The Psychology of Biblical Interpretation (Pt. 3)

The Psychology of Biblical Interpretation (Pt. 3)

Since by logic, the receiver of a communication process involving the Bible cannot supply feedback to the sender of the texts, therefore, the more that the receiver can approximate the field of experience of the sender, the greater the probability of a successful communication occurring. The definition of a successful communication experience occurs when the receiver decodes the message just as the sender encoded it. This will involve the receiver learning as much as possible about the language, the culture, the history, and the geography of the sender.

Understanding the language, culture, history, and geography of the Bible writers is of paramount importance for the receiver (modern reader) to minimize communication errors in interpreting the Biblical texts. This necessity stems from the inherent challenges posed by the temporal, cultural, and linguistic distances that separate contemporary readers from the ancient authors. Each of these aspects plays a crucial role in accurately decoding the intended message of the Biblical texts:

Language

The original texts of the Bible were written in Hebrew, Aramaic, and Greek. Each of these languages has its own nuances, idioms, and grammatical structures that can significantly affect the meaning of a text. Modern translations strive to convey these original meanings accurately, but nuances can be lost or altered in translation. A deeper understanding of the original languages can help the receiver grasp the subtleties and depth of the original message, reducing the risk of misinterpretation.

Culture

The cultural contexts in which the Biblical texts were written are vastly different from the contemporary world. Social norms, legal systems, religious practices, and daily life in ancient times influence the content and the form of the Biblical narratives, laws, prophecies, and teachings. Without an understanding of these cultural backgrounds, modern readers may misinterpret the significance or meaning of certain passages, applying contemporary cultural norms to situations where they do not fit.

History

The historical context of the Bible encompasses the rise and fall of empires, the migration of peoples, and the evolution of religious and political systems. These historical factors are not only backdrops to the narratives but are often integral to understanding the motivations, actions, and messages of the Biblical texts. Knowledge of historical context enables the receiver to place the Biblical message within its proper timeframe, enhancing comprehension and reducing anachronistic interpretations.

Geography

The geography of the Bible, including the layout of the ancient Near East, the topography of Israel and surrounding regions, and the significance of specific locations, plays a critical role in the narrative and theological content of the Bible. Geographic awareness helps the receiver understand the physical and symbolic significance of places mentioned in the Bible, from wilderness wanderings to urban settings of prophecy and teaching.

More on the Primacy of Language

The Biblical text is written mainly in Hebrew with some Aramaic. The Christian New Testament has survived in Greek.

Prior to the finding of the Dead Sea Scrolls a method of biblical interpretation, called higher biblical criticism, had reigned for 250 years. It was started back in 1751 with a French physician by the name of Jean Austruck and it reached its culmination in the 19^th century, about 1856, and then 1876, with a man by the name of Groff and another by the name of Wellhausen in Germany that proposed a hypothesis that is known as the documentary hypothesis that said that all of the books of the O.T. were based on one of four different sources.  The Jehovah source, the Elohim source, the Deuteronomy source or the Priestly source none of which dated any earlier than 850 B.C. which of course immediately eliminates any possibility of Mosaic authorship or divine inspiration.  From the basis of these various sources, one was able to go to the Bible and divide the passages in the O.T. into a patchwork of JEP or D based upon the usage of divine names on parallel or duplicate accounts or on the variation in diction and style that one found in the Hebrew in the Masoretic texts of the O.T.  Until we found the Dead Sea Scrolls, and then just like someone took the rug and yanked it out from under their feet, the whole of the documentary hypothesis came tumbling down.  Not only the documentary hypothesis but the whole German school of theology that had also been telling us, and there are very few people that are aware of this fact, that this idea came to us from the same German school that gave us the documentary hypothesis.  The N.T. was written in Greek and that Jesus spoke Aramaic.  We know today, on the basis of the Dead Sea Scrolls, and all of the other of our archaeological findings, and textual studies as a result of what we found in the Dead Sea Scrolls, that both of those statement are false.  

The following is a summary of how traditional New Testament scholars believe the transmission of the Synoptic Gospels occurred: “Which brings us to the gospels, written later, and not by those whose names they bear (these were added in the 2nd and 3rd centuries). The gospel of Mark, which borrows from Paul, came first and set the template for the gospels that followed (Matthew draws from 600 of Mark’s 661 verses, while 65 per cent of Luke is drawn from Mark and Matthew.) The first version of Mark is dated between 53 CE and around 70 CE, when the Second Temple was destroyed, an event it mentions. The last gospel, John, which has a different theology and stories that contradict those of the three ‘synoptic’ gospels, is dated at around 100 CE. All four gospels include sections written in the 2nd century (among them, two different virgin birth narratives in Matthew and Luke), and some scholars place the final 12 verses of Mark in the 3rd century. Several historians assume that Matthew and Luke had an earlier source they call Q. However, Q has never been found and there are no references to it elsewhere.” Evans, Gavin. There Was No Jesus. Aeon. February 15, 2024.

A word of advice: rely on scholars in Israel. Dr. Robert Lindsey's perspective on the Gospels, particularly the Synoptic Gospels (Matthew, Mark, and Luke), posits that they originated from an earlier Hebrew source. Lindsey, an American biblical scholar who spent much of his career in Israel, developed a theory that significantly impacts the understanding of the textual origins and transmission of the New Testament narratives.

Lindsey argued that the Synoptic Gospels were not originally written in Greek, as traditionally believed, but were translated from Hebrew texts. This hypothesis is grounded in linguistic and textual analyses, noting that certain features of the Greek text of the Synoptics, especially in Mark, appear to be translations from a Semitic language, likely Hebrew. These features include Semitic syntax, idioms, and certain peculiarities that do not naturally belong to the Greek language but make sense when retroverted to Hebrew.

One of the core elements of Lindsey's theory is the priority of the Gospel of Mark, which he believed was a Greek translation of an earlier Hebrew life of Jesus. This stands in contrast to the widely accepted Markan Priority hypothesis, which suggests that Mark was the first written Gospel and served as a source for Matthew and Luke. Lindsey suggested that while Mark was indeed an early Gospel, it was a translation or adaptation of a prior Hebrew source that more directly captured the teachings and actions of Jesus.

Lindsey also proposed that Luke's Gospel was closer to the original Hebrew source than Mark's Gospel in terms of the order of events and teachings of Jesus. According to Lindsey, Luke preserved a more accurate sequence of the original narrative, while Mark's Gospel presented a rearranged account, possibly due to the translator's interpretative efforts or theological motivations.

Furthermore, Lindsey's research led him to believe in the existence of a common Hebrew source, which he thought might have been used by both Matthew and Luke. This hypothetical document, which he saw as different from the hypothetical "Q" source proposed by other scholars, would have contained sayings and teachings of Jesus in Hebrew.

Dr. Robert Lindsey's contributions to biblical scholarship, particularly his hypothesis of a Hebrew source for the Synoptic Gospels, have prompted further research and debate among scholars. His work underscores the complexity of the textual history of the New Testament and the potential multilingual background of its composition.

The bottom line, learn Hebrew! There are study materials which can assist in the study of the Bible in its original languages.

Jewish Exegesis

Their methods of study usually followed one of four basic rules that formed the acrostic PRDS   פַּרדֵס or Paradise. Each letter of the word stood for a method of interpretation and/or a way of understanding. The word pardes itself means an orchard from which one plucks the sweet and nourishing fruit. Each letter stood for a principal, method, or way of interpreting. P stood for peshat (פשט) which means the simplest of the interpretations. The second letter R or resh, stood for remez (רמז) which meant to hint back at something that had already been said; the word or passage to which the speaker was hinting would shed light on the real meaning of the subject. The third letter was D or derash (דרש) which was a homiletical exegesis or exposition on that particular topic. The final letter, S or sod (סוד) meant hidden or secret and was more of a mystical understanding of the passage or text. This was reserved for the more spiritually enlightened or aware. By utilizing one of the four principal methods for interpretation, the rabbis of the first century communicated their message. It is imperative that one keep these four methods of interpretation in mind to understand the message of the speaker.

Lexicons and Language Tools: For those interested in original language studies, lexicons for Hebrew, Aramaic, and Greek are indispensable. Key resources include:

• The Brown-Driver-Briggs Hebrew and English Lexicon (BDB)
• The Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG)
• Liddel and Scott Greek-English Lexicon (includes the Septuagint references)
• Interlinear Bibles and Parallel Bibles: These texts allow readers to compare translations or view the original languages alongside translations. The Interlinear Bible: Hebrew-Greek-English by Jay P. Green is a useful tool.
• Gospel Parallels: A Synopsis of the First Three Gospels, With Alternative Readings From the Manuscripts and Noncanonical Parallels-Throckmartin
• Delitzch’s Hebrew New Testament
• David Bivin; Roy Blizzard Jr.. Understanding the Difficult Words of Jesus: New Insights From a Hebrew Perspective.
• Lindsey, Robert. A Hebrew Translation of the Gospel of Mark (highly technical)
• Encyclopedia of Hebrew Language and Linguistics (4 vols.) / January 09, 2012. Pub. Koninklijke Brill NV
• The Complete Parallel Bible with the Apocryphal/Deuterocanonical Books: New Revised Standard Version, Revised English Bible, New American Bible, New Jerusalem Bible. Oxford University Press.
• Zeba Crook, Parallel Gospels: A Synopsis of Early Christian Writing (Oxford: Oxford University Press, 2011).
• Early Jewish Literature: An Anthology (Embry et al.). Wm. B. Eerdmans.
• Everyman’s Talmud-Abraham Cohen
• Mishnayoth: Pointed Hebrew Text, English translation, Introductions, notes, supplement, Appendix, Addenda, Corrigenda (6 Volume Set) (English and Hebrew Edition) 2nd Edition Hebrew Edition by Philip Blackman
• The New Testament and the Mishnah: A Cross-Reference Index, 1983 by Charles R. Gianotti.

Theological Dictionaries: These explore theological concepts within the Bible, offering deep insights into the religious and philosophical implications of biblical texts. Consider:

• Theological Dictionary of the Old Testament. Holger Gzella (Editor), Mark E. Biddle (Translator).
• Theological Dictionary of the New Testament (Complete Set of 10 volumes) January 1, 1986. Gerhard Kittel, Gerhard Friedrich.

Academic Journals: Journals such as the Journal of Biblical Literature and the ASOR provide scholarly articles on the latest research in biblical studies.

History

• Schürer, Emil. A History of the Jewish People in the Time of Jesus Christ . Capella Press.
• Bejarano Gutierrez, Juan Marcos. Ancient Israelite Identity: Religion, Ethnicity, and the Land of Israel. Yaron Publishing.
• Schaff’s Church Fathers and Church History. Schaff, Phillip. Hendrickson Publishers.
• Church Fathers — The Ante-Nicene Fathers.  A. Cleveland Coxe (Compiler), Alexander Roberts (Editor), James Donaldson (Editor), Philip Schaff (Editor), Henry Wace (Editor). Hendrickson Publishers.
• Dead Sea Scrolls Biblical Manuscripts-various publishers
• Nazarene Jewish Christianity: From the End of the New Testament Period Until Its Disappearance in the Fourth Century. Ray A. Pritz (Author)
• The Heart of Hebrew History: A Study of the Old Testament by H. I. Hester (Author)
• The Heart of the New Testament by H. I. Hester (Author)
• Judaism and the Origins of Christianity by David Flusser
• Judaism of the Second Temple Period, Volumes 1&2 by David Flusser

Culture

The Jewish People in the First Century: Historical Geography, Political History, Social, Cultural and Religious Life and Institutions. 2 vol. editors S. Safrai, M. Stern.

Encyclopedia Judaica. 2^nd ed. Thomson-Gale.

Jewish Encyclopedia-1901 Singer ed.

Seasons of Our Joy: A Modern Guide to the Jewish Holidays Paperback –2012 by Rabbi Arthur O. Waskow

Festivals of the Jewish Year: A Modern Interpretation and Guide Paperback– 1953 by Theodor H. Gaster

Geography

Anson F Rainey, R Steven Notley. The Sacred Bridge: Carta's Atlas of the Biblical World. Carta Jerusalem.

The Oxford Bible Atlas.

Hillel, Daniel. The Natural History of the Bible: An Environmental Exploration of the Hebrew Scriptures. Columbia University Press.

Example of Textual Misunderstandings Explained Linguistically (Hebraically)

MATTHEW 5:3: "Blessed are the poor in spirit; for theirs is the kingdom of heaven."

‏”אַשְׁרֵי עֲנִיֵּי הָרוּחַ, כִּי לָהֶם מַלְכוּת הַשָּׁמַיִם.

In the opening beatitude Jesus couples "poor in spirit" with "kingdom of heaven." "Poor in spirit" is an abbreviation of "poor and crippled in spirit" in Isaiah 66:2. The Kingdom of Heaven is what Jesus calls the body of his followers, his movement. In Hebrew, "kingdom" can mean "rule" or "those who are ruled," but it is never a territorial designation. "Heaven" is an evasive synonym for "God." "Theirs" is a classic mistranslation translation, still preserved in all modern English versions. The Greek word translated "theirs" should be translated "of these" or "of such as these." We cannot possess the Kingdom. It does not belong to us; rather, Jesus is describing in these beatitudes the kind of people who make up the Kingdom. It is the "poor in spirit," the spiritually "down and outers" who have no righteousness of their own; "the mourners," the brokenhearted who have reached the end of their strength and cry out to God in despair and hopelessness; "the meek," those who have thrown away their pride. It is people such as these who get into the Kingdom and find salvation.

David Bivin; Roy Blizzard Jr.. Understanding the Difficult Words of Jesus: New Insights From a Hebrew Perspective (Kindle Locations 630-636). Kindle Edition.

Happy are those that have repented for they are those that are in the Jesus movement is the most faithful translation.

Season 2 Episode 7 “The Tong” in the 1972 Kung Fu television show, the main theme is that “without returning violence for violence, Caine ends the tyranny of a "Chinese Mafia" and liberates a boy slave.” A young Chinese Boy is a slave toa Chinese Tong member and he runs away to seek refuge from a white Christian lady. She discusses the boy’s problem with Kwai Chang Caine when Caine suggests that she not meet or have anything to do with Chen, the Tong member. The Christian woman proclaims that now he is quoting her Bible of which he had no knowledge of. She quotes Matthew 5: 39 “Resist not evil, but whosoever smite thee on thy right cheek, turn to him the other also.” Caine tells her that his sage Lao-Tzu had written: “A wise man does not contend, therefore, no one can contend against him. Yield and overcome.” Now Lao-Tzu may have meant to shy away from confrontation, but the quote from Matthew says nothing of the kind.

Matthew 5:38   Ye have heard that it was said, An eye for an eye, and a tooth for a tooth:  39 but I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. 40 And if any man would go to law with thee, and take away thy coat, let him have thy cloak also. 41 And whosoever shall compel thee to go one mile, go with him two. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

Matthew 5:38‏ ”שְׁמַעְתֶּם כִּי נֶאֱמַר ¹’עַיִן תַּחַת עַיִן, שֵׁן תַּחַת שֵׁן‘. ‎39‏ וַאֲנִי אוֹמֵר לָכֶם ¹שֶׁלֹּא לְהִתְקוֹמֵם עַל עוֹשֵׂה הָרַע. אַדְּרַבָּא, הַסּוֹטֵר לְךָ עַל הַלְּחִי הַיְמָנִית, הַפְנֵה אֵלָיו גַּם אֶת הָאַחֶרֶת. ‎40‏ מִי שֶׁרוֹצֶה לִתְבֹּעַ אוֹתְךָ לְדִין כְּדֵי לָקַחַת אֶת כֻּתָּנְתְּךָ, ¹הַנַּח לוֹ גַּם אֶת מְעִילְךָ. ‎41‏ וּמִי שֶׁמְּאַלֵּץ אוֹתְךָ לָלֶכֶת אִתּוֹ מֶרְחָק שֶׁל מִיל אֶחָד, לֵךְ אִתּוֹ שְׁנַיִם. ‎42‏ ¹תֵּן לַמְבַקֵּשׁ מִמְּךָ וְאַל תִּפְנֶה מִן הָרוֹצֶה לִלְווֹת מִמְּךָ.“

In Matthew 5:43, this whole passage, beginning with verse 33, has to do with an eye for an eye and a tooth for a tooth and the concept of not resisting evil. Whoever hits you on one cheek, turn to him the other. If somebody takes your coat, give him your cloak also, etc. This is tough stuff for us because this is not our nature. If someone comes along and hits us on one side, we want to turn around and hit him. However, notice this, this is the catch here in verse 43, “You’ve heard it that it hath been said, ‘Thou shalt love thy neighbor and hate thine enemy’ but I say unto you love your enemies. Bless them that curse you. Do good to them that hate you. Pray for them that despite fully use you and persecute you that you may be the children of your Father who is in heaven.” We all have to be honest and admit that it’s not easy to love our enemies. It is especially difficult to turn the cheek when someone comes up and wants to hit you on one of them. When you look at this word in the Greek, its ekthros, no. 2190. We are going to Thayer and look up ekthros. It says, “…hate, someone that hates you.” The only thing that you are going to do in reading Thayer is to find out that it is someone that hates you; however, if you go to the classical dictionary of Liddell and Scott and look up ekthros, you’ll find something really interesting. It says, “…hates, hateful person, someone hating, hostile, an ekthros is one who has been a theolos (brother) but is alienated. A polemois means one who is at war with you (that’s a completely different word). A dusmenis is one who has long been alienated and refuses to be reconciled.” (p. 748) Comment: ekthros means all three of those? No, ekthros means a brother who has been alienated. A polemois means somebody is at war with you, and a dusmenis is someone who has long been alienated from you and refuses to be reconciled. Therefore, when Jesus comes along and says, “Love your enemies,” he’s not talking about someone who is at war with you. He is not talking about somebody who is out to get you. He is not talking about someone who has been long alienated from you and refuses to be reconciled. He is talking about a brother who has some hostility between you and him, and it needs to be taken care of. How do we know that? In Jewish law, it says that if somebody is going to kill you, you are to anticipate it and kill them first. It does not say to turn the other cheek. It says that if you know that someone is going to kill you, be quick and kill them first. It is called justifiable homicide. Under Jewish law, a man is under an obligation to protect his own person, that of his family, and property. Anyone who refuses to do so is worse than a pagan.

Blizzard, Dr. Roy. A New Testament Survey: The Romans, The Jews, and the Christians (pp. 22-24). Stratton Press. Kindle Edition.

The key to this section of the Sermon on the Mount is to be found in the Mishnah (“from the second”), or the oral tradition of Rabbinical interpretations of the Torah. The Mishnah Baba Kamma 8 is concerned with legal liability and compensation for damages inflicted on people or property.

One who injures another is liable to pay compensation for that injury due to five types of indemnity: He must pay for damage, for pain, for medical costs, for loss of livelihood, and for humiliation. How is payment for damage assessed? If one blinded another’s eye, severed his hand, broke his leg, or caused any other injury, the court views the injured party as though he were a slave being sold in the slave market, and the court appraises how much he was worth before the injury and how much he is worth after the injury. The difference between these two sums is the amount that one must pay for causing damage.

An “eye for an eye and a tooth for a tooth” amounts to legal guidelines for monetary compensation. Better yet, one is to show legal restraint if possible. If one slaps you on one cheek, let him slap the other cheek. Verse 40 of Matthew gives it away: If one sues you for a coat, give him two. The main message is to restore relationships with alienated friends, and by all means, show judicial restraint, avoid the court system if at all possible.

Example of Textual Misunderstandings Explained Culturally (Jewish Calendar and Festivals)

Matthew 3:1   And in those days cometh John the Baptist, preaching in the wilderness of Judaea, saying, 2 Repent ye; for the kingdom of heaven is at hand. 3 For this is he that was spoken of through Isaiah the prophet, saying,

               ¹The voice of one crying,

                In the wilderness

               Make ye ready the way of the Lord,

               Make his paths straight.

Which days? Why preach repentance? It seems that Matthew has laid out a story that is tied to the Jewish calendar(s). The Jewish Days of Awe, also known as the Yamim Noraim (ימים נוראים), span the ten days starting with Rosh Hashanah (the Jewish New Year) and ending with Yom Kippur (the Day of Atonement). The Days of Awe are a spiritually intense period, emphasizing the themes of judgment, repentance, forgiveness, and the fragility of life. They underscore the relationship between individuals and the community, the importance of personal responsibility, and the belief in the possibility of renewal and change.

Matthew 3:4   Now John himself had his raiment of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey. 5 Then went out unto him Jerusalem, and all Judaea, and all the region round about the Jordan; 6 and they were baptized of him in the river Jordan, confessing their sins. 7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, Ye offspring of vipers, who warned you to flee from the wrath to come? 8 Bring forth therefore fruit worthy of repentance: 9 and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. 10 And even now the axe lieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire. 11 I indeed baptize you in water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Spirit and in fire: 12 whose fan is in his hand, and he will thoroughly cleanse his threshing-floor; and he will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire.

Matthew 3:13   Then cometh Jesus from Galilee to the Jordan unto John, to be baptized of him. 14 But John would have hindered him, saying, I have need to be baptized of thee, and comest thou to me? 15 But Jesus answering said unto him, Suffer it now: for thus it becometh us to fulfil all righteousness. Then he suffereth him. 16 And Jesus, when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; 17 and lo, a voice out of the heavens, saying, This is my beloved Son, in whom I am well pleased.

It was possibly the 9^th day with the 10^th day being Yom Kippur and this baptism must be performed to stay in accordance with the Torah.

Matthew 4:1   Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. 2 And when he had fasted forty days and forty nights, he afterward hungered.

The next festival 5 days after Yom Kippur is Sukkot. Sukkot commemorates the 40 years of the children of Israel wandering in the wilderness and they dwelt in huts called a sukka.

3 And the tempter came and said unto him, If thou art the Son of God, command that these stones become ¹bread. 4 But he answered and said, It is written, ²Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.  

The temptations mirrored wilderness challenges. The first is food. In Numbers 11:4-9 the wanderers complain about the manna and demand something else. Jesus remains faithful to the word of God.

5 Then the devil taketh him into the holy city; and he set him on the ³pinnacle of the temple, 6 and saith unto him, If thou art the Son of God, cast thyself down: for it is written,

               ⁴He shall give his angels charge concerning thee:

               and,

               On their hands they shall bear thee up,

               Lest haply thou dash thy foot against a stone.

This temptation mirrors the children of Israel demanding a sign. “Is the Lord among us or not? In Exodus 17-1-7. Here Jesus demonstrates faith, no need for a sign.

Matthew 4:7   Jesus said unto him, Again it is written, ⁵Thou shalt not make trial of the Lord thy God.  

8 Again, the devil taketh him unto an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; 9 and he said unto him, All these things will I give thee, if thou wilt fall down and ⁶worship me. 10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, ⁷Thou shalt worship the Lord thy God, and him only shalt thou serve.  11 Then the devil leaveth him; and behold, angels came and ministered unto him.

In this the final temptation, Jesus is offered a chance to renounce God for a substitute. While Moses was on the mountain receiving the tablets with the 10 words, the children of Israel had substituted a golden calf to be worshipped. But Jesus refused this temptation and the previous ones and remained faithful to God.

Matthew 4:12   Now when he heard that John was delivered up, he withdrew into Galilee; 13 and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali: 14 that it might be fulfilled which was spoken through Isaiah the prophet, saying,

Matthew 4:15    The land of Zebulun and the land of Naphtali,

               Toward the sea, beyond the Jordan,

               Galilee of the Gentiles,

Matthew 4:16    The people that sat in darkness

               Saw a great light,

               And to them that sat in the region and shadow of death,

               To them did light spring up.

Matthew 4:17   From that time began Jesus to preach, and to say, Repent ye; for the kingdom of heaven is at hand.

Simchat Torah follows which is a joyous festival. Simchat Torah, translating to "Rejoicing of the Torah," is a joyous Jewish holiday that marks the conclusion of the annual cycle of Torah readings and the beginning of a new cycle. Simchat Torah stands out for its exceptionally joyous and celebratory atmosphere, in contrast to the solemnity of the High Holy Days that precede it. The day emphasizes the joy of Jewish learning, the community's connection to its sacred texts, and the cyclical nature of the Torah reading cycle.

The holiday not only celebrates the completion of the Torah reading cycle but also affirms the ongoing, never-ending relationship between the Jewish people and their sacred texts. Through Simchat Torah, the annual cycle of Torah readings is both an end and a beginning, reflecting the perpetual journey of Jewish learning and living.

Jesus begins his ministry and announces that the Kingdom of Heaven מַלְכוּת הַשָּׁמַיִם (his movement based on the rule and reign of God) has arrived.

Critical Thinking Template for Explication of the Logic of Biblical Texts

“Critical Thinking is a deliberate meta-cognitive (thinking about thinking) and cognitive (thinking) act whereby a person reflects on the quality of the reasoning process simultaneously while reasoning to a conclusion. The thinker has two equally important goals: coming to a solution and improving the way she or he reasons.” [Moore, Critical Thinking and Intelligence Analysis Occasional Paper Number Fourteen 2006, italics in original]

Hence, critical thinking means much more than “Logic.” Metacognition is vital to this definition. “Meta” means above or beyond; hence, metacognition means “thinking that looks back on itself.”  

Critical thinking is the process of analyzing and assessing thinking with a view to improving it. Critical thinking presupposes knowledge of the most basic structures in thinking (the elements of thought) and the most basic intellectual standards for thinking (universal intellectual standards). The key to the creative side of critical thinking (the actual improving of thought) is in restructuring thinking as a result of analyzing and effectively assessing it.

The Elements of Thought to be Analyzed (Paul-Elder Model of Critical Thinking)

1. The main purpose of this Biblical book is…

(Here you are trying to state, as accurately as possible, the author's purpose in writing the material. What was the author trying to accomplish?)

2. The key question(s) at the heart of the Biblical book is/are …

(Your goal is to figure out the main question that was in the mind of the author when he wrote the Biblical book. What was the key question or questions he addresses?)

3. The most important information in this Biblical book is …

(You want to identify the key information the author is using in the Biblical book to support his main arguments. Look for facts, experiences, and/or data the author is using to support his conclusions.)

4. The key concept(s) we need to understand in this Biblical book is (are)…
   By these concepts the author means …

(Look for the most important ideas at the heart of the author’s reasoning. These might be concepts like “faith” or “sin” or “poverty” or “holiness.”)

5. The main inferences in this Biblical book are…

(Figure out the most important conclusions the author comes to as answers to the main questions and is presented in the Biblical book.)

6. The main assumption(s) underlying the author’s thinking is (are)…

(Ask yourself: What is the author taking for granted in this Biblical book [that might be questioned]? The assumptions are beliefs the author does not think he has to defend. Assumptions are usually not stated and therefore can be hard to figure out but are in general in nature).

7. The main point(s) of view presented in this article is (are)_____________________. (The main question you are trying to answer here is: What is the author looking at, and how is he seeing it?

8a. If people take seriously what this author is saying, some important implications are…

(What consequences are likely to follow if people take the author’s ideas seriously?)

8b. If we fail to accept what the author is saying, some important implications are…

(What consequences are likely to follow if people ignore the author’s thinking in this Biblical book?)

The Intellectual Standards to Apply to One’s Analysis

STANDARDS CHECK

 Students: Print these pages. Check (✓) each relevant box.

CLEAR

Is my reasoning clear?

❑Do I understand this clearly?

❑Do I know the implications?

❑Can I state it in a clear sentence?

❑Have I elaborated enough?

❑Have I found good examples? Contrasting examples?

❑Have I given an illuminating illustration (analogy, metaphor, simile . . . ?)

❑Is my presentation of my reasoning clear?

❑Have I said clearly what I meant?

ACCURATE

❑Is my reasoning accurate? Is this in accord with:

❑the best knowledge I have?

❑the findings of the discipline?

❑reliable sources?

❑Do I need to check this out?

Check: Could this be based on:

❑wishful thinking?

❑unexamined background stories?

❑hearsay or questionable sources?

Does my presentation display accuracy? Have I supported the accuracy of my claims

❑With reasons?

❑With good reasons?

IMPORTANT, RELEVANT

 In my reasoning, have I focused on what is most important, given

❑my purpose?

❑the question at issue?

❑the context?

❑Do I have an overview?

❑Can I outline my reasoning?

❑Can I summarize it?

❑Have I presented my reasoning in a way that displays what is important?

SUFFICIENT

❑Have I reasoned this through enough, given:

❑my purpose?

❑the question at issue?

❑the context?

❑Have I left out crucial steps?

❑Have I jumped to conclusions?

❑Are there other essential issues to consider?

In my presentation

❑Have I said enough to show my audience that it is reasonable to come to my conclusions?

DEEP AND BROAD

In my reasoning, have I looked beneath the surface?

❑at underlying explanations, theories?

❑at complexities of the issue?

❑Have I taken account of other relevant perspectives?

In my presentation, have I presented my reasoning in a way that displays its

❑depth and

❑breadth?

PRECISE

Is my reasoning precise enough, specific enough?

❑Do I need more details?

❑Do I need more exactness?

❑Have I stated the degree of exactness my audience needs?

REASONABLE OVERALL

❑Is my reasoning reasonable overall?

❑Have I presented a reasonable overall case?

Nosich, Gerald M.. Learning to Think Things Through: A Guide to Critical Thinking Across the Curriculum (4th Edition) (Page 159). Pearson HE, Inc.. Kindle Edition.

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