Comprehensive Notes on Modern and Jewish Hermeneutics
Foundational Perspectives in Interpretation
Interpretation involves analyzing what the reader brings to the process. This involves Hirschian terminology, specifically the distinctions between the meaning of a text, its significance, the subject matter, and its implications.
The triad of interpretation consists of the author, the text, and the reader. While the author determines meaning, the reader supplies significance and approaches the text with specific presuppositions.
Robert Stein's perspective focuses on the inspiration of Scripture. His view is defined as the verbal plenary inspiration of the original autographs of the books of the canon.
Stein addresses challenges from groups such as the Jesus Seminar. These groups often prioritize the reader's perspective and discount the supernatural. They typically take two approaches:
Rationalistic: Seeking a natural explanation behind supernatural events.
Mythical: Treating the text as a parable or a non-true story intended to convey a message without historical reality.
Stein argues that one may disagree with the significance of a text, but must acknowledge that the biblical author intended to teach the supernatural.
Marino focuses on the necessity of salvation and dependence on the Holy Spirit in interpretation. This raises the question of where the Spirit enters the process:
At the level of meaning: If literal understanding requires the Spirit, it implies an unbeliever could not find salvation by reading. This would require a doctrine of prevenient grace.
At the level of implications: Determining how to divvy out patterns of meanings.
At the level of significance: The Spirit drives the text home to the particular reader.
The Hermeneutics of William Klein
William Klein suggests that while the interpreter needs faith in God, this faith impacts significance rather than the raw meaning of the text. Believers read differently because they understand the nature of the Bible and seek spiritual nourishment from it.
Obedience as Interpretation: Klein argues that the interpreter must be willing to submit to the text. If Scripture is written to call a reader to obedience, there is a debate as to whether an individual truly understands the meaning if they do not obey.
Illustration: If someone yells "Fire!", the meaning is not just an invitation to thought or mental awareness (e.g., "the building is on fire"). Part of the meaning is the command to "get out" or flee. If people simply sit and do not run, have they truly understood the author's meaning?
Illumination and Regeneration: Klein provides a specific definition of the Spirit's role: "This illuminating work of the Spirit does not circumvent nor allow us to dispense with principles of hermeneutics and the techniques of exegesis. It does mean… that a dynamic comprehension of the significance of scripture and its application to life belongs uniquely to those indwelled by the holy spirit."
An unbeliever may have a better grasp on the linguistic meaning than a believer, but it carries far less significance and weight in their life.
Ecclesial Context: Interpretation should not be a "lone wolf" activity. It occurs within the community of believers (the church historic). Brand new theories or unique exegesis previously unknown to the church are likely heretical rather than true.
Presuppositions: Klein emphasizes the presuppositions of the Bible (verbal plenary inspiration, inerrancy, infallibility) and the presuppositions of the interpreter (trustworthiness of the Bible and a supernatural worldview).
Presuppositions: Kaiser vs. Silva
The debate over theological presuppositions is exemplified by Kaiser and Silva in their collaborative textbook:
Walter Kaiser: Argues that interpreters should get rid of all theological presuppositions when approaching the text.
Moises Silva: In his chapter regarding a Calvinistic read of Scripture, he argues for bringing those presuppositions to the text.
The resolution to this conflict is awareness. Whether one attempts to leave presuppositions behind or embrace them as a lens (e.g., a Pentecostal reading the Book of Acts), the problem arises only when the interpreter is unaware of the lenses they are using.
Lexicon of Jewish Hermeneutics
Torah: The law written by Moses in Hebrew.
Targum: The Aramaic word for translation. Following the return from exile, as recorded in Nehemiah , Hebrew was no longer the dominant spoken language. A Targum was a translation or paraphrase into Aramaic (the mother tongue) to give the sense and help the people understand the reading.
Haggadoth / Haggadic Midrash: Interpretations dealing with non-legal matters. These include narratives, stories, illustrations, practical teachings, anecdotes, and legends.
Halakoth / Halakhic Midrash: Exegesis dealing with legal matters. The term "Hal" refers to "Legal." These interpretations deal with specific laws, analogies, and cases not explicitly covered in the text.
Mishnah: A collection of both Haggadoth and Halakoth materials.
Gemara: The interpretation of the Mishnah; essentially an interpretation of an interpretation.
Talmud: The massive collection consisting of both the Mishnah and the Gemara.
Midrash: A term used in multiple ways:
A generic sense for any exegesis or interpretation.
A specific instance of interpretation.
A literary work of interpretation.
An interpretive style (Hagner’s definition), where one uses the specific words of the text to interpret the text (e.g., the author of Hebrews interpreting "today" or "harden your heart" from the Psalms).
The Six Orders of the Mishnah
Zeraheem (Seeds): Deals with agricultural laws, such as prohibitions against sowing a field with two kinds of seeds.
Moad (Set Feasts): Covers Sabbath rules and festival rules. This includes the transition of rules from the wilderness wanderings to the settled life in the Promised Land (e.g., changes in slaughtering laws for meat).
Nashim (Women): Deals with marriage laws, inheritance, and family dynamics, such as the rights of the unloved wife and the firstborn (e.g., the story of Jacob, Rachel, and Leah).
Nezachine (Damages): Covers money, legal disputes, and liabilities. For example, if a field is accidentally burned or a borrowed animal is injured, the specific obligations change based on whether the owner was present or if the animal was rented.
Kodashin (Holy Things): Deals with Temple procedures, sacrifices, and ritualistic washings.
Tohorath (Cleanliness): Concerns ritual purification and communicable diseases.
These laws address practical issues like mold in a house/dwelling. If mold cannot be cleaned by washing repeatedly, the structure may need to be demolished or designated as a latrine.
Parallels can be drawn between these ancient sanitation laws and modern experiences such as the COVID pandemic ( years ago), specifically the principles of masking and the -foot rule.
Hillel’s Seven Middot (Rules of Interpretation)
Lighter to Heavier (Kal Vahomer): A "how much more" argument. If something is true in a lesser case, it is even more true in a greater case. Jesus used this method when arguing that if God feeds the birds, He will "how much more" care for people.
Analogy of Expressions (Gezera Shawa): If a vague phrase appears in one passage but is clearly defined in another, the clear passage informs the vague one. For example, the command to "afflict your soul" on the Day of Atonement is interpreted as "fasting" because the terms are coupled in other scriptures.
Application by Analogy with One Example: Dealing with implications. Using one specific example (e.g., an axe head flying off in a forest) to establish a pattern for other similar accidental deaths (e.g., a sledgehammer head in a quarry).
Application by Analogy with Two Examples: Determining if a list is exhaustive or illustrative. For example, the law mentions an "eye for an eye" and a "tooth for a tooth." The question is whether this only applies to eyes and teeth, or if it illustrates a broader principle of compensation for any body part (like an ear).
Inference from General to Specific: Taking an overarching principle and applying it to specific life situations.
Scripture to Scripture: The principle that the Bible is its own best interpreter.
Context: Determining meaning by looking at the surrounding text. For example, the command in the manna narrative to "remain every man in his place" on the seventh day does not mean house arrest; in context, it means "do not go out specifically to look for manna."
The Persistent Question of Hermeneutics
History shows a recurring struggle across all time periods and people groups (the Rabbis, Hellenistic Jews, the Qumran community, the Reformation, etc.).
The Thesis: If the Bible is a spiritual book, does it require a spiritual hermeneutic?
Some groups argue for a spiritual/allegorical interpretation, while others argue for a plain, historical-grammatical read of the text as one would read any other book, followed by spiritual application and obedience.
Questions & Discussion
Question: Can you go back to the slide about the different things about the midrash? Response: The material on the Midrash covers its use as any exegesis, a particular instance, a literary work, and Hagner's definition of an interpretive style involving the use of the text's own words in the interpretation process.