A CORRECT INTERPRETATION OF THE BIBLICAL TEXT

AS AN IMPORTANT BASIS FOR THE BIBLICAL APOSTOLATE

I. INTRODUCTION: All responsible biblical scholars must be aware that the

correct interpretation of the meaning of the Biblical text is an important basis
for proper approach of the biblical apostolate.

II. READING TEXT: Understanding a text requires reading, but with ancient
text such as the bible, understanding is made difficult because of time,
language and culture.

A. SCHOLARLY READING

- Helps us overcome the difficulty of understanding biblical texts.

- Gives us the most complete, systematic recording of the

phenomenon of the texts

- Makes one a competent reader:

1. The reader makes observations about the text, to reach

conclusions and have feelings about it.

2. The competent reader has at his disposal authoritative

sources for checking the correctness of reading – aids for
scrutinizing the correctness of hi understanding.

B. EXEGETICAL METHOD

- tools which one must ascertain the meaning of the Biblical text

- Tools in trying to do justice to peculiar difficulties of

understanding the biblical text as a historical document.

- Exogenesis must be both for our personal, uninhibited reading

of the Word of God in our biblical pastoral ministry.
 - With basically only one truth, the truth of the personal and
uninhibited reading of the bible must not be alien or to the
objective truth of the Bible must not alien or contrary to the
objective truth of the Bible ascertained in scholarly reading and
literally intended by both the human and divine authors.

III. THE TWO METHODS OF READING THE BIBLICAL TEXT:

A. HISTORICO- CRITICAL METHOD

- Components

1. Textual criticism – the reconstruction of the original text

of the Bible

2. Literacy criticism – determining the written sources of the

present given biblical text

3. Tradition criticism and the history of traditions –

collection and editing of the material.

4. Redaction criticism history – collection and editing of the

material.

- Read the text primarily under its DIACHRONIC aspects:

with a view of the genesis of the text, above all in:

1. Reconstructing its historical origin

2. Tracing the sources and development of the present given

text.

- These were the first exegetical methods used in the scientific

study of the bible during the last 100 years.

- These methods were and have become classical methods

without which there can also be no objective understanding
of the Word of God.

B. SYNCHRONIC METHOD

- Many insights of modern linguistic (textual linguistics,

structuralism, semantics and pragmatics) supplemented the 4
classic diachronic methods.
 - “Synchronic” in the Greek means “simultaneous”

- It explores a system of language in the form that it has at a

definite point in time, for example the tagalog language of today
or the tagalog language during the time of Francisco Balagtas

- In synchronic analysis of a NT test is explored in the form that it

has at a specific point in its history, mainly as it is presented in
the given form handed to us.

C. DIFFERENCES BETWEEN THE TWO METHODS

SYNCHRONIC DIACHRONIC
The synchronic methods complete the This method explores not only one
historico- critical methods by making the definite point in time but a series of
observations of textual phenomena an different points of time during which the
explicit step in analyzing the text as it is biblical text was being formed from its
found in tits present final form. first origin until its final editing or
reduction.
They continue the process of classifying The task of the diachronic method is to
text that began in FORM CRITICISM explore the origin and changes of the
which already came out together with biblical test through the use of its
the 4 classical diachronic methods sources.
mentioned,
Synchronic analysis opens the way to the Diachronic analysis opens an access to
meaning of the text by showing the the text by shedding light on its inner
structures present in the text itself. textual prehistory

D. CONNECTION OF THE TWO METHODS

- The full meaning of a biblical text can be ascertained if we do

both synchronic and diachronic analysis.

- The use of just one method will result in a lopsided

interpretation of the biblical text.

- We should not overlook the unity of the biblical text while

observing its many aspects through a variety of methods both
diachronic and synchronic.
 - The connection between the two methods.

IV. THE BIBLICAL TEXT

A. DEFINITION OF THE TERM “TEXT”

 Derived from the Latin TEXTUS, which means a structure or

web?

 The term expresses the idea that the reveals a correlation of

elements.

 If the words and sentences of certain statement are related to

one another, the statement is to be qualified as one/ unified
single text.

 If the connection between the elements or with meaningless

sequences of words.

B. THE ORIGINAL TEXT OF THE BIBLE AND TEXTUAL

CRITICISM – The original text of the Bible, both of the Old and
New Testament, is no longer available; we have only copies in several
different manuscripts with variant readings.

- The Diachronic method of TEXTUAL CRITICIZM

attempts to reconstruct the original biblical text.

1. There are many existing variants among the present

manuscripts, e.g. the New Testaments.

2. Variants come about from that texts are incorrectly copied,

or else corrections are deliberate entered.
 - The method of textual criticism is a complicated science
reserved to scholars.

- We are simply enjoying today the results of textual critical

studies done by many scholars in the past and present.

- For the reconstruction of the original text, there are 3

external criteria and 4 internal criteria (to the text), which
we need not discuss here.

- The GREEK NEW TESTAMENT published by the

United Bible Societies is the best example of a critical
edition of a biblical text.

C. TRANSLATION

- Necessity of Translation

1. For us to understand the original biblical text, translation

of the text to a specific target language is done.

2. This is the second task of diachronic exegesis – the

transferring of the ancient language to a contemporary
language do that God’s message is properly understood.

3. And for the great majority of persons, who cannot read the
biblical text in the original language, a translation of
biblical text to a specific target language is indispensable.

4. This is an integral part of the BIBLICAL

APOSTOLATE – to make the original text of God’s
Word accessible to all by translating it into a language
people can understand.

- What is translation?

1. Translation is the written reproduction of the

original biblical text in a specific target language.

2. A good translation presupposes exegetical

knowledge of the text to be translated as well as
knowledge of the language and the audience.
 3. Translation is the objectification of the
understanding of the Text Acquired by the
interpreter.

Two types of translation:

1. FORMAL TRANSLATION

i. Has the goal to translate the biblical text- word- for- word
from the original to a new language

ii. Aims to make the audience familiar with the message of

the bible through verbal and syntactic imitation of the original

iii. Supposed to preserved fidelity to the original

iv. Strongly author – oriented, striving to attain an equivalent

reproduction of a message’s form and content

v. Values of formal translation consist primarily in the fact

that they serve as a vehicle for a biblical framed language,
supplying and theological terminology (such as GRACE,
KINGDOM OF GOD etc.)

vi. This is. The, Formal translation of the bible are formal
such as King James Version, New King James Version and the
New American standard Bible.

2. DYNAMICALLY EQUIVALENT TRANSLATION

i. This is based on the idea that a translation should exercise

the same influence on today’s readers as the original text on its
audience back then.

ii. The value of dynamic equivalent translation lies in its

approach, which is strongly oriented towards the reader and
reception.

iii. An example of this is the CONTEMPORARY

ENGLISH VERSION.
 iv. This theory ranks as the one that has been most intensely
reflected in the field of international bible translation today.

v. Reception- oriented approach (will merit more attention in

the future)

vi. The disadvantage of this translation is the distance from

the text (written by the original author) to which such
translation lead, and the many exegetical decisions preceding
the actual translation.

vii. For the “conservatives” the new way of translating the

bible seems to be departing from the original text because new
and modern expressions are used instead of the usual and
familiar ones.

viii. Formal translation avoid this heavy input of exegetical

decisions into translation and simply reproduce the familiar
words and words and phrases dear to many readers.

Two aspects to measure the quality of the translation:

1. Fidelity to the original author of the text: In the past the sole criterion of a
good translation is fidelity to the original, together with expressiveness in the
target language.

2. Degree of orientation to the present and the contemporary reader: today .a

translation is considered good if it is attention to the present reader, to the
reader’s cultural presuppositions and capacity for the understanding the
translated text.

Important concern in the Biblical Apostolate: when we translate, we have to

keep in mind our readers, not only the original author, so that the message of
the author can have these impacts on our present readers.

V. METHODICAL STEPS IN USING THE SYNCHRONIC METHOD OF

READING TRHE BIBLICAL TEXT: this modern sees and analyzes the
biblical text, already in its finished form, as structure a coherent quantity and
totally, embedded in a larger process of communication; the elements of the
 test are interrelated, and out of these relationships, there emerges a unity of
form.

A. LINGUISTIC-SYNTACTIC ANALYSIS

 Starting point for all further work

 This analysis is shaped by a LEXICON of linguistic signs (a

dictionary or aggregate of words and sentences) and
GRAMMAR that regulates the connection between the elements.

 The exegete examines the vocabulary (lexicon), the kind and

forms of the words (grammar), the links between the words and
sentences, stylistic factor as well as the structure and
organization of the text.

 Linguistic analysis is constituted by list derived from basic

grammatical concepts, by simple statistical methods and by
comparison with other texts.

 For this enterprise one is expected to have a good knowledge of

the vocabulary, grammar and syntax of the biblical languages
such as Hebrew, Aramaic, and Greek.

B. SEMANTIC ANALYSIS

 Searches for the meaning and significance or sense of the

biblical text

 Semantics is the study of the meaning of linguistic signs

sequences.

VERBAL SEMANTICS TEXT SEMANTICS

(Semantic analysis of the word or term. (textual semantics analysis)
Motif and word field)
Concerned with the meaning of the word Concerned with the meaning of an entire text
The question is: what does a word or term Seeks to answer the question; what is the text
or motif or word field mean in general and trying to say, ad what is meant by specific
in a special context? phrases and sentences used in a text?
The meaning of the word in many cases In doing textual semantic analysis, the exegete
depends on the context in which it is used, prepares a semantic inventory:
this is especially important with ambiguous
words; e.g. “wing” of a castle, of bird or a 1. first he gathers into groups words that have
political party or of a hockey team or related meanings
fantasy (wings of fantasy)
2. Second he also gathers words that have
contrary or opposing meanings.

3. Then he arranges the words in overlapping

groups.

C. NARRATIVE ANALYSIS

 Investigates text with an eye to

1. action and their consequences

2. the action- bearers and

3. the relation between them

 “Narrative is a text whose elements include actions and action –

bearers.

 Narrative take place in many everyday conversation; many

aspects of life cannot be communicated except through stories,
which help us find our way in the world, enabling us to behave in
appropriate ways.

 The church understands itself as a “narrative community” in

which the words and deeds of Jesus continue to be recounted.

D. PRAGMATIC ANALYSIS

 Concerned with the peculiar nature of linguistic statement and texts

insofar as the aim to influence the listeners or readers; deals with the
dynamic function of texts with the process of directing action and guiding
the reader through texts.
 1. The author of the text or the speaker is interested in moving the reader
or listener with the message to engage in behavior appropriate to the
situation – whoever sends someone a message or speaks with someone,
wants to influence that reader or listener, by urging him certain notions,
to get him to in an opinion already held, to move him to share certain
feelings, or to lead him to certain ways of behaving.

2. The reader or listener is supposed to react to the text; the written piece
is expected to produce RESULTS in the reader or listener

3. Since results can be achieved through speaking or writing are

themselves understood as ACTION. They produce, influence, and alter
attitudes feelings and behavior.

 Pragmatic analysis of written texts seeks to answer why a piece of

writing was composed and to what end.

1. Starts off with the observation that linguistic statements must not be
viewed exclusively from the standpoint of their CONTENTS but also
from that of their INTEBDED PURPOSE.

2. Distinguishes between the contents (proposition), purpose (function

and effect of the text.

 For example, the statement “It is raining” can in one context be the answer
to a question about the weather; in another context it can be a way of
saying there can be no ball game outside, or it may be a refusal to receive
an invitation.

 The following are possible functions of a statement (good illustration are

found in the letters of St. Paul

1. Expensive or emotive
 2. directive or co native

3. Referential or Informative

4. Contextual

5. Poetic

6. Contact or pathic

7. Metal linguistic

 This type of analysis is very interesting for the Biblical apostolate, biblical
apostles should try to master this type of linguistic analysis which is really
pragmatic, (i.e. practical) for our biblical pastoral ministry, especially when
we teach people how to do bible sharing, whose purpose is action or someone
result in the hearer or in the participants of the bible sharing group.

VI. USING THE TWO METHODS OF READING THE BIBLICAL TEXT

A. Synchronic analysis opens the way to the meaning of the text by

showing the structures present in the text itself.

B. Diachronic analysis opens an access to the text by shredding light on

its inner textual prehistory

C. We have to do both synchronic and diachronic analysis because there

is a dialect relation between textual phenomena and the sources of the
text.\

 By doing both analyses we come to a deeper understanding of the text.

 Also gives us a glimpse of the religious life both the people of the Old
and New Testament and their efforts to interpret the meaning of the
Word of God for New situations.

 By studying the history of the biblical text (diachronic analysis) we

will also learn the history of the people who live the Word of God in a
certain period of their history, either in the Old or New Testament
(synchronic analysis).
VII. METHODOLOGICAL STEPS OF THE DIACHRONIC ANALYSIS:
the goal of diachronic analysis is the reconstruction of the historical course
along which the texts reached their definite forms.

A. TECTUAL CRITICISM – (already discussed above, Part IVB)

B. LITERACY CRITICISM

 Investigates the text with a view to the establishment of literacy

(written) sources

1. Whether written sources we used for their composition

2. Whether the text has made it is business to reconstruct these

source materials as well as to illuminate their theological emphasis
and Sitz im Leben.

 Research lists those criteria that permit us to determine the presence of

earlier sources:

- Interruption of the community of a text

- Doubling and repetitions

- Tensions and contradictions

C. TRADITION CRITICISM

-Tries to search for the prehistory of the biblical text

 -Attempts to comprehend the changes that the texts, which originally
circulated in isolation, have undergone in the course of oral tradition, as
well as the groups responsible for the changed

 For example, observations about the Gospels suggest that prior

to their written composition various isolated pieces of different kinds
e.g. narratives about Jesus, Jesus “sayings” – first circulated by
WORD OF MOUTH.

 The task of tradition – critical analysis is the following:

1. The reconstruct the individual periscopes and brief texts, which

originally circulated in isolation, in their oldest form and in the
alternations they have undergone in the course of transmission;

2. To describe the character and generic features of this texts in their

different phases;

3. To portray the life and community situation in which the text were used
during the various stages.

4. To describe the regular patterns according to which such texts are

shaped and altered.

C. REDUCTION CRITICISM

1. The task of reduction criticism is to determine in

particular

1. How the test has acquired is to determine in particular

2. What materials were available to the editor/redactor

3. From what standpoint he chose this particular material, revised, and

organized it
 4. What elements he contributed

5. Which audience he was aiming at

6. What means he used for guiding the reader

7. And, in general, what factors influenced him in his editing/ redacting.

 We have to keep in mind that the text in its final form, which is the
ultimate business of redaction criticism, is the object of synchronic
analysis.

 The method of reduction criticism consist of INFERENTIAL

PROCEDURE – inferences about the:

1.Editor and his method of work – can be made by the synchronic method:
though linguistic-stylistic, semantic and pragmatic analysis of the
peculiarities of a book (like for example, the Gospel of Luke as studied by
Conzelmann)

2. Addresses or the community for which he edited the book

3. Place and time of composition.

VIII. HERMENEUTICS

A. COMPLETION STEP FOR A CORRECT READING OF THE

BIBLICAL TEXT

1. Present the biblical texts in the historically bound form, given to us

through the inspiration of the Holy Spirit

2. Lead us to a deeper understanding of the word of God and thereby

mae us grasp the theological message of the bible, or original meaning
of the bible as intended by the original author and by God himself

 HERMENEUTICS helps us clarify what it means to understand the

biblical text and to grasp its meaning for us FOR TODAY
 1. Hermeneutical reflection is indispensable for a correct understanding of
Sacred Scriptures.

2. This is another important concern to be related to our biblical

apostolate.

The understanding of the biblical texts has to reckon with a double

 The understanding of the biblical texts has to reckon with a double

peculiarity:

1. The biblical text comes from a distant past: different language, different
logic, strange culture and history.

 The reader of today has a distance context of understanding from the

original readers or addresses

 This cultural and temporal distance, negatively, is an obstacle to

understanding.

 Positively, this distance in time and culture is a help in acquiring the

full sense and significance or certain texts.

2. We Christians consider the texts of Holy Spirit as having normative

validity as the “Word of God”. On account of this reading the scriptures
presupposes:

 Faith in revelation

 And the readiness to accept this Word as guidance for the

interpretation and shaping of one’s own life.
  Because of this double problematic situation, hermeneutics also has a
double task:

1. Exposition / Interpretation

 Ascertains the meaning which the text had in its ORIGINAL

environment, in other words, what the author wished to say to his
contemporary audience.

 This task initially undertaken by two methods described above,

Synchronic and Diachronic.

2. Actualization

 Presents the meaning which the text of the past and as the Word of
God in Today’s concrete social, ecclesiastical, and personal setting.

 This is one of the SPECIFIC CONCERNS of our biblical apostolate.

 This sort of “bringing the message home” can take place in many
ways as we do in our biblical pastoral ministry.

 But must be govern by certain criteria so that the practical

actualization of the word of God will not be too far away from the
original message of the sacred authors.

 The biblical apostolate falls under the task of “meditation” in

scholarly parlance: the presentation of the meaning of the text in
homilies, catechetic Bibliodrama, lectio divina and other practices
done in the biblical ministry.

B. ACCOMPLISHING THE FIRST TASK OF HERMENEUTICS:

 EXPOSITION / INTERPRETATION

 The task of exposition / interpretation in Hermeneutics aims to ascertain

the meaning which the text had in its original situation
 An appropriate understanding of the text is arrived at only when the
exposition. Interpretation caught sight of the “subject matter” which the
author and his first audience has been concerned with.
 Thus in dealing with the biblical text the final issue is not “understanding
the text” but “understanding the subject matter by means of Biblical texts”
 Interpretation / exposition is understood as objectification of the
understanding of the text that has been arrived at though analysis
(synchronic and Diachronic)
 This objection, however, is open to new understanding.

1. In synchronic and Diachronic analysis many paths were paved

through the text.

2. In interpretation and exposition the results of taking these

paths are gathered.

 The Interpretation is the SUMMARY of the insights of the text which the
interpreter/ exegete was capable of at a giving point in time by using the
presenting to them

a) What happened then

b) What “message” the author sent through the text to the addresses.

c) To what kind of thinking the author wished to lead them.

 Interpretation means presenting the meaning available in a community

event from the past as a meaning available to men and women of our time.

C. DOING HERMENEUTICS’ SECOND TASK: ACTUALIZATION

 Their aim is that we attain an existential understanding of Sacred
Scriptures, that is, when Sacred Scriptures have become for us the “Word
of God” and the “source of spiritual life”.
 This is a thin line exist between the concern of biblical scholarship and
that of the biblical apostolate.

1. A biblical text is no longer read with a coldness or distance

peculiar to readings any old historical book.
 2. Instead, the biblical text is read as an “up-to-date” text that
makes its claim on readers /listeners by.

 Giving them orientation, direction, and impulses for our time.

 Helping them to interrupt their own lives and their own, mission in the
present time.

3. This is exactly the heart of the biblical apostolate aims and

concern: to make the Word of God alive in men and women, who
listens to each message today.

4. With the hermeneutics of actualization, the biblical text which

comes from the past is heard by a reader who is moved by a
question of our time and who seeks in the bible an answer to the
question of the life and direction of conduct.

 Actualization takes place in preaching, catechetic, instruction, personal

reading, lectio devina, bible group sharing.
 Hermeneutical reflection is especially apt for cultural reading of the bible
that is, adapting our understanding of the biblical text to the culture of the
people.

1. There ahs been attempts, for example, to read the bible in an

ASIAN way.

2. We Filipinos can and must also have our way of reading the
biblical texts when we do hermeneutic actualization according
to our own cultural patterns of thinking and feeling.

 However, we are not dispensed from doing the hard work of first
undergoing the two classic methodologies, which are called synchronic
and diachronic analysis of the biblical texts before attempting a
hermeneutical actualization of the Word of God.
 There should be no gap between academic analysis of Sacred Scriptures
and the everyday concerns and problems in our life and mission as
Christians.
IX. CONCLUSION

A. We Christians acknowledge the biblical text as the normative Word of God.

 Scholarly work must continue in the direction of s “translation” of the

declaration of the faith and their implicit into speech and the mental world
of our time.
 The biblical text can become the course of guidance for the existence and
action for our time.

1. We, are engage in the biblical ministry should have a good

knowledge of the biblical texts through the scholarly means
discussed above.

2. Since biblical knowledge is not enough, we biblical apostles

must be aware of “hermeneutical: situation by also reflecting on.

- Today’s men and women

- Our own culture and situation

* Only by seeing aware of the message of God’s Word and of what is going
on around us, can we be successful in transmitting the message of God to our
fellowmen and women; and hopefully in so doing, we can move them to be
genuine Disciples of Christ

B. To be effective biblical apostles, we are challenged to do on-going formation

in biblical hermeneutics.

 Biblical hermeneutics cannot be properly done by practicing or at least

knowing in principle the two methodologies for biblical studies:
synchronic and diachronic.
  Biblical ministries should grasp little by little these principles through
periodic biblical institutes so that they may be enabled to communicate the
true, objective message of God’s word enshrined in the biblical text.

C. My personal experience is positive in giving biblical institutes using the

scientific method, such as the ones I gave to may places in Mindanao.

 Even people of today are very eager to know the results of modern
exegesis.

 Knowing the biblical message is very rewarding to them because they

have the capability of actualization the correct biblical message into their
lives.

 A deep understanding of the bible helps then to become more committed

Christians and to fulfill their missions to spread the Good News of the
Kingdom.

For the 3rd ECBA NATIONAL CONSULTATION

Magnificat Center, Villa Del Mar

Romblon, Romblon

June 11- 13, 2002

+Arturo M. Bastes, SVD

Bishop of Romblon, ECBA Chairman