Hebrewisms of Bible- Part 2.
Let’s compare a few Hebrew words and forms of expressions with those which occur in a Greek set form of words, especially those words which are used in a ceremony or ritual, and particularly in doctrinal passages.
As all languages have some modes of speech which are common to each other, it sometimes happens that the same word or expression is both Hebrew and Greek gives a proper meaning, whether we take it in a Hebrew, or a Greek sense. Yet in such cases, it is preferable to adopt that meaning a native of the land = (a Jew) would give it. It is most likely that the writers of Scripture had this in view rather than the Greek meaning.
For example the expression found in,
John 8:24, “Ye shall die in your sins,” if explained according to the Greek Idiom is equivalent to, “Ye shall persevere in a course of sinful practice to the end of your lives:”
But according to the Hebrew Idiom, it not only means a physical, or temporal death, but also eternal death, and is equivalent to, “Ye shall be damned on account of your sins in rejecting the Messiah.” The latter interpretation therefore, is preferable as agreeing best with the Hebrew thinking, and also with the context.
This rule applies particularly to the doctrinal passages of the N.T. which must in all cases be interpreted according to the way of thinking of the Hebrews, and according to their ancient language. So to, “fear God,” in the language of the Jew, means to reverence, or worship God.
The knowledge of God, which is so frequently mentioned in the N.T. if taken according to the Hebrew idiom, implies not only the mental knowledge of God, but the worship and reverence of Him which flows from it, and consequently it is both theoretical and practical knowledge of God. The reason for this rule is obvious.
The apostles, being the first teachers of Christianity, were Jews, who having been educated in the Jewish religion and language; and who with the exception of Paul were for the most part uneducated, therefore unacquainted with the finer points of the Greek, this at the time when they had been called to the apostolic office. Therefore because of this shortfall, they could only express themselves in the style and manner familiar to their countrymen.
The religion taught in the N.T. agrees with that delivered in the O.T. of which it is but a continuation. In the O.T. the ritual worship was ordered by the law of Moses, but is now succeeded by a spiritual, or internal form of worship in the N.T. The legal dispensation is now succeeded by the Gospel dispensation, in which what at first was imperfect and obscure, has now become perfect and clear.
Things that are continued are substantially the same, or of a similar nature. The expression, “To come to God,” occurs both in the Old and the N.T. In the Old it simply means to go up to the temple; in the New, it is continued so that what was once imperfect, now becomes perfect, and now implies a mental, or spiritual approach unto the Most High, and also the spiritual worship of God.
In like manner since the many particulars related in the O.T. concerning the sacrificed victims, the priests, and the temple are now transferred in the N.T. to the atoning death of Christ, to the offering of Himself unto death, and to the Christian church, the veil of figure has been withdrawn.
The force and beauty of these expressions cannot be perceived, or can their meaning be reduced to a certainty, unless we interpret the doctrinal parts of the N.T. by, and with the aid of the Old.
Phillip Laspino www.seekfirstwisdom.com