Quoting now from Post #12, Levels of Meaning, in LogAndSpeck (a portion of the discussion), referring to author Joseph Ratzinger:
“He discusses the extent of recent interest in using the “historical-critical” method of looking at Scripture, dissecting scripture using this method to “prove” or “disprove” the authenticity of some of the writings. Two important points he makes are that:
- Scripture must be taken as a whole (that is the GS and the HS must be recognized as being a continuous sharing of the story of God’s involvement with the lives of His people), and
- Scripture is inspired by God. He said, “to understand the Bible as a unity, presupposes a prior act of faith. It cannot be the conclusion of a purely historical method. But this act of faith is based upon reason—historical reason —and so makes it possible to see the internal unity of Scripture.”
He states that he welcomes the advent of more scholarly approaches, because they will actually substantiate beliefs, but only if approached through the eyes of faith. Another important point to remember about Scripture, reflected in Ratzinger’s discussion, is that it is living. And as a living book, the Bible speaks to us in our individual circumstances. Scripture is the spoken Word of God. When God speaks, He creates. (Genesis ch 1)” – see Post 12 for more detail and references.
Of course, having spent years myself in Scripture research, I am well-aware of the ongoing debates and struggles, looking at various ancient languages, recently discovered scrolls, etc. I have to agree with Ratzinger’s comments above. And I feel it is important to share Hirsch’s approach to the Hebrew language in general, before we move on.
From the Introduction:
”Germany in the early- and mid-nineteenth century was in a state of upheaval, culturally and socially… Into this leadership void stepped Rabbi Samson Raphael Hirsch, who crafted a new vision of Jewish life, one combining steadfast adherence to Torah with an open mind to general culture…
“One of his major exegetical concerns was to determine the literal meaning of each word. As he states in his commentary on Psalms 71:4: “Our sacred literature does not use obscure language, but describes most things in words clearly indicating their meaning. Therefore it is necessary at all times to delve into the literal meaning of words in order to achieve complete understanding of what is actually meant.”
Hirsch and the Hebrew language
“The Hebrew language to Samson Raphael Hirsch is God’s language and its nuances of meaning go to the very heart of understanding Torah and Mitzvot. Since God’s Torah must be studied in order to understand the details and minutiae of Mitzvot, the language in which God gave that Torah must first be analyzed and fully understood. Hirsch reasoned that there must also be an internal integrity and wholeness to the language of the Torah. Furthermore, a Divine language, a לשון קודש, cannot be haphazard or inconsistent but, almost by definition, must be systematic, orderly, and logical.
“Hirsch explains his view of Hebrew as God’s language in his commentary on the דור ההפלגה (the Generation of Dissent and Division) which built the Tower of Babel. In the early verses of that episode, the Torah speaks of the שפה אחת, the single language spoken at the time by all people (Gn 11:1). Hirsch notes that the existence of a single, universal language would be possible only if that language and all of its words came from a single source. A unified, organic language could not be produced by the haphazard, random wordmaking of individuals. According to Hirsch, this was the very same language in which God spoke to the first man and the words of the language were the names which God had applied to His creations. Later, God observes the construction of the Tower of Babel and decides: שפתםנבלה שם (Gn 11:7) which is generally explained to mean “Let us mix their dialects”. Hirsch explains that נבלה (from the root נ–ב–ל) means “withering”, not “mixing”. In other words, the connection to God and His language withered, causing each group to create its own vocabulary and language. But that original universal language was the language of מעמד הרסיני (what was collected at Mt. Sinai) and the giving of the Torah to the People of Israel.
“The Hebrew of the Bible therefore differs dramatically from other languages. It is not a language that has historically developed and grown by absorbing or adapting words and expressions from foreign sources. Rather, it is a single, integral unit with its own internal structure and grammar, its own logic and patterns, its own meanings and nuances.
“Hirsch also asserts that Hebrew, as a Divine language, contains within it deep concepts that are woven into the language fabric. He identifies the conceptual meanings in Hebrew by analyzing the etymology, or root, of individual words. Once revealed, these meanings provide a deeper understanding of the Torah narratives and Mitzvot. Hirsch’s discussion of the words בגד and מעיל is a case in point (Ex 21:8, Lv 5:15). Both words are used to mean “a garment” that covers one’s body. But both words also mean “to be faithless” or “to deceive”. (A בוגד is a traitor, and מעילה is a deception, usually in matters relating to the מקדש.) This demonstrates that the physical cover of a garment is similar to the mask that conceals unfaithfulness and improper behavior. •••”
Go to an entry in the Main Menu entitled Background, and you will see where my training has led me, and you will see that my training and Hirsch’s thoughts mesh very well. Thus you know the “biases,” if you choose to call them that, before you proceed. However, I do also encourage you to look in the search bar for a discussion on “assumptive reasoning,” and encourage you to read open-mindedly, being willing to consider that many things you have learned in life have been planted by people who have their own biases. And you yourself have many built-in biases. My goal is to try to get at the true meaning of God’s word as did Hirsch, not to tell you my beliefs, but to present tools for you to use that can apply in your life. Thus, as Ratzinger said, Scripture is Living.
Hebrews 4:12-13 NKJV
12 For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. 13 And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we (must give) account.
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