STUDY OF THE HISTORICAL BACKGROUND

INTRODUCTION
The linguistic analysis of the text must be completed with that of its context.
historical. According to Davidson, "the grammatical interpretation and history,
properly understood, are synonymous.' For our part, it costs us
it's a bit hard to accept such synonymy; but it is evident that no writing -
even less if it is about a passage from the Bible - it can be interpreted
objectively if separated from the historical circumstances in which it
origin.
The different books of the Scripture are far from being addressed.
abstract, impersonal, and timeless religious figures. They arise amidst the
human events pulse with strength the existential reality of
individuals and peoples in the most diverse circumstances. Of course,
this fact does not mean that the Bible is a mere product of history,
as some have supposed, carried away by their liberal prejudices.
We cannot lose sight of its nature, its relationship with revelation.
of God. But we must remember that such revelation is
inseparably intertwined with history. Therefore, the understanding of
its content is only possible when we take its plot into consideration
historical.
This is how the leaders of the Reformation understood it. Taking advantage of the factors
positives of the humanist erudition, came to the conclusion that the
philology must extend beyond the study of words and of the
grammar related to culture and history. For both Luther and
Calvino, the only acceptable method of interpretation of Scripture was the
grammatico-historical, in which both elements must be accounted for in all their
value. This conclusion has been corroborated by the light that the
Archaeological discoveries of the last fifty years have revealed
about countless texts from both the Old and New Testament.
FACTORS TO CONSIDER

To have a more or less complete idea of the historical background of one

Text, it is necessary to collect and compare how many data allow to
approach the maximum to the situation in which the said text is
frame. We highlight the most important ones below.
1. GEOGRAPHICAL DATA.
 The orography, the hydrography, the climatology, the flora and fauna, etc. of the
The corresponding places can help us understand more clearly.
certain passages.
Considered Palestine in its entirety from the point of view
geographical, it is understood that God chose it as the place where
he had to dwell in his people Israel, called to be the light of the nations.
Strategically located, it constituted a vital strip for the
communication of Europe, Asia, and Africa. For better or for worse, about it
cultures, commerce, and not infrequently armies, converged from Mesopotamia,
Egypt, Asia Minor, Greece and Rome. On the other hand, its privileged position
was one of the factors that most facilitated the expansion first of
Judaism and after Christianity throughout the whole ancient world.
If we move from the overview of the context to examining details of the geography
from Palestine, the exile we received for the exegesis is really
invaluable. It will take just a few examples to corroborate our
assertion and thus show us the importance of the interpreter
familiarized with the physical characteristics of Palestine as well as the
remaining countries of the biblical world.
It might surprise you that the blessings and the curses prescribed by
Moses should have been read from the mountains of Gerizim and Ebal.
respectively (Deut. 11:29,30; 27:12, 13; Josh 8:33). How could they be
intelligibly heard by the people without any of the modern ones
megaphone systems? The difficulty fades away
IF we keep in mind that the space between both mountains
It constitutes a huge natural amphitheater with acoustic properties.
exceptional.
The parable of the good Samaritan (Luke 10:30-35) is more vivid if
we thought about the abrupt rocky terrain between Jerusalem and Jericho, very
suitable for providing hiding places for bandits and criminals from all over
laya. The solitary rüta, not without reason, had received the name of 'road
of blood.
Similarly, the knowledge of the orography of the south helps us
Juda, with multiple ornaments on his head, to understand how David could maintain himself
long time out of reach of Saul, his pursuer.
It is apparently difficult to explain the fertility of the surroundings of
Jerico, given the aridity of the region in general. The 'city of the palms'
(Dt. 34:3; Jüe. 1:16) enjoyed a paradise-like condition. The reason is
which benefited from the largest spring in Palestine.
 The characteristics of the seasons and their climatic phenomena
They also provide us with light on some passages. The allusion of Amos
the 'winter houses' (Am. 3:15) should be considered keeping in mind
the winter harshness in Palestine. To the intense cold of certain regions
It is the rainy station, which makes many days result.
horribly unpleasant.
To free themselves from such rigors, the powerful built houses.
especially protected. The extraordinary nature of the inclement weather
atmospheric in winter also explains the detail that we find in the
eschatological discourse of Jesus: "Pray that your flight may not be in
winter" (Mt. 24:20).
When in some texts we are told about the terrors of the east wind
the desert wind (Jer. 4:11; Jon. 4:8; Le. 12:55) is referenced
the sirocco, which blows from the southeast in periods of three to fifteen days during
the months of April to June and from September to November, with effects
disastrous both in animals and in vegetation. Even in autumn it rises
In quite an incredible way, the temperatures and, due to an extremely strong wind
dry, it turns out blazing.
Sometimes it blows with such force that it can dangerously threaten the
navigation and destroy including 'the ships of Tarshish' (Ps. 48:7).
THE MENTION OF TARSIS REMINDS US OF JONAH'S ATTEMPT TO FLEE.

Tarsis was a distant city (probably the Hispanic Tartessos) that

it had become a famous commercial emporium due to its exports
silver (Jer. 10:9), iron, tin, and lead (Ez. 27:10). That the prophet
made this place the point of his destiny, considered in his day as the
more remote than the maritime expeditions from the Middle East reached,
it can be indicative of your concept, wrongly limited, of God. In
Jonas's opinion about contemporary paganism - the 'presence of
"Yahveh" (1:3) was limited to the land of Israel.
In Palestine, divine judgment could reach the disobedient prophet;
but if he managed to reach Tarshish, he would be safe, "far from the presence
of Yahweh" (1:3). Of course, this idea was absurd (see Ps. 139:9,
10), but it was part of Jonah's poor theological system. Thus, the
the situation of Tarsis explains hope - as puerile as it may be for us
we think today- of that man.
In the New Testament, the study of biblical geography will allow us
better understand some of Jesus' experiences, such as the
subtle and dangerous storms on the Sea of Galilee, the episode of the
region of the Gadarenes (Mr. 5:1-13), etc. and a glance at the map of the world
Greco-Roman in which we locate cities such as Antioch, Philippi,
Ephesus, Corinth, and Rome will help us grasp with greater objectivity the
magnitude of the missionary work of Paul.
2. PERIOD OR HISTORICAL MOMENT.

The historical circumstances (political, social, religious, etc.)

related to a given text are equally important. They allow us
we get closer to the author's world, to the problems, the concerns and
the perspectives that this one had ahead of him and that in part shaped his
message.
It is significant, for example, the data presented in the introduction to the
vision of Isaiah (Is.6: 1): 'the year in which King Uzziah died'. It was this one
pious and enterprising monarch throughout his fifty-two years of
reign, despite his final vanity and the frivolity that he
carrying and divine judgment (2 Chr. 26). In those days Judah enjoyed power and
prosperity. Without a doubt, her piety positively influenced the "remaining" faithful.
of the people, although the mass of this would still be inwardly distant from God.
In this situation, the death of the king raised a serious question.
What course would the events follow? Soon it would become clear...
manifest that, as Delitzsch points out, with Uzziah it came to an end
definitely the national glory of Israel. It is against this somber background
which highlights the vision that Isaiah had of the glory of God in His eternal
sovereignty manifested both in judgment and in salvation.
One of the great texts of Amos, "Seek me and you will live" (5:4), goes
followed by an exhortation that, logically, must have a
parallel importance: "Do not seek Bethel, nor enter Gilgal, nor pass through
Beersheba" (5:5). What reason was there for this prohibition? Simply
a nefarious destiny reserved for these cities?
In the days of Amos, those towns, of pleasant memories linked
the patriarchs and to Samuel, had become centers of idolatry to
the ones that the Israelites attended with enthusiasm while disloyally
they abandoned Yahweh. The choice between the worship of the true God and the
The idolatry of those sanctuaries was a matter of life or death.
The vehement denunciations of Haggai against his contemporaries them
we understand better if we have a clear idea of the situation in which we are
they found the Jews who had returned from the Babylonian captivity. In the
huge reconstruction task that they had to carry out struggled
different interests, although not necessarily opposed. They had to
rebuild your homes, but also the temple. Carried by a
unbridled selfishness and for the desire for maximum material well-being,
they concentrate their time and their energies in their own homes, some of them
very luxurious, with total disregard for the house of God, which was in ruins.
When in the New Testament we read about submission to the
civil authorities (Rom. 13:1-6; Tit. 3:1; 1 Pet. 2:13), in the exegesis not
we can lose sight of the high concept that the law had in the
Roman world, despite the unjust whims and the cruelties of
some emperors.
Likewise, when we consider passages relating to the government of the
local church, we will do well to pay attention to the organization of life
public in general and, more particularly, of the synagogue.
3. GENERAL CIRCUMSTANCES.

These can be very diverse. To facilitate their study, the

we will divide into political, social, cultural, and religious.
A) POLITICAL CIRCUMSTANCES.

Both in the Old and in the New Testament, they cover a

undisputed importance. They contributed significantly to determining the
religious life of the peoples, including Israel, and affected the testimony of
the Church in the apostolic days.
It is basic in the exam of a biblical passage to take into consideration the
political sphere in which the protagonists were moving. That is why the interpreter
You have to know the characteristics of the different towns that appear.
in the Scriptures, desde the patriarchal days, going through the amphictyonies in
Thursdays, the monarchy of Israel and the succession of the greats
Assyrian, Chaldean, Medo-Persian, and Greek empires, up to the Roman Empire in
times of the New Testament.
Not a few details of the gospels lose their meaning if not
we are familiar with the political context derived from the
independence movements of the Jews during the period
intertestamental and the subsequent submission to Rome with a complex
system of government.
In the Old Testament, there are plenty of texts where it appears.
clearly the connection between certain activities of Israel or of Judah-
and the national and international political situation.
Particularly important for their religious repercussions were the
swings -from alliance to resistance- in relations with the powerful
powers of Assyria and Egypt. It is essential to take this background into account.
to examine passages such as Is 8:5-18:10:24,25; 30:1-7; 31:1-3; 36:1-6;
Formypeoplehavecommittedtwoevils:theyhaveforsakenme,thefountainoflivingwaters,andhewedthemoutcisterns,brokencisterns,thatcanholdnowater.IsIsraelaservant?Isheahomebornslave?whyishespoiled?Theyounglionsroareduponhim,andyelled,andtheymadehislandwaste:hiscitiesareburnedwithoutinhabitant.AlsothechildrenofNophandTahapaneshavebrokenthecrownofthyhead.Hastthounotprocuredthisuntothyself,inthatthouhastforsakentheLordthyGod,whenheledtheebytheway?AndnowwhathastthoutodointhewayofEgypt,todrinkthewatersofSihor?orwhathastthoutodointhewayofAssyria,todrinkthewatersoftheriver?

Some of the problems that were raised for the Jews who returned
from the exile appear in the books of Ezra and Nehemiah and in the prophets
post-exilic; but we can only understand them adequately in the light
of the existing political tensions between the restored Jewish community
and the neighboring towns that were hostile to him and that, in general, were counting
with the favor of Persia, the great world power of that time (see
Ezra 4:4-6 and Nehemiah 4 and 6.
In the New Testament, it is essential to keep in mind
the political situation of the Jews in Palestine. Subject to Rome, they were
governed by the Idumean dynasty that began with Herod "the Great"
maintained amidst intrigues and cruelties.
The freedom granted by Rome to the different provinces of the empire
allowed the Jewish people to enjoy a certain autonomy.
With limitations, he could continue his national life with his own.
laws, its supreme body of justice (Sanhedrin) and its cult.
The always difficult balance between autonomy and submission was still being made.
more difficult due to the political tensions produced by the various
groups: Sadducees, Pharisees, Zealots, and Herodians. Even the superficial reader
from the gospels one immediately notices the relief that all these
Historical elements acquire in countless passages. As simple
sample buttons, we can cite the following: Mt. 17:24-27; 22:16-
21; 27:2; Luke 23:6, 7; John 4:9.
B) SOCIAL FACTORS.

In all towns, the individual-society relationship has had a vital

importance. From the cradle to the grave, the existence of man
discusses social causes. In Israel, obligations began
practically as soon as a child was born. On the eighth day, he was to be
circumcised.
From that moment on, it was expected that within the family
receive a pious influence, as belonged to a person
belonging to the people with whom God had established His covenant.
Obviously, that influence did not always exist. Many families, throughout
over the centuries, they were led astray by the currents of apostasy, with
harmful consequences for the entire people. In many other cases, the
family problems were due to practices in use, such as the
cohabitation of a man with one of his servants in order to ensure himself
descendants when the wife was sterile (remember the experience of
Abraham -Gn. 16- or polygamy -1 R. 11:1-6.
Of special importance in the social order and in relation to the family
It was about how much it had to do with engagement and marriage.
Those were generally celebrated with an intimate character, although with
solemn formalities; sometimes in the presence of witnesses and with the
contribution of earnest money, usually in cash; others, in writing. The
the ceremony concluded with a blessing.
From this moment on, the marriage commitment would acquire full
legal value. Some time later, never more than a year, the event took place
wedding, of profound spiritual significance. The act was to be inspired by the
thought on the relationship between God and His people. It had to be,
likewise, a reason for great joy, for which a great celebration was held
party, which in some cases lasted several days. The details of this
festival (the prominent role of the "friends" of the groom, the nuptial procession,
as night falls, in the light of numerous lamps, etc.) they make things more vivid
and understandable texts such as John 3:29 or the parable of the ten virgins.
Leaving the family, the individual finds themselves in broader spheres.
with responsibilities regulated by civil laws.
Special attention deserves the world of work with its diversity of
social classes. In ancient times, even in the time of the New
Testament, slavery was frequent, whose rigors were
notably mitigated by Mosaic legislation.
Among the free, there was a clear division between the rich and the poor, these,
generally, very poor and victims of all kinds of injustices.
It is much that both the Old and the New Testament say.
about them and in defense of their rights (Ex. 23:3,6, 11; Dt. 15:1-11; Ps.
69:33; 109:31; Pro 14:31; Jer. 2:34; Am. 4:1; 5:11; Zac. 7:10; Mr. 10:21;
Ro. 15:26; Ga. 2:10; Stg. 2:5,6, among many other texts.
The administration of justice played in Israel, just like in
every society, a decisive role. In the oldest times it used to
to practice at the city gate and was in charge of men
recognized and respected for their honorability (Jos. 20:4; Rt. 4:1-13; Job
5:4; 29:7). The judges were to carry out their duty with rectitude and
impartiality; but in countless cases they fell into corruption under
the pressure of the bribe.
Serious denunciations from the prophets are directed against these (Dt. 16:18-
20; Mic. 3:11; 5:1; 7:3. Comp. Lk. 18:6 and Jas. 2:4.
 After the exile, the synagogue assumed important functions in life.
social of the Jews, with judicial responsibilities that not only had
religious scope, but also civil. Excommunication was practically
a condemnation to ostracism and deprivation of the most basic rights
elementary. This sad reality must be kept in mind when, for
for example, the experience of the born-blind man healed by
Jesus (Jn. 9:13-34). The fear of his parents (v. 22) was more than justified.
Inseparable from social circumstances, we find the factors.
economic. In an eminently agricultural society, without systems
Irrigation aids, the crops depended on climatic factors,
what made wealth extremely random. On the other hand, the frequent
depredations increased insecurity regarding the fruits that were
I was hoping to collect. All of this, in a time when there were no insurance
any kind, constituted a great cause of anxiety, especially in the
less privileged classes.
When Jesus warned his listeners against the anguish due to the
subsistence (Mt.6:25-34) was pointing to one of the greatest
concerns of many of them.
C) CULTURAL AND CUSTOMARY FACTORS.

In this broad field we likewise find useful data for the

interpretation.
The currents of thought, literature, art, the industry
mostly artisan-, the architecture, the instruments, tools and
weapons in use, means of transportation, clothing, etc., everything can
provide us with data of exegetical interest. Let us see as illustration two
texts, one from the Old Testament and another from the New.
In Psalm 56:8 we read: 'Put my tears in your bottle.' What does it mean?
This supplication? Archaeology has discovered in many places flasks,
that is to say, small vessels with a wide body and a narrow neck that, with all
probability, were especially used by women - to contain and
to keep as a treasure reminder for some time the tears
spilled out in times of tribulation. When the psalmist turns to the
metaphor of the text, it is asking in the most expressive way that God does not
forget about the adornments of sufferings, value them, because in such a case, with all
security would retreat their adversaries (v. 9).
In the account of the healing of the paralytic who was lowered to the presence of
Jesus through the roof of the house (Mr. 2:1-12; Lk, 5:17-26), hardly
We will understand what happened if we have no idea of how things used to be.
the houses built in Palestine in the first century. The houses had
generally two floors and a central courtyard, around which were distributed
the rooms. Along the sides of the courtyard there was a gallery
covered from which Jesus would speak-, to whose roof one could access a
external staircase.
It would be by this staircase that the four men arrived with it.
paralyzed at the roof and through the practice made the opening through the ceiling -
relatively light from the gallery. In this way, the crowd that
closing the other accesses would not be an obstacle for those men
with great faith they achieved what they had proposed.
Regarding currents of thought or concepts
prevalent at a certain historical moment, it is advisable to make
A clarification. The biblical author could have referred to them and even
have partially used linguistic clothing (such probably the
case of some texts from the letter to the Colossians, whose terminology
it shows a certain affinity with the forms of expression prognostics); but
we cannot accept the idea of some modern interpreters that in
a large part of the biblical writings are a product of the prevailing culture in
days of the hagiographers.
Let's remember what was stated in chapter 11 about the characteristics of the
Bible, especially regarding its divine inspiration.
D) RELIGIOUS FACTORS.

The people of Israel in the times of the Old Testament and the Church
Christians in the New were born and developed under two great
simultaneous religious influences: the Word of God on one side and the
false religions for another. From a global perspective, it was never reached
a total immunization against these. This is due to the tensions that almost
constantly appear in the biblical history between truth and error,
between moral rectitude and injustice, between true piety and
superstition, between monotheistic spirituality and idolatry.
In the days of the patriarchs, adherence to practices is already observed.
pagans. Remember the effort of Raqüel to take the seraphim with her.
the father Laban (Gen. 31:19). They reappear one after another subsequently,
with growing strength, similar trends in Israel. Proof of this is the
ease with which the people built a golden calf in the desert,
the fact that Moses strongly condemned as an idolatrous act (Ex.
23), the moral and religious contamination in Moab (Num. 25:1-3), the outbreaks
of paganism in the days of the Jüeces (Jüe. 17:1-5), the scandalous apostasy
and the syncretism of Solomon (1 R. 11:4, 5), the sacred calves
consecrated by Jeroboam in Bethel and Dan (1 Kings 12:28,29), the blatant
introduction of the cult of Baal and Asherah in the northern Israelite kingdom in
times of Acab (1 R. 16:30-33) and even the sacrifice of children
following the cruel practices of the worship of Molech (2 Kings 17:17; 21:6;
2 Chronicles 28:3.
If we realize the serious moral implications of idolatry,
Besides the religious, it will not surprise us that from Moses until the
pre-exilic prophets the messages of God to the people were charged
of solemn admonitions against her.
The texts of those messages and many others must be interpreted.
taking into consideration the nature of that evil and its derivations.
In the New Testament, we find a religious historical background.
completely different. The experience of the Babylonian exile had
purified the Jewish people from idolatry and new religious currents
they had made their appearance. In their ensemble, the Jews are shown
after the exile as a community gathered around the temple and the
Law of Moses, but with deep political-religious divisions.
Two were the groups that exerted the greatest influence over the people: the
of the Sadducees, of a rationalist tendency (they only accepted the Pentateuch and
they did not believe in angels nor in the resurrection), contemporaries with the
Hellenic culture, and that of the Pharisees, opposed to the former because of their
extraordinary zeal in favor of the entirety of the Old Testament and of
the Jewish traditions, with radical rejection of Greek influences.
As a minority, but very vigorous, the group of the Essenes appears, which
Hello sweet, it's a living expression in the community of Qümran.
Due to the ideological clash of these religious forces, they go
emerging concepts, attitudes, and practices that at times mean a
deepening of something already existing and other an innovation.
In the new post-Sylic situation, a theological evolution takes place.
gives greater prominence to the transcendence of God. His majesty is exalted to the
to completely avoid the use of the sacred name of YAHVEH.
On the other hand, the individuality of man is revalued. Likewise, it is invigorated.
the messianic hopes. There are no human perspectives in sight of
change in the political situation, despite the radicalism of the zealots, for the
that sharpens the eschatological consciousness and increases the
apocalyptic with the consequent expectation that leads them to fix their gaze
in the advent of the eon fütüro, of the Anointed of God and of His Kingdom.
 Religious behavior is determined not only by the Torah.
(law), but by an impressive number of additional prescriptions
imposed under the pressure of the Pharisees. 613 precepts, (248
commandments and 365 prohibitions) subjected the pious Jew to a
true moral slavery, complicated by the complex casuistry of the
rabbis.
This way of ordering the life of the pious Jew was ambivalent in süs.
effects. In some cases, the scrupulous compliance with the precepts
it gave rise to pride and self-justification; in others, to discouragement.
Let us remember the contrast between the Pharisee and the publican that speaks to us.
Luke (18:9-14).
If we step outside the Palestinian framework and examine the religious context of the
Jewish diaspora, in constant contact with the Hellenic world, us
we found important elements that we have to forcibly
to pay attention. Among them, the concepts stand out
religious and moral aspects of the philosophical movements of Stoics, Epicureans,
Platonic and Neoplatonic, the beginnings of Gnosticism, religiosity
Hellenistic popular with its healing divinities, its temples and
idolatrous sacrifices, their magicians and diviners and the secret cults or
misterious. All of this had an impact on the confrontation of
Christianity with the world that the Church had to evangelize and is essential
in the exegetical analysis discover the possible relationship between that incident and
the biblical text.
Let's take as a sample the use that Juan makes of
I terminate logos (word) in the prologue of his gospel. Of course, no
we must identify what he wanted to express with the philosophical concept
Greek. But we should not completely disregard this either.
Although Juan would rather follow the Hebrew conception, in which is
it especially highlighted the creative power of the word of God (John 1:3),
It is more than possible that, at least partially, it could be incorporated into its
elements of Hellenic thought.
Thus, it seems to emerge from the revealing and interpretative character of
logos Jüanino (1: 18), very much in line with the meaning attributed to the
vocabulary by Aristotle. 'To make something appear in a visible way thus
how it is, and the possibility of being guided by it, is what Aristotle
definition as a word (logos)". Juan teaches that through Christ not only
God becomes visible (John 14:9), but rather he is the light of the world that guides us.
so that we do not walk in darkness (Jn. 1:4; 8:12).
 The concept of the great Greek philosopher was not rejected in times
later; rather it was developed to the point of becoming
a principle by which the universe, nature and the
destiny of man. The logos came to mean a cosmological entity, the
nexus of union between God and man, a hypostasis of the deity, a
deutero god (a second god) and, consequently, a authority
regulations.
Logically, the gospel of John was to awaken interest in
those of their readers who were more or less imbued with the
Greek philosophical ideas. And it does not seem far-fetched to think that the
Evangelist uses a terminology common to many thinkers.
contemporaries of theirs at the same time that he took advantage of it in the

possible the parallelism between some points of the Gospel and the
Hellenic thought to expose the fact of Jesus, revealer of the
Father, Lord and Savior of the world.
Another example is offered to us by Paul's letter to the Colossians, in which
In the background, the existence of a heresy is observed in which...
Jewish elements and gnostic teachings. Gnosticism emphasized
the knowledge (gnosis) through which the secrets were reached
they led to the union of the soul with God, to purification and to
immortality. I saw in matter something intrinsically evil, hence
it made necessary the existence of intermediate beings -and intermediaries-
between God and the world, with which the meaning of the
incarnation, the death and resurrection of Christ.' If we do not pay attention
pay attention to that background, texts like Col. 2:3, 9, 18 and others will be revealed
difficult to understand in the full extent of its meaning.
We can say something similar about the first letter of John, in which
gnostic type errors are also fought. Hence the insistence of the
author in reaffirming the fact of the incarnation of the Word of God (1 Jn. 1:1-
3; 2:22; 4:14; 5:1,5) and the identification of Jesus with the Christ.
Obviously, the data provided by extrabiblical sources we have
of adding what we find in the Scriptures themselves.
The institutions and religious practices of Israel prescribed in the
Pentateuch, as well as the doctrines taught in the assembly of
Old Testament, they are basic in any analysis of the historical background.
Cüalqüier text related to sacrifices and other cultic elements in the
Israelite sanctuary, on special holidays Saturdays, on certain
legal practices and even some legal uses and customs must be
studied keeping in mind the information contained in the books of
Exodus, Leviticus, Numbers, and Deuteronomy.
The reference to God's covenant with His people must be examined.
taking into account God's alliance with Abraham and the Sinai covenant.
Sudden expression of faith or fear, of praise or
of confusion, surely can relate to the greats
experiences of the people of God in different moments of their history,
illuminating experiences. Only in this way will we be in
conditions for appreciating the entire spiritual density of texts like Jos.
24:14, 15; Jude 5; 1 Sam. 2:1-10; 1 Chr. 16:7-36; Ezra 9:5-15; Neh. 9; the greatest
part of the psalms and numerous passages from the prophets.
In the New Testament, the gospels illuminate the book of Acts,
and this, in turn, sheds light on the epistles, particularly on those of
Pablo. And throughout the New Testament, the glimmers shine.
Old Testament (Leviticus 1:46-55; 2:29-32; Romans 4; 8:33-39, to cite)
only a few passages as examples.
The conclusion is what canto but broad sea the
the knowledge that the exegete has of the Bible, the greater the assistance will be
what knowledge will aid him at the moment of interpreting
characteristic of your texts.
4. SPECIAL CIRCUMSTANCES.
A) RELATED TO THE AUTHOR.

Not all the books of the Bible can be attributed with certainty to one.
determined writer. In many cases, the authorship is one of the points
more controversial in any biblical introduction. But when it is known
Who was the author of a biblical text, is much that his personality,
their distinctive beliefs, their experiences and their circumstances
Particular things can contribute to the correct understanding of what was written.
This fact is corroborated by a multitude of closely related passages.
related to the circumstantial context of the writer. Psalm 32 is
generally attributed to David. Its content is inspiring; but
Undoubtedly, your capacity for spiritual impression increases when it
we relate to the horrible fall of the king of Israel that led him to the
adultery and the murder (2 Sam. 11). The pain of David during the time of
reflection until his encounter with the prophet Nathan, his repentance and his
Restoration is vividly reflected in verses 3-5 of the psalm.
The lamentation of Jeremiah in chapter 20 of his book (vs. 7-18) the
we will understand better if we put ourselves in the prophet's situation. Man
sensible, passionate, "seduced" by God, becomes his messenger
in the midst of an obstinately apostate and cruel village. At the hands of the
authorities of Jerusalem, suffer the indescribable and are constantly seen
threatened with death.
Your heroism does not bear any fruit. Everything seems in vain. In the eyes of
Jeremiah's ministry would be the symbol of frustration.
Was it surprising that that man fell into depression and let loose?
release the bitterness of your spirit?
The message of Hosea, in which the forgiving love of
God derives His strength precisely from the tremendous drama experienced in His
marriage (Hos. 1-3). The parallelism between his experience and that of God with
Israel gives incomparable shades to the triumph of the restoring grace over the
degradation and infidelity.
Amos' style, vehemous and direct, sometimes almost brutal, us
it becomes more intelligible if we consider its peasant origin (Am.)
7:14). We will also better explain its metaphors, chosen from the
life in a rural environment.
The book of Habakkuk is only understandable when we grasp the anguish.
interior of the prophet, perplexed by the sad moral and religious situation of his
village and the apparent indifference of God. His problem worsens when
He comes to know that the divine response will be a severe punishment inflicted.
for a nation the Chaldeans much more unjust than the chosen people.
Only in the light of this great spiritual tension of Habakkuk has
I felt the set of his book.
The New Testament also gives us examples of how important...
What are the special circumstances of the author in the study of his/her work?
writings. The most notable are found in some of Paul's letters:
1 and 2 Corinthians, Philippians, 1 Thessalonians, and 2 Timothy, all of them
prodigious in illuminating autobiographical data.
Let us remember the apostle's comment on the Christian ministry, in
the one that combines ironic humor with pathos
of bitter experiences (1 Ca. 4:1-15; Comp. 2 Ca. 6:1-13); sweet
observations on the testimony (l Ca. 7; note verses 7, 25 and 40) or
about self-denial (l Ca. 9); his praise to God on the occasion of
the comfort received in times of tribulation (2 Corinthians 1:3-11);
testimony of the faithfulness of God in Christ, of which its own veracity
it is a reflection (2 Cor. 1:12-23); your gratitude for the victories of Christ in the
more adverse circumstances (2 Tim. 2:12-17) in defense of
the authority in the ministry (2 Chronicles 10:1-11:15); its exposition of power
divine grace that is perfected in human weakness (2 Cor. 12:7-10); its
recognition of God's providence in the expansion of the Gospel
(Fil. 1:12-18); the exaltation of Christ that strengthens His own in the
varied situations (Phil. 4: 13); observations on the
exemplarity in the ministry (Titus 2:1-13) or your confidence in the power
Deliverer of the Lord (2 Tim. 4:18).
The particularity of the study of the circumstances that concurred in the
the life of the author is that it not only enlightens us on many texts, but it
makes them more vivid and penetrating.
B) CIRCUMSTANCES RELATING TO THE RECIPIENT.

Who is a specific book of the Bible addressed to? If it is not known

specifically the recipient, who did the author have in mind?
special mode? If the passage contains a discourse, who were the
listeners and under what circumstances they listened to it? The answer to these
questions also provide us with valuable hermeneutic data.
This interpretative factor can be difficult to determine in the
most of the historical books, especially of the
Old Testament but even in such cases it is worth going deeper into the
situation of whom it could be presumed would be the first readers.
The books of Chronicles, written in the time of Ezra and Nehemiah or
Shortly after, they had the Jews of the period as original readers.
post-exilic, it carries a community that had lost its previous rank of
nation, there had to be a clear view of its rooting. in the
reinoposexílco hence the insertion of long genealogies - and their continuity
historically as the people of God. But now there had been a
shift of interests. That's why the emphasis is different in the two.
books of Chronicles, focus more on the religious than on the political;
about the temple and the priesthood more than about the kings and the prophets.
The Gospel of Matthew does not have a specifically indicated recipient;
but a somewhat attentive reading allows us to discover that the
the evangelist has in mind the unconverted Jews, before whom
shows and demonstrates, with abundant citations from the Old Testament, the
messianity of Jesus. Similarly, what Luke, when writing his
gospel, I was thinking not only of Theophilus (Luke 1:3) but of a broader circle
broad audience of non-Jewish readers can be deduced without too much effort from the
content of his work. Accepted such conclusion, this serves us to
better understand the universality of the good news that
it appears in the background of this gospel.
 Logically, the value of the historical fund relative to the recipients is
much greater when these are expressly identified in the book
the same or indirectly through the historical references that the book
contains. It is, in general terms, the case of the books of the prophets in
the Old Testament and that of the apostolic letters in the New.
the messages of Haggai and Malachi gain significance when we think of
the existential situation of the Jews who had returned from the
captivity.
Pablo's harshness in writing to the Galatians is understood if we value
adequately the gravity of the doctrinal shift that was being made
in them. The no less harsh accusations made against the Corinthians and the
various teachings contained in the two letters that were addressed to them
by the apostle are more easily interpreted if we position ourselves
mentally within the congregation of Corinth with its burden
pagan, with his banners, his disorders, his immoralities, his errors.
Several passages from the letter to the Philippians receive light from the
feelings of affection that those believers had towards Pablo.
Some of the exhortations to Timothy would be almost hurtful if not
We suspect nothing of the rather shy character of the collaborator of the apostle.
or of the parent-child relationships in the spiritual plane that existed between
both.
The solemn admonitions of the letter to the Hebrews are
understandable when we realize the serious danger of apostasy that
threatened the recipients. Our study of the first letter of
Pedro becomes wealthy if we pay attention to the circumstances of the
early readers, subjected to various sufferings, especially to the
test of warriors besieged by a hostile society that, when not them
he openly pursued them, he vilified them.
The abundance and the entity of the examples exposed show us the
it is essential to analyze the vital situation of the listeners or readers at
Who were the messages of the Scripture originally directed to,
whatever it may be in its literary form.
C) OCCASION OF THE WRITING AND PURPOSE OF THE AUTHOR.

In not a few cases, this factor is very much linked to the former.
particular circumstances of the recipients essentially constituted the
reason for writing with the aim of instructing, encouraging, or correcting them
according to the case, what determined the purpose of the book. However, to
practical effects, it is advisable to distinguish between the recipient and the purpose of the
written, in the same way it is advisable to make a distinction between reason
and purpose.
Taking 1 Corinthians as an illustration, the reason was not the character.
partisan and the other traits of carnality manifested in the church,
but the delicate problems that the behavior of its members
he had created in his bosom. Pablo's purpose in writing to them was to correct
disorders through a healthy instruction endorsed by its authority
apostolic.
Whatever the book of the Bible we consider, we must
to ask ourselves: Why was it written? For what? These two questions
must always be in the mind of the interpreter. The responses, if they are
correct ones will provide a solid foundation to continue his analysis
exegetical.
It can happen in some cases (mainly historical books) that
the reason may be little known. In others, on the contrary, it may appear
Clear in the book itself or in the historical context (prophetic texts of
Old Testament and letters of the New, as we saw when dealing with
recipient). But practically in all the books of the Bible it appears
more or less evidently the purpose of the respective author. We
We refer below to some of them, representative of different
book classes.
Starting with Genesis, we observe that its structure is
determined by the repetition of the phrase 'these are the generations'
('elleh toledoth) which heads each one of the ten sections of the book which
follow the prologue, that is, starting from 2:4 (5:1; 6:9; 10:1; 11:10,27; 25:12,
19; 36:1,9; 37:2). What was the value of such 'generations'
They could have in themselves, the most notable thing that they entail is the idea of origin.
We believe it is the happy translation that P. J. made of that expression.
Wiseman: "These are the historical origins of" And the disposition of
the material of the book highlights explicitly or implicitly that in the
Origin of everything, just like in the development of human history, this is God.
The purpose of Genesis clearly appears: to exalt God as
Creator and sovereign, as the God who reveals Himself, God of holiness and of
Grace, God who governs the destinies of men and peoples according to purposes
what man cannot frustrate.
Also the book of the Judges shows us clearly its
Purpose: to illustrate through the facts of the historical period it describes,
the truth reiterated in Deuteronomy that true prosperity
it is inseparable from obedience to God. The repetition, one time and another, of
Cycle sin Judgment repentance-restoration sin, etc., confirms
, with drama the perennial validity of that spiritual principle.
In Job, the purpose is to vindicate God's justice, wisdom, and goodness.
in the exercise of its sovereignty, 'above theological errors and
human reactions typical of someone who suffers intensely without understanding
the reason and judge God incorrectly.
In Ecclesiastes, it is about exalting wisdom inspired by piety.
as a solution to the inherent frustration problem of every form of
human existence. The purpose is masterfully summarized in 12:13, 14.
Ezequiel will exercise his ministry in two distinct periods, before and
after the fall of Jerusalem. That is why the purpose of his messages
varies radically depending on whether they correspond to one or the other of those periods. In
First, the devastating attacks against false hope stand out.
from Jerusalem where one could still avoid the worst in the face of the threatening
Babylon. In the second, both the content and the tone vary.
messages; the predominant notes are consolation and hope.
In the New Testament, the gospel of John, similar to the book of
Ecclesiastes also expressly indicates its objective: "These [things] are
they have written so that you may believe that Jesus is the Christ, the Son of God, and for
that you may believe you have life in his name." (20:31). The purpose is
fulfill throughout this gospel from the very beginning. Jesus,
revealer of God and redeemer of mankind, must be the central object
Of the faith. Eternal life depends on whether men believe in Him or not.
The micros of faith (1:31-51; 2:11; 3:1-15; 4:7-15), their problems
(1:45-49; 3:1-12; 4:11-25; 5:44-47; 6:41,42; 7:1-5,25-27; 11:21-27), adornment
conflicts (9:13-38) and their results (1:12; 3:14-16, 36; 4:14; 5:24; 6:35-
40; 7:37-39; 11:25; 14:12 this series of texts is not exhaustive)
constituting the plot of the entire Johannine gospel A clear vision of the
the same will be of great help to us in the study of any isolated text.
In some book, the purpose can be multiple. It is, for example, in the
Letter to the Philippians. Paul writes it to acknowledge receipt of the
the economic aid that had been sent to them. Expressing their gratitude was the
basic reason for the epistle, but not the only one. It also aimed to
to reassure them about the concern they felt for him because of
His imprisonment. He wants, moreover: the apostle to take advantage of the opportunity.
to recommend Epaphroditus to you, concerning whom it seems that there was
a certain indifference in the Philippians church (2:25-30).
And it is also evident the purpose of correcting, on one hand, the lack of
unanimity and the personal rivalries that threatened prosperity
spiritual of the congregation, and on the other the doctrinal deviations that
they were probably accentuating due to the influence of Judaizers or of
"masters" who advocated for a false perfectionism.
THIS MULTIPLE PURPOSE OF THE LETTER EXPLAINS MUCH OF ITS CONTENT.

Even in a book as special as the Apocalypse, it is important not to

loses sight of its purpose. Whatever the line of interpretation that is
go on, it must be taken into account that the object of the visions granted to
Juan was not so much about supplying the necessary material to write.
an early history of the world until the second coming of
Christ how to encourage a church troubled by persecution in a
society in which Caesar, to whom divine honors were paid, was
called Señor.
The most valuable aspect of the apocalyptic content is the message
of the spirit that encloses for the Church 'here and now', at all times.
The mentioned historical background may be sufficient for the
Students should be aware of the need to analyze it carefully.
ASSISTANCE FOR THE STUDY OF THE HISTORICAL BACKGROUND

They can be divided into internal and external. We have already addressed the former.
referred to at the end of the point regarding religious factors.
But we could broaden what is presented by extending it to all the
other factors. The Bible contains a lot of information about geography.
history, political situations, social structures, cultural elements
etc. which can be of great value.
However, biblical information is not always sufficient and must be
completed with the data that other sources provide us.
A special place occupies Archaeology, whose discoveries have
thrown invaluable light on a multitude of texts, at the same time that they have
faded not a few objections made by liberal erudites against the
historicicity of much of the Scripture. The archaeological findings
The illustrated events recorded in the Bible have helped to
to define or interpret obscure words, they have clarified concepts that
previously they were difficult to understand and have been refined the
chronological punctuations.
The literature uncovered by the archaeologists has also been a.
precious aid to explain some laws, social customs, ideas and
religious practices, whose meaning in the Bible is rather obscure.
Let's mention an example. The designation of a servant as heir (the
case of Eliezer, Gn. 15:2-4) appears in the biblical text without any
Explanation; but thanks to the tablets of Nüzi much has been achieved.
is about such practice, common in childless marriages. The couple
he adopted a child and made him the heir to his wealth; in return, the son
the adoptive parent was responsible for the support of the parents and for providing them
the best day is a worthy burial.
The value that is hardly surpassable is the provided informational wealth.
through the scrolls of Qümran found in various caves near the
Dead Sea since 1948. It not only abounds in data about beliefs.
and practices of the Essene community, but rather sheds light on the political background-
religious life in Palestine since 130 BC.
approximately until the destruction of the settlement of the group in the
68 d. de C. The discovered material is mandatory study for all
they want to delve into the historical context of the New Testament. On the other
side offers several comments on books of the Old Testament (of
special interest is the writing about Habakkuk), which, logically, has a
special attraction for specialists in exegetical tasks.
Also, history is an indispensable source to complete the background of
the biblical texts. For those of the Old Testament corresponding to
Persian period, the "History" of Herodotus about the wars can be useful.
between Persia and Greece. However, despite the fact that the author himself
present your work as 'the results of my research', such as
the results on the menu are not of the todofiables.
For the period of the New Testament, the contribution is incomparable.
From 'Flavius Josephus, Jewish historian of the first century, through his two
Antiquities of the Jews and The Wars of the Jews. A
Despite the doubts that have existed regarding their reliability
books, it seems that, in general terms, are worthy of credit.
Book XVIII of 'Antiquities' is particularly important, in which it
find the famous Testimonium Flavianum about Jesus.
This testimony has been confirmed by the scholars as
basically authentic, although some alteration of style is admitted or
some interpolation attributable to a Christian pen. Other passages are
they refer to John the Baptist and James the Just.
In close relation to Archaeology and History. It contributes to the
extrabiblical literature to enrich our knowledge of the background
historical.
 The so-called apocryphal books - deuterocanonical in terminology
catholic, writings during the intertestamental period, despite the fact that
they did not deserve their inclusion in the Jewish canon
The Old Testament is of evident value for understanding the
political, cultural, and religious evolution of the Jews in the period
immediately before Jesus. No student eager to know
The situation in the times of the New Testament can ignore them.
And something similar can be said of other apocryphal works, especially the
of an apocalyptic type, whose influence was notable, as can be deduced from
some New Testament citation (Jude 14, 15).
Notable for its amplitude and content is the Talmud, a kind of
of the encyclopedia of the Jewish tradition that supplemented the
Scripture of the Old Testament and summarized more than seven centuries of
cultural development. Its origins coincide more or less with the closure of
canon of the Old Testament, but it did not reach its final form until the
5th century BC. Based on the Old Testament, it aimed to
interpret, at the same time as develop, its principles and norms, according to
required the changes that had been occurring in Jewish society. It
extends over issues as diverse as religion, morality, the
social institutions, history, folklore, and science. Hardly
greater documentary wealth could be found for the study of the context
history of the New Testament.
Finally, we can mention the writings of the Apostolic Fathers,
so-called for their supposed contemporary relationship with the apostles, of
Some of them were very likely disciples. There are
very positive testimonies regarding the cases of Clement of Rome,
Ignatius of Antioch and Polycarp of Smyrna.
Among the works of these Fathers, the letters of Clement stand out,
of Bernabe, the seven letters of Ignatius, the Didache, the Shepherd of Hermas and the
Epistle of Diognetus. Its references to thought and practices of
The primitive Church is of great interest, given its proximity.
chronological to the first Christian communities.
It is advisable, however, to take into account that even at such early dates
like those understood in the first century after the apostles,
ecclesiastical trends began to become evident that did not
They adapted to the teachings and patterns of the New Testament and that
they would soon lead to an episcopal system in the governance of the Church, thus
as a step towards institutionalizing it. Special influence
 In the beginnings of this movement, it was exercised by Ignacio by magnifying the
authority of the bishop as a representative of God.
Of course, all external sources of information regarding the
The historical background of the Bible should be consulted with a critical attitude, since
In no case are they infallible. But if we use them with discernment.
The utility is unquestionable. There may be cases where the data provided
through archaeology, history or literature seem to be in
contradiction with the information we find in the Bible. When this
it is advisable to exercise caution before reaching a conclusion; but,
Logically, in principle, the Christian will primarily accept the
testimony of the Scripture. It has happened many times that what were
considered as "errors" in the Bible, according to some critics, have been
confirmed as truths in light of later discoveries.
We imagine that, after how long we have noted about the
historical analysis of the texts, the student will feel discouraged.
Who else besides the specialist is capable of extending?
such expanded fields of knowledge and gather their estimable fruits with
Do you use them in biblical interpretation?
Fortunately, this is not entirely essential. Currently
there are magnificent works in which the benefit of the
laborious research by experts. Historical geographical atlases,
works related to life and customs in Palestine biblical dictionaries
Bible commentary with introductions to each of its books, etc.
they facilitate the acquisition of the necessary material. However, also in
the handling of these instruments requires us to act intelligently, since
some serious sources show sometimes the effects of philosophical preferences
or theological with pronounced shades of bias.
In the bibliographic section, the reader will find some titles that
They can serve as guidance.
QUESTIONNAIRE

1. In light of the historical (or geographical) background, explain the meaning of the
sigüientes textos: Job 41; Sal. 121; Sal. 125:1,2; Is. 30:1-3; Is. 32:2; Os. 7:8;
But I say to you that something greater than the temple is here.
1 In.
2. Choose four texts from the gospels related to Jewish customs.
of the first century and explain them in the light of the same.
3. Expose the historical background of the letters to the Thessalonians and
mention three passages from each one closely related to
said fund.
Published on July 27th, 2014 by THE VISIBLE BIBLICAL CHURCH
Labels: BIBLE DOCTRINE AND MESSAGE FACULTY OF THEOLOGY AND DOCTRINE MINISTRIES
WORKER PILGRIM CHRISTIAN