Many people are unaware that the chapter and verse divisions in our Bibles are only about 500 years old. The Bible was not divided into chapters until the 13th century, and the Bible was not divided into verses until the 16th century. In some ways, chapter and verse divisions are very helpful, especially in helping us to quickly reference specific parts of scripture. But for better Bible study, it’s important to remember that these divisions aren’t original. In some ways, they can actually make Bible study more difficult.

For starters, many books of the Bible have a natural structure that is often overlooked. For example, Matthew doesn’t have 28 chapters, it has five natural sections. The book of Acts has six natural sections, each ending with the phrase “and the word of the Lord continued to spread and flourish”. Chapter divisions can sometimes distract us from the more natural divisions intended by the author.

If we aren’t careful, chapter and verse divisions can cause us to miss the author’s natural flow of thought. It’s easy to read to the end of a chapter and then use the chapter break as a good place to stop. But this isn’t always helpful. For example, its not uncommon to hear people use Romans 13 (where Paul says that governments do not bear the sword in vain) to show that Christians are allowed to bear the sword against evildoers, without acknowledging that God uses governments to accomplish the very thing Christians are forbidden from doing in Romans 12. If it weren’t for Paul’s thought being divided with a chapter division, perhaps less Christians would draw incorrect conclusions about this text.

Another problem caused by chapter and verse divisions is that it makes it all to easy to grasp onto random scriptures and to use them for our own purpose instead of considering the wider context. How often have you heard Philippians 4:13, Psalm 33:12, and others misused in social media memes without any consideration to their original context?

Although chapter and verse divisions continue to play an important role in helping people to interact with Scripture, for better Bible study it’s best to try to ignore these divisions. Try to pay attention to the original author’s natural flow of thought.

The Bible was originally written in three languages: Hebrew, Aramaic, and Greek. The problem is, most of us don’t know how to read those languages. The simplest solution to this problem is to pick a good translation of the Bible. Most people will simply pick the translation they are most familiar with, or they will pick out a translation because they find it easy to read. Although familiar translations may be easier to memorize, and readability is certainly important, for better Bible study, it is good to learn some basics about translation philosphies.

Translation is not always as simple as picking an English equivalent to words in the original Hebrew, Aramaic, or Greek. There’s more to understanding what is being communicated than simply being able to look up words in a dictionary.

In order to illustrate this point, imagine you were asked to translate the following sentence into a foreign language: “The running back for the Crimson Tide has really been piling up the yards.” We could translate the sentence word-for-word into another language, but unless the reader had some basic cultural understanding about the game of college football, the sentence would end up sounding like nonsense. The reader would have to do a little bit of homework about SEC football before they could understand our translation. Another solution would be to try to rewrite the phrase so that someone from a different culture could understand the main idea without having to do extra work.

Bible translators run into these kinds of problems all the time. One approach to translating the Bible is to translate it “word for word”. Translators call this “formal equivalence.” This goal of this translation philosophy is to account for every word in the original language with an English word as much as possible. The problem with this style of translation is that the translation can sometimes end up sounding awkward.

Another approach is called “dynamic equivalence” or “functional equivalence.” This approach tries to determine what the original phrase meant, and then uses whatever words necessary to communicate that meaning to English readers. There is not as much emphasis on accounting for each individual word. The result is usually a more readable translation.

So which translation philosophy is best? On one hand, there’s a lot to be said for readability. The Bible was, after all, written in common, everyday language (see Bible Study Tip #31). But it’s also important to remember that God inspired the original words of Scripture. Details matter. Sometimes individual words can make a big difference (see Bible Study Tip #14).

In order to translate from one language to another, it is necessary to come to some conclusions about what the original words mean and how to best convey that meaning to the audience. This introduces certain degree of human understanding into all translations. One big advantage of formal equivalent translations is that it limits how much the translator’s own ideas can be introduced into the translation. Yes, a formal equivalence translation may sound more clunky at times, but there are plenty of resources available to help us to understand these difficult words and phrases.

Dynamic equivalence translations aren’t bad. They can be good, especially if you’re just wanting to causally read large sections of scripture to get the big picture (Bible Study Tip #13). But when we use them we need to be aware that what we are reading may or may not accurately represent the original text. For deeper studies, it’s important to have a good word-for-word translation.

If you want to know what kind of translation philosophy is being used, read the preface. Although most popular translations use a mixture of the two main philosophies, the King James Version, New King James Version, New American Standard, and English Standard Versions all lean more towards formal equivalence, while the New International Version, and the New Living Translation lean more towards dynamic equivalence. There’s also paraphrases, such as The Living Bible and The Message. Paraphrases aren’t actually translations at all. Paraphrases begin with an English translation, and then reword the translation into the most readable English possible. I don’t usually recommend paraphrases, unless we’re only looking to consult them similar to how we would use a commentary.

Translations are like golf clubs. Different translations are better for different purposes. But for better Bible study, it’s good to be familiar with the translation philosophy being used by your particular translation.

A good translation should, as much as possible, attempt to represent the original wording as it left the original author’s hand. One problem, however, is that the Bible isn’t like the Declaration of Independence, where we can go back and look at the original document. No “originals” have been preserved. What we do have are thousands of handwritten copies (manuscripts).

What’s incredible is that these copies are almost completely identical with one another. Although there are differences between manuscripts, a vast majority of the time these differences are very minor alterations. For example, sometimes manuscripts will have different spellings of a name, or perhaps will contain “scribal notes” that were likely added to clarify passages that might have been confusing. These differences between manuscripts are called “variants.” In almost every case, textual variants are easily explained, and they almost never make any significant impact on the meaning of the text. The striking degree of similarity between the manuscripts gives scholars a high degree of confidence regarding the original wording of the text.

But there are some textual variants that are more difficult to solve. That’s why most translations will offer footnotes that say “Some manuscripts add…” or “Some manuscripts do not have…”. Pay attention to those footnotes. They can help you to be aware of those places where scholars aren’t as certain about the original text.

When scholars try to determine the original wording, there are a few key pieces of evidence they consider. Most scholars will tend to give more weight to older manuscripts (although sometimes this will be debated). In the Old Testament this often comes down to a choice between the Masoretic Text (primarily medieval era copies of the Hebrew text) and manuscripts of the Greek Septuagint (a Greek translation of the Old Testament that dates all the way back to 250-150 BC!). The Masoretic text is newer, yet it contains the original language. The Septuagint is older, so although it is a translation, it may be based on even older and more original Hebrew texts. So when differences occur between the Masoretic Text and the Septuagint, which is more reliable? This is sometimes a tricky question to answer and scholars love to debate this sort of thing.

Sometimes textual problems can be solved simply by using logic. Where variants exist, usually the variant that most logically explains how all the others came about is usually presumed to be original. For example, in Mark 1:2 the NKJV reads “As it is written in the prophets“, while the ESV (following different manuscripts) reads “As it is written in Isaiah the prophet.” What follows is a quotation that combines Malachi 3:1 and Isaiah 40:3. If the original text read “Isaiah the prophet”, it would be easy to explain why a later scribe would attempt to “correct” the text to simply read “the prophets”. But if the original text read “the prophets”, it would be more difficult to explain why a scribe would specify “Isaiah”. So while we may not be 100% certain which wording is original, it’s probably good guesswork to assume that Mark originally referred to Isaiah (which makes sense, since Isaiah is the more significant of the prophets he quotes). But, as with most all textual variants, it makes little to no difference as to the overall meaning of the text.

Since we want to know what the original author wrote, it is an incredible blessing to know that there are so many manuscripts standing behind our translations. Where uncertainty exists, it’s good to know why. And in all the other places, where our Bible doesn’t include those footnotes, it’s very reassuring to know that there is little to no uncertainty that we do in fact have the original words of the author.

Over several centuries the King James Version of the Bible has been the most widely used translation in the world. Of all the popular English translations, the KJV is most certainly the most elegant. It has a beautiful, lofty, and poetic feel to it. Despite it’s archaic way of speaking, it remains surprisingly readable.

For many people, when they think of the Bible, they think of the beautiful and lofty language of the KJV. This isn’t entirely a bad thing. When it comes to daily Bible reading, it can be a good practice to have a favorite translation and stick with it. Consistency and familiarity can aid in memorization.

But for better Bible study, it is good to remember that the Bible wasn’t written in high, lofty, special language. The New Testament was written in “common” or koine Greek (pronounced “koinay”). There have been numerous archeological discoveries of Greek manuscripts that have been discovered that show that the version of Greek used in the New Testament was the same kind of Greek people would use in other forms of communication at that time. It was just the normal language. The same could be said for the Hebrew and Aramaic texts in the Bible. They were simply written in the common languages of their day.

When Jesus taught, He used common language. When Luke documented the history of the early church, he did so in common language. When Paul wrote his letters, he wrote as a common person writing to common people. Yes, they were respectful and reverent towards God. Yes, their words are special by virtue of being inspired by the Holy Spirit. But they used the common vernacular of their day.

Although every translation has it’s pros and cons, this is one advantage of newer translations that try to put the Bible into everyday English. For Better Bible Study, remember that the Bible was written by common people for common people and it used common language.

The Bible presents itself to us as God’s word. Paul wrote that “All Scripture is breathed out by God” (1 Tim. 3:16). Peter said the prophets wrote Scripture as they were “carried along by the Holy Spirit” (2 Pet. 1:21). It was not uncommon for the prophets to attribute their words directly to God, using phrases such as “The word of the LORD came to me” (Jer. 1:4). Paul said as much when he claimed that he was writing “things God has revealed to us through the Holy Spirit” (1 Cor. 2:10). When New Testament writers quoted from the Old Testament, they frequently attributed those writings directly to the Holy Spirit (eg. Heb. 3:7). The Bible is a divine book.

At the same time, the Bible doesn’t pretend to be anything less than a fully human book. The Bible says as much about itself. As Hebrews 1:1 says, “God spoke to our fathers by the prophets“. 2 Peter 2:21 says that “men spoke from God”. The Bible contains all the diversity you would except from a book written by dozens of men over hundreds of years. The writers spoke different languages. They wrote with different styles. The brought different experiences into their writings. They presented different perspectives and emphasized different facts. The Bible is a human book.

It’s important to remember that although the Bible is 100% divine, it did not simply drop from heaven on golden tablets, independent from human cultural and historical influences. It is filled with human fingerprints. When men wrote scripture, they wrote the words of scripture while they experienced real historical situations. Some authors wrote personal letters to address real life situations. Some authors wrote poems and prayers in response to real events they experienced. Several of the books even appear to have been compiled into their final form by editors, just the way other human books would be compiled. Luke even admits to using human sources to craft his book (Luke 1:1-4).

But recognizing the human element in Scripture does not mean that the finished product is anything less than 100% divine. The Bible is not 98% divine, but with a few human errors scattered throughout. The Bible is not 98% human, but with a few overarching divine ideas here and there. The Bible is 100% divine AND 100% human. Yes, the book was written by humans, but the Holy Spirit was involved in breathing out every single word. Yes, the book was compiled by humans, but they compiled scripture as they were carried along by the Holy Spirit. In the end, God’s word is still God’s word. It is “perfect”, “sure”, “right”, “pure”, “clean”, and “true” (Ps. 19:7-9). Recognizing God’s word as divine doesn’t make it any less human. And recognizing God’s word as human doesn’t make it any less divine.

Here’s why this is important. We can recognize God’s word as inspired, and still ask questions about human authorship such as “What was the historical occasion that motivated the author to write this book?”, “When was this book edited into it’s final, canonical form?”, “How did this author’s culture and historical setting shape the way he was using certain images?” In the same way, when we identify the human author’s historical and cultural influences that shaped his writing, that shouldn’t lead us to the conclusion that the book is any less divine. The Bible is both 100% divine and 100% human.

I have a circle of close friends who love to talk about the Bible with each other. It’s an incredible blessing. If you have friends like that, you know what I mean. Not only do we hold each other accountable, but we challenge each other. We ask each other questions. Sometimes we disagree with each other and have fun little debates among ourselves (and they really are fun, unlike many of the heated social media debates we see). We push each other for deeper clarity. Ultimately, we are always learning from each other’s studies. Not only does this lead to better Bible study, but it also helps us to develop and maintain a much deeper level of friendship with one another.

Unfortunately, I suspect that many Christians don’t have these kind of conversations with friends. For many, the Bible is just not a regular topic of conversation with their friends. For some, Bible conversations can feel forced or awkward. I don’t think they know what they are missing out on.

If you don’t talk about the Bible regularly with Christian friends, try it. Share with a friend what you’ve learned lately. Ask them what they’ve been studying. There’s always a chance the conversation just won’t take off the way you hope, and that’s okay. But keep trying. Maybe set up Bible study group. Maybe look to develop relationships with other friends who do share your interest in talking about the Bible. If you can find friends who will talk about the Bible with you, it will bless the quality of your Bible study, and it will bless your life.

I know there are rare instances of people who are simply born with brilliant minds, but on average, most of us are well… average. But that’s okay. There’s lots of “average” people who can become experts in their particular field of study. Most brain surgeons aren’t born as child prodigies. They become experts by putting in long hours of hard work. It doesn’t happen over night either. It usually takes years of study and practice for someone to be considered an expert. Perseverance is the key.

It’s the same way with Bible study. Proficiency in the Bible is about perseverance, not intellect. Those Christians who know their Bibles really well grew to their level of knowledge through continual repetition. Studying the Bible isn’t difficult. It’s as easy as reading, taking notes, asking questions, and thinking critically about what you discover. It just takes time and perseverance.

Age is no obstacle either. A 17 year old who studies his Bible continually throughout a year can gain a year’s worth of knowledge just the same as if a 42 year old did the same thing. An 80 year old who has never seriously studied their Bible can study every day for a year, and gain a years worth of knowledge just the same as if a college student did the same thing.

The key is actually doing it. So even if you’ve gone years without ever getting into Scripture in a way that moves beyond occasionally reading your Bible, it’s never too late to start. Next year at this time you will be a year older. Whether or not you gain an additional year’s worth of Bible knowledge depends on what you do between now and then. So don’t put off getting into Scripture.

When it’s time to listen to a sermon, open your Bible. When the preacher is referring to a particular text, read the surrounding context. Look up cross references. Even if the preacher has the scripture on a powerpoint, you should still open your Bible.

I also recommend taking notes. When the preacher raises a good point from the text, write it down. Jot down questions that come to mind. If you think the preacher says something that isn’t exactly right, write down why you think the preacher has missed the point. If you take notes during a sermon, you have already moved beyond passive listening.

Listening to a sermon is not a substitute for studying our Bibles, but it can be a time that prepares us for better Bible study. Of course, some preachers are better speakers than others, and some sermons have better content than others. If we’re in the habit of simply listening for the preacher’s opinions about the text, there’s a good chance we’ll find ourselves either confused (because we don’t understand how he reached his conclusions) or bored (because we’ve already heard that person’s opinions numerous times before). But if we listen to the sermon with the goal of learning God’s word better, it can be a good time to grow more familiar with the Bible, regardless of the skill level of the preacher.

I’ll be honest. I just don’t have a much time to study by Bible as I wish I did. I’m a busy guy. I work full time. I stay involved in the church. There’s always chores that need doing. I have a family, and they deserve my time and attention as well. I understand what it means to be pressed for time.

But that’s not the only reason I don’t have enough time to study. I also waste too much time. It’s easy to spend too much time on Facebook. Plus, I like to relax every now and then. I like to watch tv shows and movies to unwind at the end of a long day. If I really wanted to find more time to study my Bible, I’m sure I could find it. But sometimes, I would just prefer to chill out on the couch and turn my brain off.

I know I’m not alone in the continual struggle of time management. With this in mind, here’s one tip for better Bible study that doesn’t take much time. If you only have five minutes, use it.

If you get ready for work in the morning and have five extra minutes before it’s time to leave, open your Bible. If you are sitting in a waiting room at the doctor’s office, open up your kindle app and read a few paragraphs of that book you are working on. If you are sitting in a Domino’s parking lot waiting to pick up supper, read something. Carry a book in your car, just in case you find five minutes. Next time you have enough time to just browse Facebook, make the conscious decision to open your Bible app instead.

First of all, you won’t feel that guilty, depressed feeling that you get when you know you’ve wasted too much time on social media (you know what I’m talking about). Secondly, you will be surprised to see how much you can learn in five minutes. Nobody becomes a Bible expert over night. Our knowledge of the Bible grows as the cumulative result of thousands of incremental sessions. Thirdly, when we study for five minutes, sometimes we study just enough to make us hungry to come back for more. Maybe we read one or two interesting paragraphs, but don’t have enough time to finish the whole section. Five minutes is enough time to motivate us to study again at the first opportunity. Finally, five minutes of study can be enough time to plant some new thought or question into our minds that we can continue to meditate on as we go about our other activities.

Of course we should still be intentional about setting aside larger blocks of time for Bible study. But since we all have such busy lives, when we have five minutes, we should use it.

Some Christians have been trained to be suspicious of scholarship. Throughout history, the Christian faith has been attacked in numerous ways from the writings of “Christian” scholars. “Christian” scholars have been known to undermine the authority of scripture, challenge the historicity of biblical events, and completely recharacterize well-known biblical figures. It makes sense why some would be suspicious.

But it would be a serious error to ignore scholarship. Ignorance is not a virtue. As a Christian, we should care deeply that people want to learn more about scripture. No one earns a PhD without putting in a tremendous amount of work and learning a great deal in the process. Christian scholars aren’t always right in the points they argue, but they are usually very skilled in crafting strong arguments. It would be foolish to simply ignore what someone has to say simply because they are a scholar.

On the other hand, some Christians seem to develop the habit of idolizing scholarship. It would also be a serious error to simply support whatever the latest scholarship says without carefully examining the merits of their arguments. In the same vein, it would be a mistake to ignore or dismiss the arguments made by non-scholars simply because they do not have degrees. Arguments should be weighed on their own merits, not on the accolades of those making the arguments.

Christians should not bow to everything scholars have to say. Scholars are still human. They can make mistakes. They can have agendas. They can be unintentionally influenced by their own presuppositions. They can mistakenly overemphasize certain pieces of data, and underemphasize others. Having a degree doesn’t necessarily make one right. Respect scholarship, but no not idolize it.

The way to respond to scholarship is not ignore it or pretend like ignorance is a virtue. If we really believe it is important to learn everything we can about the Bible, we should develop the habit of responding to scholars by putting in the hard work of thinking deeply about their arguments, and then confirming or critiquing what the scholar says based on the strengths or weaknesses of those arguments.