Final Flashcards

Question

Programmatic function

Answer 1

This function establishes the program of what follows. For example: lake 3:22; 4:18 - both function in a programmatic way. in both examples, Jesus is the Spirit filled prophet (Luke 7:22). In acts 1:8, Luke gives the programmatic spread of the gospel that will work itself out in the narrative of acts. Happens only in the texts.

Answer 2

There are certain episodes in Luke - acts that function as patterns for Christian life. For example, Jesus going to be baptized is not only his program for his early ministry, but it is also theparadigm for the disciples. Becomes relevant in the lives of Christians today.

Answer 3

The believers conversion constitutes the experiential presupposition of interpretation. The illumination of the holy spirit in God's word, constitutes The pneumatic element of interpretation.

Answer 4

1.interpreters tend to adapt one two attitudes toward human rationality. Some inflate the place of rationality to the exclusion of the experiential presupposition. Others deflate or depreciate the pace of rationality in the interpretation of scripture. Both extremes are equally bad. 2. All interpreters must be committed to serious and sober studies. Serious in this context means hard work and sober in this context means non-speculative. 3.THIS is a commitment to diligent and disciplined study honining analytical and synthetic skills. it is a commitment to exegesis (anlysis) and theology (synthesis).

Answer 5

Experience completes the hermeneutical task as functioning as presupposition. Unlike the Jews whose faith was merely historical, Christianity is a present spiritual and experiential reality. In other words,just as the practice of hermeneutics results in sound exegesis and theology, so sound exegesis and theology must be integrated junto family, Christian experience. Anabaptist hermeneutics has a verification component to it.

Answer 6

Also known as redemptive movement hermenentis , is a method at biblical interpretation that seeks to identify the underlying direction or trajectory of biblical teachings on a particular topic, such as slavery, women's roles, or homosexuality. This approach acknowledges that the bible contains texts that reflect the cultural and social norms of the times in which they were written, but it as lo seeks to identify the ways in which Gods redemptive work is moving toward greater inclusion, Justice, and equality.

Answer 7

1. Open 2. Same (remaining) 3. Closing

Answer 8

Gods people have the responsibility to interpret his word in light of the meaning which he intended. Christians are neither entitled to their opinions nor free to indulge their fancies when they interpret the Bible. Rather than reading their own meaning into the text, God's people are to apply sound principles. When Gods people soundly apply to the interpretationof God's word, then, and only then, will it speak as the loud voice. The General principe acts as a guide for all interpretation irrespective A genre.

Answer 9

1. General 2. Specific

Answer 10

Doctrines of the church must be built on their statements in the original language. Biblical scholars and theologians must have a working knowledge of the Biblical languages. Pastors and Bible teachers ought to know the biblical languages but if they dong they aught to have access to them through the use of Bible study Tods.

Answer 11

Because we are restricted by physical space-time limitations, God reveals himself to humanity through anthropomorphisms. Essentially God is describing through negation. Only describes what it isn't because we have not experienced it or seen it.

Answer 12

Giving human form to something that is divine.

Answer 13

The Bible is a twofold revelation from God: The Old Testament and its equal, the New Testament. As history advances, God progressively reveals deeper and fuller truths about himself. The New Testament expresses this unfolding of revelation in several ways.

Answer 14

The testaments relate on the basis of continuity and discontinuity. The relationship between the law and the teaching of Jesus illustrates this clearly. In terms of continuity, Jesus came to fulfill the Law, not abolish it (Mt. 5:17). The Law has permanent validity (5:18), no one is to invalidate the Law through his or her teaching (5:19). In terms of discontinuity, there is a break between the Law and Jesus in the formulaic pattern, “but I say to you…” the same is brought out in Galatians #:19-25 and Hebrews 8:6-13. a. Discontinuity: Jesus doesn’t abolish the law but he elevates the standards for those laws. b. Discontinuity: moves from internal to external

Answer 15

The two testaments relate in four ways. First, they relate in terms of OT promise to NT fulfillment (Hebrews 8:1-5: speaks in terms of OT shadow to NT reality). Second, Hebrews 1:1-2, speaks to the OT’s partial and incomplete revelation of God compared to the NT’s full revelation in Jesus. Third, Matthew 12:42 Jesus demonstrates his superiority over the partial. Finally, John 1:17-18 demonstrates Jesus’ superiority over Moses. Hebrews 3:5-6 shows the contrast between the OT Moses and the NT Christ. a. Those who live on this side of the cross have a fuller revelation of God than those who lived before the cross (note specifically John 1:17-18).

Answer 16

- This principle points to the fact that the biblical text spoke to its first audience. Through revelation is progressive, it is not correct (initially) to read a later biblical understanding (i.e., the New Testament), or more importantly, as 21st Century understanding back into the earlier text. - For example, 2 Sam. 7:14, in terms of its OT setting, this verse applies to Solomon. It is later understood as applying to Jesus (Luke 3:22; Acts 13:33; Hebrews 1:5; 5:5).

Answer 17

- Observation – the essential and vital message of salvation is so plain that a young child could understand it. It is the same for many of the doctrines of the church. Nevertheless, as Peter observes about Paul’s letters, there are some things that are hard to understand (2 Peter 3:15ff). To this principle we could be cautious with 1 Corinthians 15:29; 1 Peter 3:19; 1 Timothy 3:16. Clearly, these difficult texts require humility on the part of the interpreter. o I DON’T KNOW lol

Answer 18

- Interpretation relates to what the text meant(past tense) (that is, it is the historical meaning). Application relates to what the text means(present tense) (that is, its contemporary application). In terms of interpretation, there can only be one. In terms of application, there can be as many as there are life situations. - The problem: people take the application to be the interpretation. For example, Psalm 126 – missionaries at times preach from Psalm 126:5-6 to describe their ministry, “those who sow with tears will reap with songs of joy. This who go out weeping, carrying seed to sow, will return with songs of joy, carrying cheaters with them.” This verse has nothing to do with evangelism or missionary work.

Answer 19

- One of the benefits of the Reformation was to put the scripture into the hands of the people. Although every christian is their own interpreter, each interpretation must be checked by objective data. The consensus of the church historically and contemporary serves as a check on doctrinal and theological matters. This is a principle that no scripture is a matter of one’s own interpretation (2 Peter 1:20). - This principle seeks to avoid two things: 1) idiosyncratic interpretations; and 2) false teachings and heresies. Both historical studies and the consensus of the church at large, depends that seeing a car in Nahum 2:4 is to be rejected.

Answer 20

- The purpose of interpretation is to discover the meaning of the text. This is inductive study. The purpose is not impose a meaning on the text. This is deductive. The difference is seen in two terms: exegesis – bring the meaning of the text to the surface. Eisegesis – to read one’s ideas into the text.