Observation | Knowable Word

Overlooked Details of the Red Sea Crossing

March 27, 2023 By Ryan Higginbottom

The crossing of the Red Sea is one of the most memorable and cinematic events recorded in the Bible. This brief section of history has been captured in several films as well as in thousands of Sunday school lessons and coloring pages.

So if we were asked to recount this story, we could probably list many of the highlights without consulting Scripture. However, because the episode is so famous, and depictions of the event are so numerous, we will inevitably miss some details. The story is perhaps too familiar.

This was certainly the case for me! I recently reread this portion of Exodus and felt like I was reading this passage for the first time.

Four Important Details

Peter has written extensively and deeply on all of Exodus and on this passage specifically. To learn how this event fits into the whole book of Exodus, and for a razor-sharp look at this particular episode, I encourage you to read his article.

Here I will highlight some aspects of Exodus 13–14 that I had not remembered. These details are not just interesting—they help guide us to the main point of the passage. (Remember: good observation fuels accurate interpretation!)

Israel crossed at night

For understandable reasons, all pictures and video depicting this event happen during the day. (That makes for a much better coloring page!) But this event happened in the dark of night. (See Exodus 14:24 and Exodus 14:27 where it seems that the Israelites crossed during the night, with their path illuminated by the pillar of fire, and then the Egyptians started their pursuit at first light of the morning.) As we will see below, God aimed to confuse the Egyptians, and the nighttime setting was an important ingredient.

The wind blew all night to part the sea

Yes, Moses “stretched out his hand” in order to divide the sea, but the way this happened was that “the Lord drove the sea back by a strong east wind all night and made the sea dry land, and the waters were divided” (Exodus 14:21). This miracle did not happen in an instant but rather over the course of several hours. Imagine waiting by the side of the Sea while this was happening!

The pillar of cloud protected Israel

God went with his people out of Egypt in the form of the pillar of cloud and the pillar of fire. His primary purpose was to lead and direct his people. And those very pillars led Israel to the shore of this great sea.

But God led Israel in a roundabout way to this particular spot in order to provoke Egypt to pursue their valuable runaway slaves. Once Egypt caught up, there was a real threat!

Then the angel of God who was going before the host of Israel moved and went behind them, and the pillar of cloud moved from before them and stood behind them, coming between the host of Egypt and the host of Israel. And there was the cloud and the darkness. And it lit up the night without one coming near the other all night. (Exodus 14:19–20)

The Egyptians fled from Israel

In my memory, the Egyptians pursued Israel into the bed of the Red Sea, the Israelites exited on the other side, and then the Egyptians drowned as the waters returned to normal. But that’s not what happened!

The Egyptians, having been provoked by the Lord to chase the Israelites, went into the sea (Exodus 14:23). But the Lord intervened—he “threw the Egyptian forces into a panic, clogging their chariot wheels so that they drove heavily” (Exodus 14:24–25). The Egyptians knew they were in trouble, so they decided to flee (Exodus 14:25). So, it was while these two nations were running away from each other that the Red Sea covered Pharaoh’s army.

Why These Details Matter

The Lord determined that he would get abundant glory at the Red Sea. He said, “And I will harden Pharaoh’s heart, and he will pursue them, and I will get glory over Pharaoh and all his host, and the Egyptians shall know that I am the Lord” (Exodus 14:4). He says much the same to Moses again in Exodus 14:17–18.

This was not just about God getting glory from the Egyptians. He also wanted his people to know and fear him.

Thus the Lord saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. Israel saw the great power that the Lord used against the Egyptians, so the people feared the Lord, and they believed in the Lord and in his servant Moses. (Exodus 14:30–31)

This is crucial, because the Israelites were greatly afraid when they saw Pharaoh and his army drawing near (Exodus 14:10). Moses told the people:

Fear not, stand firm, and see the salvation of the Lord, which he will work for you today. For the Egyptians whom you see today, you shall never see again. The Lord will fight for you, and you have only to be silent. (Exodus 14:13–14)

The four details above show God’s hands-on involvement in the crossing of the Red Sea. God rescued his people and closed the door to any possible return to Egypt. In tangible ways, the Lord fought for his people as he promised.

When God sets out to deliver his people and gain glory for himself, he will make both happen.

What to Do When One Passage Refers to Another

February 24, 2023 By Peter Krol

Though the Bible was written by dozens of human authors across centuries, it also claims to have been written by a single divine author (2 Tim 3:16) who was and is and is come. For that reason, these 66 books are all parts of that one great book, the Good Book, that the Lord caused to be written and preserved for his people through the ages.

You may have heard about New Testament quotes of the Old Testament. But that is not the only sort of intertextuality present in the Bible. Because the Bible is one unfolding revelation of God’s rule through his chosen Messiah, later portions of the Bible make constant reference to earlier portions.

Examples

In Ephesians 4:8, Paul quotes Psalm 68:18. And Psalm 68 itself (in Ps 68:1) quotes Numbers 10:35.

Hebrews 3:7-11 quotes Psalm 95. And Psalm 95:8 refers to the events of Exodus 17 and Numbers 20.

Mark 4:12 quotes Isaiah 6, but Isaiah 6 is difficult to understand apart from its allusions to texts such as Psalms 115 and 135.

Many places in the Old Testament reference “steadfast love and faithfulness” (2 Sam 2:6, Ps 25:10, Ps 40:11, Prov 3:3, Is 16:5, etc.), a pair of treats heavy with allusion to the character of the God in covenant with Israel (Ex 34:6).

What to Do

So quotations and allusions are not only what happens from the New Testament to the Old Testament. They also occur from later OT texts back to earlier ones. Identfying an OT quote in a NT passage may be only the first step in a linear chain of references that go farther and farther back.

That means that, in order to understand the passage with the quote, we must go back and understand the passage being quoted. Ancient authors didn’t quote older texts the way we today turn things into soundbites.

I’ve written before about what to do with such quotes. I’ll restate the principles here, but I encourage you to check out that blog post for further explanation.

NT quotes of the OT are referencing passages, not verses.
Don’t read past the OT quotes.
Look up the OT quotes and study them in context.
Consider how the NT author employs the OT context and repurposes it for his audience.
What seems obvious may not be all that obvious.

These principles apply just as much to quotations or allusions from an OT text to a prior OT text, as to quotations or allusions from a NT text to an OT text. Such connections are like divine road maps showing us how the Good Book fits together. Let’s take advantage of these opportunities to deepen our understanding of the entire body of God’s revelation.

How to Find the Parts of a Passage

January 20, 2023 By Peter Krol

Your top priority in Bible study is to discern the author’s main point. And to discern that main point, one of the most important observations you can make is the passage’s structure. The structure of the text refers to how the author has arranged of the parts.

However, before you can see an order or arrangement of the parts, you have to be able to identify the parts!

What are the parts?

We can identify units of thought on different scales. What are the divisions of a whole book? What are the parts of each division? What are the paragraphs or stanzas within each part? Ryan addressed some of these different scales when he asked how much of the Bible we should study at a time. Because the skills of observing units of thought carry over from the smaller scale to the larger scale, I’ll address that smaller scale (dividing the text into paragraphs or stanzas) first.

When in doubt, you can begin by following the editors of your favorite translation, who have typically broken up the text into paragraphs or stanzas for you. But different translations have divided the paragraphs or stanzas in different places, so no single committee is always right! For example, take Proverbs 3:27. The ESV handles it as the end of a stanza (Prov 3:21-27), but the CSB treats it as the beginning of another (Prov 3:27-35). I’m inclined to agree with the CSB on this one, on account of the structure of the argument.

How do you recognize the parts?

But how do you go about making such a decision? How do you identify coherent parts or units in the passage without simply dissecting the whole thing like a bin full of Lego minifigure heads? It all depends on the text type.

In a narrative, units of thought are generally defined by scenes. Sometimes (especially in the gospels) scenes contain one complete plot arc—for example, Luke 5:1-11. Sometimes (especially in Old Testament narratives) a single plot arc can stretch over a few scenes—for example, 1 Kings 18:1-46.
In a poem, units of thought are generally defined by coherent metaphors or persons. When the metaphor shifts, or the address shifts from talking about one person to talking to or about another, you may be observing distinct units of thought. For example, Psalm 80 shifts from the metaphor of a saving shepherd (Ps 80:1-3) to that of an angry provider (Ps 80:4-7) to that of a ravaged vine (Ps 80:8-19)—marking three units of thought.
In a discourse, units of thought are generally defined by conclusions and premises. The authors of letters and speeches seek to persuade their audience through argumentation, so they mark their units of thought by means of their conclusions. For example, Heb 1:13 argues that God has spoken by his Son. Heb 1:4-14 argues that this Son is superior to angels. Heb 2:1-4 argues that we must pay closer attention to the Son’s message that we would to the angels’ message. And so on. Track the flow from one conclusion to the next, and you’ll discern the units of thought.

Conclusion

I’m not suggesting a simple one-size-fits-all approach to any of these text types. Such literary analysis can get quite complex and requires careful thought. But if you start with these basic skills, you’ll improve at recognizing when you need to expand your toolset to other sorts of skills as well.

The Art of Observing What’s Not Said

January 13, 2023 By Peter Krol

We’ve mentioned it a thousand times: When we observe a passage of the Bible, we’re trying to figure out what it says. However, sometimes we won’t fully grasp what it says without first observing what it doesn’t say. Ryan has made this point in two recent posts with respect to characters’ names. But what’s not said applies to many other types of observation as well. Here are three examples.

Example #1: Luke 15:11-32

The parable commonly known as “The Prodigal Son” is really about Two Brothers. We’re told of the bad choices of the younger son (Luke 15:12-16), and his risky decision to come back home (Luke 15:17-19). We’re told about what happened upon his return (father runs to meet him, throws a party, etc., in Luke 15:20-24).

Then we’re told of the bad attitude and choices of the older son (Luke 15:25-30). We hear the father’s appeal to his grumbling son (Luke 15:31-32). But we never find out what he decided or what happened.

The two brothers are parallel to one another. Their stories are parallel. Up to the point where we expect to hear the choice and results of the older son’s decision. But that choice and its results are left unsaid. The parable simply ends on a cliffhanger.

What is the point of the omission? Jesus lets the end of the story play itself out in the response of the Pharisees and scribes who were grumbling (Luke 15:2). Luke 13-14 was all about the feast and joy of the kingdom of God. Will these grumbling scribes and Pharisees enter? Will those who are saved be few (Luke 13:23)?

Example #2: Psalm 55

This emotional poem is about the pain and paranoia of betrayal. The whole poem is rather scatter-shot, without a clearly discernible structure, perhaps reflecting the manic state David is in as he composes it.

David describes the anguish of his fear, terror, and horror (Ps 55:4-5). He wants nothing more than to get out of the situation (Ps 55:6-8). And he asks God to do something about the situation (Ps 55:9).

But look at the last line of the poem. As David’s complaints rise to their peak, notice where he finally lands. He does not put his trust in what God will do. That’s how I would end such a prayer; how about you?

Instead, he ends with a declaration of trust in God himself. This might not be how we expect the poem to end, so noticing what he doesn’t say makes what he actually says really pop.

Example #3: Philippians 4:4

Here is the verse in its entirety: “Rejoice in the Lord always; again I will say, rejoice.”

In this example, I encourage you to observe what is not present at the beginning of the verse. Something that nearly everyone who reads the passage presumes is there, or at least they act like it’s there.

What is this absent wonder of which I speak? A transition.

This verse has no transition. No connector word at all to link it, divide it, or contrast it with the previous verse. This absence of a transition is one reason I believe Paul is not changing the subject. There is a “finally” in verse 8, which could be a transition to a new unit of thought (or simply conclude the list practical suggestions). Verse 10 switches from present to past tense and has “now at length,” which certainly signals a transition to a new idea.

So noticing what’s not said may help us to follow Paul’s argument, so we might avoid separating his counsel (Phil 4:4-9) from the very situation to which he directed that counsel (Phil 4:2-3).

Conclusion

Observing what’s not said is definitely an art and not a science, so you need to use common sense. Identify what you might expect from a passage. Then make sure to observe how (and whether) the text subverts those expectations to sharpen its argument. The biblical authors are constantly working to subvert our expectations so they might better persuade us to trust the Lord and seek first his kingdom.

Do You Know What You are Reading?

December 28, 2022 By Peter Krol

The Bible is not a monolithic book by a single author. Yes, God is behind the entire thing, but he chose to inspire dozens of authors in dozens of different contexts to communicate his message to the world. So depending on where you are in the Bible, you could be reading any of a number of different genres.

Tommy Keene tackles this issue with much clarity, encouraging us to be sure to identify the genre of any given book or part of the Bible we are reading. Genre has perhaps more influence over what we can expect from a text than anything else.

Genre defines how a certain literary event fits within culturally adjacent literary events. To ask about a work’s “genre” is to ask “how is this work similar to other works, and how does that allow me to better interpret what it is trying to accomplish?” Furthermore, determining discourse type, or literary context, is key to interpreting what you are reading. Imagine you get it wrong. Imagine, for example, that you confuse fiction with non-fiction, or satire with genuine news, or the political stump speech with actual policy, or South Park with a child’s cartoon show. You’re likely in for some interpretive troubles. If you want to interpret any of these things correctly, you need to know how the genre works.

Keene gives a few very simple yet effective strategies for determining the genre of your text. We would do well to heed his counsel.

Check it out!

Know Your Literary Devices

December 16, 2022 By Peter Krol

Though your top priority when studying the Bible is to grasp the author’s main point, you will do well to develop a few skills to help you get there. One such skill is the ability to spot various literary devices. You don’t need to memorize a lengthy list of such devices, as long as you can recognize them when you see them. It’s sort of like being the father of a large number of children. Sometimes you mix up the names, but you can always point them out in a crowd when necessary.

Word Devices

Some literary devices have to do with the use of words. Identifying key words can help you grasp the author’s main point.

Repetition is perhaps the easiest device to observe. You would do well to begin any study by simply looking for, counting, and highlighting repeated words. For example, Genesis 14 repeats the word “king” more than 28 times, giving that word tremendous prominence in the author’s argument.
Continuity is similar to repetition, except it refers to repeated synonyms, thoughts, or ideas. So if a particular concept is repeated in a passage, even without repeating the identical word, it is worth taking note of. For example, Psalm 145 contains continuity of the ideas of “praise” for God’s “works,” even though the poem uses a variety of words (such as “bless,” “thanks,” etc.) to communicate those ideas.
Inclusio is a particular kind of continuity, where the same word, phrase, or idea is repeated at the beginning and end of a passage. In addition to marking structural boundaries, an inclusio often highlights the author’s thesis. For example, Psalm 8 begins and ends with “O Lord, our Lord, how majestic is your name in all the earth,” showing that the poem’s main idea has something to do with how God’s majesty is made visible on earth.

Logic Devices

Some literary devices reveal a text’s logic, which will help you to grasp the argument (main point) an author is making.

Comparison is when two or more things are shown to be similar to one another. For example, in 2 Timothy 2:3-6, Timothy on mission is compared to a soldier, an athlete, and a farmer. By figuring out what the points of comparison are, you’ll better understand why Paul gives the instructions of verses 1-2.
Contrast is when two or more things are shown to be different from one another. For example, Ephesians 2:1-3 describes what “you were,” and Eph 2:4-6 contrasts it with a big “but God.” Now, you still need to get to the “so that” in Eph 2:7 in order to grasp the main point, but the contrasting sections of 1-3 and 4-6 make the main idea of v.7 really shine.
Climax is when a text builds up to a high point. In narrative, “climax” specifically refers to part of the plot, near the end of the story, where the tension reaches its high point before being resolved (for example, Mark 2:10 is the climax of Mark 2:1-12). In other text types, a climax occurs when an author builds his argument up to a high point or fever pitch. For example, the argument of Romans 8 builds to the climax of Rom 8:38-39.
Causation is when a passage moves from cause to effect. For example, God’s condemning sin in the flesh by sending his own Son (Rom 8:3) is the cause of the righteous requirement of the law being fulfilled in us (Rom 8:4).
Substantiation is when a passage moves from effect to cause. For example, lack of condemnation (Rom 8:1) is an effect substantiated by the fact that the Spirit has set you free from the law of sin and death (Rom 8:2).

Structure Devices

Some literary devices reveal a text’s structure, which enables you to grasp the organization of the material and identify the sentence or section that contains the author’s overall argument or main point.

Preparation or Introduction provides setting or background for the events or ideas that will be presented. For example, 1 Samuel 3:1-3 contains not the passage’s main point but the necessary background information (in this case, the story’s setting) for the main point to make sense. Drawing a major principle of theology or application from that setting would not be wise.
Refrain is the regular repetition of a line or phrase in poetry to mark of sections. For example, the refrain of “Restore us, O God; let your face shine, that we may be saved” divides Psalm 80 into three sections (Ps 80:1-3, 4-7, 8-19).
Explanation or Analysis presents an idea or event followed by its interpretation. For example, Jesus tells a parable in Mark 4:3-8 and then explains it in Mark 4:14-20. This interpretation is pretty important for understanding any parable (Mark 4:13), which subverts the conventional wisdom that parables must have only one point (since Jesus makes many points in his explanation of this parable!).
Summarization is a clear statement in the text that identifies the main point or intended takeaway. In these cases, we do not have to do much “digging” into the mysteries of the text to grasp the main point; the author comes right out and says it! We do well to pay attention. For example, Hebrews 8:1 summarizes the main idea of chapters 7 and 8. For another example, “Thus Esau despised his birthright” in Gen 25:34 summarizes the scene in Gen 25:29-34. (The author clearly and explicitly blames Esau for this incident; why do so many interpreters ignore this summarization and keep the focus of blame on Jacob? See also Heb 12:16.)

Conclusion

This list doesn’t cover every possible literary device employed by biblical authors, but it contains what I have found to be the most common and directly useful ones when observing a passage. Again, you don’t need to memorize the list, but you should be able to spot these “children” in a sea of words when you buckle down to observe the text. It’s not sufficient to propose a main point for your passage based on what simply feels right. You should be able to defend that proposed main point from the text itself—primarily by enumerating the literary devices that directed you toward your main point.

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.

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.

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.

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).

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.

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.

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.

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