Idioms and Context (1 Cor 2:7) – Mondays with Mounce 268
Idioms are notoriously difficult to translate. When they occur in isolation, they are a little easier since you can just find an English expression that carries the same meaning. But when they fit into the context of the passage, they are more difficult.
To most English readers, “before the ages” is meaningless. What ages? The Ice age? Which one?
To someone who understands the linear nature of the Jewish concept of time, it is…
Statistics Don’t Lie, but Statisticians Can Mislead (1 John 1:7) – Mondays with Mounce 267
Ehrman’s book Misquoting Jesus has nothing to do with misquoting Jesus but is a popular presentation on the challenges of textual criticism, and who buys a book titled Textual Criticism other than serious students?
One of Ehrman’s more popular statements is that there are more errors in the manuscript tradition than there are words in the Greek Testament. He says there are 400,000 variants and there are 138,213 words in NA28, which could imply that every word is in question. Since he focuses on the only two paragraph length passages that raise the issue of textual criticism, John…
Should You Practice Your Sermons? (1 Cor 1:17) – Mondays with Mounce 266
Paul tells the Corinthians, “For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom (οὐκ ἐν σοφίᾳ λόγου), lest the cross of Christ be emptied of its power” (1 Cor 1:17; see the NJB, “wise words”).
The problem with this translation is that it would mean no pastor should speak with eloquence. I guess that means all pastors can speak wisdom but they can’t sound fluent or persuasive. And it means the two days I used to spend practicing my sermons were an unbiblical waste of time.
The NIV (2011) has, “not with wisdom and eloquence,” a poor change from the 1984, “not with words of human wisdom,” which makes…
ETS and NA28 – Mondays with Mounce 265
I just came home from the national meeting of the Evangelical Theological Society in San Antonio. The general topic was the Trinity, but for me the highlight was Dr. Daniel Wallace’s presidential address on current issues relating to textual criticism and the work of his ministry, the Center for the Study of New Testament Manuscripts (CSNTM.org). One of the things I learned is how active women were as scribes, a fact rarely discussed.
I also met with a ministry that is working on a Greek text of the New Testament that more accurately reflects manuscript evidence in terms of spellings.
Did you know that our current Greek texts standardize spellings?
Westcott and Hort worked to show the variation of spellings evidenced in the manuscripts, especially when you can see different tendencies in different authors. So for example, “David” can…
“If” or “Since” We Stand Firm (1 Thessalonians 3:8) – Mondays with Mounce 264
In a first class conditional sentence, the protasis is assumed true for the sake of the argument. In other words, if the protasis is true, then the apodosis must follow. So Paul says, “If you live according to the flesh, you will certainly die” (Rom 8:13).
Where first class conditional sentences get a little tricky is when the “if” injects an element of uncertainty where none is intended. The tendency of some is to translate εἰ as “since” in these situations. “If I cast out devils by the Spirit of God, then the kingdom of God is come unto you” (Matt 12:28). Jesus most certainly was casting out demons by the Spirit of God, and so some prefer “Since I cast out ….” Wallace…
Let’s Play “Fill in the Blanks” (1 Timothy 4:3) – Mondays with Mounce 263
Paul can hardly be accused of mincing his words. He is an apostle, knows the truth, and says it clearly and unapologetically. Sometimes he uses sentences that are so long we struggle a bit to follow his discussion, but the Greek often has clues that help.
In describing the false teachers, Paul says that “some” people (τινες) will depart from the faith, and then follows with a series of participles that tie the argument together. When the NIV and NET start a new sentence at 3, and the NLT starts a new paragraph, they break the flow of thought and…
Do all things really work for good? (Romans 8:28) – Mondays with Mounce 262
The reason these are poor translations is because they make it appear that “all things” mystically make everything that happens good.
Part of this is just common sense, after you have stripped away the religiosity and shallowness of the church’s stereotypical response. Don’t get me wrong; I believe our sovereign God is all good all the time, but it is just nonsensical to say that every evil thing that happens is good, regardless of how you massage…
Is there ever a time to use “man”? (Col 3:9–10) – Mondays with Mounce 261
Paul tells the Colossian church to “Stop lying to one another, since you have put off the old man (τὸν παλαιὸν ἄνθρωπον) with its practices, and have put on the new man (τὸν νέον), which is being renewed in knowledge after the image of its creator” (3:9–10).
The challenge is the translation of ἄνθρωπον and the dual meaning in the verse.
On the one hand, it is a contrast between our old sinful nature and our new regenerated nature, hence the NLT’s translation. “Don’t lie to each other, for you have stripped off your old sinful nature and all its wicked deeds. Put on your new nature, and be renewed as you learn to know your Creator and become like him.”
At What Point Does Interpretation Run Counter to Biblical Intention?
This morning in church the pastor read Acts 27 out of the NLT, and I was bothered. I understand that the NLT’s policy is to make the text readable and understandable, and I applaud the desire. I read the NLT often, not so much to know what the biblical writers say but what the NLT committee understand what the writers meant. And since all translation involves interpretation, I am okay with this.
But I am disturbed by the NLT’s translation of Acts 27. Some examples:
V 1. “And when it was decided that we would sail for Italy, they delivered…
Do you feel like a “glorious inheritance”? (Eph 1:18) – Mondays with Mounce 260
In the words of Iron Man, “It’s good to be back.” I had a good session with the CBT on the NIV, except that a good friend dropped dead at 42 years of age and I left early to do the funeral. Good break this summer, fantastic board meeting for BiblicalTraining.org topped off with a trip to the Bahamas. Now it is back to work.
I have been reading Francis Chan’s Crazy Love. It is an exceptionally good book and I encourage all of you to read it. This part caught my eye on the flight back yesterday. “The wildest part is that Jesus doesn’t have to love us. His being is utterly complete and perfect, apart from humanity. Yet He wants us, chooses us, even considers us His inheritance (Eph. 1:18).…
Bill Mounce on Learning Biblical Greek Online
We recently sat down with Bill Mounce to discuss learning biblical Greek online. Here’s what he said:
Part of being successful in any task is starting the task with the end in mind.
So it is a really good question to ask, “What will you be able to do when you are done with this class?”
Like most first year language classes, what we are doing is giving you building blocks.
What you will have are all the building blocks necessary to get into exegesis, to get into the sermon preparation, to really be able to study the New Testament. Building blocks—that is what this class is about.
How to study the original languages
The best way to begin your study of the biblical languages is by signing up for the Biblical Languages Certificate Program.
In this program,…
Is κυριος Nominative or Vocative? – Mondays with Mounce 259
Someone pointed out the other day that the only time Jesus is directly addressed in the nominative κυριος as opposed to the vocative κυριε is in Thomas’ declaration, “My Lord and my God” (John 20:28, ο κυριος μου και ο θεος μου). Is there any significance?
On the one hand, the nominative can be used to function as the vocative, so there is no necessary significance. And yet it is interesting that this is the only example of κυριος being used this way of Jesus. In every other case (as far as I can tell) it is κυριε.
I wouldn’t have thought much about this distinction except that it is such an important passage. It is one of clearest statements of the divinity of Christ, and although our Christology does not depend…