“Why do different people interpret the same Bible passage differently?”
“Which interpretation is correct and which is incorrect?”

Everyone has the right to read and interpret the Bible, but that does not mean that they can read and interpret the Bible without any rules.
If you don't read the Bible properly, your theology will collapse, and if your theology collapses, your faith will also be shaken.
The first Korean book by Pastor Sang-Hwan Lee, a professor of biblical interpretation at Midwestern Baptist Theological Seminary, 『Re: Reading the Bible』, is the ultimate guide on how to read and interpret the Bible.
As you follow the author's engaging guide, filled with cutting-edge theories and practical applications, you'll find yourself wanting to read and love the Bible even more.

I explained the creative background of “Dansimga” to a student who answered that “Im” in “Dansimga” is a “companion animal.”
It was not easy to explain the history of the late Goryeo Dynasty to students born in the United States and receiving formal education in the United States.
But we were patient with each other and got through the process.
As a result, the information shared between Jeong Mong-ju and Yi Bang-won began to gradually reveal itself, and soon reached the student and became assumed background knowledge.
I asked the student again.
“Who is the ‘Im’ in this poem?” The student answered without hesitation.
“To Jeong Mong-ju, he is King Gongyang.
But to me, it's Jesus! Just as Jeong Mong-ju showed loyalty to King Gongyang, I too can show loyalty to Jesus!” I smiled after hearing the student's confession.
The part that was important to me was the area of ​​interpretation that “Jeong Mong-ju was King Gongyang.”
First of all, in the area of ​​interpretation, the first button must be buttoned well so that application that does not cross the line is possible.

---From "Chapter 1: Ancient Documents and Modern Readers, p. 35"

Many people do not consider the multifaceted aspects of solar scriptura.
So the expression “Scripture alone” is misunderstood and misused to mean “Only the Bible has authority and nothing else has authority.”
This atmosphere also affects the interpretation of the Bible, distorting the slogan “interpreting the Bible with the Bible” into “interpreting the Bible with the Bible alone.”
As a result, ancient Near Eastern documents, Second Temple documents, and Greco-Roman documents become taboo materials that cannot be used in biblical interpretation.
Is this phenomenon a proper application of the "Scripture alone" espoused by Protestant scholars? Does "Scripture alone" truly mean that non-biblical sources cannot be used to interpret the Bible? Absolutely not.
(Omitted) Scholars who recognize this do not call the idea of ​​ignoring all valid authorities other than the Bible sola scriptura.
Instead, such ideas are called solo scriptura or nuda scriptura.
---From “Chapter 2: Sola Scriptura and Biblical Interpretation, pp. 67-68”

Here are Manager Kim and Manager Park.
Manager Kim, who entered the office, looked at the open window and said to Manager Park, “It’s cold” (declarative sentence), “Oh, it’s cold!” (exclamation sentence), or “Aren’t you cold?” (interrogative sentence).
Why did Manager Kim say this to Assistant Manager Park? Was it simply to convey weather information? No.
Instead, the meaning of the command, 'I feel cold, so close the window', is conveyed by dressing it in the clothes of a declarative sentence, an exclamation sentence, and an interrogative sentence.
Manager Park, who heard his boss say things like “It’s cold” (declarative sentence), “Oh, it’s cold!” (exclamation sentence), or “Aren’t you cold?” (interrogative sentence), also understood his boss’s intentions well.
So he quickly closed the window.
Let's look at Genesis 32.
The text contains a story of Jacob “wrestling” with the angel of God.
When we consider the relationship between Jacob and the angel of God, we can see that the latter is in a higher position than the former.
With this in mind, if we look at Genesis 32:29, we see God's angel answering Jacob's question about God's name in a questioning tone.
Jacob said.
“Please tell me what your name is.” But he said, “Why do you ask my name?” And he blessed Jacob on the spot.
(Genesis 32:29) Why did the angel of God ask Jacob his name in return? Was it because he was curious about why he was asking? No.
According to the communication model, the messenger of God can be understood as conveying a command to Jacob not to ask his name through a question.
So the JPS Tanakh and NJPS Tanakh versions translate the Hebrew sentence translated as “Why do you ask my name?” into an imperative form containing a strong negation.
You must not ask my name!
---From “Chapter 4 Communication Model, pp. 133-134”

Grammar is another hurdle we must overcome.
According to grammarians, there is not a single language in the world with the same grammar.
The same goes for the ancient Hebrew, Aramaic, and Greek languages ​​used in the Bible.
Bruce Metzger expressed the grammatical difficulties that inevitably arise when translating the original text of the Bible into another language:
“There is no definite article in Latin.
Syriac does not distinguish between the past and perfect tenses of Greek.
“Because there is no passive voice in Coptic, you have to speak indirectly.” Korean grammar is not free from this limitation either.
First, let's compare the usage of the Greek definite article with the usage of the Korean definite article.
We mainly use articles to refer to objects we have already mentioned.
However, Greek articles are used for a wider range of purposes.
For example, the Granville Sharp Rule is a grammatical device that indicates that “when two nouns are connected by the conjunction κα? and the article appears only before the first noun, there is a close relationship between the two nouns.”
A close relationship can mean “unity,” “equality,” or even “identity,” depending on the conditions.
Let's look at Revelation 1:3 as an example of identity.
“Blessed is he who reads and those who hear the words of this prophecy, and keep what is written in it” (Rev. 13:1).
The Korean version appears to introduce three types of people—those who “read” the prophetic word, those who “hear” it, and those who “keep” it.
But in the Greek text only two types of people appear.
Those who “read” the words of prophecy and those who “hear and keep” them.
As you can see, the “listeners” and the “keepers” are grouped together as the same people.
Such article rules have a significant impact on the interpretation of the text.
First, the text assumes that if you have heard the word of God, you must keep it.
Second, only those who meet this premise will be recipients of the blessings presented in Revelation.

---From "Chapter 6 Between Ideal and Reality, 194-195"