Method Tagged With: 2 Timothy, Observation

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