HELP. These are divided into two classes, viz., verbal and real.
which may also signify, to become foolish (cf. Rom. 1:22), is determined by the subject, salt. In Rom. 8:19–23, the meaning of the subject, creature, is limited by the various predicates. The good angels are excluded by verse 20; the bad, by verses 19–21. The same verses make it impossible to include the wicked among men, while the 23rd verse also excludes the children of God. The idea is limited, therefore, to the irrational and inanimate creation.
3. PARALLELISM MAY AID IN DETERMINING THE MEANING OF A WORD. This applies especially to synonymous and antithetical parallelism. In Ps. 7:13 we read: "He hath also prepared for him the instruments of death," which is explained by the following member: "He ordaineth his arrows against the persecutors." In Isa. 46:11, the Lord says of himself that He is "calling a ravenous bird from the East," and this finds its explanation in the parallelism: "the man that executeth my counsel from a far country." Again, in 2 Tim. 2:13, Paul affirms respecting God that "He abideth faithful. He cannot deny himself." The first expression explains the second, which in Luke 9:23 means to sacrifice personal interests and pleasures. In Prov. 8:35, we read: "For whoso findeth me findeth life"; and in the antithetical member of the parallelism in the following verse: "But he that sinneth against me wrongeth his own soul." The first explains the second, and clearly shows that the verb chata' is here used in its original sense, viz., to miss the mark. We might read therefore: "But he that misses me …"
4. PARALLEL PASSAGES ALSO CONSTITUTE AN IMPORTANT HELP. These are divided into two classes, viz., verbal and real. "When the same word occurs in similar connections, or in reference to the same general subject, the parallel is called verbal … Real parallels are those similar passages in which the likeness or identity consists, not in words or phrases, but in facts, subjects, sentiments or doctrines" (Terry, Biblical Hermeneutics, p. 121). Verbal parallels establish points of linguistic usage, while real parallels serve to explain points of historical, ethical, or dogmatical interest. For the present, we are concerned only with verbal parallels, which may
serve to explain an obscure or unknown word. It is possible that neither the etymology of a word, nor the connection in which it is found, are sufficient to determine its exact meaning. In such cases, it is of paramount significance to study parallel passages, in which the same word is found in a similar connection, or in reference to the same general subject. Each passage consulted must, of course, be studied in its connection.
In employing the aid of parallel passages, the interpreter must be sure that they are really parallel. In the words of Davidson. "It is not enough that the same term or phrase be found in both; there must be similarity of sentiment." For instance, Jonah 4:10 and 1 Thess. 5:5 are not parallel, though the expression "son (s) of a (the) night" is found in both. Neither are Prov. 22:2 and 29:13, though they are often regarded as such. Cf. Terry, Biblical Hermeneutics, p. 121. Moreover, it is necessary that the phrase or expression that calls for explanation be clearer in one passage than it is in the other, for it is impossible to explain an obscure passage by one that is equally dark. It is hardly necessary to remark in this connection that the interpreter should carefully guard against the mistake of trying to illustrate a perfectly clear passage by one that is less perspicuous. This policy is often followed by those who are interested in escaping the force of the positive teachings of the Bible. Furthermore, while parallel passages may be adduced from any part of Scripture, it is desirable to observe a certain order. The interpreter should seek for parallels, first of all, in the writings of the same author, since, as Davidson remarks, "the same peculiarities of conception and modes of expression are liable to return in different works proceeding from one person." Then the works of contemporaries should be consulted before those of others. Again, common sense dictates that writings of the same class have the priority over those that belong to different classes.
In illustrating the use of parallel passages, we distinguish between those that are properly, and those that are improperly so called.
a. Parallels of words properly so called. In Col. 1:16 we read: "For by him (Christ) were all things created." In view of the fact that the creative work is here ascribed to Christ, some venture the opinion that the expression "all things" (panta) refers to all the new creation, though the context rather favors the idea that the universe is meant. Now, the question arises, whether there is any passage in which the work of creation is ascribed to Christ, and the possibility of a reference to the new creation is excluded. Such a passage is found in 1 Cor. 8:6, where the phrase ta panta is used of all created things, and the creative work is ascribed equally to the Father and the Son. In Isa. 9:6 the prophet says: "For unto us a child is born … and his name shall be called … Mighty God (El gibbor)." Gesenius finds no reference to God here, and renders these words "mighty hero." But in Isa. 10:21, the same phrase is employed in a context, in which it can only refer to Deity. John 9:39 contains the statement: "For judgment I am come into the world, that they which see not might see, and that they which see might be made blind." Now, the word krima (judgment) quite generally denotes a judgment of condemnation. But the final clause in this case would seem to demand the broader signification of judgment in general, and the question arises, whether the word is ever used in that sense. Rom. 11:33 gives the answer to that question, for there the same word undoubtedly has a general signification.
b. Parallels of words or phrases improperly so called. These may be called improper parallels insofar as they do not contain the same, but synonymous words or expressions. Those cases in which an expression is more complete in one passage than in another, may also be put in this class. In 2 Sam. 8:18 we read: "… and David's sons were cohanim" (generally rendered, priests). Gesenius asserts that the word always means priests, while Fuerst contends that it may mean principes, praefecti, sensu civili. The latter's opinion is borne out by the parallel passage in 1 Chron. 18:17, where, in an enumeration similar to that of 2 Sam. 8, we read: "—and the sons of David were princes (ri'shonim)." Matt. 8:24 reads: "And behold, there arose a great seismos." This word really means earthquake, but