What Language Study Has Taught Me About The Bible

School-wise, this semester has been (and will continue to be) a challenging one, so my posting here has had to take somewhat of a backseat. Sorry about that.

I have written before about my (mis)adventures in the study of languages, and this semester is a continuation of that trend, as I am simultaneously taking my final Greek class and my first Hebrew class. 

The two languages are different enough that, so far, I haven’t gotten them too mixed up in my head, but studying both at the same time has been difficult and has required a lot of my brainpower. Greek is now pretty familiar (this is my fourth class in it) and I actually enjoy working and translating it, but Hebrew is just so foreign that it has been a strain.

Having said all this, I am repeatedly struck by three significant lessons that I have learned from language study:

(1) We owe such a debt to those who have gone on before us and have translated the Scriptures into our own languages. Language study takes a lot of patience, diligence, and perseverance. Translating from one language to another is difficult, and is especially more difficult when you are translating from hard-to-read ancient texts. There was a time when the vast majority of church-going people were unable to read the Bible for themselves, and were completely reliant on what others told them about it. We are in such a position of privilege to be able to read Scripture in our own tongue, and to do so with a great degree of confidence that what we are reading is an accurate portrayal of the original.

(2) It is important to read from and consult multiple translations. As I mentioned above, translating from one language to another is difficult. Anyone who has engaged in the process knows that often, a certain Hebrew or Greek word can be translated in multiple ways in English, and the different options have to be weighed. Ultimately, a lot of opinion and subjective interpretation comes into play when translating from one language to another, not because people are biased or dishonest or irresponsible, but simply because there is no other way to translate. A certain degree of interpretation is inherently involved. One of the great things about consulting multiple translations is that they tend to have a way of correcting the biases and weaknesses of one another. In other words, if you’re holding onto a particular doctrinal position based on one translation which is in disagreement with all others, you probably need to reevaluate your position.

(3) The Bible is a masterpiece. Studying the Bible in its original languages emphasizes to me how awesome it is. It is so intricately woven together, with certain words or literary devices emphasizing themes or creating links between different stories, books, and even between the Old and New Testaments. It has reinforced to me the unity and diversity of Scripture: composed by dozens of human authors whose individual voices shine through, but ultimately inspired by the Spirit of God, who works all pieces together into a complete and complementary whole.

To sum it all up, while studying biblical languages has been (and will continue to be) a challenge, it has also been a blessing because of these important lessons I have learned (or relearned). Hopefully they will bless your lives as well.

Different Types of Maps: Read (and Preach, and Teach) the Whole Bible

In 2 Timothy 3.16-17, Paul writes:

“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.”

Based on Paul’s words here, I think it should be obvious that we should give attention to all of Scripture, rather than just study the parts that we like over and over again. Some people focus on Paul’s writings; others spend a lot of time in the Gospels. Some folks obsess over the accounts of the early church in Acts, while others never stray far from the wisdom literature or the historical books of the Old Testament.

And it’s okay to have favorites, but if we emphasize our favorites to the point that we neglect the other portions of Scripture, then we aren’t taking Paul’s words from 2 Timothy 3.16-17 very seriously.

In Reading the Gospels Wisely: A Narrative and Theological Introduction, Jonathan T. Pennington puts it very well:

“…For Jefferson County, Kentucky, where I live, we could look at a topographical map that shows terrain and elevations or a road map; at a map that records annual rainfall or one that indicates historical landmarks and points of scenic interest; or we could consult a survey that shows where property lines begin and end. These are all different maps, and they would look very different if set beside one another. But of course they don’t contradict one another. They are complementary and beneficial. They are different discourses of truth—or different ways of approaching and presenting knowledge. 

If this is true for maps of Jefferson County, Kentucky, how much more for theology and Holy Scripture. We need to think of the Bible not as a single map that just gives us doctrinal statements or moral commands, but we must realize that the Bible is like an atlas—a collection of maps/books that shows us the way, the truth, and the life but in a variety of languages or discourses or ways of communicating. To privilege—or worse, to rely exclusively on—only one form is detrimental to apprehending truth; a topographical map helps little when we’re seeking the best restaurants.” 

What a great analogy this is! The Bible is true, but it presents truth in a variety of ways. In Matthew, truth might be presented through a parable. In 1 Kings or Acts, it might be presented in historical narrative. In Psalms, truth is presented through poetry, and in Proverbs through pithy sayings. In books like Romans, Paul often presents truth in direct theological or doctrinal statements, and in Revelation, John presents truth through bizarre and sometimes frightening visions.

All of these different “maps” are a vital part of the entire “atlas” of the Bible. Some are more useful for certain purposes than others, but all contain truth and none should be neglected.

I think all people of faith would do well to be more well-rounded in our Bible study.

Reading Scripture as an Immigrant

One final perspective from Steeped in the Holy on Bible reading (p. 32-33):

“The third approach to Scripture—and the one that I believe is most useful for preachers—is that of the immigrant. When we come to a new country as an immigrant, we expect things to be different. We may have to learn a new language, or at least new vocabulary; there are different social expectations and cultural mores. To fit in, to belong, we have to adopt new clothing, accents, lifestyles. We never lose the culture of our homeland, but the longer we stay, the more aware we are of the differences. And as an immigrant, we invest in our new country; we develop relationships. We come to call it home. 

When we approach Scripture as immigrants, we come expecting to inhabit this new world. We explore it as insiders, learning the culture and language not as observers but as practitioners. We are necessarily invested in int, with head and heart and sould. It is not enough to have technical skill or academic disciplines: Immigration demands our participation and commitment as people, practitioners, of faith. With such an approach, we cannot help but live what we preach. We live it from the inside. And in this living the text from the inside, in being immigrants and becoming resident, we find that Scripture itself challenges us. It demands certain beliefs, certain actions, certain faith of us. We cannot approach it this way and remain unchanged. And, if we are luck, we fall in love—not just with our new home, but with the God who inhabits it.”

I appreciated these words and the description of this perspective compared to that of the tourist and scientist.

Reading Scripture as a Scientist

More good stuff from Steeped in the Holy (p. 32):

“The second approach to Scripture, beloved of academicians, is that of the scientist. When we approach a country or culture with the primary intention of studying it objectively, we focus not on the tourist attractions, but on the minutiae of daily life. We observe, catalog, define, dissect, and analyze, frequently relying on the input of our professional peers. We are curious, fascinated by uniqueness, looking for patterns and connections to our own cultures. We plan to write papers and books, to share the knowledge we have uncovered, and to return home as ‘experts.’ 

When we approach Scripture as a scientist, we focus on knowledge, putting the details together as a coherent whole. We explore the historical context, social structures, reliability of texts, issues of translation, and links with other texts. We turn to concordances, commentaries, and theologians for expert advice, and at the end of it all make a claim about what the text ‘means.’ The experience is, to a large extent, objective, and while faith may bring insight, it may just as easily be thought to cloud our interpretation. Our stance is that of a disinterested observer.”

A good word, especially for theology students and similar types.

Reading Scripture as a Tourist

From Steeped in the Holy: Preaching as Spiritual Practice by Raewynne J. Whiteley (p. 31-32):

“The easiest way to approach this world of Scripture is as a tourist. When we arrive in a new country as a tourist, we usually want to visit the famous sights: the major monuments, great museums, natural wonders. We take photographs of key places, we learn enough of the language to deal with our basic needs, but mostly we rely on guidebooks and interpreters. We steer clear of discomfort, and, on returning home, relive our memories through photographs and reminiscences; we temporarily gain new perspectives, but they are soon overcome by ordinary everyday living. 

When we approach Scripture as a tourist, we do exactly the same thing. We work our way down the list of must-see sites, the popular and the well-known. We take snapshots of our favorite Bible verses, and quickly move on from anything that makes us uncomfortable. We learn just enough of the language to deal with the basics—Christ, prophet, miracle—and leave the rest to the experts to worry about. And we return home, excitedly talking about what we have seen, but the excitement soon wears off and we go back to life as it had always been.”

A good perspective, I think.