Introduction:

      The Scriptures at the heart of Judeo-Christianity comprise a broad range of writings written in many different historical eras, under different social conditions, in various genres and for diverse reasons.  Add to this the fact that the various books of the canon are written in different languages, and it becomes obvious that interpretation is a very complex task.  

Definition of terms:

     Two terms are commonly encountered in the study of scripture: hermeneutics and exegesis.  Hermeneutics deals with the science of biblical study in its broadest philosophical dimension; exegesis is the science of interpreting the scriptures:  in practice, despite their subtle technical differences, they are commonly used interchangeably by biblical scholars.  The problems facing scripture scholars are enormous as they seek to come to a better appreciation of this vast body of literature.

Philosophical Underpinnings of Exegesis:

     When people seek to grow in knowledge about a subject, they must employ a set of philosophical principles to achieve this end.  In the study of Science this involves the use of experimental method and mathematical modeling; in Art, the principles of form and construction.   These principles are called the epistemology of a discipline.  Sometimes these can be expressed in writing; at other times, they are so much a part of us that we are generally unaware of them.  What then is the epistemology of biblical study?

     It is good practice when dealing with philosophical questions to begin at the top and get the bigger picture first.  This helps to contextualise the secondary propositions developed later on.  Both Judaism and Christianity view the Old Testament as the Word of God - simple in conception; profound and intricate in application.

Theological Foundations of Interpretation:

     At the pinnacle of exegesis is what Pope Pius X called "the analogy of Faith".  This means that faith is not only the supreme law in interpreting the scriptures, it is the glue that holds everything together.  It is a permutation of the basic truth of the Logos:  "In the beginning was the Word.  The Words was with God and the Word was God." [Jn.1.1] Understanding Jesus in relationship with the other two persons of the Trinity is the cornerstone of biblical exegesis.  This idea was presented in veiled form in ancient Israel in the motif of the Star of David.

      El Shaddai (God on the Mountain) and Yahweh (I am who am - the pre-existent one) are very strong in this design.  The star consists of two enmeshed triangles: the upward facing triangle represents the journey up the spiritual Mount Sinai; the downward facing triangle representing the valley of Satan.  The combined image represents Israel: pruned by the Torah but unable to move beyond the world and worldly understanding of the Word of God.  Jesus is the key to unlocking this bondage:  "the Word made flesh" which allows the full release of the Holy Spirit to the people of God.