Why is the language in which Scripture was first written so important?

The original language of the Old Testament is Hebrew. The language through which the New Testament came to the Gentile world was Greek. This is because Greek was the language that was widespread at the time of the first apostles - not because Greek was to replace Hebrew as the language of Scripture.

A lot can be gained by understanding the scriptures through the Hebrew language and with a Hebraic way of thinking. You may already study Hebrew as an aid to Bible study - if not, why not consider doing so?

Hebrew Language and Culture

Language has a powerful effect on the lives of people. Before the advent of widespread communication, and after the dispersion at the Tower of Babel, language was probably the most important barrier keeping communities of people separate from one another. Language fenced them in, as it were. Each group's community traditions and culture then developed within this framework, interacting with and influenced by their language.

Hebrew is one of the Semitic group of languages, which also includes Ugaritic, Canaan-Phoenician dialects and Aramaic (it is also closely related to Ethiopic and Arabic dialects). As we study the growth of the societies of the Semitic nations in the Middle East, we find that language and culture were closely interwoven as the people-groups developed through the centuries. Thus when we are seeking to understand the background of the Bible we need to look at both the language and culture of the people.

The language of the Bible influenced the interpretation of the Bible. Israel is closely defined by the way Torah is interpreted linguistically, and this has been so for thousands of years. This was the case through the wilderness years, at the time of the judges and in the kingdom years, and on to today. In other words, the scriptures of the Tanakh (Old Testament) were interpreted into laws and customs of the community – and so Hebrew language was related to action. Understanding the Hebrew language is therefore key to understanding both Scripture and its application.

The Hebrew language is closely interwoven with Hebrew culture, and has long influenced the interpretation of Scripture.

In the chapter 'The Power of the Word' in his book Heritage: Civilization and the Jews, (1984, Summit Books), Abba Eban says:

The Hebrews entered history suddenly, without much storm or drama. Indeed, history barely noticed that the Jews had entered it at all. Why should the powerful, sophisticated empires in the rich green valleys of the Nile and the Euphrates be impressed by those ragged, wandering tribes? They had no cities, no temples, no buildings, no armies. All that they had were ideas expressed in words.

All subsequent history bears witness to the unconquerable power of those words. A few thousand Hebrew words uttered in Israel a few thousand years ago have been sending sharp impulses of thought and feeling into mankind ever since. We cannot imagine the history of civilizations, of religion, of philosophy, literature, drama, science, art, with acknowledging the potency of those words.

The words preserved the people in their separate identity... (p31)

This is well known to those who make in-depth studies of the power of language. Some branches of the modern science of linguistics concentrate on the psychological, cultural and social effects of language, so important is the link between language and culture. Language is far more than words that convey information. It forms the framework of personality, of society and of culture, both through the nature of the language itself and the practices that are described by it. Language and culture are inseparable.

Language is far more than words that convey information. It forms the framework of personality, society and culture.

With all the implications of this, Hebrew was the chosen language of God to convey his teaching to Israel. Their whole existence, and therefore the background to Christianity, is influenced by this. We gain a workable understanding of the background of the words of Scripture through scholarly translations, but there are other depths to consider through familiarity with the language of Scripture itself.

This is an immense subject on which we can only touch briefly, so we will illustrate with a small number of examples of the specific characteristics of the Hebrew language.

The Alphabet

There are 22 consonants in the Hebrew alphabet. Each letter is a word picture. For example, the Aleph is a representation of an ox, a Bet represents a house, a Gimel represents a camel, a Dalet a door, a Heh a window and a Vav a hook. Words of the scriptures were originally formed with consonants only. The readers and writers of Scripture would have been familiar with how to say each word and so vowels were not developed until much later.

Of all the languages on earth, Hebrew was the language God chose to convey his teaching to Israel, influencing their whole existence and the background to Christianity.

As Menachem Mansoor writes in Biblical Hebrew, Volume 1 (1990, Baker):Hebrew Alphabet, see Photo Credits.

The Hebrew Bible was originally written without vowels. The Hebrew of the Dead Sea Scrolls, dated between the second century B.C. and the first century A.D., has no vowels. When Hebrew had ceased to be a spoken language, several systems of vowel signs were invented by Jewish grammarians to help the public read Hebrew accurately. Our present system was probably adopted about the ninth or tenth century A.D. and is known as the Tiberian – developed by Jewish scholars of Tiberias... (p31)

Vowels were written beneath, above and within the existing consonants, so that the original form of the words without vowels was preserved. The vowels consist of patterns of dots or lines. As Mansoor implies, oral tradition preserved the pronunciation of words, before it was considered necessary to preserve the Hebrew language in written form.

This indicates that though Scripture was written, it was also linked with oral traditions, being connected more to the doing of what was written than philosophising about it. It was primarily a spoken language. The written word was related to the spoken word, which in turn was related to lifestyle and culture.

Hebrew was primarily a spoken language, preserved through oral traditions before it was ever preserved in written form.

The Verb Structures

The verb structure of the English language and other languages is far more complex than Hebrew. There are less variations of a verb in Hebrew; generally speaking, the various tenses of a verb are formed by adding prefixes or suffixes to verb roots of three letters.

The verb is to be found at the beginning of a sentence, indicating its priority - as opposed to the priority of the noun in other languages. Hebrew is a 'doing' language, not a philosophical language. The tenses of the verb are also simple, related (in general terms) to completed, continuing or uncompleted action. If we consider the relationship of language with culture we have another clue as to the characteristic of a Hebrew speaker, who speaks in simple and straightforward ways relating to the activities of life.

In Hebrew, verbs are prioritised at the beginning of sentences. Hebrew is a 'doing' language, not a philosophical language.

Figures of Speech

EW Bullinger's book Figures of Speech in the Bible (1993, Baker) is over 1000 pages long, containing hundreds of examples drawn from the whole range of literature to be found in the Bible. Figures of speech reflect aspects of the Hebrew mind. We cannot say that every Hebrew speaker will use anything like that range of figures of speech, any more than every English person will be a literary expert at the level of William Shakespeare. But the Hebrew language nevertheless gives us some insight into the Hebrew culture and mindset.

We will take three examples for illustration: Ellipsis, Parallelism and Hyperbole.

a) Ellipsis

Ellipsis is the figure of speech in which there is an omission of some part of a sentence, which gives the sentence a special emphasis. Generally speaking, a sentence has three components: a subject, a verb and an object. Omission of any of these three is possible. Bullinger put it this way:

The omission arises not from want of thought, or lack of care, or from accident, but from design, in order that we may not stop to think of, or lay stress on, the word omitted, but may dwell on the other words which are not emphasized. For instance, in Matthew 24:19, we read that the Lord Jesus, "gave the loaves to His disciples, and the disciples to the multitude.

There is no sense in the latter sentence, which is incomplete, "the disciples to the multitude," because there is no verb. The verb "gave" is omitted by the figure of Ellipsis for some purpose. If we read the last sentence as it stands, it is read as though Jesus gave the disciples to the multitude!

This at once serves to arrest our attention; it causes us to note the figure employed; we observe the emphasis; we learn the intended lesson. What is it? Why, this; we are asked to dwell on the fact that the disciples gave the bread, but only instrumentally, not really. The Lord Jesus Himself was the alone Giver of that bread. Our thoughts are thus, at once, centred on Him and not on the disciples. (p1)

There are a very large number of examples of ellipses in the Bible. With a mind tuned to this aspect of Hebrew, the reader naturally draws a particular emphasis because of the omitted words. This is an aspect of Hebrew culture as well as something we should understand in the reading of Scripture.

Bullinger demonstrates that there are complex examples of ellipses as well as more simple ones. For example, he perceives a 'Complex Ellipsis' in Romans 6:4: "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father..."

He writes, "The complex Ellipsis here may be thus worked out: "Therefore we are buried with him by His baptism-unto-death (and raised again from the dead), that like as Christ was (buried and) raised again from the dead by the glory of the Father, even so we also should walk in newness of life" (p113).

b) Parallelism

Parallelism is another of the figures of speech that gives a sentence a certain emphasis. In this case it is through the repetition of similar, synonymous, or opposite thoughts or words in parallel or successive lines. Bullinger distinguishes seven kinds of parallelism, each bringing their own form of emphasis. Often this figure of speech is considered poetic, but its use is more general than that – it is simply another aspect of the Hebrew way of communication. Here are a few examples.

Psalm 1:1:

Blessed is the man
That walketh not in the counsel of the ungodly,
Nor standeth in the way of sinners,
Nor sitteth in the seat of the scornful.

Bullinger states: "Here we have three series of gradation:- walketh / standeth / sitteth; counsel / way / seat; ungodly / sinners / scornful. These gradations point us to the fact that there is a mine of truth contained in the verse, on which a volume might be written." (p350).

Proverbs 10:1

A wise son maketh a glad father;
But a foolish son is the heaviness of his mother.

Here the emphasis is made with a contrast in two lines opposed in sense to one another.

Proverbs 18:24:

There are friends to our own detriment:
But there is a friend that sticketh closer than a brother.

Bullinger says: "The point of the parallel lies in the plural, "friends"...many friends in contrast with the faithfulness of one 'friend'" (p353).

These are simple examples, but the Hebrew language contains examples of growing complexity.

c) Hyperbole

This important figure of speech involves emphasis being given through exaggeration. More is said than is meant to be literally understood, in order to heighten the impact of the phrase. Here are a few of the simpler examples noted by Bullinger (pp423-428):

Genesis 2:24

'Therefore shall a man leave his father and his mother, and shall cleave unto his wife.' This does not mean that he is to forsake and no longer to love or care for his parents. So Matthew 19:5

Deuteronomy 1:28:

'The cities are great, and walled up to heaven,' to express their great height.

Judges 20:16:

'Every one could sling stones at an hair and not miss': to describe the wonderful proficiency which the Benjamites had attained in slinging stones.

These few, of the many examples of Hebrew figures of speech in the Bible, illustrate the character of the language in conveying ideas and forming the way of thinking of the Children of Israel, which in turn determines the character of the people and the nation as well as being a framework for our understanding of the scriptures.

The Hebrew Basis of Scripture

Apart from a few places where Aramaic was used (Dan 2:4b-7:28, Ezra 7:12-26, Gen 31:47 and Jer 10:11) the Tanakh (Old Testament) was passed down to us through the Hebrew language. It was faithfully copied from generation to generation in the scribal traditions, so that one small mistake would render the whole manuscript obsolete and require a fresh start to preserve accuracy.

Because the language used for the New Testament was Greek and because we have the Septuagint (Greek translation of the Old Testament), we have insights into the Hebraic background of the New Testament. We can compare words and phrases in the New Testament with the words and phrases of the Septuagint. However, it is always the original Hebrew that is at the root of the scriptures. The authors of the New Testament were entirely Hebrew in their outlook (and, for the most part, background) despite the fact that the message of the Gospels is recorded in Greek.

Every part of Scripture should therefore be read through the mindset of Hebrew. This is to understand both its meaning and its intent for our lives. Through faith in their Hebrew Lord, Christians join the historic community of the Hebrews and accept its Scripture, which is Hebraic in both word and deed.

In summary, then, the construction of the Hebrew language has its own characteristics which must be understood in order to discover the true meaning of Scripture. We have discussed how language and culture are related and suggested that the Hebraic culture is not one of philosophising but one of doing. The whole character of the Hebrew people, as intended by God, is linked to the study of the Hebrew language. We have also mentioned the important fact that the Greek of the New Testament should be understood through Hebrew eyes.

For Reflection and Comment

What benefits are there in reading the Greek New Testament through a Hebrew mind-set?

Next time – final in the series: Timeline and Bibliography

As we enter into a new year, not knowing what we will encounter, how can we look ahead with understanding?

Looking ahead into the New Year is like driving a car in rain and thick fog with the windscreen wipers going flat out and your eyes straining to pick up familiar shapes and to distinguish signs of danger. But Christians have several weapons in their spiritual armoury enabling them to look ahead with understanding. In particular, they have the Bible and the Holy Spirit, who is the 'Counsellor' and the interpreter of the word of God.

The Promised Counsellor

Jesus promised his followers that the Holy Spirit would not only guide us into all truth but that he will even "tell you what is yet to come" (John 16:12). Obviously that does not mean some kind of soothsayer gift, or the ability to know everything that is going to happen in the future. This promise was made at the Last Supper when Jesus was preparing his disciples for the shock of his death and resurrection. He was reassuring them that they would never be separated from him once the Holy Spirit came into their lives.

Christians have several weapons in their armoury enabling them to look ahead with understanding. In particular we have the Bible and the Holy Spirit, who counsels us.

Jesus' emphasis was upon the truth being revealed to his disciples so that they could be his witnesses in the world. If, on some occasions, this meant that they needed to know what would happen in the future, then this would be revealed to them. That promise still holds good today, but only when it is essential for the furtherance of the gospel.

Of course, the broad outlines of the way God intends working out his purposes are already set out in Scripture, leading up to the day when he will draw all things together and the nations will be gathered before Jesus (Matt 25:32). But most biblical scholars believe there is quite a bit to be fulfilled before that day. Nevertheless, we clearly live in a day when momentous events are occurring, which may not only be turning points in history but actually milestones in the fulfilment of God's purposes.

The Year Past

As we noted earlier last year, 2015 was a year of anniversaries, such as the 1000^th anniversary of the Viking invasion of England, the 800^th anniversary of Magna Carta, the 750^th anniversary of our first parliament, the 200^th anniversary of the Battle of Waterloo and the 70^th anniversary of the end of the Second World War in Europe. But what of the future? What does 2016 hold for Britain and for the nations of the world?

In the last week of 2015 the so-called Islamic State suffered its first major reversal in losing control of Ramadi, a key town in northern Iraq. But does this signal a turning point in the war against the Islamic fighters? Peace talks are scheduled for the New Year in the five year long civil war that has ravaged Syria and changed the demography of a large part of the Middle East. Is there anything in the Bible that helps us to understand what is happening in that part of the world?

We clearly live in a day when momentous events are occurring – not only turning points in history, but milestones in the fulfilment of God's purposes.

Understanding the Middle East Powers

Iraq and Iran generated some of the most violent and bloodthirsty empires that ruled the region in biblical times. Assyria, Babylon and Persia each had their capital cities in this territory. Between them they were responsible for hundreds of years of cruelty, oppression and injustice inflicted upon all the small nations around them including Israel and Judah. The ruthless atrocities committed by their armies struck terror into the hearts of their neighbours.

But the prophets foresaw a day of retribution coming upon them for the gross suffering they had inflicted upon others. Isaiah devoted two chapters (13 and 14) to the judgement that would come upon Babylon and Assyria. He foresaw Babylon being overthrown like Sodom and Gomorrah. He said "She will never be inhabited or lived in through all generations" (Isa 13:20) and Jeremiah also devoted two whole chapters (50 and 51) to what he foresaw coming upon Babylon. He prophesied that God would "stir up the spirit of a destroyer against Babylon" (Jer 51:1). He continued "I will send foreigners to Babylon to winnow her and devastate her land; they will oppose her on every side in the day of her disaster."

Prophecies Against Babylon

Historically that did not happen when the Babylonian Empire fell to Cyrus, the Persian Ruler, in 539 BC because Babylon surrendered to him without a shot being fired and the city remained a centre of commerce and prosperity for many years. In fact, that prophecy was not fulfilled until hundreds of years later. Babylon gradually fell into decay during the Greek period and then when the Muslims conquered the land in AD 650, what remained of it was totally destroyed. Babylon has remained desolate to this day - despite Saddam Hussein's attempt to revive its ancient glory.

Prophecies about Babylon's destruction were eventually fulfilled so that it remains desolate to this day – despite Saddam Hussein's attempt to revive its ancient glory.

No-one lives in Babylon now, as both Isaiah and Jeremiah foresaw. Jeremiah wrote his long prophecy on a scroll and sent it via a messenger to Babylon in the year 593 BC with the instruction that the whole of the scroll should be read in Babylon - presumably on a bridge over the River Euphrates, because he gave the scroll to a man called Seraiah with this instruction, "When you get to Babylon, see that you read all these words aloud. Then say, 'O Lord, you have said you will destroy this place, so that neither man nor animal will live in it; it will be desolate forever.' When you finish reading this scroll, tie a stone to it and throw it into the Euphrates. Then say, 'So will Babylon sink to rise no more because of the disaster I will bring upon her'" (Jer 51:61-64).

Prophecies for Today

Are there any prophecies that are relevant for understanding what is happening today? The answer to this question lies in Ezekiel, Haggai, Malachi, as well as in the teaching of Jesus in the Gospels and in the Book of Revelation. Clearly we cannot review such a range of Scripture in a short article such as this. But we can note one or two salient points.

Anti-government protesters shout slogans against Assad, 28/12/15. See Photo Credits.A number of Arab leaders, such as Ahmadinejad the former President of Iran, have made clear declarations of their intention to destroy Israel. At the moment, with the Syrian conflict still at its height, none of the nations in the Middle East are in a position to launch an attack upon Israel, so apart from the odd incident of violence involving Palestinians, Israel has largely dropped below the radar of the world's media. But we all know that it will happen sometime.

The prophet Ezekiel devotes two chapters (38 and 39) to what he foresees as a combined attack upon Israel coming from many of the surrounding nations. But his prophecy is quite specific and everyone in Israel today is aware of his warnings. He says that a combined international army will invade Israel; "In future years you will invade a land that has recovered from war, whose people were gathered from many nations to the mountains of Israel, which had long been desolate. They had been brought out from the nations, and now all of them live in safety" (Ezek 38:8). All of this sounds very much like the history of the modern state of Israel since 1948. But the prophecy also sees the Israeli population as being "a peaceful and unsuspecting people" (38:11) which certainly is not an accurate description of Israel today, where everyone is on the alert.

Ezekiel prophesied a combined attack on Israel from surrounding nations which has not yet come to pass – which requires Israel to be 'peaceful and unsuspecting'.

False Peace

Strangely enough, the greatest danger may be coming from the so-called 'peace talks' which the United Nations are organising, when they hope to bring together the warring factions in Syria together with President Assad, plus the support of unlikely bedfellows such as Iran, Russia, Iraq and Saudi Arabia. Once the Arabs have settled their disputes, Israel may be in greater danger which inevitably brings a threat to world peace.

The outcome of these talks is more likely to be a false peace based upon a patched-up agreement - rather than a true peace. Such an agreement with the backing of the United Nations could lull Israel into a false sense of security which could endanger their future.

This is the kind of scenario referred to in the prophecy given by David Noakes in Jerusalem back in 2003 that we are printing alongside this article. We cannot look ahead into 2016 without sounding a note of warning. At the same time, we express our confidence in the sovereignty of God, who is clearly working out his purposes at this point in world history.

Strangely enough, the greatest danger may be from UN peace talks, which will likely create a false peace that will lull Israel into a false sense of security – but which will not last.

Need for Committed Prayer

Perhaps the greatest need today is for a greater commitment of Christians to the study of the word of God and to specifically focused intercession. The key to the future lies not so much with the activities of churches and denominations with their synods and assemblies, but with the multitude of small groups of believers who faithfully gather in prayer and Bible study, as they did in the earliest days of the church.

Clifford Denton discusses the principle that all Scripture is founded on the first five books of the Bible - the Torah.

In the last study we looked at the covenant purposes of God to show that there is an overarching principle of covenant throughout all history. This week we will look at another unifying principle of our faith, handed down by the nation of Israel. This is the principle that all Scripture is founded on the Torah, the first five books of the Bible.

All Scripture is for all of God's people. It is not to be seen as the Old Testament for the Jews and the New Testament for Christians. The basis of Scripture, from the Hebraic point of view, is the Torah. Now this is not to say that the basis of our faith is Torah - the basis of our faith is faith in Jesus the Messiah. So how are we to read all Scripture with the right balance?

All Scripture is for all of God's people. It is not to be seen as the Old Testament for the Jews and the New Testament for Christians.

We do not replace Jesus by the Torah, or Torah by Jesus. We see him as a fulfilment, a manifestation - a full realisation of Torah. So in saying that we are to take a Torah perspective on the scriptures, we are neither going into legalism nor a replacement of Jesus. In fact, by reading the scriptures as they should be read, Jesus will be central, and we will come to know him better.

Torah Foundations

So let us consider how Torah is the basis of all Scripture. A well-known and respected Jewish Rabbi, Samson Rafael Hirsh, wrote a book called Horeb (Soncino, 2002). Horeb was the mountain of God where God met with Moses to give him detailed aspects of Torah. Hirsch comments in his introduction:

As far as the term torot is concerned, it can without difficulty be applied to the general religious truths of Judaism because the word Torah, although sometimes used for the whole corpus of our laws, originally signifies teaching or doctrine.

To Hirsch, Horeb means to plant the seed in someone else - hence to implant the seeds of truth and morality in others to transform their lives.

So that torot are the teachings which God has revealed to us of truth and goodness, which we are to accept in our minds and feelings so as to beget in us the knowledge of truth and the decision to do good. The value of torot can therefore never lie in their merely doctrinal or theoretical character, but in their motive power leading to action as a transforming agency in the lives of men.

Hirsch seems to be a Jew speaking about these things from a Christian perspective, but really he is showing us that for both Jews and Gentiles called by faith, there is a purpose in Torah that goes beyond legalism. Legalism is certainly a valid criticism of much of the Jewish world. They took the teachings of Moses and legalised them so much as to take the life from them. But there is also a deep truth in what we read from Rabbi Hirsch, that the Torah is the heart of God's teaching for all mankind. Torah is to be manifest in our lives, and that is the pursuit of the Jew and the believing Gentile - all who come into this one family of faith. Remember that it was Jesus himself who said:

I have come that they may have life, and have it to the full (John 10:10)

All of God's teaching is to bring life. He also said in Matthew 5:17-18:

Do not think that I have come to abolish the law [Torah], or the prophets, I have not come to abolish them but to fulfill them. For I truly tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the law [Torah], until everything is accomplished.

There is a purpose in the Torah that goes beyond legalism – it is the heart of God's teaching for all mankind.

We must reject the idea that a Torah foundation to Scripture leads to legalism. It can lead to legalism but need not do so. God does require standards, and he tells us what these are. Therefore, we must be disciplined in our walk of faith, but we must also find God's heart through his teaching. All the laws of God are full of his heart's concern for us. That is why the Holy Spirit came to write the teaching on our hearts.

Where is the Balance?

So where is the balance? How can we re-assess the scriptures and discover their Torah foundation? This is central to our Hebraic and Jewish heritage. Also handed on to us was the realisation that the Jewish world did not quite get it right. Indeed, Jesus criticised many of the teachers of the law about their interpretation and their lifestyle. But even so, it does not mean we should not look again and rediscover what Israel itself is seeking today - as we read from the introduction of the book by Hirsh, concerning the teaching of God at Horeb – "And I sought through all generations..."

We must reject the idea that a Torah foundation to Scripture leads to legalism. It can lead to legalism – but need not do so.

What is it that we are seeking together in that life of faith, using the Bible as our reference point? First, to understand that the Torah is the basic teaching of God. Although the whole Bible is Torah or teaching, the first five books are given a special place - these are the special revelations of God.

These books contain far more than the 'dos and don'ts' that God brought through Moses. We need to reassess what they really bring to us, and with confidence put them at the foundation of our Bible reading. If you go through these books carefully you will find in them the origins of all the truths contained in the Bible.

All Foundational Truths Begin in Torah

The first teaching of the Bible is the account of creation - nowhere else do we find this truth in the entirety of the libraries of the world. As we go on with our reading we begin to learn about God, mankind and their relationship. We learn how sin came into the world and about God's standards for mankind. We learn of the Fall and the situation that we are all in now after the Fall. We learn of the great Flood, and of the covenant purposes of God - all these things are laid out in the Torah.

These five books contain far more than the 'dos and don'ts' that God brought through Moses. If you go through them carefully you can find the origins of all the truths in the Bible.

Abraham's life is fully described in those first five books - as are the lives of Isaac, Jacob, Joseph and later, the twelve tribes of Israel. Finally, the growth of the nation of Israel is described in the books of Torah.

Here too we learn how to apply the metaphors that God wants to teach us, through real life situations. From the toil in the land of Egypt and the release from captivity, we set the foundations for our own experiences with God, both physical and spiritual. We learn about the miracle workings of God. We learn about his active interventions in the world. He has not just separated himself so that it goes like some machine.

We learn about the Feasts of the Lord, which appear first in the Torah. We learn about the Sabbath and its importance. The priesthood is introduced, as are the principles of faith and of prayer.

If you go into the first five books of the Bible and try to assess the number of themes there, you will find them to be countless. We must, therefore, come away from a mindset that these are irrelevant books for Christians. They are the foundation of the faith for Israel and those saved from the Gentile world.

We must come away from a mindset that these books are irrelevant for Christians. They are the foundation of our faith.

Torah Dependency of all Scripture

So then, if Torah is the basis, how does the rest of Scripture fit into its pattern? The Jewish way of dividing Scripture is very valid. The division into three sections according to tradition is first the Torah itself, then the Nevi'im (or Prophets) and finally the Ketuvim (the Writings). That is the traditional way that was handed on to us.

The Bible books are set out in a different order in the Hebrew bible. If we look at them in those three sections, we can see better how they fit together as we try to re-establish the Torah as the basis of all Bible study.

The Prophets

What about the Prophets then? What message in addition to Torah do the prophets bring? The prophets have one purpose and it is Torah-based. When the people of God begin to stray, they also begin to not listen to him. They do not read the signs around them and they gradually ignore what God is saying. So God sends along a prophet, or a prophetic word, or prophetic movement in order to remind people and call them back to the one true God. How do the people get called back to the one true God? They must be called back to his teaching - to what he requires of us.

So the simple task of the prophet is to call the people of God back to himself through his teaching. In that sense, the prophets are Torah-based. There is second purpose in the prophets - a message that looks to the future for God's people. They all say, as it were, "Israel - people of God, cleave to God through his teaching. It may be hard but one day he will make it easier, because in the future there is a promised Messiah, and there is a promised new heaven and a new earth - that day will come but hang on - keep with him, walk it through with him in the meanwhile."

Even that is a Torah-based message, however, because it is all about Jesus, and Jesus is the fulfilment of Torah. In a subtle way the futuristic aspect of the prophetic message is aligned with the past prophetic message - to remember Torah and walk with your God. If you approach the prophets in that way you'll find that Torah is the basis of their whole message, and without Torah they have no real foundation. They do not bring a new message, but they remind you of an old message.

The prophets do not bring a new message, but remind you of an old one.

They may well give some clues as to what Torah really means, such as we find in Micah 6:8:

He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.

Sometimes, like this, the prophets give glimpses of the heart message of Torah, but it is not a new message, it is a message in context. Here is a simple example of how this applies. In the book of Amos, chapter 4, we read:

"I also withheld rain from you when the harvest was still three months away. I sent rain on one town, but withheld it from another. One field had rain; another had none and dried up. People staggered from town to town for water but did not get enough to drink, yet you have not returned to me," declares the LORD. "Many times I struck your gardens and vineyards, destroying them with blight and mildew. Locusts devoured your fig and olive trees, yet you have not returned to me," declares the LORD.

"I sent plagues among you as I did to Egypt. I killed your young men with the sword, along with your captured horses. I filled your nostrils with the stench of your camps, yet you have not returned to me," declares the LORD.

Amos repeats one sign after another from God that has fallen upon the nation of Israel with increasing intensity as God's judgments became more severe. The people of Israel had lost sight of the signs of God, lost their walk with him, turning away - and so a prophet came to warn them.

But what about these signs? Well, Israel's history - Israel's prophetic history - can always go back to the Torah portions. If you look at Deuteronomy 28 and 29 you see it is exactly what God said that he would do. Part of this teaching was how Israel would receive blessings or curses from the Lord.

If you fully obey the LORD your God and carefully follow all his commands I give you today, the LORD your God will set you high above all the nations on earth. All these blessings will come on you and accompany you if you obey the LORD your God: You will be blessed in the city and blessed in the country. The fruit of your womb will be blessed, and the crops of your land and the young of your livestock—the calves of your herds and the lambs of your flocks...

...However, if you do not obey the LORD your God and do not carefully follow all his commands and decrees I am giving you today, all these curses will come on you and overtake you: You will be cursed in the city and cursed in the country...

So what does Israel perceive when things start to go wrong - blight on the crops, plague on the cattle, things going wrong in their community life, rain here and not rain there - these are signs from God, signs that were part of his teaching programme, and here it is in Deuteronomy - a central book of Torah. Amos did not bring a new message. It should not have been a surprise to Israel, but they were not heeding the signs, so a prophet came to explain what was happening. The prophet's message was Torah central.

The Writings

In 2 Chronicles 7 there is a similar parallel, and this is part of the 'Writings'. Solomon had built the great temple to the Lord and wanted to dedicate it. In 2 Chronicles 6, he asks God if he will bring blessing upon this place. The Lord responds and says:

"I have heard your prayer and have chosen this place for myself as a temple for sacrifices. When I shut up the heavens so that there is no rain, or command locusts to devour the land or send a plague among my people, if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land. (2 Chron 7:12-14)

Here again, God speaks in a way that is founded upon all that went before in Torah. His ways have not changed. This is just one example, but in one way or another, this is verified wherever we read in Scripture. All the teaching of the whole Bible is bound together by principles and parallels from the Torah. Christians, like Jews, have this same heritage.

All the teaching of the whole Bible is bound together by principles and parallels from the Torah.

Another clear example of the way the Torah, rightly interpreted, is in the heart of all God's people, is in Psalm 119: "O I love your law [Torah], I meditate upon it night and day." Again, in Job, he accepted all that he had suffered, when he realised that God is his Creator. That was the central part of the message of Job - a Torah-based message for a suffering world.

New Testament

Moving into the New Testament scriptures, we remember that Jesus said that he came to fulfil Torah - not one small letter or stroke of the pen would be taken away until all is fulfilled. On the road to Emmaus he reminded the two disciples of how he was to be found there in the Torah and the prophets and the writings. He showed that he was at the heart of God's teaching, rather than replacing it. All the gospels are about fulfilment.

Paul, whose writings form a substantial part of the rest of the New Testament, was first taught as a Jewish rabbi, at the best schools of the day. He was taught about the Torah basis of all scripture and Torah basis of Jewish lifestyle, before ever he went out with the Gospel message. Just as it was for Paul, we should read Torah not with a legalistic approach but by the power of the Holy Spirit. Paul does not deny this teaching; he brings a right interpretation of this teaching.

We, too, need to read the whole of the New Testament in the light of Torah. Our flawed understanding is in a wrong perception of Torah, rather than setting it on correct foundations. If we have a wrong perception of Torah we are afraid to touch it, but Torah reveals the heart of God. This is fulfilled in the New Covenant, written onto our hearts. In this way, the entire Bible is one united whole which brings us to that purpose.

Our foundational Scriptural inheritance is the same for Jews and for Gentiles.

For Reflection and Comment

Can you devise a reading plan which keeps the Torah in balance with all Scripture?

(Consider Under the Fig Tree in the Online Courses of www.tishrei.org)

Next time: Root and Fruit

'Teachings of the Torah' (Ed Kent Dobson, Zondervan, 283 pages, available from the publisher for £17.99)

This is extracted directly from the NIV First-Century Study Bible (reviewed last week) and, as its title suggests, is simply the first five books of the Old Testament covered in the same manner as the complete Bible. This means it is not necessary to buy it as a separate book unless you want this portion of Scripture in a more portable form.

Although the content is the same it does have some features of its own. The pages are glossier and slightly thicker, and there is a preface dedicated to the Torah. It also has a plastic wrap-around cover, with its own strap for holding it closed, giving it extra protection. And it comes in a box which makes it more presentable. The overall effect is that this would make a welcome gift.

The claim of this volume is that it weaves Jewish history with the Christian faith. This it certainly does, but of course being only the opening section of the Tanakh (Old Testament) it can only do this in a partial fashion. Perhaps it is intended as a tempter to buy the full Study Bible!

'NIV First-Century Study Bible', with notes by Kent Dobson (Zondervan, 1850 pages, £34.99, available from St Andrew's Bookshop for £31.49, also available on Amazon)

This is an amazing resource for any serious student of the Bible. It contains even more information and guidance than most already on the market. Its main claim is to be a first-century study Bible, in that it enables readers to explore Scripture in its original Jewish and early Christian context. To this end it is extremely successful.

As well as the usual charts, maps and introductions to the Biblical books, it contains several articles and word studies interspersed directly into the text. The articles are of two kinds: textual, which explain some background to the chapters nearby, and 'day in the life' articles on topics such as shepherds, family life, soldiers, farmers, and various religious groups.

The Word Studies (Hebrew and Greek) provide short but penetrating insights into key terms found in the text nearby. As usual there are explanatory footnotes, but more plentiful and informative than typically provided. At the end there are Endnotes, a Bibliography, Glossary and Concordance. It seems everything has been thought of!

This is an amazing resource for any Bible student, containing even more information and guidance than most already on the market.

Inevitably this is a large book, one for the study rather than carrying around (it weighs around 3lb 6oz, or just over 1.5kg). The pages are colourful and clearly laid out and, perhaps surprisingly, not that thin for a book of this size. They can easily be turned and there is no fear they will soon become torn or scruffy.

In a study Bible the level of scholarship is important. Here it is of a high quality and up-to-date. The notes have been provided by Kent Dobson, the teaching pastor at Mars Hill Bible Church in Michigan, who has an impressive list of qualifications and credentials to back up his love of Biblical studies. His background includes time spent in Israel, where he still leads study tours, and opportunities taken to learn from both Jewish and Christian scholars.

It seems everything has been thought of – which inevitably makes for a large book, but one that is clearly laid out with pages that are not too thin.

Overall, this is a very worthwhile investment that will enhance general reading as well as more advanced studies. It is to be highly commended.

'The NIV Audio Bible App: Read by David Suchet', for iPhone and iPad, available from the Apple App Store/iTunes. Also in CD format (see Further Information). Price including audio, £19.99; basic app excluding audio, £2.99.

N.B. App requires 1.3GB installation space.

This app includes the full British text of the NIV Bible and full narration by British actor David Suchet, as well as many very useful features including a keyword search across the entire Bible, reading plans offering short (14 day) introductory guides to Jesus, Paul and the Old Testament, and summaries of each Bible book.

Another very worthwhile feature is a shortcut to many well-known passages of the Bible making it quick and easy to find any parable or miracle of Jesus or other significant events in his life - or indeed across the whole Bible. Also included in this menu is the ability to find passages relating to key personalities via an alphabetical list of their names. Overall the navigation is simple and effective. The Quick Verse Selector helps you find passages at speed and remembers your most visited places.

Navigation of the app is simple and effective – and it includes a variety of useful features in addition to the text and audio.

Journaling feature

The journaling feature allows you to add your own notes and bookmarks alongside the Bible text as if you were writing in the margins of your print Bible. Using this is easy and full instructions are given, both in terms of making notes and finding them again. You can even share them via the usual media of Twitter, Facebook, texts or email.

There is also a clear guide to using the app to help you get started and a section of FAQs to help with continued use. Getting the most out of the app is easy to grasp, and you need never be stuck!

Display options

The text itself is clear and readable, and available in two font sizes. The chapter and verse numbers can be switched off, as can the toolbars, if this helps give a less cluttered reading experience. Brightness can also be adjusted, and there is a 'dark mode' creating white letters on a black background. The words of Christ can also be turned red if desired.

The text can be scrolled up and down or swiped sideways as though turning normal pages. The footnotes of the print Bible are also available, appearing as pop-ups when you tap the small superscripted letter coloured blue in the text. Explanations of the archaic weights and measures and their metric equivalents can be found in a separate menu, under 'App Information'.

Suchet's Narration

And then there is the narration. A wonderfully sonorous and measured reading of three quarters of a million words, lasting 80 hours! The pace is unhurried and there is some characterisation though not excessively so that it grates on the ear. It is a very enjoyable listening experience from an acclaimed actor whose deep and melodic tones guide you gently but expertly through even the most difficult (and dare I say, boring!) passages.

David Suchet's narration is wonderfully sonorous and unhurried, guiding you gently but expertly through even the most difficult passages.

If you wish you can follow the text as it is narrated by selecting 'Highlight verse with audio'. Each verse is highlighted with a light grey background as it is read, and the pages are even turned for you at the appropriate moment.

Simply sitting back and listening to Suchet will also provide an opportunity to memorise verses as you can repeat sections over and over again until you have them in your head and your heart.

Overall

Here is a Bible App that will satisfy both those familiar with the scriptures and those just beginning to explore what the Bible has to say. It would make a splendid gift for Christmas, and for life!

Further information

Readers may enjoy a short background video on Youtube (2:32) in which David Suchet explains his own faith background and approach to the recording.

Alternative formats: The audio recording is also available in CD format from Hodder Faith and from Amazon. Both also sell part-recordings (e.g. the Gospels, the Psalms/poetry books).

'Providence, Piety and Power' by John Petley (RoperPenberthy Publishing, 2012, 352 pages, available from the publisher for £14.99. Also available from the Telegraph bookshop and from Amazon)

This book, subtitled 'Biblical government and the modern State', argues that religion has a vital role to play in modern political and social affairs. The author, a former political researcher in Brussels, insists on the relevance of Scripture to current problems and maintains there is an overarching divine Providence watching over us and weighing us in the balance.

Biblical Perspective on Politics

Petley's main thesis is to question the size of the State, suggesting it has grown far too large, with a power and influence now well beyond its Biblical mandate. For instance, the belief than more and more state spending will in itself increase wealth and economic growth has led to "a far greater role for the state in managing a nation's economy than the Bible condones" (p241).

The author asks: how much should be entrusted to a State that does not espouse Biblical principles? In answering he often reverts back to Calvin's distinction between spiritual government and political or civil government. He would agree, for instance, that Government is "God's ordained method of restraining evil" (p82), something that is always necessary in a fallen world.

He would also allow the State a role in regulating commerce, to ensure greater fairness and honesty, and that it should legislate to protect the vulnerable in society, but "the actual caring process – feeding the hungry, nursing the sick and dying – is the responsibility of individuals and communities" (p48).

The author asks: how much should be entrusted to a State that does not espouse biblical principles?

Anti-Socialist

He firmly believes in smaller government, one which performs only those functions ordained for it in the Bible, rather than a 'nanny state' in charge from the cradle to the grave. The author is very much against socialism, something to be aware of when approaching his book. He claims that "the fundamental principles that undergird socialism are totally at odds with the Bible" (p173) and admits that "this book argues strongly that Christianity and socialism are incompatible" (p205).

Overall, his verdict on socialism's big state is one of constant failure as it is built upon a rejection of Biblical teaching. So - be prepared for political bias and controversial statements!

Petley has a strong anti-socialist agenda, and is a firm believer in small government.

Christian Worldview

But the author has genuinely looked for a Biblical perspective in current affairs and thoughtfully considered the development of Christian political thinking down the ages in order to use it as a yardstick for today. The first half of the book largely attempts to develop a Christian worldview, and considers how departures from historic Christianity (for example, deism) have affected political thinking in the past.

There is also great relevance to the debate on Europe and EU membership, and to some extent he has foreseen (in 2012) the shake-up of the political landscape that is now emerging.

Christian Voices in Politics

In concluding, he stresses the urgent need for the Christian voice to be heard again in the political arena, and adds some advice on how to get involved. He explains he wrote this book to "inspire Christians to work actively towards a government in their nation that will be characterised by that righteousness which comes through obedience to the Word of God" (p332).

Here is a book on a fascinating area that many Christians don't consider enough or think through in detail. He may not always persuade you, but you will become better informed.

Here is a book on a fascinating area – he may not always persuade you, but you will become better informed.