by James C. Whitman, CJCS President
“The real work of interpretation is to hear the text. We must consider how to read and teach Scripture in a way that opens up its message, a way that both models and fosters trust in God.” (1)
Hebrew, alongside Aramaic and Greek, was a living language in Israel during the Second Temple Period and was most certainly employed by Jesus and his disciples. Based on convincing data from the Dead Sea Scrolls this important truth is grudgingly acknowledged—yet still undervalued—by academia today. The point of this article is more practical than technical, exploring how this fact can inspire our understanding and help us fulfill our destiny of love and good deeds.
To better grasp the implications of Jewish Roots Theology we use word pictures such as, the Hebraic perspective is like a reverse camera angle or a new set of spectacles. Another useful analogy is that of an interpreter. Typically, a translator moves a written work from one language into another and an interpreter moves a spoken word from one language into another. Because language is spoken before it is written and conversely heard when read, these skills are two sides of the same coin.
All translation involves varying degrees of interpretation—which helps explain why there are so many different Bibles— because the two disciplines share the same goal, assisting the hearer to hear what the speaker spoke. Said another way, the purpose of words are to convey concepts, ideas, thoughts. Both translator and interpreter want to help others understand the author’s original intent. Central to a Hebraic perspective is the question, “What did this mean in the Jewish milieu of Jesus?” The better answers we get to this (translation) the better we get at applying and sharing what we’ve learned (interpretation).
A simplified working model of the historical process is as follows: 1) Hebrew language and ideas developed over time—as all living languages do— reflecting Israel’s history, 2) translators of the Septuagint (completed before 130 BC) brought Hebrew words and concepts into the Greek of the day, 3) the varying documents comprising the New Testament were written in Greek relying heavily on the Septuagint, and 4) translators brought/bring the ancient Greek (based on ancient Hebrew) into current languages such as English. With this in mind, let’s consider the value of Hebrew language awareness to biblical studies in light of our call to interpret the Gospel for our neighbors.
Hebrew Language Awareness Helps Establish Covenant Connections
I think of this principle often when teaching my children the Bible. The strength of the message in the mouth of Jesus is the consistent character of the God of Abraham, Isaac and Jacob. If knowing the stories of our people is crucial, how much more important is it to help others make connections to the God at work in these personal histories, in order that they can see him at work in their own?
So when Yeshua instructs, “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock,” it can take us back to the next generation of Israel poised to enter into the promised land. Moses’ inspired utterance from Dt. 6:4, “Hear, O Israel,” emphasizes the responsibility inherent in the word shema, a listening that engages the heart, head and hands, persistently leading towards greater faith-fullness.
Hebrew Language Awareness Helps Expand Our Kingdom Worldview
Consider the word ‘peace,’ so central to Yeshua’s message, “Peace I leave with you; my peace I give to you.” If our definitions come only from our dictionaries then we risk missing the point emphasized in his next sentence, “Not as the world gives do I give to you.” Tracing the word upstream into the Messiah’s tongue we come in contact with amazing word pictures from the multi-layered uses of the Hebrew term shalom. And we find the need to amplify our idea of peace to include contentment amidst strife, wellness, wholeness, a fully integrated inside and outside world and more; all relationally coupled with the presence and promises of the Lord.
These meanings and references are found in our concordances and word study helps, but without an upfront recognition of the Hebraic world of the Bible they easily elude our day to day thinking. Significant if you consider that the Master’s ever expanding idea of peace/shalom becomes, upon entering his movement through his crucifixion and resurrection, our kingdom birthright, which he provides for us and expects us to appropriate from him. And what of communicating these realities to those that wander in darkness, without God and without hope?
Hebrew Language Awareness Helps Safeguard Against Error
Hebrew figures of speech don't translate well and when they enter into our language unidentified can give rise to interpretations ranging from confusing to cultic. One easily identifiable instance of this is the so-called "single eye" (KJV) of Matthew 6:22. The behind the scenes struggle to communicate is evident in the various modern translations: good (NIV), clear (NASB), and healthy (ESV).
Immediate clarity results when this concept is reunited with its biblical origin found in Proverbs 22:9 and 23:6. Now placed back into the context of Yeshua's teaching (Matt. 6:19-34) we find the whole quite comprehensible and convicting.
Perhaps the most heinous error of all is Anti-Semitism. Though outside the scope of this brief article, to my mind, a convincing case can be made that the 200 year history of exclusivity and entrenchment related to the Aramaic Language Theory reveals another conscious attempt to sever Christianity from her Jewish roots.(2) An awareness of Hebrew can serve as an antidote to this poisonous prejudice.
One important point to maintain balance; the Holy Spirit is freely given to each individual who repents, believes and receives the kingship of Jesus. One of His primary roles is that of interpreting for Jesus, who in turn interpreted for our Heavenly Father (John 14:26). He is the source of understanding as well as the strength to obey. The following covenant promise is sufficient for a life of faithfulness, “The anointing that you received from him abides in you, and you have no need that anyone should teach you.” (1 John 2:27). Why, then, identify issues that impact interpretation? Because the potential challenge for every believer comes in the preceding verse, “I write these things to you about those who are trying to deceive you.”
1 Richard B. Hays from an essay entitled, "A Hermeneutic of Trust" published by Eerdmans.
2 See Dwight A. Pryor’s article, "Jesus and the Holy Tongue" at jcstudies.com.
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Want to study this subject in-depth? We recommend Exploring Our Hebraic Heritage.
Take me back to the library. Or if you prefer, back to the topic Hebraic Perspective.