Chapter 4: The Usus Loquendi

Given that a word may carry manifold meanings it is important to become familiar with the use of language, the usus loquendi, to arrive at the meaning of a word in Scripture. Several hundred years ago the word let meant to go before whereas today it means to hinder, or prevent. The use of language over time can significantly alter the meaning of a word to mean very opposite things. Sometimes a word is used in a peculiar sense completely separate from its definitional meaning in modern or ancient times. When this occurs the context of the passage needs to be consulted when the author applies his own definition to the word. For example, the word perfect or complete found in 2 Timothy 3:17 is defined by the author as meaning “thoroughly furnished unto every good work.” In Hebrews 5:14 the definition of perfect is defined as being able to discern between good and evil.

Special care and attention then must be paid to the immediate context to discover the particular meaning a word. Most words in any language typically posses a wide semantic range where the precise meaning can only be discovered by context. The Greek term pneuma, translated as wind or spirit possesses a variety of meanings from the physical wind to the Spirit of God. There is no difficulty in determining the meaning of the word in a given passage when taken in context. For example, in John 3:8 this term is used twice with two different meanings. The use of a word in its context must not be dislodged from the subject. The nature of the subject being discussed in 2 Corinthians 5:1-4 limits the terms house, tabernacle, building, to the body and not to heaven itself. The main subject in the context of the passage is the current state of the human body and what it will become in glory. This illustration also serves to show how biblical authors use language to contrast ideas. Often their use of thesis and antithesis define the meaning of words that are used.

Hebrew parallelisms also help to discover the usus loqendi of several words. In Psalm 18:6 we see an example: “In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears.” The words call and cry are explained and illustrated by God’s hearing his voice and his cry coming to God’s ears. Attention should also be paid to the subject and predicates in order to limit or define the meaning of words. This kind of careful attention is employing the interpretive method of the grammatical and historical approach. It is allowing the Scripture to speak for itself and for Scripture to interpret Scripture.

One of the most significant and important methods for detecting the usus loquendi is comparing parallel passages of Scripture. In the first place, the biblical interpreter should seek for parallel passages within the writings of the same author and upon the same subjects that may be treated elsewhere. Then, in recognition of the divine authorship of Scripture, other biblical authors can consulted who treat upon the same subject or narratives. A clear example of parallel passages is Romans 8:12, Ephesians 6:13-17, and 1 Thessalonians 5:8 which when compared help to explain what is the armor of light that we are commanded in Romans to put on in Ephesians and Thessalonians.

While etymological considerations are very helpful in determining the meaning of a word, it must not do so against the general usage of a word. Recognizing the general and familiar use of words can keep the interpreter from absurdities. Some, in seeking to give place for women to teach or preach in the Church, have appealed to the word lalein found in 1 Corinthians 14:35 translated “to speak” but carries the meaning of babble. The suggestion is that women are not permitted to babble in Church but are certainly permitted to speak. This same word, however, is used over twenty times in the New Testament and its common usage gives the meaning of discourse or speaking. To move outside this common usage would cast absurd meanings on such passages as verse 29 of the same chapter and have it read, “Let the prophets babble two or three, and let the other judge.”

Finally, as an aid to understanding the usus loquendi of the biblical text ancient versions of the Scriptures and ancient glossaries can help. The Greek translation of the Old Testament, the Septuagint, carries great weight in illuminating difficult words or phrases. The Latin Vulgate, the Peshito-Syriac Version, the Targums, and other ancient versions of the Scriptures can serve to some degree in determining the meaning of rare words. More weight and authority must be given to the language itself rather than from ancient versions because often the versions differ great one from another. Discernment and caution must be employed in using ancient versions, but they can serve a useful purpose.