Tasks for section 3.2.

What is the fallacy of the following reasoning?

♦ In the Bible, leaven is always a symbol of sin. Alcoholic beverages are also fermented, so the word "wine" in the Bible actually refers to unfermented grape juice. In addition, the Bible teaches that drunkenness is a sin, so Christians should not drink any alcoholic beverages. ♦In the original Phil 2:2 ("add to my joy: have one thought, have the same love...") the adjective conjunction ινα "so that" is used. Literally, these words can be translated as follows: "Complete my joy so that I may have only thoughts." For Paul, therefore, the goal of joy is unanimity. ♦ Scripture often refers to God as our Father, so wherever we find the expression "sons of God" (e.g., in Genesis 6:2), it refers exclusively to people who worship God. ♦By saying that the Apostle Peter would be the foundation of the Church (Matthew 16:1319), Christ thereby determined that all Christians would be headed by the bishops of Rome, the first of whom was the Apostle Peter. ♦The Psalmist, when he says, "The righteous is no more, for there is none faithful among the sons of men" (Psalm 11:2), means that all men are sinful and subject to condemnation; they can only be justified by faith through Christ's sacrifice on the cross, which was not yet offered, so that not a single person in the OT is righteous. ♦Jesus' speech in Mark 13 makes it clear that He expected the destruction of Jerusalem and the end of the world in the very near future ("this generation shall not pass away until all these things are," 13:30). When it turned out that the end of the world was late, clarifications had to be added to His original words, for example, "Of that day or hour no one knows" (13:32). ♦ The veneration of the relics of dead saints is mentioned in the Bible: for example, in 2 Kings 13:21 it is said that the dead were resurrected after touching the bones of the prophet Elisha. ♦The words "a spiritual man judges all things, but no one can judge him" (1 Corinthians 2:15) mean that every believer stands above worldly conventions (such as the rules of politeness) and is guided in his actions directly by the Holy Spirit.

Attention, here were judgments that the author considers erroneous! Give your example of an exegetical solution that seems to you to be erroneous. What is the mistake here? How could it be avoided?

CONTENT

[4] Some of the examples are taken from a survey of typical exegetical errors in Carson 1984. [5] See. the clearest exposition of such techniques is Povarnin 1923 (a classic book that has been reprinted many times and is not outdated to this day). [6] This text is published on the Internet, but the name of the translator and the link are not intentionally given here. [7] Carson 1984:70-71. [8] For an excellent analysis of the concept of "righteousness" in Paul's Epistles, see Wright 2010:93-109.

CONTENT

3.3. How to Do It: Defining the Context

The rest of this chapter will be devoted to describing how you can and should act, taking into account the possible mistakes that we have already mentioned.

So we have some passage, maybe just one verse or even a difficult word, in which we have noticed (or just suspect) an exegetical problem or several problems. First of all, we should pay attention to the context of this passage, and connect all further reasoning with our idea of this very context. As it is easy to understand, almost all cases of the so-called "juggling of quotes" are associated with a complete disregard for the context from which these very quotes were taken.

However, context is not a completely unambiguous concept, we can talk about different contexts.

3.3.1. Immediate context

The immediate context is the immediate environment of our text. Sometimes it's not enough to even say "read the whole chapter"—maybe the situation described takes more than one chapter.

Then you should pay attention to the context of the passage under study: what are the boundaries of the passage, what place does it occupy in the work, what is its function, how it is related to other parts of this book. These things turn out to be much more complex than they seem at first glance. For example, the boundaries of a narrative passage are defined quite simply: the change of time, place of action or characters clearly indicates the boundary. But for the text of an epistle or psalm, this method is not suitable; moreover, we know that even the boundaries between the Psalms vary from tradition to tradition (hence the differences in their numbering between the Psalms and Western Bible translations). More details about the division of the text will be said in section 3.6.3., and at this stage of the analysis, you can limit yourself to looking at one or two editions, where the text is divided into semantic passages with separate headings. Such a division is often controversial, but to determine the immediate context, it is enough to read such a passage and see where it ranks among the neighboring ones.