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Bible Word Studies Gone Bad

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As we study the Bible, we must not forget to correlate similar passages into an overall framework of biblical teaching. Such correlation is necessary for good Bible study, yet it comes fraught with many dangers, such as flipping around too soon, harmonizing without first interpreting, and connecting words instead of ideas.

For example, many “Bible word studies” do more harm than help by creating an illusion of authenticity without reaching the true meaning of a text.

George Guthrie gives a great example about Euodia and Syntyche in Phil 4:2-3, where attempting a word study before understanding the passage at hand could lead to some crazy ideas: Arrest those women! Capture those women! Impregnate those women!

I beg you: If you feel stuck in your Bible study, and you’re not sure what to do, please don’t rush into a word study. You will feel busy, and you’ll feel like you’ve made progress in your study. But the progress is almost always in a wrong (or at least irrelevant) direction. If you feel stuck, just observe the text more deeply. Ask better questions. Take a stab at the main point.

After you have guessed at the main point, then it might be helpful to reference other passages to see where these ideas also come up. But if you’re stuck on a specific word, the immediate context (and not a word study) is typically your best help.

Guthrie’s article is a short and clear attempt to show how easily our word studies can go wrong. Check it out!

Don’t Freak Out Over Translational Variations

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Earlier this year, Dr. George Guthrie wrote a wonderful piece with “6 Reasons We Shouldn’t Freak Out over Word Variations in our Modern Translations.” He addresses the concern often expressed about whether we can trust the Bible in English when there are so many differences in various translations. Yes, there are differences. Yes, sometimes the differences should concern us (when they are careless or unfaithful to the original language). But most of the differences are so minor as to be of little concern.

Guthrie gives 6 reasons for his recommendation:

  1. They are translations, and translations have various ways to express an idea accurately.
  2. Modern translations generally follow one of two main methods of translating.
  3. Our primary English translations are consistently very good, for which we should praise God.
  4. Variants in the manuscripts behind our translations do not affect the message of the Bible, neither the theological truths, nor the exhortations and commands for living.
  5. All the variations in wording can be studied by any person willing to learn.
  6. Variations in wording keep us humble, seeking God for understanding, growing in our study of God’s Word.

In addition, Guthrie offers this marvelous advice:

In reality, there is no such thing as a strictly “literal” translation, since all translations involve interpretation, all translations must render Greek and Hebrew grammar in ways that are understandable in English, and all translations have places that are “functional” in nature. At many points a literal rendering of Greek and Hebrew word order, for instance, would sound like gibberish in English!

If you’d like to understand Guthrie’s reasons better, see the full article. Check it out!

4 Practical Guidelines for Reading Old Testament Stories

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As I’m well into my series of sample Bible studies through the book of Exodus, it’s a good time to step back and consider how to read stories such as we find in Exodus. This week’s “check it out” comes courtesy of Dr. George Guthrie, who gives 4 practical guidelines for reading Old Testament Stories:

  1. Read the story in light of the bigger story of which it is a part! Don’t read each chapter/episode as though it were in a vacuum, but read it as part of the larger epic. For example, when we hit Exodus 19, we must draw connections back to Exodus 3, where God promised Moses would bring the people back to the mountain of God to worship him.
  2. Read the story in light of its purpose. Take note of the clues dropped by the narrator about why he’s telling this story. For example, I noted last week that God’s plans come with the intentions “you shall know that I am Yahweh” (Ex 6:7) and “the Egyptians shall know that I am Yahweh” (Ex 7:5). Such purpose statements are like bright signs highlighting a text’s meaning.
  3. Understand important cultural elements in the story. The narrator assumes his original audience would have understood certain things due to their experience, history, or shared experiences. Such things are left unstated but nonetheless key to interpretation. For example, though Exodus 6:14-25 never uses the term “high priest,” this cultural element would have been immediately clear to the original audience.
  4. Read the story, recognizing God as the hero. Though Old Testament characters do give us some examples to follow or avoid (1 Cor 10:1-11), those characters and narratives themselves constantly point to God as the primary mover. For example, Exodus 2-7 makes no attempt to put Moses on a pedestal. The narrative shows him as a weak man, full of impediments, doubts, and fears—but he has a big God who will keep his promises to his people.

For more explanation with some very clear examples from other parts of the Old Testament, see Guthrie’s full post.

Check it out!