This is part 2 of the Read the Bible For Yourself. As I endeavored to show last time, the Bible is one of a kind. It’s the result of dozens of authors, working under God’s inspiration to produce scrolls of text over centuries. This process resulted in sixty-six books, including histories, legal texts, poetry, prophetic Read more about 532 Read the Bible for Yourself 2: What You Need to Know about Your Bible[…]
Listen to this episode on Spotify or Apple Podcasts This is part 6 of the Why Christianity class. The Bible is such a strange thing. On the one hand, it looks like a big book, on the other hand, it’s a library of books. It’s loaded with very different kinds of literature from poetry and Read more about 393 Why Christianity 6: The Origin and Authority of the Bible (Jerry Wierwille)[…]
Those who have studied the biblical manuscripts in the Dead Sea Scrolls (DSS) are aware that they preserve a variety of textual families, including some that agree with the Masoretic Text (56), the Samaritan Pentateuch (5), the Septuagint (7), or unaligned (57). What are we to make of this plurality? Anthony Ferguson who has a Read more about How Reliable are the Masoretic Texts?[…]
Have you ever noticed places in the Old Testament where an updated place name occurs? For example, Genesis 23.2 says “And Sarah died at Kiriath-arba (that is, Hebron) in the land of Canaan” and Judges 1.10 says, “And Judah went against the Canaanites who lived in Hebron (now the name of Hebron was formerly Kiriath-arba).” Read more about Updating the Old Testament? (Peter Gentry)[…]
Today, we’ve got three more texts to look at in our selection of unitarian Bible translations. Unlike last time where we focused on Christologically interesting passages, today, we’ll examine Luke 23.43, John 7.53-8.11, and 1 Thessalonians 1.3 to look at a punctuation issue, a textual issue, and a grammatical issue. By the end of this Read more about 356 Unitarian Bible Translations 3 (Jerry Wierwille)[…]
Last time we reviewed six unitarian Bible translations, covering some basic information about where each came from and their overall strategy for translation. Today, we’re going to analyze how they translate three key texts, including Philippians 2.6, John 1.1-3, and John 8.58. Our goal is to measure these translations against what the Greek says as Read more about 355 Unitarian Bible Translations 2 (Jerry Wierwille)[…]
In our last episode, I recommended some mainstream Christian Bible translations, but I would remiss if I didn’t also review some important unitarian Bible translations. Although often overlooked, these versions are important because they have the opposite bias when it comes to passages commonly offered as proof texts for the Trinity. Also, I asked Dr. Read more about 354 Unitarian Bible Translations 1 (Jerry Wierwille)[…]
This is now our last episode in this 24 part class on How We Got the Bible. Today after a quick review and an appeal to learn the biblical languages, I’ll recommend a number of Bible translations. Although I’m hesitant to do this, so many have written in asking for it that I would be Read more about 353 Bible 24 – Recommended Bible Translations (Which Bible Is Best?)[…]
This is our fifth and final example of bias in translation. After this episode, we’ll have one more to conclude our class on How We Got the Bible. Today our focus is God’s spirit. Should it have an uppercase ‘S’ or a lowercase ‘s?’ Should pronouns referring back to spirit be masculine (like “he”) or Read more about 352 Bible 23 – Spirit Who or Spirit Which? (Translating the Holy Spirit)[…]
Did Jesus claim to be “The Great I AM” in John 8.58? If not, what was he saying? In this episode we examine the alleged parallel passage in Exodus where God reveals his name to Moses at the burning bush. Next, we’ll explore texts with the same Greek construction that Jesus used in an effort Read more about 351 Bible 22 – Did Jesus Claim to Be the I AM? (Translating John 8.58)[…]
Colossians 1.15 presents an interesting test case to examine translation bias. Well-meaning Bible students have taken this text in at least three different ways. However, some translators, motivated by a fear that readers might see Christ as a member of creation, have increasingly pushed for translating this text so that it says Christ is superior Read more about 350 Bible 21 – Firstborn Of or Firstborn Over? (Translating Colossians 1.15)[…]
How should translators render the word προκσυνέω (proskuneo) into English? Since this word has a range of meanings from bowing as a sign of respect to worshiping God, translators sometimes decide what English words to use based more on their theological presuppositions than the grammar or textual context. For example, some translations (mostly those done Read more about 349 Bible 20 – Bow or Worship? (Translating Proskuneo)[…]
This is our first of five examples of bias in translation. Today we’ll examine Philippians 2.6-7, specifically focusing on how translators render two important words (ἁρπαγμός harpagmon and μορφή morphe). We’ll see how a couple of the most popular evangelical versions break free from the underlying Greek syntax in order to inject their own doctrinal Read more about 348 Bible 19 – God’s Form or God’s Nature (Translating Philippians 2.6-7)[…]
Last time we evaluated two popular single-translator Bibles: the Message and the Passion Translation. This time, we’re switching gears to consider committee-based versions. I want to shine a spotlight on the whole subject of bias in translation in an effort to point out what often goes unnoticed. We’ll consider both the committee effect that tends Read more about 347 Bible 18 – Bias in Bible Translation[…]
Last time we looked at the King James version which is one of the strictest formal equivalence Bibles every made. This time we are going to analyze two Bibles on the other end of the spectrum: the Message Bible and the Passion Translation. These two versions share a number of characteristics in common. For example Read more about 346 Bible 17 – Evaluating the Message Bible and the Passion Translation[…]
What do you know about the King James Version? Is it an accurate translation? Does it have flaws? Should you use it as a measuring stick for other translations? In today’s episode, we’ll cover the making of the KJV of the Bible, going back to William Tyndale’s courageous work before delving into four areas of Read more about 345 Bible 16 – Evaluating the King James Version[…]
Did you know that controversies surrounding how to translate gender in the Bible had a major impact on Bible translation over the last 30 years? In this episode we’ll briefly overview various feminist movements before examining the NRSV, which proved to be a forerunner for gender inclusive Bible translations. Next we’ll take a journey through Read more about 344 Bible 15 – Gender in Bible Translation[…]
Last time we focused on the two main translation theories: formal and dynamic equivalence. This time, we need to take a look at five major default decisions translation teams make at the outset. Units of Measurement and Currency Hebrew Idioms English Vocabulary Editorial Enhancements God’s Name By becoming familiar with these five topics, you’ll be Read more about 343 Bible 14 – Bible Translation Default Decisions[…]
Up until now we’ve focused our attention on the text of Scripture. We took five episodes looking at the Hebrew Bible, including it’s sources, transmission, and how textual scholars go about deciding the initial text. Then for the last seven episodes we did the same for the New Testament, examining the surviving source material and Read more about 342 Bible 13 – Bible Translation Philosophies (Formal and Dynamic Equivalence)[…]
Last time we covered two corrected corruptions (1 Timothy 3.16 and 1 John 5.7). This time we’ll consider two uncorrected corruptions, including the long ending on Mark (16.9-20) and the passage about the adulterous woman that Jesus saves (John 7.53-8.11). Although these two texts are not found in the earliest and best manuscripts and translators Read more about 341 Bible 12 – Two Uncorrected Corruptions (Mark 16.9-20 and John 7.53-8.11)[…]
Today we move from learning about manuscripts and textual criticism to actually doing textual criticism. I’ve chosen two well-known corruptions to illustrate the process of textual criticism: 1 Timothy 3.16 and 1 John 5.7. In each of these cases scribes have altered the text of scripture and we have the manuscript evidence to show exactly Read more about 340 Bible 11 – Two Corrected Corruptions (1 Timothy 3.16 & 1 John 5.7)[…]
Last time we surveyed five hundred years of New Testament textual criticism. Today we address the process by which these scholars have done and continue to do their work. We’ll see how they weigh internal and external evidence. We’ll cover reasoned eclecticism, the refined documentary approach, and the computer-driven coherence based genealogical method. (Don’t worry Read more about 339 Bible 10 New Testament Textual Criticism[…]
Before we can understand how textual scholars do their work today, it’s important to understand the history of how they have endeavored to reconstruct the Greek New Testament over the years. In this episode you’ll learn about the rich and important history of how our understanding of the Greek New Testament changed over the last Read more about 338 Bible 9 Reconstructing the New Testament[…]
We’ve been working our way through the various sources for our Greek New Testament. We’ve looked at the papyri and the uncials, but there is so much more to consider. In fact, the New Testament papyri and uncials combined make up less than 2% of our manuscripts. Today, we’ll consider the other 98% of manuscripts Read more about 337 Bible 8 – Other New Testament Manuscripts[…]
Today we are moving into our second group of New Testament manuscripts–the uncials. However, before describing them, we’ll need to focus on how Christian scribes went about their work. As it turns out the situation is quite different than the Jewish scribes who preserved the Hebrew Bible. Then we’ll follow the exciting career of Bible Read more about 336 Bible 7 – Greek New Testament Uncials[…]
Today we are shifting gears from the Old Testament to the New Testament, from Hebrew manuscripts to Greek ones. We’ll begin with the earliest evidence for the Greek New Testament, the papyri. Made from the papyrus plant, approximately 130 of these manuscripts survive today in museums around the world. In this lecture you’ll learn the Read more about 335 Bible 6 – Greek New Testament Papyri[…]
Today we are going to take a brief break from manuscripts and dip our toes into the pool of Bible translations. Specifically, we’ll take a look at six of the most prominent Jewish translations of the Hebrew Bible, including: Jewish Publication Society (1917) Koren Jerusalem Bible (1961) New Jewish Publication Society (1985) Artscroll’s Stone Tanach Read more about 334 Bible 5 – Jewish Bible Translations[…]
For our Hebrew Bibles we have three main groups of manuscripts to compare: the Masoretic Text group, the Samaritan Pentateuch group, and the Septuagint group. Each of these groups contain many manuscripts with the Masoretic Text group containing the most. In this episode of How We Got the Bible, we’re going to look at the Read more about 333 Bible 4 – Determining the Best Hebrew Reading[…]
In How We Got the Bible, we’re continuing on in our quest to understand the sources for the Hebrew Bible. We’ve already covered the Masoretic Text and the Dead Sea Scrolls, but we have one last important Hebrew source to look at before surveying several significant ancient translations. As it turns out the Samaritans have Read more about 332 Bible 3 – Samaritan Pentateuch and Ancient Translations[…]
Today we are beginning a major new class on how we get our English Bibles. I’m so excited about sharing with you so much about what I’ve learned in doing the research for this project. We’re going to have a great time together. My goal here is to cover the transmission of manuscripts and translation Read more about 330 Bible 1 – The Masoretic Text[…]