Dictionary of Hermeneutics

James Hernando

• Publisher: Gospel Publishing House
• Year: 2005
• ISBN:
  9781607311782
• Topic: Théologie et religion
• Subtopic: Études bibliques

Easily navigate the maze of hermeneutical study with this one-of-a-kind resource. Simple definitions and clear examples of terms, expressions, and persons-not to mention a fully-searchable CD-ROM all make this "required reading" for any serious student of the Bible

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Terms and Expressions

Allegorize

To interpret a text as if it were an allegory or as if allegorical. Cf. ALLEGORY, ALEXANDRIAN SCHOOL, and ALLEGORICAL INTERPRETATION.

Allegory

A metaphor extended into a story (Kaiser and Silva, 94). The elements of the story take on meanings that are quite different from the ordinary literal sense of the words.¹ With this definition parables in the OT and NT would qualify as allegory (Duvall and Hays, 179).² Most scholars make a distinction between admitting the existence of allegory in Scripture and the allegorization (see ALLEGORIZE) of the Scriptures themselves (Ryken, 145–48). Those who use the allegorical approach usually identify it with eliciting Scripture’s so-called deeper spiritual meaning (McQuilken, 38–40).³ Cf. TYPOLOGICAL INTERPRETATION.

“Drink water from your own cistern, running water from your own well” (Prov. 5:15) is an allegory admonishing marital fidelity.

Analogy of faith (Lat. analogia fidei)

To interpret Scripture in consultation with a recognized standard or expression of Christian orthodoxy. Early church fathers referred to that standard as the “rule of faith” (Lat. regula fidei), which could be identified with apostolic teaching (oral or written), the Scriptures, or creedal statements of faith. The Protestant Reformers argued that “Scripture alone” (sola Scriptura) was that authoritative standard, and that interpretation is best done by comparing Scripture with Scripture. Roman Catholicism, on the other hand, maintains that Scripture and various forms of church tradition (creeds, writings of church fathers, the decisions of church councils) must be consulted when determining matters of faith and doctrine (Ramm 1970, 36, 55f; Kaiser 1981, 134f).

What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. —2 Tim. 1:13

Analogy of Scripture

A corollary principle to the ANALOGY OF FAITH. The Reformers argued that the Bible was its own best interpreter. Luther held that the Scriptures possessed sufficient clarity so that the devout and competent believer could understand its meaning without consulting outside sources of tradition. When confronted with an obscure passage, priority should be given to the passage that is clear. Thus, “Scripture interprets Scripture” is a statement of the priority given to the Bible in determining matters of faith and practice.

Application

Refers to that part of the hermeneutical task which seeks to explain how the meaning of the text (derived through EXEGESIS) can become “meaningful,” i.e., impact the reader-interpreter’s present situation. Cf. SIGNIFICANCE.

Authorial intent

Refers to what an author intended to say when he wrote a text. The expression raises the hermeneutical question of where meaning is to be found. The three proposed locations are the author, the text, and the reader.⁴ Cf. REVELATION.

Authoritative (See also CANON, CANONICAL)

In biblical studies or hermeneutics this term refers to something that has authority and establishes a norm that is binding on a particular community. For example, the authoritative writings of the Christian church are the Scriptures, or Bible.

Canon (Gk. kanon)

Is most often used to designate the collection of biblical books that Christians accept as uniquely authoritative for defining Christian faith and practice. From the literal meaning of “reed” the term took on the figurative sense of a measuring rod, or ruler, and later acquired the general sense of a norm, or standard. In the Early Church, the term was used to refer to the doctrinal and ethical teachings of the apostles that defined the Christian faith. It was not applied to the OT and NT until the fourth century (Dunbar, 300). Thus “canon” designates the boundaries of God’s inspired Word or written revelation (Klein, Blomberg, and Hubbard, 92), which are not the same for all Christian traditions.⁵ (See APOCRYPHA below.)

While the term raises a host of issues about what various church traditions regard as authoritative in defining their faith,⁶ the application to hermeneutics is foundational. Biblical hermeneutics seeks to interpret only those Scriptures regarded as canon. Some scholars like Brevard Childs argue that the canon should shape our interpretation of the Scriptures and is the most appropriate context for doing biblical theology.

Apocrypha

Derived from the Greek word meaning “hidden,” refers to a collection of books in the SEPTUAGINT (Gk. version of the OT) and the Latin Vulgate. They are accepted as canonical Scripture by Roman Catholicism and Eastern Orthodoxy. However, they are rejected as noncanonical and omitted from the Protestant and Jewish canons of Scripture.

Canonical

Designates those biblical writings recognized by the Christian church as the inspired canon of Scripture. Scholars writing on the history of the formation of the biblical canon will apply the word in one of three ways: (1) to the character, or quality, that expresses the orthodoxy of the apostolic faith; (2) to the authoritative status a writing held in the Early Church; (3) to the inclusion of a writing in the delimited list of OT or NT Scripture.⁷

Commissive language

Refers to language the goal of which is motivation to action or decision, to express emotions, or to evoke an emotional response. It is usually placed over against “referential language,” which is used to dispassionately describe something by conveying information (Stein 1994, 73).⁸ See REFERENTIAL MEANING.

From now on let no one cause trouble for me, for I bear on my body the brand-marks of Jesus. —Gal. 6:17, NASB

Conceptual parallel

Occurs when two or more passages or verses address the same subject, concept, or idea without using the same words. For example, Philippians 2:7,8 and Hebrews 2:9–15 both describe the incarnation of Christ, but with different terminology.

But [He] emptied Himself, taking the form of a bondservant, and being made in the likeness of men. —Phil. 2:7, NASB

Since the children share in flesh and blood, He Himself likewise also partook of the same. —Heb. 2:14, NASB

Connotative meaning

Refers to verbal meaning that is a departure from the ordinary literal sense of a word to a special use or application of that word in a specific context or association. See CONTEXTUAL MEANING and DENOTATIVE MEANING.

“And with his stripes we are healed” (Isa. 53:5, KJV), i.e., the wounds and marks of Christ’s sufferings on the cross.

Contextual meaning

The meaning of a word, phrase, sentence, paragraph, passage, etc., as it stands in relationship to the larger literary context, from a sentence to the entire book of the Bible. For example, words often have a range of meaning (see SEMANTIC RANGE). The interpreter chooses which meaning best fits the verbal or literary context in which the word is found.

Contextualization

Is the task of making the message or truth claims of Scripture both intelligible and relevant to a receptor audience or culture.⁹ See ETHNOHERMENEUTICS (ch. 4).

Criticism

In association with biblical interpretation, “criticism” refers to the scientific investigation of literary documents (e.g., the Bible) in regard to such matters as origin, formation of the text, composition, analysis of content, and historical background.

Cultural-historical context

Refers to the placement of a text against the cultural and historical background of its author and its first readers. The goal of such placement is to more accurately determine what the biblical author intended to communicate to them by his choice of words and literary devices.

Cultural relativism

Holds that the truth value of any idea is dependent on the culture that produced it. When applied to the moral or theological content of Scripture it becomes problematic, because it denies the divine authorship of Scripture and therefore rejects the notion that the Bible contains any truth that is eternal and transcultural in its relevance or authority (McQuilkin, 32–34).

Culture

Refers to all expressions of human life in a particular time and place. It is a comprehensive term, and so we can talk about material culture (seen in the physical artifacts and remains of culture) or culture with respect to a variety of different contexts: social, political, economic, religious, literary, artistic, technological, etc.

Examination of the cultural context of a passage is an integral part of interpretation, or EXEGESIS, as it seeks to understand the words of Scripture in their native setting framed by time, geography, and culture (Virkler, 79–81; Ramm 1970, 133f).

Deductive reasoning

The kind of logical thought that draws a conclusion about particulars from a general conclusion. E.g., a person, having concluded that God possesses a perfectly righteous and holy nature might deduce (or infer) that in all His earthly acts Jesus, the Son of God, was sinless and blameless before God.

Deliberative (See RHETORICAL CRITICISM, ch. 4)

Denotative meaning

Refers to the actual thing(s) behind the literal sense of a word, distinct from that which might be implied, suggested by special association or metaphorical use. For example, the denotative meaning of “sword” in Jesus’ words, “‘Put your sword back in its place’” (Matt. 26:52) refers to the literal weapon. However, the CONNOTATIVE MEANING of sword—e.g., “‘The sword will never depart from your house’” (2 Sam. 12:10)—refers to violent conflict rather than a literal sword.

Didactic

Means designed or intended to teach. While in one sense all Scripture can be said to teach (2 Tim. 3:16), this term is used to describe literary genres (e.g., Proverbs, Epistles) whose primary purpose is to give instruction.

Distantiation

Refers to the interpreter’s realization of how wide the gap is that separates his or her understanding of the text and the world (or HORIZON) of the text (Carson 1984a, 20–22). The awareness of that gap helps to see one’s own PRESUPPOSITIONS and the influence...