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#Post#: 18957--------------------------------------------------
Re: Bible Versions, Interpretations and Word Changes
By: patrick jane Date: October 16, 2020, 8:48 am
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[quote author=patrick jane link=topic=14.msg18851#msg18851
date=1602709001]
[quote author=patrick jane link=topic=14.msg18698#msg18698
date=1602428936]
[quote author=patrick jane link=topic=14.msg17794#msg17794
date=1600721344]
[quote author=patrick jane link=topic=14.msg15827#msg15827
date=1596565922]
yep
[/quote]indeed
[/quote] ;D
[/quote] 8)
[/quote]ESV is becoming my favorite
#Post#: 19039--------------------------------------------------
Re: Bible Versions, Interpretations and Word Changes
By: guest73 Date: October 18, 2020, 8:45 am
---------------------------------------------------------
[quote author=patrick jane link=topic=14.msg18957#msg18957
date=1602856080]
[quote author=patrick jane link=topic=14.msg18851#msg18851
date=1602709001]
[quote author=patrick jane link=topic=14.msg18698#msg18698
date=1602428936]
[quote author=patrick jane link=topic=14.msg17794#msg17794
date=1600721344]
[quote author=patrick jane link=topic=14.msg15827#msg15827
date=1596565922]
yep
[/quote]indeed
[/quote] ;D
[/quote] 8)
[/quote]ESV is becoming my favorite
[/quote]Good one
#Post#: 34839--------------------------------------------------
Re: Bible Versions, Interpretations and Word Changes
By: patrick jane Date: September 5, 2021, 11:27 am
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HTML https://www.christianitytoday.com/news/2021/september/first-nations-version-indigenous-bible-ivp-translation-wild.html
Native Christians: Indigenous Bible Version Is ‘Made By Us For
Us’
The recently released New Testament translation adopts Native
American descriptors for God—the Creator and Great Spirit.
It’s a Bible verse familiar to many Christians—and even to many
non-Christians who have seen John 3:16 on billboards and
T-shirts or scrawled across eye black under football players’
helmets.
But Terry Wildman hopes the new translation published Tuesday by
InterVarsity Press, First Nations Version: An Indigenous
Translation of the New Testament, will help Christians and
Indigenous peoples read it again in a fresh way.
“The Great Spirit loves this world of human beings so deeply he
gave us his Son—the only Son who fully represents him. All who
trust in him and his way will not come to a bad end, but will
have the life of the world to come that never fades away, full
of beauty and harmony,” reads the First Nations Version of the
verse.
In the First Nations Version, “eternal life,” a concept
unfamiliar in Native American cultures, becomes “the life of the
world to come that never fades away, full of beauty and
harmony.” The Greek word “cosmos,” usually translated in English
as “the world,” had to be reconsidered, too: It doesn’t mean the
planet Earth but how the world works and how creation lives and
functions together, said Wildman, the lead translator and
project manager of the First Nations Version.
They’re phrases that resonated with Wildman, changing the way he
read the Bible even as he translated it for Native American
readers.
“We believe it’s a gift not only to our Native people, (but)
from our Native people to the dominant culture. We believe that
there’s a fresh way that people can experience the story again
from a Native perspective,” he said.
The idea for an Indigenous Bible translation first came to
Wildman nearly 20 years ago in the storeroom of the church he
pastored on the Hopi Reservation in Arizona.
Wildman, who is Ojibwe and Yaqui, was excited to find a Hopi
translation of the New Testament in storage. He wanted to hear
how that beloved Scripture sounded in Hopi, how it translated
back into English.
But, he said, while many Hopi elders still speak their native
language and children now are learning it in schools, he
couldn’t find anyone able to read it. That is true for many
Native American nations, he added, noting that at the same time
Christian missionaries were translating the Bible into Native
languages, they were also working with the boarding schools in
the United States and Canada that punished students for speaking
those languages.
It occurred to the pastor that “since 90-plus percent of our
Native people are not speaking their tribal language or reading
their tribal language, we felt there needed to be a translation
in English worded for Native people,” he said.
Wildman, a licensed local pastor in the United Methodist Church,
has been working on translating the Bible into words and
concepts familiar to many Native Americans ever since.
He first began experimenting by rewording Scripture passages he
was using in a prison ministry, giving them more of a “Native
traditional sound,” he said—a sound he’d learned by being around
Native elders and reading books written in a more traditional
style of English by Native Americans like Oglala Lakota
spiritual leader Black Elk.
He and his wife, Darlene, who have a music ministry called
RainSong, also recorded readings of those passages over music in
an album called The Great Story from the Sacred Book. It won a
Native American Music Award in 2008 for best spoken-word album.
Wildman was encouraged by the reactions he received as he shared
his rewordings across the country at tribal centers, Native
American-led churches and powwows.
“They just loved listening to it because it didn’t have the
church language. It didn’t have the colonial language. It had
more of a Native feel to it—as much as possible that you can put
in English,” he said.
Many Native people asked what Bible he was reading from.
Young people have told him it sounds like one of their elders
telling them a story. Elders have said it resonates with how
they heard traditional stories from their parents and
grandparents.
As others encouraged him to turn his rewordings into a full
translation of the Bible, Wildman published a children’s book
retelling the Christmas story, Birth of the Chosen One, and a
harmonization of the four Gospels called When the Great Spirit
Walked among Us.
Then, on April Fool’s Day 2015, he heard from the CEO of OneBook
Canada, who suggested the Bible translation organization fund
his work. The offer wasn’t a prank, he said, it was
“confirmation from Creator that this was something he wanted.”
“Everybody hears English a little differently,” Wildman said.
“We have all of these translations for that purpose to reach
another generation, to reach a particular people group. But we
had never had one for our Native people that has actually been
translated into English.”
Wildman began by forming a translation council to guide the
process, gathering men and women, young and old, from different
Native cultures and church backgrounds. They started with a list
of nearly 200 keywords Wycliffe Bible Translators said must be
translated properly to get a good translation of Scripture.
With that foundation, Wildman got to work, sending drafts to the
council for feedback. He looked up the original Greek text of
the New Testament. He checked to see how other English
translations rendered tricky passages. He consulted Dave Ohlson,
a former Wycliffe translator who helped found OneBook Canada,
part of the Wycliffe Global Alliance.
The Indigenous translation uses names for God common in many
Native cultures, including “Great Spirit” or “Creator.” Names of
biblical figures echo their original meanings in Greek and
Hebrew: Jesus becomes “Creator Sets Free” and Abraham, “Father
of Many Nations.”
“We believe it’s very important that the Gospel be kind of
decolonized and told in a Native way, but being accurate to the
meaning of the original language and understanding that it’s a
different culture,” Wildman said.
Over the years, he and his council have published editions of
the Gospel of Luke and Ephesians and a book called Walking the
Good Road that included the four Gospels alongside Acts and
Ephesians.
A number of ministries already have started using those
translations, including Foursquare Native Ministries, Lutheran
Indian Ministries, Montana Indian Ministries, Cru Nations and
Native InterVarsity, he said.
Native InterVarsity, where Wildman serves as director of
spiritual growth and leadership, has distributed earlier
editions of the First Nations Version at conferences and used
the Indigenous translation in its Bible studies for Native
college students for several years.
Megan Murdock Krischke, national director of Native
InterVarsity, said students have been more engaged with the
translation, hearing the Bible in a way they’re used to stories
being told.
“Even though it’s still English, it feels like it’s made by us
for us. This is a version of Scripture that is for Native
people, and it’s indigenized. You’re not having to kind of sort
through the ways other cultures talk about faith and
spirituality,” said Krischke, who is Wyandotte and Cherokee.
“It’s one less barrier between Native people and being able to
follow Jesus.”
Earlier this month, The Jesus Film Project also released a
collection of short animated films called “Retelling the Good
Story,” bringing to life the stories of Jesus, or Creator Sets
Free, feeding the 5,000 and walking on water from the First
Nations Version.
Wildman said the response from Native peoples and ministries to
the First Nations Version has exceeded any expectations he had
when he first began rewording Bible passages.
He hopes it can help break down barriers between Native and
non-Native peoples, too. He pointed out the suspicion and
misinformation many white Christians have passed down for
generations, believing Native Americans worship the devil and
their cultures are evil when they share a belief in a Creator,
he said.
“We hope that this will help non-Native people be more
interested in our Native people—maybe the history, understanding
the need for further reconciliation and things like that,”
Wildman said.
“We hope that this will be part of creating a conversation that
will help that process.”
#Post#: 36305--------------------------------------------------
Re: Bible Versions, Interpretations and Word Changes
By: patrick jane Date: December 25, 2021, 5:48 am
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HTML https://www.youtube.com/watch?v=Mf3RsI0ghi4&list=WL&index=223
#Post#: 36309--------------------------------------------------
Re: Bible Versions, Interpretations and Word Changes
By: patrick jane Date: December 25, 2021, 6:57 am
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HTML https://theologyforums.com/index.php?threads/bible-translators-add-400-sign-languages-to-to-do-list.17100/
Bible Translators Add 400 Sign Languages to To-Do List
First finished Scripture for deaf people prompts attention to
global need.
The completion of the first sign language Bible translated from
the original languages prompted cheers and celebrations in the
fall of 2020.
It took nearly four decades for more than 50 translators to
finish the American Sign Language Version (ASLV), and the
project started by Deaf Missions received crucial support from
the Deaf Bible Society, DOOR International, Deaf Harbor, the
American Bible Society, Wycliffe Bible Translators, Seed
Company, and Pioneer Bible Translators.
But for the deaf, it’s one down, more than 400 to go.
“Still only one sign language of the over 400 has a complete
Bible,” said J. R. Bucklew, the founder and former president of
the Deaf Bible Society, who now works as director of major gifts
at Pioneer Bible Translators. “And still, no other sign language
outside of the American Sign Language has a full New Testament.
There’s a lot of work ahead of us.”
Bucklew doesn’t diminish the significance of the completion of
the ASLV. As a hearing person born to deaf parents, he sees the
translation as a major historic event. And as an advocate for
sign language Bible translation, he sees the ASLV as the “great
accelerator” that is helping build the momentum necessary for
the translation work that remains to be done. IllumiNations, an
alliance of 11 Bible translation organizations, has set a goal
of rendering Scripture in every known language by 2033. There
are, according to the group, about 7,000 known languages in the
world, and roughly more than half have little or no Bible. While
people may access Scripture by learning English, Spanish, or a
dominant trade language, the evangelical organizations believe
everyone should have equal access in their “heart ...
#Post#: 37204--------------------------------------------------
Re: Bible Versions, Interpretations and Word Changes
By: patrick jane Date: February 9, 2022, 2:08 pm
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[img]
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HTML https://www.christianitytoday.com/news/2022/february/passion-translation-tpt-bible-gateway-remove-charismatic-pa.html
Bible Gateway Removes The Passion Translation
Popular among charismatics, the “heart-level” Bible version was
criticized as a paraphrase posing as translation.
A Bible version designed to “recapture the emotion of God’s
Word” was removed from Bible Gateway last week. The Passion
Translation (TPT) is listed as “no longer available” among the
site’s 90 English-language Bible offerings.
First released as a New Testament in 2017, The Passion
Translation includes additions that do not appear in the source
manuscripts, phrases meant to draw out God’s “tone” and “heart”
in each passage.
Translator Brian Simmons—a former missionary linguist and pastor
who now leads Passion and Fire Ministries—sees his work in Bible
translation as part of a divine calling on his life to bring a
word, the Word, to the nations. His translation has been
endorsed by a range of apostolic charismatic Christians,
including The Call’s Lou Engle, Bethel’s Bill Johnson, and
Hillsong’s Bobbie Houston.
TPT’s publisher, BroadStreet Publishing Group, confirmed that
Bible Gateway “made the disappointing decision to discontinue
their license for The Passion Translation” as of January 2022.
“While no explanation was given, BroadStreet Publishing accepts
that Bible Gateway has the right to make decisions as they see
fit with the platforms they manage,” BroadStreet said in a
statement.
Bible Gateway’s parent company, HarperCollins Christian
Publishing, told CT, “We periodically review our content, making
changes as necessary, to align with our business goals.” The
company declined to offer further details about its reason for
the decision. TPT remains available on YouVersion and Logos
Bible Software.
from Simmons’s social media showed he initially responded to
The Passion Translation’s removal from Bible Gateway by saying,
“Cancel culture is alive in the church world” and asking
followers to request the site restore the version. That February
2 post no longer appears on his Facebook page.
Simmons argues TPT’s additions and context “expand the essential
meaning of the original language by highlighting the essence of
God’s original message.”
“With The Passion Translation, we have a high goal to being
accurate to the text, but accuracy involves the heart behind
it,” Simmons said in an interview last month. “We’re trying to
discover, communicate, and release God’s heart through the words
we choose.”
Translation versus paraphrase
Simmons and his publisher describe TPT as a translation instead
of a paraphrase because Simmons and his partners worked to
develop the text from Greek, Hebrew, and Aramaic manuscripts
rather than taking an existing English translation and putting
it into his own words.
Simmons has repeatedly defended the translation label, saying
that all Bible translations involve some paraphrase. He puts TPT
in the same category as thought-for-thought translations like
the New International Version (NIV).
But Bible scholars, including those who translated the NIV, use
a more rigorous standard. A new version must closely adhere to
the wording, syntax, and structure of its source. Critics of TPT
say it doesn’t meet those standards and functions as a
paraphrase while presenting itself as a translation.
If TPT’s removal from Bible Gateway was related to the concerns
over its translation claims, “I think that’s a good thing,” said
Andrew Wilson, a Reformed charismatic who pastors at King’s
Church London and a columnist for CT. “There are just too many
additions to the text that have no basis in the original—which
is fine (sort of) if it’s self-consciously a paraphrase, but not
if people think it’s a translation.”
Wilson first raised concerns in a 2016 blog post about TPT and
continues to get asked about the version from fellow
charismatics. He wrote that he doesn’t recommend it, objects to
the publisher’s advice to use it from the pulpit, and urges
leaders to clarify that it’s not a translation.
Certain passages in TPT are twice as long as in other
translations such as the NIV. The Lord’s Prayer in Luke 11, for
example, is printed in red as Jesus’ words and reads:
Our heavenly Father, may the glory of your name be the center on
which our life turns. May your Holy Spirit come upon us and
cleanse us. Manifest your kingdom on earth. And give us our
needed bread for the coming day. Forgive our sins as we
ourselves release forgiveness to those who have wronged us. And
rescue us every time we face tribulations.
A 2018 review in The Gospel Coalition journal Themelios
critiqued Simmons’s translation process, specifically his
overuse of “double translation,” bringing in multiple meanings
of a word even if it wasn’t clear that wordplay was intended. It
was written by a scholar on the NIV Committee on Bible
Translation, who worried that Simmons’s own theology and
favorite themes were driving his word choice.
Mike Winger, a Calvary Chapel–trained pastor who teaches through
his online ministry Bible Thinker, has drawn in over one million
YouTube views with a series examining The Passion Translation.
“Bible Gateway removing TPT after reviewing the work in more
detail is a signal to everyone that the work may have issues,”
he said. “When you add that to the growing number of scholars,
pastors, and laymen who are raising the red flag about TPT, you
have a loud and simple message: ‘TPT has enough issues that it
is best to avoid it.’”
Translations and tribalism
Winger recruited evangelical scholars including Darrell Bock,
Nijay Gupta, Douglas Moo, and Craig Bloomberg to critique
specific TPT passages. Gupta repeated some of his reservations
to CT, saying, if TPT were to appear on a site alongside
established translations “it should have a warning label: ‘One
of these is not like the other.’ … non-academics should know
that TPT does not have the backing of accredited seminaries and
linguistic organizations experienced in translation work.”
Winger has called out Simmons for bringing in “large amounts of
material that really have no presence in the Greek or Hebrew …
and the words he’s adding are particular words that are part of
a hyper-charismatic, signs and wonders movement, words that are
about imparting and triggering and unleashing and releasing.”
Mark Ward, editor of Bible Study Magazine, fears a trend of
subsets of the church creating Bible translations of and for
their own. In his book, Authorized: The Use and Misuse of the
King James Bible, he urges against letting translations become
tribal boundary markers.
“As Paul said of himself and Peter and Apollos, ‘All are yours.’
I hate seeing the Bible caught in Christian tugs of war,” he
told CT. “The reason Luther and Tyndale translated alone is that
nooses stood ready nearby. That’s no longer our problem. I think
the best way to promote each other’s trust in our good Bible
translations is to use—and expect—multi-denominational,
committee-based works.”
There is a long history of single-author Bible translations,
with Robert Alter, N. T. Wright, and D. B. Hart releasing recent
versions. The number of Bible resources is growing, and they’re
becoming more accessible to the average reader through digital
platforms like Bible Gateway, YouVersion, and Logos.
Peter Gurry, New Testament professor at Phoenix Seminary, said
it’s not surprising that any new Bible project would want to
position itself as both trustworthy and better than what’s
available already.
For Christians cracking open or tapping over to new
translations, he suggests they consider the audience of a new
resource, look for consistency within its own principles, and
see how it lines up with the versions they know already.
“For readers who don’t know the original languages (which is, of
course, most of them) … you can start to form a judgment of a
new translation by comparing it with those other translations
that have gained a trusted readership over the years,” he said.
“In the case of evangelicals, this means something like KJV,
NIV, ESV, NASB.”
Christians who care about reading reliable and accurate biblical
texts have been wary and sometimes critical of paraphrases. Even
The Message—among the top 10 best-selling Bible versions in the
world—has gotten dinged over the years by pastors and scholars
alike for what it adds, misses, or rewords.
But its author, Eugene Peterson, was clear that he was putting
the Bible into his voice—describing the project as a paraphrase,
not a translation. He even said he felt “uneasy” about its use
in worship and personally still preferred the originals in his
devotions. (The Message, along with paraphrases such as the J.
B. Phillips New Testament and The Living Bible, are available on
Bible Gateway.)
Passion and power in the text
“Once you know God’s word through a standard translation, I love
how paraphrases can yank you out of your Bible-reading rut and
provide fresh insight into Scripture. Single-author translations
likewise,” said Ward. “The one thing I have liked the most about
TPT were those moments when I felt like I got to read a familiar
phrase again for the first time, because Simmons just put it a
little differently.”
For dedicated TPT readers, the new phrasing and the emotive
power of the text are major draws.
On Instagram, Jenn Johnson, known for her Bethel music hits like
“Goodness of God,” regularly posts pictures of her daily reading
from The Passion Translation, with whole passages underlined and
phrases like “I spoke in faith” and “no wonder we never give up”
(2 Corinthians 4) circled in pen.
Bill Johnson at Bethel Church still uses the New American
Standard Bible (NASB) in most of his writing and preaching due
to familiarity, he said in a clip from last year titled, “Is The
Passion Translation Heresy?” He uses TPT for devotional reading,
as he did with paraphrases before it. He believes they are
particularly helpful for new believers, too, and Bethel sells a
branded TPT in its bookstore.
“For inspiration, I love The Passion Translation,” the Bethel
founder said. “Every time he (Simmons) deviates from what would
be a traditional approach to a verse, he explains it so
powerfully that even if you don’t agree with him, you at least
understand where he’s coming from.”
Simmons is deliberate about making TPT passionate and readable.
In a promotional video, he calls it “a dynamic new version of
the Bible that is easy to read, unlocking the mystery of God’s
heart, the passions he has for you, deep emotions that will
evoke an overwhelming response of love as he unfolds the
Scriptures before your very eyes.”
He describes how he has “uncovered” what he sees as “the love
language of God that has been missing from many translations.”
“God’s love language is not hidden, or missing,” Wilson wrote as
part of his critique from 2015. “It is in plain sight in the
many excellent translations we have available.”
TPT translation continues
While serving as missionaries in the 1980s, Simmons and his wife
helped develop a new Bible translation for an unreached people
group in Central America. After returning to the US, planting a
church, and leading their Bible-teaching ministry, he began to
work on The Passion Translation using the skills he honed on the
mission field.
The Passion Translation contrasts this approach—where
translations are done by necessity by individuals or small
teams, whose main goal is to transfer the essential meaning of
the text—with traditional translation work, which involves a
broader committee of experts.
Simmons is used to facing questions about his credentials.
During a recent interview with Life Today Live, he said, “I get
asked that a lot. People say, ‘Do you feel qualified?’ I say,
‘Who in the world is?’ … My qualifications are that I was told
to do this from the Lord. Whatever he tells you to do, he will
meet the need you have to finish it.”
While Simmons serves as lead translator, TPT lists seven
scholars who oversee and review his work. They are currently
working on the remaining books of the Old Testament and moving
forward with plans to release a full Bible edition around 2027.
“An exhaustive and thorough review and update of the entire
Bible will be undertaken ahead of its release in the next 5-6
years,” BroadStreet said in a statement. “The review of the text
by our team of theologians and industry professionals will
continue to address feedback, as has been our approach to-date.”
“We believe The Passion Translation will become one of the most
widely read and beloved translations in the market for years to
come,” the publisher said. “We hope this translation will help
bring the Bible to life for this generation and through it,
people will encounter Jesus and his love for them in new and
exciting ways.”
Neither Bible Gateway nor YouVersion offered figures on its
popularity; five years into publication, TPT does not currently
rank among the top 25 best-selling Bibles in print.
#Post#: 37545--------------------------------------------------
Re: Bible Versions, Interpretations and Word Changes
By: patrick jane Date: February 25, 2022, 3:35 pm
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HTML https://www.christianitytoday.com/ct/2022/february-web-only/bible-reference-tool-old-testament-scripture-interpretation.html
Scripture Interprets Scripture. This Book Shows How.
Pastors and scholars can now explore cross-references throughout
the Old Testament.
Zondervan Academic recently released a new biblical reference
tool that is sure to end up in pastors’ personal libraries.
The book is titled Old Testament Use of Old Testament: A
Book-by-Book Guide by Gary Edward Schnittjer. Weighing in at
over four pounds, with over a thousand pages, it promises to be
the definitive work on the Scripture’s use of Scripture for
years to come.
Preaching on the New Testament without a firm grasp on the Old
Testament bears some resemblance to a child’s retelling of her
parents’ romance story—which can blend multiple events or
conversations into one and confuse identities or timelines.
The truth is, a whole lot happened in history before Matthew or
Paul showed up on the scene in the first century—but that fact
can sometimes be missed when reading a standard Bible.
Some Bibles include footnotes for verses in the New Testament
that refer to Old Testament passages—but they do not show how a
particular phrase or theme evolved within and across the Old
Testament itself. Simply identifying the Old Testament
background of a New Testament text often collapses the
trajectory of its development into a single reference point.
To tell the story of Scripture well, we must trace an idea’s
full development before it showed up in the New Testament.
Because by the time the authors of the New Testament appeal to
an Old Testament text, it has often already had its own history
of interpretive reuse within the OT.
While several reference tools explore how New Testament authors
quote or allude to Old Testament texts, this work presents how
Old Testament authors quote other Old Testament texts.
Schnittjer does not answer all the exegetical questions at play
in each instance, but he organizes the data based on shared
linguistic or thematic similarities in the text. His
organizational approach allows readers to explore exegetical
allusions throughout the Bible—where Scripture interprets
Scripture.
To my knowledge, no one has attempted anything quite like this
before
Old Testament Use of Old Testament is rigorous in its
methodology, creating a helpful system to classify allusions in
the text. In each instance, Schnittjer assesses the likelihood
that biblical authors were interpreting or cross-referencing
based on another Old Testament text.
To illustrate how a pastor might use this tool to prepare for a
sermon, I will offer an example. Imagine a pastor is preaching
through Hebrews and comes to chapter 2, verses 6–8:
But there is a place where someone has testified:
“What is mankind that you are mindful of them,
a son of man that you care for him?
You made them a little lower than the angels;
you crowned them with glory and honor
and put everything under their feet.”
In putting everything under them, God left nothing that is not
subject to them. Yet at present we do not see everything subject
to them.
It is widely recognized that Hebrews 2:6–8 references a
quotation of Psalm 8. However, Psalm 8 is itself dependent on an
earlier Old Testament passage, Genesis 1:16, 26, 28—and it is
further evoked in Job 7:17. So before we ever interpret Hebrews
2, we should first develop a clear sense of how Psalm 8 is
interacting with these Old Testament texts.
For those unable to read Hebrew and Greek, Schnittjer’s tool
provides a comparison of the following passages for English
Bible users to highlight the similarities:
Then God said, “Let us make mankind in our image, in our
likeness, so that they may rule over the fish in the sea and the
birds in the sky, over the livestock and all the wild animals,
and over all the creatures that move along the ground.” (Gen
1:26)
When I consider your heavens, the work of your fingers, the moon
and the stars, which you have set in place,” what is mankind
that you are mindful of them, human beings that you care for
them? You have made them a little lower than God and crowned
them with glory and honor. You made them rulers over the works
of your hands; you put every thing under their feet: all flocks
and herds, and the animals of the wild, the birds in the sky,
and the fish in the sea, all that swim the paths of the seas.
(Ps 8:3–8[4–9]. V. 5[6] lit.)
In the tool, bold and italics indicate use of the same words in
Hebrew, underlined words are similar, and the dotted underline
(depicted in bold italics above) draws attention to interpretive
aspects of the text.
In the discussion that follows, Schnittjer considers whether the
statement “Let us make mankind” in Genesis 1:26 is a reference
to the divine council. He decides in favor of this view but
notes the act of creation is still written in the masculine
singular form: God alone makes humanity in his image alone.
This question ties to Psalm 8:5, which reads “God” in Hebrew and
“angels” in Greek and is echoed in Heb 2:7, 9 as “angels.”
Schnittjer considers possible explanations for this shift,
noting that the Septuagint often employs euphemistic language.
He concludes that “the psalmist uses Elohim from Gen 1 in its
sense as ‘God’; the Septuagintal translators use ‘celestial
delegates’ as a euphemism; and the author to the Hebrews takes
advantage of the Septuagint’s translation to advance revelation
concerning Messiah”.
In other words, Schnittjer does not take Hebrews 2 as offering
the definitive interpretation of Psalm 8; rather, he sees it as
faithfully advancing revelation about Jesus. And whether one
agrees with this assessment or not, Schnittjer’s insights have
made plain what is at stake.
Finally, we turn to Schnittjer’s chapter on Job, where again he
identifies the exegetical allusion as correlating to Psalm 8:4.
In the section on Job 7:17, we encounter another two-page
discussion of its allusion to Psalm 8, with attention to the
role of Psalm 144.
As before, Schnittjer has helpfully laid out the relevant
passages and flagged repeated words (bold or italics) and used a
dotted underline line (in bold italics below) to indicate
interpretive activity:
What is mankind that you are mindful of them, human beings that
you care for them? You have made them a little lower than the
angels and crowned them with glory and honor. You made them
rulers over the works of your hands; you put everything under
their feet. (Ps 8:4-6)
Yahweh, what are human beings that you care for them, mere
mortals that you think of them? They are like a breath; their
days are like a fleeting shadow. (144:3-4)
[Job] What is mankind that you make so much of them, that you
give them so much attention, that you examine them every morning
and test them every moment? Will you never look away from me, or
let me alone even for an instant? If I have sinned, what have I
done to you, you who sees everything we do? Why have you made me
your target? Have I become a burden to you? (Job 7:17–20)
Schnittjer discusses this development and provides an
interpretation of the allusion. In this case, he argues that Job
is unhappy with the conditions outlined by Psalm 8—in which
humanity is the center of God’s attention. By contrast, Job
would prefer to be left alone by God.
Eliphaz also evokes Psalm 8 in Job 15:14, exposing his distorted
view of how retribution works—a theme that Job picks up again in
19:19.
In his summary, Schnittjer concludes that “all of this
demonstrates ways that the use of scriptural traditions in the
debates in Job challenge the book’s readership to rethink and
modify their faulty views of retribution.”
Careful attention to the contours of these exegetical allusions
suggests that Job draws on a previous paradigm from Psalm 8 (and
perhaps Psalm 144), which itself is an allusion to Genesis 1. A
sermon on Hebrews 2, then, has a rich field of texts from which
to draw insight.
Being aware of these possibilities helps pastors and scholars
determine what to look for as they teach on both Old and New
Testament passages—so they can present their congregations with
a richer view of God and a fuller picture of Jesus as the
fulfillment of the scriptural narrative.
Carmen Joy Imes is associate professor of Old Testament at Biola
University and the author of Bearing God’s Name: Why Sinai Still
Matters (InterVarsity Press). She’s currently writing a
follow-up book, tentatively titled Being God’s Image: Why
Creation Still Matters.
#Post#: 39584--------------------------------------------------
Re: Bible Versions, Interpretations and Word Changes
By: patrick jane Date: May 18, 2022, 11:24 am
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Does the Bible Have Mistakes
The Bible does have contradictions, and other things mistaken
for errors, but it is the infallible word of God. Believe the
Bible in your hand, without mistake!
1 hour 10 minutes
HTML https://www.youtube.com/watch?v=sFrjv_sfRXY
#Post#: 39857--------------------------------------------------
Re: Bible Versions, Interpretations and Word Changes
By: patrick jane Date: May 31, 2022, 4:53 pm
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HTML https://www.youtube.com/watch?v=HglAlpD2qmw
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