Raamatuntutkimisen HowTo
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Scripture quotes are from the New American Standard Bible unless otherwise indicated
Abstrakti
The Biblestudy HowTo is a guide for studying the Bible.
It is the hope of the BibleTime team that this HowTo will provoke the readers to study the scriptures to see what they say. This particular study guide has been chosen as it takes care not to advocate any particular denominational doctrine. We expect you to read and study the scriptures to understand what they say. If you start with the attitude that you want to have the Lord sow his word in your heart He will not disappoint you.
Sisällys
- 1. Jumalan Sanan tärkeys
- 2. Raamatun tutkimisen perusasiat
- 3. Raamatuntulkinnan säännöt (hermeneutiikka)
Luettelo tauluista
Luku 1. Jumalan Sanan tärkeys
Sisällys
Understanding God's word is of great importance to all who call on God's name. Study of the Bible is one of the primary ways that we learn to communicate with God.
Ainutlaatuinen kirja
The Bible stands alone in many ways. It is unique in:
popularity. Bible sales in North America: more than $500 million per year. The Bible is both the the all-time and year-to-year best seller!
authorship. It was written over a period of 1600 years by 40 different authors from different backgrounds, yet reads as if written by one.
preservation. F. F. Bruce in Are New Testament Documents Reliable? compares New Testament manuscripts with other ancient texts:
Taulu 1.1. Uuden Testamentin käsikirjoituksen ja muiden muinaisten tekstien vertailu.
| Työ | Milloin kirjoitettu | Varhaisin kopio | Aikaväli | Kopioiden lukumäärä |
|---|---|---|---|---|
| Herodotus | 448-428 eKr. | 900 jKr. | 1300 vuotta | 8 |
| Tacitus | 100 jKr. | 1100 jKr. | 1000 vuotta | 20 |
| Caesar's Gallic War | 50-58 eKr. | 900 jKr. | 950 vuotta | 10 |
| Livy's Roman History | 59 eKr. - 17 jKr. | 900 jKr. | 900 vuotta | 20 |
| Uusi Testamentti | 40 jKr. - 100 jKr. | 130 jKr. osittaiset käsikirjoitukset 350 jKr. täydet käsikirjoitukset | 30 - 310 vuotta | 5000 kreikkaa & 10,000 latinaa |
Ten copies of Caesar's Gallic War exist, the earliest of which was copied 900 years after Caesar wrote the original, etc. For the New Testament we have full manuscripts dating to 350 A. D., papyri containing most of the New Testament from the 200s, and a fragment of John's gospel from 130 A. D. How many manuscripts do we have to compare to each other? 5,000 in Greek and 10,000 in Latin!
"Todisteiden totuudellisuuteen ja täydellisyyteen nojaten Uuden Testamentin tekstit ovat abosluuttisesti ja kansantajuissesti yksin muiden muinaisten proosatekstien joukossa." | ||
| --Textual critic F. J. A. Hort, "The New Testament in the Original Greek", vol. 1 p561, Macmillan Co., quoted in Questions of Life p. 25-26 | ||
Kirja, johon Jumala puhalsi Hengen
Heb.4:12 "For the word of God is living and active... " Jesus said (Mt.4:4), "It is written, Man shall not live on bread alone, but on every word that proceeds [lit., is proceeding] from the mouth of God." As we read the Bible, God's Spirit is there to speak it to our hearts in a continually-fresh way.
2 Tim.3:16 declares, "Jokainen pyhä, Jumalan Hengestä syntynyt kirjoitus on hyödyllinen opetukseksi, nuhteeksi, ojennukseksi ja kasvatukseksi Jumalan tahdon mukaiseen elämään." Uskotko sinä tämän? Ennenkuin vastaat, punnitse Jeesuksen suhtautumista kirjoituksiin.
He referred to the human authors, but took it for granted that behind them all was a single divine Author. He could equally say 'Moses said' or 'God said' (Mk.7:10). He could quote a comment of the narrator in Genesis 2:24 as an utterance of the Creator Himself (Mt.19:4-5). Similarly He said, 'Well did Isaiah prophesy of you hypocrites, as it is written', when what He went on to quote is the direct speech of the Lord God (Mk.7:6 & Is.29:13). It is from Jesus Himself that the New Testament authors have gained their conviction of the dual authorship of Scripture. For them it was just as true to say that 'God spoke of old to our fathers by the prophets' (Heb.1:1) as it was to say that 'men moved by the Holy Spirit spoke from God' (2 Pe.1:21). God did not speak in such a way as to obliterate the personality of the human authors, nor did men speak in such a way as to corrupt the Word of the divine Author. God spoke. Men spoke. Neither truth must be allowed to detract from the other. ... This, then, was Christ's view of the Scriptures. Their witness was God's witness. The testimony of the Bible is the testimony of God. And the chief reason why the Christian believes in the divine origin of the Bible is that Jesus Christ Himself taught it. | ||
| --John R.W. Stott, Christ the Controversialist, InterVarsity Press 1978, pp.93-95 | ||
2 Tim.3:16 mukaan, "...ja hyödyllinen opetukseksi, nuhteeksi, ojennukseksi ja kasvatukseksi Jumalan tahdon mukaiseen elämään. Näin Jumalan ihmisestä tulee täydellinen ja kaikkeen hyvään kykenevä." Jos hyväksymme, että Raamattu on todella Jumalan puhetta meille, siitä seuraa, että se on auktoriteettimme uskossa ja käyttäytymisessämme.
Kirja, joka toimii
Mitä Raamatun tutkiminen tekee sinulle? 1 Tess.2:13 sanoo, että Raamattu "vaikuttaa teissä, jotka uskotte." Beside each scripture, write down the work the Word performs. Jokaisen kirjoituksen rinnalla merkitse muistiin työ, jonka Sana vaikuttaa.
Taulu 1.2. Mitä Raamatun tutkiminen tekee kristitylle?
| Viittaus | Toiminta |
|---|---|
| Ef. 5:26 | puhdistaa -- "...pesi sen puhtaaksi vedellä ja sanalla." |
| Apt 20:32 | builds up -- " ...the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified. " |
| Room. 15:4 | rohkaisee -- "että meillä toivo olisit pitkäjänteisyyden ja kirjoitusten rohkaisuun kautta." |
| Room. 10:17 | antaa uskon -- "Niin tulee usko kuulosta ja kuulo Jumalan Sanan kautta." |
| 1 Kor. 10:11 | opetus -- "Nyt nämä asiat tapahtuivat heille esimerkiksi, ja ne ovat kirjoitettu meidän opetukseksemme" |
| Matt. 4:4 | ravitsemus -- "Mutta Hän vastasi ja sanoi, 'On kirjoitettu, Ihminen ei elä ainoastaan leivästä, mutta jokaisesta sanasta, joka tulee Jumalan suusta.'" |
Kirja, joka vapahtaa
Jn.8:32 "and you shall know the truth, and the truth shall make you free."This is usually quoted by itself. Is this a conditional or unconditional promise? Would it apply to all kinds of knowledge? Find the answers by examining the first half of the sentence, in v.31. "If you abide in My word, then you are truly disciples of Mine... "
Näemme, että tämä on ehdollinen lupaus, erityisesti puhuen Jumalan Sanan totuudesta.
Kreikankielinen sana "tuulelle" käytettynä Ef.4:14 tarkoittaa rajuilmaa. "silloin emme enää ole alaikäisiä, jotka ajelehtivat kaikenlaisten opin tuulten heiteltävinä ja ovat kavalien ja petollisten ihmisten pelinappuloita..."Yksi asia, minkä Raamatuntutkiminen tekee meille on, että se perustaa meitä totuuteen sillä seurauksella, ettemme ole helposti "tuulen vietäviä."
Mutta Jeesus vastasi ja sanoi heille, "Te kuljette eksyksissä, koska ette tunne pyhiä kirjoituksia ettekä Jumalan voimaa."Matt.22:29
Mitkä kaksi asiaa meidän tulee tietää välttääksemme virheen?
Jumalan sana
Jumalan voima
Kirja, joka sotii
Ef.6:10-18 on yksi kuva meidän hengellisistä aseistuksestamme.
Kehotus
2 Tim.2:15 "Pyri kaikin voimin osoittautumaan Jumalan silmissä luotettavaksi työntekijäksi, joka ei häpeä työtään ja joka opettaa totuuden sanaa oikein."
Kol.3:16 "Antakaa Kristuksen sanan asua runsaana keskuudessanne. Opettakaa ja neuvokaa toisianne kaikella viisaudella ja laulakaa kiitollisin mielin Jumalalle psalmeja, ylistysvirsiä ja hengellisiä lauluja."
Jos olet rikas jossain asiassa, kuinka paljon sitä omistat?
Ei pieni!
Eccl.12:11-12 "The words of wise men are like goads, and masters of these collections are like well-driven nails; they are given by one Shepherd. But beyond this, my son, be warned: the writing of many books is endless, and excessive devotion to books is wearying to the body."
Liite: "Kerran kaikille"
The truth regarding the finality of God's initiative in Christ is conveyed by one word of the Greek Testament, namely the adverb hapax and ephapax. It is usually translated in the Authorized Version once, meaning once for all. It is used of what is so done as to be of perpetual validity and never need repetition, and is applied in the NT to both revelation and redemption. Thus, Jude refers to the faith which was once for all delivered to the saints (Jude 3), and Romans says, "Christ also died for sins once for all" (Rom.6:10, see also 1 Pe.3:18; Heb.9:26-28). Thus we may say that God has spoken once for all and Christ has suffered once for all. This means that the Christian revelation and the Christian redemption are both alike in Christ complete. Nothing can be added to either without being derogatory to Christ... These are the two rocks on which the Protestant Reformation was built -- Gods revealed word without the addition of human traditions and Christ's finished work without the addition of human merits. The Reformers great watchwords were sola scriptura for our authority and sola gratia for our salvation. | ||
| --John R. W. Stott, Christ the Controversialist, InterVarsity Press 1978, pp.106-107 | ||
Liite: Raamatunlukuohjelmat
Here are some easy programs to systematically read your Bible. You can do more than one at a time if you like, for instance #1 with #4, or #2 with #5. Vary the program from year to year to keep it fresh!
Uusi Testamentti vuodessa: lue yksi luku joka päivä, 5 päivää viikossa.
Sananlaskut kuukaudessa: Lue yksi luku Sananlaskuja joka päivä vastatem kuukaudenpäivää.
Psalmit yhdessä kuukaudessa: Lue 5 Psalmia 30:n päivän aikana, 20. kerralla luet Psalmit 20, 50, 80, 110, & 140.
Psalmit & Sananlaskut 6 kuukaudessa: Lue Psalmit ja Sananlaskut läpi yksi luku päivässä.
Vanha Testamentti ilman Psalmeja & Sananlaskuja kahdessa vuodessa: Jos luet yhden kappaleen päivässä Vanhaa Testamenttia ohittaen Psalmit & Sananlaskut, luet Vanhan Testamentin 2 vuodessa ja 2 viikossa..
Luku 2. Raamatun tutkimisen perusasiat
Sisällys
Tarkoituksemme kuinka lähestymme Raamattua
Jn.5:39-40”You search the Scriptures, because you think that in them you have eternal life; and it is these that bear witness of Me; and you are unwilling to come to Me, that you may have life.”
The chief purpose of the book is to bring us to the Person. Martin Luther said ”we go to the cradle only for the sake of the baby”; just so in Bible study, we do it not for its own sake but for fellowship with God.
The Jews to whom Jesus spoke [...] imagined that to possess Scripture was tantamount to possessing life. Hillel used to say, "He who has gotten to himself words of Torah has gotten to himself the life of the world to come." Their study was an end in itself. In this they were grievously deceived. [...] Kirjoitusten lukemisessa ei ole ansiota eikä hyötyä itsensä takia, mutta vain jos se tehokkaasti tuo esiin Jeesus Kristusta. Milloin tahansa Raamattua luetaan, tarvitaan innostunutta odotusta, että sen kautta tapaamme Kristuksen. | ||
| --John R.W. Stott, Christ the Controversialist, InterVarsity Press 1978, pp.97, 104. | ||
Lähestyminen Jumalan Sanaan
Hearing and reading provide a telescopic view of the scripture while study and memorization provide a microscopic view of scripture. Meditating on the scriptures brings hearing, reading, studying and memorization together and cements the word in our minds.
Kuuntele
Lk.11:28 ”Siunattuja ovat he, ketkä kuulevat Jumalan Sanan, ja seuraavat sitä.”
Lue
Rev.1:3 ”Autuas se, joka tämän toisille lukee, autuaat ne, jotka kuulevat nämä ennussanat [...]”
1 Tim.4:13 ”Lue seurakunnalle pyhiä kirjoituksia [...]”
Tutki
Apt. 17:11 ”Juutalaiset olivat täällä avarakatseisempia kuin Tessalonikassa. He ottivat sanan halukkaasti vastaan ja tutkivat päivittäin kirjoituksista, pitikö kaikki paikkansa.”
2 Tim.2:15 ”Pyri kaikin voimin osoittautumaan Jumalan silmissä luotettavaksi työntekijäksi, joka ei häpeä työtään ja joka opettaa totuuden sanaa oikein.”
Paina mieleen
Ps.119:11 ”Minä talletan kaikki ohjeesi sydämeeni, etten rikkoisi sinua vastaan.”
Mietiskele
Ps.1:2-3 ”Vaan löytää ilonsa Herran laista, tutkii sitä päivin ja öin. Hän on kuin puu, vetten äärelle istutettu: se antaa hedelmän ajallaan, eivätkä sen lehdet lakastu. Hän menestyy kaikissa toimissaan.”
The Navigators illustrate this by saying that as the thumb can touch all the fingers, we can meditate on the Word as we do any of the first four. Meditation is a key to revelation. A new Christian needs to hear and read the Bible more than they need to study and memorize it. This is so that they become familiar with the overall message of the Bible.
Raamatuntutkimisen tavat
Aiheenmukainen tutkiminen
Ota jokin yksittäinen aihe ja seuraa sitä käyttäen viittauksia tai sanahakemistoa.
Henkilöiden tutkiminen
Raamatun henkilön elämän tutkiminen, esim. Joosefin elämä 1. Moos 37-50.
Selittävä tutkiminen
Yksittäisen Raamatunkohdan tutkiminen, jakeen, luvun tai kirjan tutkiminen.
Oikean tulkinnan perusteet
Sisältö
Mitä se sanoo? Mitä se sanoo alkuperäiskielellä? Ole tarkka määrittelyissä. Älä lue sitä, mitä se ei sano.
Asiayhteys
What do the verses around it say? "Context is king" is the rule -- the passage must make sense within the structure of the entire passage and book.
Ristiinviittaukset
Mitä muut jakeet sanovat tästä aiheesta muualla Raamatussa? Jumala ei ole itseään vastaan, tulkintamme tulee perustua kirjoitusten vertailulla muihin kirjoituksiin.
Matt. 6:1-18 selittävä tutkiminen
Let's study together Mt.6:1-18. Read it to yourself, first looking for the key verse, the verse that sums up the whole passage. Think you have it? Test it by picking different places in the passage and asking yourself if they relate to the thought of the key verse. Once you find it, write it as Roman numeral One of your outline:
- Varokaa tuomasta hurskaita tekojanne ihmisten katseltavaksi
Mitä tarkoittaa ”hurskaiden tekojen esilletuominen”? Antaako tekstikohta yhtään esimerkkiä? Mihin elämämme alueisiin se kohdistuu? Motiivimme! Mihin osa-alueisiin tämä vie?
- Kun annat
- Kun paastoat
- Kun rukoilet
Täytä nyt määrätyillä toimenpiteillä kuinka välttää väärät tavat harjoittaa hurskauttamme:
- When you give
- don't sound a trumpet. (how might someone ”sound a trumpet” today?)
- tee se salaisesti.
- jne.
Tehtävä: Kuinka käytän sanahakemistoa
Löydä erityinen jae
- Ota jakeen avainsana tai epätavallisin sana.
- Käänny tähän sanaan kirjaimellisesti.
- Etene listausta alaspäin kunnes löydät jakeesi.
Find these verses:
- ”Faithful are the wounds of a friend”
- ”We are ambassadors of Christ.”
- Kertomus rikkaasta miehestä ja Lasaruksesta.
Tee aiheen tutkiminen
Let's say you wanted to do a study of the word "redemption." First you would look up that word in the concordance and look up references listed for it. Then you could look up related words and references listed for them, e.g. "redeem, redeemed, ransom," even "buy" or "bought."
Kreikkalaisten ja heprealaisten sanojen merkityksen selvittäminen
What if you noticed a contradiction in the KJV between Mt.7:1 ”Judge not lest you be judged” and 1 Cor.2:15 ”He that is spiritual judgeth all things.” Maybe there are two different Greek words here, both being translated "judge" in English? (We're using Strong's from here out.)
Look up "judge".
Go down the column of entries to Mt.7:1. To the right is a number, 2919. This refers to the Greek word used. Write it down.
Now look up "judgeth".
Siirry alas saraketta pitkin 1 Kor. 2:15 . . . . . 350.
Turn in the back to the Greek dictionary. (Remember, you're in the NT so the language is Greek, while the OT is Hebrew.) Compare the meaning of 2919 with the meaning of 350 and you have your answer!
Etsi nimien merkityksiä
Samalla menetelmällä voimme löytää kreikkalaisten ja heprealaisten nimien merkityksiä.
Katso näitä nimiä ja kirjoita ylös niiden merkitykset:
- Nabal
- Abigail
- Joosua
- Barnabas
Luku 3. Raamatuntulkinnan säännöt (hermeneutiikka)
Sisällys
We already learned about the "3 Cs": content, context, cross-reference. We want to expand that now by delving briefly into biblical hermeneutics, whose goal is to discover the meaning intended by the original author (and Author!). While many applications of a passage are valid, only one interpretation is valid. The scripture itself says this by saying that no scripture is of any private interpretation (2 Pe.1:20 KJV ”Knowing this first, that no prophesy of scripture is of any private interpretation.”). Certain rules are helps toward discovering the correct meaning; by ignoring these rules people have brought much trouble on themselves and their followers. 2 Pe.3:16 ”...in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction.”
How do we go about discovering the intended meaning of a passage? Let's say your attention has been drawn to a particular verse whose meaning is not clear to you. How do you study it out? Keep these rules in mind:
Sääntö 1 - Tulkitse sanojen täsmällisten merkitysten mukaan.
The more precise we can be with the exact, original meaning of the words the better our interpretation will be. Try to find the exact meaning of the key words by following these steps:
- Määrittely.
Look up the definition in a Greek or Hebrew dictionary. For verbs, the verb tense is also crucial.
- Ristiinviittaukset.
Compare scripture with scripture. Seeing how the same Greek or Hebrew word (not the English word) is used in scripture may clarify or throw new light on the definition. How does the same author use this word elsewhere? Other authors? Your reference tools may give you uses of the word in non-biblical documents, as well. Why do we have to go to the original languages; why isn't the English word good enough? Because more than one greek word may be translated into the same english word, and the greek words may have different shades of meaning.
Esimerkki 1A
Jn.20:17 "Touch me not" (KJV) sounds harsh, doesn't it? Sounds like Jesus doesn't want to be touched now that He is risen, that He is too holy or something. But that doesn't seem right, so let's look it up in Spiros Zodhiates' The Complete Word Study New Testament (AMG Publishers, 1991).
Definition: Turning to John 20:17, above the word "Touch" we see "pim680." The letters give us a code for the part of speech, and the number refers to Strong's dictionary reference. Let's look up the definition (p. 879). "680. Haptomai; from hapto (681), touch. Refers to such handling of an object as to exert a modifying influence upon it... Distinguished from pselaphao (5584), which actually only means to touch the surface of something. " Now look up "pim." The grammar codes in Zodhiates come right after Revelation; on p. 849 we see that pim stands for "present imperative active (80)". On p.857, "Present Imperative. In the active voice, it may indicate a command to do something in the future which involves continuous or repeated action or, when it is negated, a command to stop doing something. " This is a negative command, so it is to stop doing something that is already occuring. So, what have we found?
Mary is already clinging to Jesus, and he is saying to stop holding him!
Esimerkki 1B
In James 5:14, Elders are told to pray and anoint someone who is sick. What is this anointing?
Definition of aleipho (218) - "to oil" (Strong's); but we also have another Greek word translated "anoint", chrio (5548) - "to smear or rub with oil, i.e. to consecrate to an office or religious service" (Strong's). Since it's a verb, consider the tense also, "apta" aorist participle active. "The aorist participle expresses simple action, as opposed to continuous action...When its relaitonship to the main verb is temporal, it usually signifies action prior to that of the main verb." (Zodhiates p.851)
- Cross-references for aleipho:
- Matt.6:17 Kun sinä paastoat, voitele hiuksesi
- Mk.16:1 [naiset] ostivat tuoksuöljyä mennäkseen voitelemaan Hänet.
- Mk.6:13 Ja he...voitelivat monta sairasta ja paransivat heidät.
- Lk.7:38 [...] suuteli Hänen jalkojaan ja voiteli ne tuoksuöljyllä
- Joh.12:3 Maria [...] voiteli Jeesuksen jalat, ja kuivasi ne hiuksillaan
- Cross-references of chrio:
- Lk.4:18 ”The Spirit of the Lord is upon me, because He has anointed me to preach [...]”
- Acts 4:27 Jeesus, jonka Sinä olit voidellut
- Apt 10:38 Jumala voiteli Jeesuksen Pyhällä Hengellä ja voimalla
- 2 Cor.1:21 Nyt Hän, kuka.... voitelee meitä, on Jumala
So what's the difference between aleipho and chrio? Look back over the cross-references and the definitions, and sum up the difference: "aleipho" is a practical use of oil and "chrio" is a spiritual
As an illustration (although the word is not used) of the practical use of oil at that time, when the good Samaritan cared for the man beat up by robbers he poured oil and wine in the wound. So oil had a medicinal use in Jesus' day.
Lisää nyt juurioppimamme tähän Jaak. 5:14 sanantutkimiseen "Jos joku teistä on sairaana, kutsukoon hän luokseen seurakunnan vanhimmat. Nämä voidelkoot hänet öljyllä Herran nimessä ja rukoilkoot hänen puolestaan Herran nimeen." Onko "voitelu" hengellistä vai jokapäiväistä? Jokapäiväistä!
And the tense in Greek, the aorist participle, would be better translated "having anointed," so the order is the anointing first, then the prayer ("in the name of the Lord"refers to the prayer, not the anointing). James 5 is saying that the elders should give the sick person medicine and pray for him in the name of the Lord. Doesn't that express a beautiful balance of practical and spiritual in our God!
Sääntö 2 - Tulkitse raamatullisia yhteyksiä
Interpret scripture in harmony with other scripture. What do the verses on each side say? What is the theme of the chapter? the book? Does your interpretation fit with these? If not, it is flawed. Usually, the context supplies what we need to correctly interpret the passage. Context is key. If confusion remains as to the meaning after we have interpreted the text within its context, we have to look further.
Esimerkki 2A
Edellisellä tunnilla ajattelimme Joh.3:5 "syntynyt vedestä ja Hengestä." Mitä on keskustelussa oleva vesi tässä asiayhteydessään?
Water baptism is not under discussion here, which would be a big switch from the subject being discussed by Jesus and Nicodemus. Watch out for a sudden change of topic, it may be a clue that your interpretation has been derailed! The water is the amniotic fluid, "born of water" = natural birth.
Esimerkki 2B
1 Kor.14:34 ”Nainen vaietkoon seurakunnassa” on otettu raamatulliseen yhteyteen 1 Kor.11:5 ”jokainen nainen [...] rukoillessaan tai profetoidessaan [...]”
Esimerkki 2C
Acts 2:38 ”And Peter said to them, "Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins [...]"”. Is this teaching baptismal regeneration? If this was the only verse of scripture we had, we would have to conclude that. But in the light of the clear teaching elsewhere that regeneration happens by faith in Christ, we have to interpret it otherwise. Peter is urging baptism as a way for his hearers to respond to the gospel. If baptism were the pathway to being born again, how could Paul write 1 Cor.1:17 "For Christ did not send me to baptize, but to preach the gospel"?
Rule 3 - Tulkitse historiallisia ja kultturellisia yhteyksiä
At first we are not asking ”What does it mean to me?” but ”What did it mean to the original readers?”; later we can ask, ”What does it mean to me?”. We have to take into account the historical and cultural background of the author and the recipients.
Esimerkki 3A
”3 days & 3 nights” (Mt.12:40) have led some to come up with a "Wednesday crucifixion theory," esp. the cult of Armstrongism. How could Jesus die on Friday afternoon and rise Sunday morning yet "be raised on the third day" (Mt.16:21)? Exact meanings of "three" or "days" won't help explain the apparent contradiction.
We need an historical tidbit: Jews counted any part of a day as a full day, as we would count buckets of water (if there were six and one-half buckets of water, we would say there were 7 buckets of water even if one was only partly full). So to the Jewish mind, any part of a day counted as a full day, and days started at 6 p.m. and ended at 6 p.m. Friday from 3 p.m. to 6 p.m. = day 1. Friday 6 p.m. to Saturday 6 p.m. = day 2. Saturday 6 p.m. to Sunday 5 or so a.m. = day 3. Interpreting within the cultural context keeps us out of trouble.
Esimerkki 3B
Gen.15:7-21. The historical context is that cutting animals in two and then walking between the pieces was the normal way of entering a contract in Abraham's day. Both parties walked between, taking the pledge that dismemberment would happen to them if they didn't live up to their part of the contract. But in this case only God goes thru, making it a unilateral covenant.
Sääntö 4 - Tulkitse kielen sanojen normaalikäytön mukaan
Let literal language be literal and figurative language be figurative. And watch out for idioms, which have special meanings.
Esimerkki 4A
”paha silmä” Mt.6:23.
Rule 1, definition of "evil" and "eye" - no help here. Rule 2, context: seems to confuse us even more. It doesn't seem to fit with what goes before and after! This should tip us off that we aren't understanding it rightly!!
What we have here is a Hebrew idiom, ”evil eye”. Let's look up other uses of this idiom: Mt.20:15 "Is it not lawful for me to do what I wish with what is my own? Or is your eye envious [lit."evil"] because I am generous [lit. "good"]?" We find that having an "evil eye" is a Hebrew idiom for being stingy or envious. Now go back to Mt.6 and notice how this understanding ties in so perfectly to the context.
Esimerkki 4B
Is.59:1 ”Herran käsi ei ole lyhennetty;”
5. Moos. 33:27 ”Sinun turvasi on ikiaikojen Jumala, sinua kantavat ikuiset käsivarret. Hän karkotti tieltäsi viholliset ja käski sinun hävittää heidät.”
References to body parts of God are used by Latter-Day Saints to prove that God was once a man just as we are. Once they convince people of that, they go on to teach that we can become God just like He is! At a lecture he was giving, a group of Mormon elders challenged Walter Martin (author of Kingdom of the Cults) with an enumeration of verses like these. Dr. Martin then asked the Mormons to read one more scripture: Ps.91:4 ”He will cover you with His feathers; And under His wings shalt thou trust”. W.M. said, ”By the same rules of interpretation that you just proved God to be a man, you just proved that He is a bird”. The Mormons had to laugh as they realised the ridiculousness of their position.
Sääntö 5 - Ymmärrä kertomusten opetus ja ero opetuksen ja vertauskuvan välillä
Vertauskuva on: Kertomus, jossa kullakin osalla on merkitys.
Jokainen kertomus on vertauskuva, tosi vai epätosi?
Some parables are allegories, for instance, the parable of the sower is an allegory: the seed is the word of God, the thorns are worries and greed, etc. But most parables are not allegories but simply stories to illustrate one point. It's dangerous to get our doctrine from parables; they can be twisted to say all sorts of things. We need to get our doctrine from clear scriptures that lay it out; then if a parable illustrates that, fine.
Esimerkki 5A
The parable of the widow with the unrighteous judge in Lk.18:1-8. This story illustrates one lesson: boldness in prayer. If we draw it into an allegory, what do we have?
Kaikenlaisia vääryyksiä tapahtuu merkityksille. Jumala on halutun puolustamaan leskiä, rukoilijat "kiusaavat" Häntä, jne.
Esimerkki 5B
The parable of the unrighteous steward in Lk.16:1-9. What is the point of the parable? Is it an allegory?
The steward is commended for only one thing, his shrewdness in using what he had to prepare for a time when he wouldn't have it. But he is not commended for his unethical behavior in cheating his master.
