object he had in view in writing the particular portion of his work
Explain the genitives and datives in the following passages: Gen. 47:43; 1 Kings 10:9; Prov. 20:2; Rom. 1:17; 10:4; Col. 2:18; Rom. 8:24.
What is the meaning of the following prepositions? dia, in Rom. 3:25; 1 Cor. 1:9; Heb. 3:16; Rev. 4:11; en, in Matt. 11:11; Acts 7:29; Rev. 5:9; anti, in Matt. 2:22; 20:28; huper, in Gal. 1:4; 2 Cor. 5:21; Heb. 5:1; peri, in 1 Cor. 16:12, 3 John 2; eis, in Mark 1:39; Acts 19:22; 20:29; John 8:30.
How is the participle related to the finite verb in 1 Cor. 9:19; 11:29; Matt. 1:19; 27:49; Luke 22:65; Acts 1:24.
What is the force of the following conjunctions? kai, in Matt. 5:25; John 1:16; 1 Cor. 3:5; alla, in 1 Cor. 15:35; 2 Cor. 11:1; hoti, in Matt. 5:45; John 2:18; gar. in Matt. 2:2; John 9:30; de in 1 Cor. 15:13; 4:7; hina, in John 4:36; 5:20; Rom. 11:31; 1 Thess. 5:4.
LITERATURE: Terry, Bib. Herm., pp. 166–243; Immer, Hermeneutics, pp. 198–235; Davidson, Sacred Herm., pp. 252–319; Fairbairn, Herm. Manual, pp. 173–189; the New Testament Grammars of Winer, Buttmann, Blass, Moulton, and Robertson.
F. Internal Helps for the Interpretation of the Thought
The Bible itself contains some helps for the logical interpretation of its contents, and the interpreter should not fail to make the most of these.
1. THE SPECIAL SCOPE OF THE AUTHOR. By this is meant the object he had in view in writing the particular portion of his work under consideration. The Biblical authors, of course, had a definite purpose in mind in the composition of the different parts of their writings, and aimed at the development of some special thought. And it is but natural to suppose that they chose such words and expressions as were best adapted to convey the intended meaning, and to contribute to the general argument. Therefore a thorough
acquaintance with the special scope of the author will shed light even on minor details, on the use of participles and conjunctions, and of prepositional and adverbial phrases. It is hardly necessary to remark that, as the words and expressions must be studied in the light of the special scope of the author, so the special scope, in turn, must be seen against the background of the general scope, or the purpose which the author had in writing his book. This broader purpose will come up for consideration, when the historical interpretation of the Bible is considered.
Now the question arises as to the best method to discover the special scope. This is not always equally easy. Sometimes the author states it plainly. The particular purpose of the song of Moses, contained in Deut. 32, is clearly indicated in 31:19–21. Paul tells his readers in Rom. 11:14 why he is addressing the Gentiles in that particular section, and emphasizes their adoption by God. But in the majority of cases the special scope is not pointed out, and the interpreter will find it necessary to read and perhaps re-read a whole section, together with the preceding and following context in order to detect its purpose. Many a time the conclusion to which an author comes in the connection will reveal the purpose he has in mind. This is particularly true of the writings of Paul, in which logical reasoning predominates. Notice, e.g., Rom. 2:1; 3:20, 28; 5:18; 8:1; 10:17; Gal. 3:9; 4:7, 31. Moreover, it will be expedient to note carefully the occasion that leads to the argumentation in a certain section; for occasion and purpose are correlatives. The purpose Paul had in mind in writing the classical passage respecting the humiliation and exaltation of Christ, Phil. 2:6–11, is best understood in the light of what precedes in the verses 3 and 4. There the apostle admonishes the Philippians: "Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem the other better than themselves. Look not every man on his own things, but every man also on the things of others." And then he continues: "Let this mind be in you, which was also in Christ Jesus …," thus making it quite evident that he desires to present Christ to the Philippians as one who humbled himself, in order that He might serve others; who did