How To Handle Pottery, Poetry And Prophecy In Biblical Interpretation. ‣ Godsword

If we want to take the Bible seriously, we must study pottery, poetry, and prophecy, as these comprise a significant portion of the material that God has inspired. It is necessary to study all of them, even if they are challenging since they urge us to know God and accomplish his will.

‘Whether we speak about the tales of the Gospels and Acts or the essays on religion and ethics included in the Epistles and the J source of the Pentateuch of the 10th century B.C., the prevalence of prose is even greater in the NT.’ The reason for repeating the message in various literary genres is that God has more than one purpose in teaching. On occasion, He desires for readers not only to understand a truth intellectually but also to respond to truth with their emotions: so He teaches through poetry. At other times He wants to inspire faith; so He reveals a prophecy. To interpret these various genres, the interpreter must understand the “form” of the message as well as its “content.” He must understand not only “what,” God wrote but also “how” it was written. In the last training, we treated two common genres: historical narratives and epistles. In this training, we will examine three additional literature types: pottery, poetry and prophecy.

The importance of studying poetry is made obvious by how frequently we find poetry in the Bible. This genre dominates fourteen Old Testament books. Prophecy, on the other hand, is vital to our study because it is the most abused genre of all Bible interpretation.

When you finish this lesson you should be able to:

Distinguish between examples of common parallelisms.
Explain how some Old Testament prophecies are fulfilled in stages that are often divided by millennia.
Explain why God chose to use various forms of indirect communication such as poetry to supplement the direct teaching of the Bible.

Couplet

Parallelism

Prose

Stanza

Strophe

INTERPRETATION OF POETRY

Over one-third of the Old Testament was written in poetry, and Hebrew poetic patterns are sprinkled throughout the New Testament. The dominance of poetical literature in the Bible is clear as we read this list of books predominately written in poetic form (Mickelsen and Mickelsen 1982, 116).

Psalms Jeremiah Micah

Proverbs Lamentations Nahum

Job Joel Habakkuk

Song of Songs Amos Zephaniah

Isaiah Obadiah

Poetry is used in the Bible as a means of expressing the writer’s deepest feelings and highest thoughts. It not only teaches but also moves us to feel the writer’s zeal and excitement about his message. For this very reason, however, poetry has some unique characteristics that make it more complicated to interpret.

Poetic language

Ancient poetry, like modern poetry, used metaphorical or symbolic language more frequently than history. History is not written in the same way that prophecy is. Psalm 18 tells the story of “when the Lord freed David from the hand of all his foes.”

The psalm begins with some common metaphors:

The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold. I call to the Lord, who is worthy of praise, and I am saved from my enemies. (verses 1-3)

David uses a variety of images to describe God as a place of safety – a defensive and passive role. He adds more images when he writes:

The cords of death entangled me; the torrents of destruction overwhelmed me. The cords of the grave coiled around me; the snares of death confronted me. In my distress I called to the Lord; I cried to my God for help. From his temple he heard my voice; my cry came before him, into his ears. (verses 4-6)

From images of the underworld, David now turns to images of heaven, and he puts the matter in cosmic terminology:

The earth trembled and quaked, and the foundations of the mountains shook; they trembled because he was angry. Smoke rose from his nostrils; consuming fire came from his mouth, burning coals blazed out of it. He parted the heavens and came down; dark clouds were under his feet. He mounted the cherubim and flew; he soared on the wings of the wind. He made darkness his covering, his canopy around him — the dark rain clouds of the sky. (verses 7-11)

David is using some of the same languages that Canaanite myths use. He is speaking of earthquakes and thunderstorms. Is this the way that God rescued David from Saul? That is not in history – David is speaking in imaginative, poetic terms.

The Patterns of Parallelisms

Hebrew poetry is not concerned with a pattern of sounds but rather with a pattern of thoughts. Hebrew writers would “rhyme” concepts much as we rhyme sounds. The general pattern used was a coupled of two lines (or a triplet with three lines) in which the second part paralleled the first. Below are the three most common types of parallelisms in the Bible.

Synonymous (Repeating) Parallelism

One such type of parallel utilized repetition. Known as synonymous parallelism, it repeats the same concept in the second line but in different words. In the illustration below, note three patterns of poetic paralleling (“A” represents the first idea of a couplet and “B” the second; the [‘] sign represents a repetition of the idea.

Pattern 1 Pattern 2 Pattern 3

First-line A and B A and A’ A and B

Second-line A’ and B’ B and B’ B’ and A’

Now see if you can recognize the synonymous parallelism in the examples below

Patter 1

A 1 If your enemy is hungry,

B 1 give him food to eat;

A’ 1 if he is thirsty,

B’1 give him water to drink (Proverbs 25:21).

Pattern 2

A1 why should you be beaten anymore?

A’1 why do you persist in rebellion?

B1 Your whole head is injured.

B’1 your whole heart afflicted (Isaiah 1:5).

Pattern 3

A1 have mercy on me, O God.

B1 according to your unfailing love.

B’1 according to your great compassion

A’1 blot out my transgressions (Psalm 51:1).

Note that sometimes the pattern has more than two lines. For example, the first line is often used as an introduction and only the second two lines are parallel. Isaiah 1:18 shows this pattern.

“Come now, let us reason together. “says the Lord.

A1 “Though your sins are like scarlet,

B1 they shall be as white as snow.

A’1 though they are red as crimson,

B’1 they shall be like wool.”

Antithetic (Contrasting) Parallelism

In the examples of synonymous parallelism that we studied, thought is simply repeated. The Bible writers also used contrast to develop a paralleling effect. In this form, antithetic parallelism, the second line contrasts or contradicts the first. Notice in the following verses how the first phrase contrasts with the second.

For the Lord watches over the way of the righteous, but the way of the wicked will perish (psalm 1:6).

It is to a man’s honour to avoid strife, but every fool is quick to quarrel (proverb 20:3).

In the examples above the contrasting conjunction but, in the second line of the couplet, is a clue to identify the antithetic parallelism. Only rarely is this type of parallelism used without this keyword.

Read proverbs 10 in preparation for the following exercises. First, count the number of antithetic parallelisms used there. Second, identify the one antithetic parallel that does not use the word “but”.

3 The number of antithetic parallelisms in proverbs 10 is

a) nineteen.
b) Twenty-one.
c) Twenty-eight.
d) Thirty-one.

4 The only antithetic parallelism in the chapter that does not use the contrasting conjunction “but” is in verse

a) 4.
b) 24.
c) 26.
d) 32.

Synthetic (Growing) Parallelism

A third major type of parallelism is called synthetic. In it the second neither repeats nor contrasts with the first line but completes or expands it. Although the same concept is paralleled, the second statement goes beyond the one given in the first. Often the second statement adds a reason, a purpose, or an insight. When a reason is given, the word for couples the lines. When a purpose is presented, the second part begins with words that show purpose like that or so that.

A, Those who know your name will trust in you,

B, for you, Lord have never forsaken who seek you (psalm 9:10).

A, as a father has compassion on his children,

B, so the Lord has compassion on those who fear him.

Parallelism and Interpretation

Not only do Parallelisms add much beauty to Hebrew poetry, but they also aid the interpreter in two primary ways. First, they help him find complete thoughts. The interpreter should not study half of a Parallelism nor consider each half as a separate truth. The two sides of the thought go together like the two sides of a coin.

It is a common error to treat each line of poetry as a new thought. When a Parallelism is used, instead of something for a different meaning in each half of the verse the interpreter should seek the central truth that is taught by the Parallelism.

Second, Parallelisms help the interpreter because the second half explains the first (or vice versa). In the examples already given in this lesson, we see that the second repeat contrasts, or explains the first. This can be an invaluable help when searching for meaning. For example, you can read the Parallelism below and understand what the Psalmist meant by “fear the Lord.”

Blessed are all who fear the LORD,

Who walk in his ways (Psalm 128:1).

The parallel line explains that one aspect of “the fear of the Lord” is to “walk in His ways.”

The Purpose Of The Poem.

It is easy to understand the need to look at the historical background of a book or even an epistle, but many do not understand the value of knowing the historical background of poetry. This is a grave error. No poem can be understood without asking the question, “Why did the poet write this?” Fundamental to this question is the need to know what was happening in the poet’s environment when he wrote. Since these circumstances are seldom obvious, we need to examine a few clues for identifying them.

Look For Dating And Circumstances Within The Poem

Isaiah begins many of his poems or series of poems by telling us which king was ruling at the time of the writing (see Isaiah 1:1, 6:1). This backdrop is essential for us to understand the message of the prophet. When I see a reference to a period of time in a poem, I immediately turn to my concordance to gather further information about the historical background in which the poet was writing.

Sometimes the situation surrounding the poem is not a major historical event but a personal problem or victory of the poet. Ask yourself, “Why is the poet writing? Does he have a problem, praise, a sin to repent of, or a complaint? Does the poem itself refer to historical events?”

The Psalms are particularly challenging when it comes to finding the historical background. Some Bibles have captions that suggest the historical background of a psalm. Most Bibles include the ancient superscriptions above all but 36 of the Psalms. These captions may not be inspired, but they do represent ancient scholarship in the Psalms that goes back to about 200 years before Christ. They are helpful for suggesting the authorship and the circumstances under which the psalm was used. Some examples of expressions that are part of the Scriptures are opening captions like:

Of David. When he feigned insanity before Abimelech, who drove him away, and he left (PSALM 34).

A Psalm of Asaph (Psalm 50)

A Psalm for giving thanks (Psalm 100).

A song. A psalm of David (PSALM 108)

For the director of music. Of David. A psalm (Psalm 109)

A song of ascents. Of Solomon (Psalm 127).

A typical clue is a caption: “A song of ascents” (Psalms 120-134). These psalms were sung as the pilgrims journeyed “up” to Mount Zion for the major feast days. Perhaps they were sung as they ascended the steps into the temple; naturally, the interpreter must keep in mind the festive occasion of visiting the temple and worshipping corporately as he interprets them. This background explains why many psalms have generous references to arriving in Jerusalem, to the joy of worshipping in the temple, and to the importance of corporate worship.

After looking at the captions, translator’s notes, and any clues in the poem itself, the student should try to recreate the situation surrounding the Psalmist. Sometimes the psalm’s reference to a specific historical situation is recorded in the books of Samuel, Kings, or Chronicles. A review of the situation can provide additional insight for understanding the purpose of the psalm. An example is Psalm 142 which includes the divinely given commentary that concerns David’s prayer at the cave of Adullam. In your concordance, you can find a parallel passage to this psalm beginning at 1Samuel 22;2. Any study of this psalm should consider the historical situation referred to in 1Samuel.

A common misconception is that David wrote all of the Psalms. Actually, history credits him with only seventy-three for certain. Twenty-seven are ascribed to others such as; Korah, ten; Asaph, twelve; Solomon, two; Ethan, one; Heman, one; and Moses, one. Fifty psalms are anonymous.

Look For The Poet’s Mood And Theme

The primary purpose of telling a truth in poetic form is not merely to communicate a fact but to move the emotions and will. For this reason, the poem portrays emotions such as righteous indignation, joyous praise, humble repentance, and total desperation. Look for words that will give you a clue to the mood of the writer. His mood will become the lens through which you will read the poem.

Many psalms are categorized according to the writer’s mood. Here are just a few of the psalms whose purpose can be classified by the moods of the writers:

Psalms of lament (10, 35, 38, 51, 64, 74, 77 and others)

Psalms of penitence (6, 32, 51, 102, 130, 143 and others)

It is interesting to note that although most of the Psalms treat some kind of crisis in the life of the psalm writer all but Psalm 88 contain praise or anticipation of praise. It is no wonder that reading them comforts rather than depresses us.

The Structure of the Poem

As we use paragraphs and major units of thoughts in writing prose, so poetry uses strophes and stanzas. A strophe is a small unit of thought similar to a paragraph. In biblical poetry, it is often parallelism of two to four lines. A stanza is a group of strophes forming a major thought. The interpreter should determine how these thoughts fit together around the text he is studying. Here are a few patterns suggested by Leland Ryken (1984, 239-246). With each, note the example in the text, note also that these patterns may vary slightly. Some elements mix together and others are not always used, but they illustrated how poems have structure.

LAMENT PSALM (Example Psalm 54)

1. An invocation or introductory cry to God (1-2)
2. A lament or complaint (3)
3. A petition or supplication (5)
4. A statement of confidence in God (4)
5. A vow to praise God or statement of praise (6-7)

PRAISE PSALM (Example Psalm 66)

1. A call to praise (1-4)
2. A catalogue of God’s praiseworthy acts or attributes (5-15)
3. A concluding prayer or wish (16-20)

Another pattern that helps us find stanzas related to the use of the alphabet as a memory device. Some Old Testament poets began each new unit of thought with succeeding letters in the Hebrew alphabet. Since this characteristic is not translated, the translator often puts these letters above the stanzas as signposts. Although the strange letters of Aleph, Beth, and Gimel above the blocks of verses may not mean much to you, they do indicate separate units of thought. Acrostics like these are found in Psalms 9,10,25,34,111,112,119 and in Lamentations 1-4.

Seeing this overall organization is vital to correct interpretation. In Job, the early parts of the poem reflect his doubt and the insufficient wisdom of his friends. Only in seeing the entire poem is God’s message clear. Similarly, psalm and other smaller poems have portions that reflect the writer’s struggle with despair and doubt; only by seeing the message of the entire poem can we understand God’s message accurately.

In a poem in Lamentations, Jeremiah exclaims: “Even when I call out or cry for help, he shuts out my prayer. He has barred my way with blocks of stone; he has made my paths crooked” (Lamentations 3:8-9). These words will give a false impression if they are interpreted apart from the context of the entire poem. Jeremiah’s purpose is: to explain Judah’s fall to Babylon as a result of sin, to encourage the remnant that God still loves them, and to appeal for them to repent. Seen as a unit, Lamentations 3 looks like this:

Verses 1-8—Jeremiah laments God’s punishment for Judah’s sin.

Verses 19-39—Jeremiah gives future hope in God’s mercy.

Verses 40-66—Jeremiah appeals for repentance.

In contrast with the apparent despair in verse 8, Jeremiah leads his readers on to hope and repentance. Note how these verses represent each of the stanzas of his poem.

STANZA ONE (1-18)

“I am the man who has seen affliction by the rod of his wrath” (verse 1).

STANZA TWO (19-39)

“Because of the LORD’s great love we are not consumed, for his compassions never fail. They are new every morning; great is his faithfulness!” (verses 22-23).

STANZA THREE (40-66)

“Let us examine our ways and test them, and let us return to the LORD. Let us lift up our hearts and our hands to God in heaven, and say: ‘we have sinned and rebelled’” (verses 40-42)

Read the explanation of Lamentations 3 above and then explain the meaning of the phrase: “Even when I call out or cry for help, he shuts out my prayer” (Lamentations 3:8).

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In Job 3:11 we read that this man of God wished that he had never been born. Are we to assume that this is a valid attitude for a Godly person? Explain your reason.

Figures Of Speech And Poetry

Poetry and figurative language are almost synonymous. In studying biblical poems the interpreter can expect very graphic figurative language. Consider the two accounts of Israel’s defeat of Sisera given in Judges 4 and 5.

In chapter 4 the victory is recounted in a straight historical narrative. In this account, you would NOT expect figurative language. In chapter 5 we encounter poetry in song as Deborah sings a colourful report of the battle. In this poetic song, we DO expect figures of speech. When Deborah sings about the earth trembling, the heavens dropping, and the mountains quaking, we can conclude that she is speaking with figurative exaggeration (vv. 4-5).

Did Deborah exaggerate or did the poem record a lie? The answer to both questions is an emphatic no. the prophetess used figurative language with much hyperbole. The idea of the poem is brought to our hearts in an entirely different way through figurative language. By contrast, however, we would not expect a historical narrative to have figures of speech unless they are clearly understood as such.

Judges 4 reports that an army of 10,000 routed a much larger army which also had 900 iron chariots.

In chapter 5:20 we are told that the “stars” fought against Israel’s enemy. Explain if you think these facts are literal or figurative and why.

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Imprecatory Psalm

For many, the most perplexing psalms to interpret are those of vengeance. These are psalms in which the Psalmist uses hyperbole (poetic exaggeration) when he pleads with God to take vengeance on his enemies. Christians are shocked by the appeals for a physically violent judgment. Here are some examples:

Break the arm of the wicked and evil man (Psalm 10:15).

Break the teeth in their mouths, O God (Psalm 58:6).

Let the heads of those who surround me be covered with trouble (Psalm 140:9).

Psalms that contain such cursing are called imprecatory psalms. They have troubled Bible readers for generations. “How,” the reader asks, “can these statements be compatible with Christ’s teaching on forgiveness and leaving vengeance to God?” We cannot simply answer by discounting the cursing as inferior Old Testament ethics. The ethics of the Old Testament were not inferior to the New. The progress of revelation does not proceed from error in the Old Testament to truth in the New Testament; rather, it proceeds from partial understanding. The Old Testament, like the New, teaches forgiveness and mercy.

For me, these passages fall into two basic categories. The first is the category of an honest reflection of the psalmist’s feelings as he pours out his complaint to God. At times he works through a crisis by airing his grievance, frustration, and even doubt before God. In these cases, however, he goes on to confirm positive doctrine before the end of the psalm. Job, for example, wished he had never been conceived, but by the end of the poem, he praised God with a balanced, positive approach to life.

At other times the psalmist is speaking against God’s enemies rather than his own. In ancient days the military victory of a nation was given tremendous religious significance. If a nation was defeated, its god was considered weak and inferior. It is no wonder that David calls for God to come as a military champion and destroy the enemies that mock Him. David himself was kind to his enemies but he was never casual with sin. He saw the enemies of God as his enemies. Using the graphic language of poetry, he speaks of God coming to crush His enemies in very basic, military terms. The truth taught is not personal vengeance but that God will judge wickedness and vindicate His honour. Such language, in the natural, seems exaggerated, but the reality in the spiritual realm cannot be overstated.

INTERPRETING PREDICTIVE PROPHECY

In the Encyclopedia of Biblical prophecy, J. Barton Payne estimates that 8,352 verses of the bible were predictive material at the time they were written. This amounts to about 27 per cent of all scripture (1973,674-675).

Such prophecy is not only abundant but also the most difficult type of literature to interpret. No other type of scripture has caused more confusion. In spite of this, it is a valuable part of God’s revelation and deserves our diligent study. The study of prophecy produces the reward of confidence about the future as it reinforces God’s sovereignty over the affairs of the world. It also increases our depth of holiness as we consider the temporary nature of the world as we know it.

The Prophet’s Perspective

Although most of the prophecies in scripture are fulfilled in a very clear, straightforward way, some are fulfilled in highly unusual ways and many have yet to be fulfilled. To understand these prophecies, we must grasp the perspective of the prophet and the nature of his prophecy.

Prophetic telescoping

First, we must realize that at times the prophet was looking at future events through what is called “prophetic telescoping”. By this, we mean that he saw future events bunched together in the prophecy that actually extended over millennia in their fulfilment. One man likened this to a person looking at a high mountain range from a great distance. From his perspective, the mountains seem close together. But if he could be closer he would see great valleys between them. So it often was with the Old Testament prophet. He saw several “mountains” of prophecy as if they were to be fulfilled at the same time when in actuality they involved a near fulfilment, a fulfilment in Christ’s first advent, and a future fulfilment in Christ’s second advent.

The spirit of the Sovereign LORD is on me, Because the LORD has anointed me To preach good news to the poor, He has sent me to bind up the brokenhearted, To proclaim freedom for the captives And release for the prisoners, To proclaim the year of the Lord’s favour And the day of vengeance of our God, To comfort all who mourn.

When Christ later read this quote, He said, it was fulfilled. Notice, however, that He read only the first part of the prophecy and stopped abruptly before the part which dealt with His coming in vengeance to the world (Luke 4:18-19). That part of the prophecy is yet to be fulfilled.

Read Joel 12:28-32. Notice that this text refers to two time periods separated by at least two thousand years. Can you identify the place where this prophecy “splits”?

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How do you explain the fact that the term “last days” can refer to Christ’s time on earth (Hebrews 1:2), the church age (2 Timothy 3:1; 2 Peter 3:3), and the final judgment of the world (Acts 2:17)?

A related aspect of this type of prophecy is often called “developmental fulfilment”.

In this type of prophecy, the prophet gave a vision of a future state without specifying that it would be fulfilled in various instalments over a vast period of time. Stated another way the prophet saw a general picture of the future: however, instead of making a series of prophecies, he made one generalized prophecy that would be fulfilled in a number of ways. Of this, Dr. Virkler saya:

An example of this is the Genesis 3:15 prophecies, which speaks in quite general terms of the bruising of Satan’s head. The progressive stages in the fulfilment of this prophecy begin with Christ’s death, resurrection, and ascension (John 12:31-32; Revelation 12:5, 10), continue in the church (Romans 16:20), and end with Satan’s imprisonment in the abyss (Revelation 20:3) and the lake of fire (Revelation 20:10) (1981, 200).

The prophecy in Genesis 22:17-18 that all the nations of the earth would be blessed through Abraham can be described as a developmental prophecy. What is implied by this term?

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Typological Prophecy (Double Fulfillment)

Another type of prophecy is known as the “typological prophecy” or “double fulfilment prophecy.” Prophecies of this type are characterized by a historical fulfilment near the time of the prophet and also a future fulfilment in the New Testament era. This is not a case of double meaning: rather, it represents a situation in which the partial fulfilment becomes a type of a New Testament application. For example, David was promised an heir that would be the Son of God. Historically, this was Solomon: yet this was also a typological prophecy of Christ, David’s greater Son (2Samuel 7:12-14).

Another example is found in Deuteronomy 18:15-18 where the “coming prophet” like Moses is obviously Joshua in the historical context; yet, in the wider application, it is a type of Christ (John 1:21; 6:14; Acts 3:22). This does not mean these are two meanings of the same prophecy; rather, the prophecy has a partial fulfilment in the Old Testament and a more complete fulfilment in Christ.

Another example of this type of prophecy is the quote from Hosea 11:1 cited in Mathew 2:15: “Out of Egypt I called my son.” In the Old Testament context, Hosea reflected on how God had delivered Israel (His son) out of Egypt and prophesied that He would continue to deliver “his son” (his people) from such persecutors in the future. In this case, Egypt symbolized any oppressor. God, however, meant this prophecy to have a near fulfilment in the nation of Judah and final typological fulfilment in Christ. This prophecy was fulfilled not only in the Old Testament by the deliverance of God’s “seed” but also it was fulfilled ultimately as a type in His “seed” (son) to come.

The Messianic Psalms exemplify typological prophecy. Often the suffering of Israel and coming deliverance look forward to Christ’s Kingdom. In the same way, David’s record of his own suffering or an event in his own suffering or an event in his son’s life is seen as a “double reference,” prefiguring the ultimate son of David to come.

In such a psalm, not everything the psalmist experiences is a prophecy. The interpreter should consider as typological prophecy only those events the New Testament confirms. Here are some examples:

Psalm 41:9 Christ’s betrayal John 13:18

Psalm 22:1 Christ’s crucifixion Matthew 27:46

Psalm 31:5 Christ’s death Luke 23:46

Psalm 16:10 Christ’s resurrection Acts 2:25-28, 31

Psalm 68:18 Christ’s ascension Ephesians 4:8

Many of the prophecies of the “servant of the Lord” in Isaiah originally referred to Israel as a nation. How do we explain how these, in turn, can be used to refer to Christ in the New Testament?

The Prophet’s Understanding

When we look at the ramifications of the prophet’s predictions from our New Testament position, we may wonder what he actually understood. Was the prophet completely in the dark with regard to what he was saying, much like a person who merely takes dictation?

The answer is “No”. The prophets did understand what they wrote, but they longed to know the full implications and details that we know. Peter tells us that they did understand the basic message of the coming Messiah, but he adds that they desired to know further details such as “who” and “when”.

Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow? It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you (1 Peter 1:10-12).

Some would discount the prophet’s knowledge of confessed ignorance of his visions (Daniel, Zechariah). This ignorance, however, either involved the question of time or it was satisfied directly as a messenger of God explained the vision in the immediate context.

Consideration of the prophet’s understanding of his prophecies leads us to another question. “Does a prophecy have two interpretations (one historical and one future) or only one?” The answer is one. The fulfilment is always far greater than the prophet dreamed of or comprehended, but it is essentially the same. Just as a rifle has two sights, one close to the marksman’s eye and one at the other end of the barrel; so the prophecy has two aspects. The prophet saw those events close to him because he was limited in his perspective, but his intention was directly in line with the New Testament fulfilment.

For this reason, only when we begin with the writer’s perspective and then compare it with the New Testament fulfilment can we be “on target” with what God meant to communicate. This requires us to interpret prophecy using all the rules of syntax and context as we have discussed them. Certainly, the prophet did not see how his “piece of the puzzle” fit into the entire scope of God’s plans, but he did have a general idea of what he was prophesying and his intention is basic to correct interpretation.

Now, Briefly answer the following question;

The first part of Micah 4:10 predicts the fall of Jerusalem in 586 B.C., and the second part of this verse predicts its restoration in 536 B.C., Micah 5:1 predicts the fall of Jerusalem in the first century; verse 2 predicts the birth of Christ; verse 3 speaks of the church, and verse 4 prophesies the millennial reign of Christ. If you were reading this prophecy when it was written, it would seem to predict all events in one time period. How do you explain this prophetic perspective?

………………………………………………………………………………………………………………………………………………………………………………………………………………….. Briefly define what is meant by a Hebrew Parallelism

Read the following Parallelism and explain how the parallel literary style helps you interpret the couplet.

“I do not hide your righteousness in my heart;

I speak of your faithfulness and salvation” (Psalm 40:10)

The ancient caption that precedes Psalm 57 includes this phrase: “When he had fled from Saul into the cave. “Explain how this caption helps you in interpreting this psalm.

Lament psalms often begin with a complaint to God or an expression of doubt. How does the structure of this type of Psalm help explain the apparent lack of faith?

His mood is desperation and despair, and his theme is an appeal for God to protect him

1 The parallelism is a poetic system in which the poet says the same thing twice in deferent words. The idea is a balance or symmetry of thought patterns

12 In the context of the entire poem, Jeremiah is describing the people in rebellion who had been punished by God; however, he is not saying that God is not willing to hear a sincere prayer of repentance. In fact, he gives them hope in God’s mercy and faithfulness and begs them to repent.

2 It is synonymous parallelism with an A B—A’B’ pattern. The A ideas are “heavens” and “skies”; the B ideas are “declare the glory of God” and “proclaim the work of his hands.”

13 I would say, “No!” This is not teaching a negative attitude. The overall poem reveals that Job is working through his sorrow and depression to victory.

3 c) twenty-eight.

14 I would be inclined to make the first literal because it is in a direct historical passage. I would consider the second to be figurative because it is a poetic passage.

4 b) twenty-four.

15 Imprecatory psalms are psalms in which the writer asks God to take vengeance on an enemy. These psalms at times reflect an honest expression of the Psalmist’s feelings as he works his way to a more biblical understanding. They often reflect his feelings towards God’s enemies rather than his own enemies, and they often use hyperbole.

a. Synonymous.
b. Synthetic.
c. Antithetic.
d. Synthetic.

(This was a difficult one. Notice that the second half explains and completes the idea of the first).

16 At verse 31 the theme moves from the work of the Holy Spirit in the lives of believers (beginning with Pentecost) to the great natural catastrophes of the final Day of the Lord.

6 The aspect of shepherding that David focuses on is feeding. With God as our shepherd, we will lack nothing.

17 The idea of the last days reflects “prophetic telescoping.” Here the prophet saw Christ’s first coming, the church empowered, and His second coming in might and power as if the events were compressed into one single period of time. In reality, the last day’s span millennia.

7 One of the reasons for living a righteous life, this psalm explains, is that God’s name and reputation are associated with our actions.

18 The prophecy to Abraham that his offspring would bless all nations is a general one fulfilled in developing stages from Christ’s first coming to the time of the church age.

8 Since the Lord is my salvation, I can live without fear.

19 Israel becomes a type of Christ so that what historically refers to the relationship between God the Father and Israel, now refers to Him and Christ.

9 The second line explains that humans are universally sinful.

20 Statements b and c are true.

10 The caption says that David is in the desert of Judah, almost certainly fleeing from Saul. Note the metaphor of thirst in verse 1 and the reference to those seeking to destroy him. May God grant you the required illumination to view, study and accurately interpret it exegetically.

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