Biblical Literature – Introduction

START OFF

Course Intellectual/Theoretical Policy:

Because this course’s primary text is one that has caused many a controversy throughout history,
a stated theoretical lens for this course should be explicitly made. The ground rules for classroom
conversation, academic research in the future, and writing sermons should be as follows:

1. The Bible should be treated as a human document. Whether it is the manifest word of God is a
query for each individual’s personal faith and should remain outside of this academic realm.

2. The Bible is a collection of texts written, revised, edited and collected by different people at
various periods of history. All of these collectors had their own contemporary aims and
objectives, and all are distant in time and culture from the members of this course. We will not
read the text in its original language but in an academic translation, and every translation is in
some way an interpretation. To read and interpret the Bible as if its meaning were simple, clear
and obvious to the casual reader, is to, according to Becker, “violate all that we know about
language as well as all that we know about social and cultural change.”

3. There is a long lineage of scholarly writing/argument about the Bible that has led to an
existing body of knowledge. It is a general rule of courses like “The Bible as Literature” to
introduce the student to such a body of knowledge. Some may see a scholarly application of
literary theory to such sacred texts as sacrilegious and evil and practitioners of said theories as
atheists, pagans or enemies of God. This attitude does not help one pass a college “Bible as
Literature” course. However, as Becker reminds us “it is also true that most biblical scholarship
is carried on by people who are practicing members of the various biblical faiths, and that among
these scholars the Bible is no longer a source of religious division. There is much general
agreement among scholars, whether Protestant, Catholic, Jewish, or nonbelieving.”

4. Being that this course is the rare instance where knowledge may confront religious faith, we
will adhere to the “assumption that human knowledge may not only call religious faith into
question but may enrich it as well. Thomas Aquinas defined theology as ‘faith seeking
understanding’; in other words, a critical intellectual understanding of what one believes is a
good thing. (https://users.hfcc.edu/~ahazlett/Blog/245%20Syllabus%20FA%2009.pdf)
COURSE OBJECTIVES
At the end of this course, a student should be able to demonstrate the ability to:
1. Summarize the major narrative line of the Bible
2. Give three to five distinguishing facts about the Bible’s major characters
3. Identify forty other significant Biblical persons
4. Locate 15 key locations on a Bible map
5. Give a one-sentence distinguishing description for each book of the Bible
6. Recite from memory the 10 Commandments, Psalm 23, the Beatitudes, and the Christ
Hymn of Philippians
7. Identify the content or theme of 15 significant chapters of the Bible
8. Read / study a Bible passage and respond appropriately to questions about that material
9. Use Bible study resources such as Bible dictionaries and concordances

This course will also pursue other objectives that are somewhat challenging to objectively
measure:
• An increase in interest in and love for the Bible.
• The establishment of a pattern of regular reading from the Bible.
• Development of the ability to recognize how the Bible can be applied to life today.
• Desire for life-long growth in Biblical knowledge and application.

Since Bib Lit is a General Education course, it seeks to help SPAC students arrive at these
standards:
We believe that, at a minimum, liberally educated people…
➢ are able to critically evaluate the assumptions, presuppositions, and arguments (both
subtle and direct) embedded in expressions of thought and culture by individuals and
society. (Critical Thinking)
➢ can solve problems creatively by drawing upon appropriate principles, methods, and
examples from a variety of disciplines, predict possible consequences (positive and
negative) of a range of potential actions, evaluate (if appropriate) possible solutions in
an ethical framework, decide upon the best solution, and successfully plan and execute
the chose solution. (Problem Solving)
➢ can construct rational arguments based on solid evidence acquired from appropriate
sources and through the use of the best available methods and can communicate those
arguments clearly and concisely using sound rhetorical strategies in both speech and writing.
(Effective Communication)
➢ have the ability to critically evaluate artistic expressions, including the fine arts, music,
drama, literature, media, and human movement (i.e., dance, sports), through the use of
political, sociological, anthropological and aesthetic theories. (Aesthetic Analysis)
➢ can critically evaluate developments in science, technology and health on the basis of
elementary principles, good scientific practices, and the proper interpretation of
mathematical models and statistics. (Science and Technology)
➢ are able to interpret and contextualize current events in light of historical, geographical,
sociological, economic, and political contexts. (Global Perspectives)
➢ can articulate how a Christian perspective creates and deepens meaning in cultural,
personal, social, and aesthetic issues; can evaluate moral and ethical choices in light of
sound interpretations of Christian scriptures based on the best available methods,
Christian traditions, and the Adventist theological perspective; and can operationalize
that analysis through active stewardship and service. (Christian Scriptures, Traditions, Ethics and
Stewardship) (http://home.snu.edu/~hculbert/biblit.pdf)

PURSUE
LESSON 1 - Introduction
What is Biblical literature?
Biblical literature, four bodies of written works:
a) The Old Testament writings according to the Hebrew canon
b) Inter-testamental works, including the Old Testament Apocrypha
c) the New Testament writings
d) New Testament Apocrypha.

What is apocrypha?
borrowed from Medieval Latin, neuter plural (for scripta apocrypha "uncanonical writings") of
Late Latin apocryphus "secret, of doubtful authenticity, uncanonical," borrowed from Greek
apókryphos "hidden, concealed, obscure," verbal adjective of apokrýptein "to hide (from), keep
hidden (from)," from apo- apo- + ...

The Old Testament is a collection of writings that was first compiled and preserved as the sacred
books of the ancient Hebrew people. As the Bible of the Hebrews and their Jewish descendants
down to the present, these books have been perhaps the most decisive single factor in the
preservation of the Jews as a cultural entity and Judaism as a religion. The Old Testament and
the New Testament—a body of writings that chronicle the origin and early dissemination of
Christianity—constitute the Bible of the Christians.

The literature of the Bible, encompassing the Old and New Testaments and various noncanonical
works, has played a special role in the history and culture of the Western world and has itself
become the subject of intensive critical study. This field of scholarship, including exegesis
(critical interpretation) and hermeneutics (the science of interpretive principles), has assumed an
important place in the theologies of Judaism and Christianity. The methods and purposes of
exegesis and hermeneutics are treated below. For the cultural and historical contexts in which
this literature developed, see Judaism and Christianity.
Read for knowledge: (https://www.britannica.com/topic/biblical-literature/Other-hermeneutical-
principles)

Literary devices in the Bible

I. Introduction
The Bible contains many types of figurative language, whether in poetry or prose, gospel or
epistle. Why does God use such literary devices to communicate His word to us? Well, these
devices are a part of language. God created language, and gave us the ability to use language
creatively for communication and pleasure. So naturally He would reveal Himself to us using the
language ability and creativity that He endowed us with. And like other great works of literature,
the Bible contains many types of figurative language. Sometimes the meaning is very clear, but
sometimes difficulties arise in understanding the precise meaning of certain passages, due to the
differences in time and culture since the writing of the Bible, and because we aren't used to some
the types of literature and literary devices in the Bible. And beyond these general reasons for use
of literary devices, there are particular reasons for literary devices. When we encounter them in a
passage, it is sometimes helpful to consider the specific reason that the writer (the human writer
and the Holy Spirit inspiring the writing) chose to use a particular means of expression, in order
to understand the passage more deeply. Namely:
Reasons for figurative language:
• presents descriptive truth, rather than propositional truth
• more concrete (not just abstract ant theoretical)
• efficient and compact presentation of ideas
• emotional and more engaging
• easier to remember

Take, for example, Psalm 91:4 describes God protecting us under His wings, in the same way
that a hen would protect her chicks under her wings. Obviously, this hen image doesn't mean
God is a big bird. Rather, it communicates important truths about God. It does so

descriptively, rather than in in prose, as straight propositional truth. It presents an image that is
real to us, rather than an abstract set of theological concepts. It teaches about God's love,
compassion, comfort, protection, etc. to us. It does so in a way that is more concrete, easier to
remember, and more compact that a paragraph long prose exposition would be on the same
theme. And it engages us not only spiritually, but emotionally and intellectually as well. So, it's
no surprise that the Bible contains much beautiful language that is not only aesthetically
pleasing, but communicates to our entire being—spiritual, intellectual, and emotional.

II. Literary devices (figures of speech)

Below are the different types of literary devices used in Scripture:

1. simile
A comparison of two items using a connective such as like, as, etc.; i.e., X is like Y.
James. 1.23-24: "Anyone who listens to the words but does not do what it says is like a man who
looks at his face in a mirror, and after looking at himself, goes away and immediately forgets
what he looks like."
Prov. 10.26: "Like vinegar to the teeth, and smoke to the eyes, so are the lazy to their
employers."

2. metaphor
A direct comparison of two items, or X=Y.
James 3.6: "The tongue also is a fire, a world of evil among the parts of the body."
Mt. 7.7-8: "...knock and the door will be opened to you...and to the one who knocks, the door
will be opened."
Ps. 17.8: "Keep me as the apple of your eye; hide me in the shadow of your wings..."
Prov. 15.19: "The way of the lazy is overgrown with thorns, but the path of the upright is a level
highway."
3. metonymy
In this type of metaphor, one item or concept is used to signify another that is closely related or
associated with it; a, metaphorical or spiritual association between two items, such that one is
used interchangeably to mean the other. For example, in communion, wine and blood are used
interchangeably for one another. Hence, sometimes a literal item serves as a metaphor for an
abstract item.
Jn 6.53-54: "...I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood,
you have no life in you. Whoever eats my flesh and drinks my blood has eternal life..."
Hosea 1.2: "...the land commits great whoredom by forsaking the Lord." (land = people in the
land)
Rev. 1.18: "...I have the keys of death and Hell." (keys symbolize authority)

4. synecdoche
Similar to metonymy; a part is used to symbolize the whole to which it belongs; e.g., in English:
"three heads of cattle" means three whole cattle.
Acts 27.37: The original Greek uses "276 souls" for 276 men.

5. merism
A listing of opposite parts stand for a whole. E.g., "day...night" in the Psalms mean 'all the time'.
Psalm 91.5: You will not fear the terror of night, nor the arrow that flies by day.

6. symbolism
Rev. 8.1-5: Incense is used as a symbol of prayer.
Rev. 13: The Beast symbolizes the Roman emperor and government.

7. idiom
Mt 23.24: "You strain out a gnat but swallow a camel."
Rev. 7.1: "After this I saw four angels standing at the four corners of the earth..."
( = an idiom based on language of appearance)

8. personification
Something inanimate (or divine) is given human form.
Prov. 9.1-6: Wisdom is personified as a woman calling out to those in need.

9. anthropomorphism
This type of personification involves ascribing human characteristics (physical form, human-like
emotion, etc.) to God, in order to make Him more understandable to us.
Gen. 6.6: "The Lord was grieved that he had made man on the earth, and his heart was filled
with pain."

10. apostrophe
In this indirect type of personification, the speaker addresses an inanimate object, him/herself, or
others who cannot respond to the statement or question. Sometimes a psalmist addresses his soul
("Don't be downcast, O my soul!") or commands mountains and rivers to praise God.
11. allusion
An indirect reference to something else. The referent and meaning are understood from the
cultural or personal context or knowledge.
Rev.12.1: "A great and wondrous sign appeared in heaven: a woman clothed with the sun, with
the moon under her feet and a crown of twelve stars on her head." (This refers back to Joseph's
dreams of the sun, moon, and stars in Genesis 37.

Revelation 14:7 “ Fear God and worship Him

Exodus 20:11 “ For in six days the Lord made the

12. type
A literary prefiguring: one person or item serves as a metaphorical prefigure or type of another
that is to come later. That is, the first is a theological precursor and symbol for the latter in some
particular respect. For example, Isaac in almost being sacrificed serves as a prefiguring and
foreshadowing of Christ, Elijah prefigures John the Baptist, and the golden snake of Numbers 21
serves as a type of the cross of Christ (Jn 3.14).

13. word play

Biblical writers and speakers, especially prophetic and poetic writers, make plays on word
meanings in the original Hebrew, Aramaic, and Greek languages.
Mt 16.18: "And I tell you that you are Peter [Greek: Petros], and upon this rock [Greek: petra] I
will build my church..." ('Peter' means a small rock, stone, or pebble; petra means a large,
unmovable, impenetrable rock.)
Micah 1.11: "Those who live in Zaanan will not come out..." (The town name Zaanan in Hebrew
means 'come out'; this is pronounced as a judgment against the town.)

14. hyperbole
Literary exaggeration for emphasis or rhetorical effect.
Lk 14.26: "If anyone comes to me and does not hate his father and mother, his wife and children,
his brothers and sisters—yes, even his own life— he cannot be my disciple." (Our love for God
must be so strong, that our love to others would seem like hate in comparison.)
Mk 9.43: "If your hand causes you to stumble, cut it off; it is better for you to enter life maimed
than to have two hands and go to hell..."

15. paradox
A statement that seems illogical or contradictory on the surface, but actually conveys truth.
John 3.3: "...no one can see the kingdom of God unless he is born again."
Mt. 16.25: "For whoever wants to save is life will lose it, but whoever loses his life for me will
find it."

16. alliteration
Prophetic and poetic writers, such as Micah, Psalms, etc., use alliteration for narrative effect -
use of the same initial consonants in a line. This is a technical device found in the original
languages, which technical commentaries will point out.
17. assonance
Poetic writers sometimes repeat word-internal sounds; this occurs in the original language, and is
pointed out in technical commentaries.

18. numerology
Occasionally numbers are used in symbolic ways in Scripture, especially in prophesy and
apocalypse. These are particular symbols, not magical keys to interpreting everything, so be
careful. Numerology is limited to a few common theologically significant numerals, like 3
(=trinity), 7 (=divine perfection), 12 (=God's people), and 40 (=divine testing).

19.onomastics
Occasionally names have meanings in the original language which relate to their actual character
(sometimes called charactonyms); for example, Isaac ("Chuckles"), Ichabod (="glory has
departed").