UNIVERSIDAD ADVENTISTA DEL PLATA | 2024

FACULTAD DE TEOLOGÍA | GRADO

Griego III
Leandro J. Velardo

Hermenéutica bíblica adventista

Breve orientación bibliográfica

Seventh-day Adventist Church is committed to having Scripture alone as its final norm for all we believe.
―Frank M. Hasel

Problems in Bible Translation,

1954
Committee on Problems in Bible Translation | (GC-BRI)1
A Symposium on Biblical Hermeneutics,
1978 (Review and Herald, 1978) | (GC-BRI)
ed. por Gordon M. Hyde2
Biblical Interpretation Today,
1985 (Biblical Research Institute, 1985) | (GC-BRI)
Gerhard F. Hasel3
“Bible Study: Presuppositions, Principles, and Methods” | (GC-BRI).4
1986 “Methods of Bible Study Committee (GCC-A)—Report,” Adventist Review
(January, 1987): 18-20; “Methods of Bible Study”, Ministry (April, 1987): 22-24.
Select Studies on Prophetic Interpretation (1982, ed. rev. 1992).
1982 – 1992 William H. Shea
“Daniel and Revelation Committee”
DARCOM, 7 vols. | GC-BRI5 Symposium on Daniel (1986)
ed. por Frank B. Holbrook

1 El subtítulo describe con precisión el contenido de esta obra: “A study of certain principles of Bible translation and

interpretation, together with an examination of several Bible texts in the light of these principles”.
2 “A Symposium on Biblical Hermeneutics presents the God-to-man downreach of the processes of revelation and inspiration

as the foundation of the Bible’s authority. It proceeds then to trace the history of the principles by which the Bible has been
interpreted during the Christian era. It includes a survey of the sources, courses, and effects of the presuppositions and
methodologies of modern biblical criticism, especially in their impact on the authority of the Bible” (Hyde, “Preface”, iv).
D. F. Neufeld, “Biblical Interpretation in the Advent Movement”, 117-121, identifica siete principios hermenéuticos generales
entre los pioneros: (1) “sola Scriptura”, (2) “The unity of Scripture”, (3) “Let Scripture explain Scripture”, (4) “The words of the
Bible must be given their proper meaning”, (5) “Attention to context and historical backgrounds”, (6) “The Bible must be
interpreted according to the plain, obvious, and literal import unless a figure is employed”, (7) “The typological principle”.
“The founders of the church”, subraya Neufeld, “laid the foundation well. None of them possessed advanced educational
degrees. But their work has stood the test of the years and the scrutiny of scholarly minds. The doctrines they formulated are
still the doctrines of the Seventh-day Adventist Church” (“Biblical Interpretation in the Advent Movement”, 125).
3 Hasel, Biblical Interpretation Today, 105-111, apunta las siguientes orientaciones procedimentales: (1) “Original Text and

Textual Studies”, (2) “Translation of the Bible Into Modern Languages”, (3) “Determination of Authorship, Date, Place, and
Unity of Biblical Books”, (4) “Biblical Text and the Matter of Context”, (5) “Biblical Text in Words, Sentences, and Units”,
(6) “Biblical Books and Their Messages”, (7) “Theology of the Bible in Its Entirety” y (8) “Speaking to the Modern Context”.
4 “Methods of Bible Study”, votado el 12 de octubre de 1986, en Río de Janeiro (BR), y que está dirigido “to all members of

the Seventh-day Adventist Church”, se organiza como sigue: (1) “Preamble”, (2) “Presuppositions Arising From the Claims of
Scripture”, (3) “Principles for Approaching the Interpretation of Scripture”, (4) “Methods of Bible Study” y (5) “Conclusion”.
En suma, ofrece un conjunto de pautas hermenéuticas y metodológicas generales para estudiar la Biblia y, al mismo tiempo,
registra la postura oficial de la IASD respecto del MHC: “By contrast to the historical-critical method and presuppositions, we
believe it to be helpful to set forth the principles of Bible study that are consistent with the teachings of the Scriptures
themselves, that preserve their unity, and are based upon the premise that the Bible is the Word of God. Such an approach
will lead us into a satisfying and rewarding experience with God” (“Methods of Bible Study”, Ministry [April 1987]: 22).
Para una revisión de “Methods of Bible Study”, a la luz de métodos recientes de interpretación bíblica, véase Clinton Wahlen,
“Hermeneutics and Scripture in the Twenty-First Century” (Biblical Research Institute, April 30, 2015), 9 pp.
5 Ver aquí W. R. Lesher y F. B. Holbrook, “Daniel and Revelation Committee: Final Report”, en Symposium on Revelation,

Book II, DARCOM 7, ed. por F. B. Holbrook (Biblical Research Institute, 1992), 351-460. DARCOM (1981-1992) fue un comité
ad hoc nombrado por la GC. El objetivo principal “rested with its investigation of the nature of apocalyptic prophecy
(Daniel/Revelation) and the proper method to be employed for its interpretation. These studies naturally impacted on another
concern of the committee: the biblical understanding of Christ’s high priestly ministry in the heavenly sanctuary, in particular,
His second phase of ministry (the preadvent, investigative judgment). This issue also involved studies in the books of Leviticus
and Hebrews” (“Appendix C: Daniel and Revelation Committee: Final Report”, 452, énfasis en el original). En otras palabras,
“the work of the Daniel and Revelation Committee”, como explica J. Paulien, miembro del comité, “was intended to remedy
the perceived defects in the Adventist prophetic positions” (“The 1260 Days in the Book of Revelation”, en Eschatology from
an Adventist Perspective, ed. por E. Brasil de Souza, A. R. Wells, L. Gallusz y D. Kaiser [Biblical Research Institute, 2021], 297).
“Although the writings of Ellen G. White were carefully considered by the individual authors, the committee was requested
to focus on the Scriptural basis for belief” (Lesher y Holbrook, “Daniel and Revelation Committee: Final Report”, 452).
UNIVERSIDAD ADVENTISTA DEL PLATA | 2024
FACULTAD DE TEOLOGÍA | GRADO
Griego III
Leandro J. Velardo

The Seventy Weeks, Leviticus, and the Nature of Prophecy (1986)

ed. por Frank B. Holbrook
Issues in the Book of Hebrews (1989)
ed. por Frank B. Holbrook6
Doctrine of the Sanctuary (1989)
ed. por Frank B. Holbrook7
Symposium on Revelation, Book I (1992)
ed. por Frank B. Holbrook
Symposium on Revelation, Book II (1992)
ed. por Frank B. Holbrook
“Biblical Interpretation”,
Handbook of Seventh-day Adventist Theology, 58-104 | (GC-BRI).
2000
ed. por Raoul Dederen
Richard M. Davidson8
Understanding Scripture,
2006 (Biblical Research Institute, 2006) | (GC-BRI).
ed. por George W. Reid9
Biblical Hermeneutics,
2020 (Biblical Research Institute, 2020) | (GC-BRI).
ed. por Frank M. Hasel10

6 En términos específicos, la temática abordada en este volumen “was delimited to a twofold question: (1) Does Hebrews

explicitly teach Christ’s two-phased priestly ministry? (2) Does Hebrews deny Christ’s two phased priestly ministry? Eventually
the Committee rendered a negative response to both questions” (“To the Reader”, en Issues in the Book of Hebrews, xi).
7 Para otros títulos relevantes del BRI sobre el santuario, véase (1) The Sanctuary and the Atonement (Biblical Research

Institute, 1989), editado por F. B. Holbrook, y (2) A Song for the Sanctuary (Biblical Research Institute, 2022), de R. M. Davidson.
Ver también los estudios en Earthly Shadows, Heavenly Realities (Andrews University Press, 2016), editados por K.
Papaioannou y I. Giantzaklidis. Para una exploración del motivo santuario/templo celestial en el contexto canónico, véase E.
Brasil de Souza, The Heavenly Sanctuary/Temple Motif in the Hebrew Bible: Function and Relationship to the Earthly
Counterparts, ATSDS 7 (Adventist Theological Society, 2006); L. G. Nunes, “The Heavenly Sanctuary/Temple Motif in the New
Testament: Function and Relation to the Earthly Counterparts” (tesis doctoral, Andrews University, 2020).
8 Davidson, “Biblical Interpretation”, en Handbook of Seventh-day Adventist Theology, 60 (“A fundamental principle set forth

by Scripture concerning itself is that the Bible alone [sola scriptura] is the final norm of truth”), 61 (“A second general principle
of biblical interpretation is the totality of Scripture [tota scriptura]. […] All Scripture—not just part—is inspired by God”), 64
(“A third general foundational principle of biblical interpretation may be termed ‘the analogy [or harmony] of Scripture’
[analogia scripturae]. Since all Scripture is inspired by the same Spirit and all of it is the Word of God, there is a fundamental
unity and harmony among its various parts”), 66, 67 (“A fourth general principle of biblical interpretation concerns the issue
of preunderstanding or objectivity. […] both the original meaning and its present application involve the thoughts of God,
which according to Paul can be adequately comprehended only if we have the aid of the Spirit of God”).
9 “Seventh-day Adventist faith and praxis rest on the Scriptures as final authority, evidenced by the fact that a statement on

the Bible heads the official statement of church beliefs. We are a people of the Book in which God has spoken to humanity in
terms intelligible to all, yet transmitted within our language and experience. The Scriptures unveil an astonishing panorama
of insights that addresses every element of the human need to know. […] But its written form must be, and will be, interpreted
anew by each generation. This is the task of hermeneutics and the prime reason this book was written” (Reid, “Preface”, xi).
A propósito de estas afirmaciones, véase A. R. Timm, “Historical Background of Adventist Biblical Interpretation”, en
Understanding Scripture, 1-14; F. M. Hasel, “Presuppositions in the Interpretation of Scripture”, en Understanding Scripture,
27-46; P. M. van Bemmelen, “The Authority of Scripture”, en Understanding Scripture, 75-89; A. M. Rodríguez, “The Use of
the Modified Version of the Historical-Critical Approach by Adventist Scholars”, en Understanding Scripture, 339-349.
En este contexto, como expresara Timm, “Adventists are convinced God has raised up the Seventh-day Adventist Church […]
to restore and uplift the authority of His Word and to promote a system of biblical interpretation derived from the Scripture
itself” (“Historical Background of Adventist Biblical Interpretation”, en Understanding Scripture, 12).
10 “For a movement such as the Seventh-day Adventist Church, which has affirmed the great Protestant principle of sola

Scriptura [‘by Scripture alone’] from its historic beginnings, the issue of biblical hermeneutics is of crucial significance. Unlike
other churches, where church tradition and creeds have become decisive elements that function as hermeneutical keys, or
faith communities, where experience or human reason have gained a normative role in the interpretation of Scripture, the
Seventh-day Adventist Church is committed to having Scripture alone as its final norm for all we believe. […] Seventh-day
Adventists are committed to affirming Scripture alone as the final norm for all of our theology and praxis. […] the Bible is the
norma normans—that is, the norming norm from which our theology is derived” (Hasel, “Introduction”, 1, 2).
Véase en tal sentido K. Donkor, “Presuppositions in Hermeneutics”, en Biblical Hermeneutics, 7-30; F. M. Hasel, “Elements
of Biblical Hermeneutics in Harmony with Scripture’s Self-Claims”, en Biblical Hermeneutics, 31-60.