tag:blogger.com,1999:blog-51478988962169978122024-03-05T17:40:19.980-08:00kjvonly2Bible versions, Greek New Testament, Textual Criticism, history of the Bible, Westcott Hort, 'modern' versions, KJV, NIV, NA27, UBS, omitted verses, word of God, textual transmission, historyJoe Laymanhttp://www.blogger.com/profile/00703047898681228904noreply@blogger.comBlogger102125tag:blogger.com,1999:blog-5147898896216997812.post-65845125383905755722020-09-06T17:59:00.004-07:002020-09-06T17:59:43.525-07:00The pericope de adultera by Edward F. Hills is taken from chapter 6 of his book, The King James Version Defended, 4th edition<p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">The following text-critical argument in defense of the <i>pericope de adultera</i> by Edward F. Hills is taken from chapter 6 of his book, <i>The King James Version Defended</i>, 4th edition (Des Moines: Christian Research Press, 1984), pp. 150-159. Very few scholars agree with Hills' conclusions. --M.D.M.</p><hr class="note" style="background-color: silver; border-style: none; color: silver; font-family: "trebuchet ms"; height: 2px; margin-left: 20pt; margin-right: 20pt;" /><h1 style="font-family: "trebuchet ms"; font-size: 22.4px; font-weight: normal; margin-left: 20pt; margin-right: 20pt; text-align: center;">The Woman Taken In Adultery (John 7:53-8:11)</h1><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">The story of the woman taken in adultery (called the <i>pericope de adultera)</i> has been rather harshly treated by the modern English versions. The R.V. and the A.S.V. put it in brackets; the R.S.V. relegates it to the footnotes; the N.E.B. follows Westcott and Hort in removing it from its customary place altogether and printing it at the end of the Gospel of John as an independent fragment of unknown origin. The N.E.B. even gives this familiar narrative a new name, to wit, <i>An Incident In the Temple.</i> But as Burgon has reminded us long ago, this general rejection of these precious verses is unjustifiable.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;"><b>(a) Ancient Testimony Concerning the Pericope de Adultera (John 7:53-8:11)</b></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">The story of the woman taken in adultery was a problem also in ancient times. Early Christians had trouble with this passage. The forgiveness which Christ vouchsafed to the adulteress was contrary to their conviction that the punishment for adultery ought to be very severe. As late as the time of Ambrose (c. 374), bishop of Milan, there were still many Christians who felt such scruples against this portion of John's Gospel. This is clear from the remarks which Ambrose makes in a sermon on David's sin. "In the same way also the Gospel lesson which has been read, may have caused no small offense to the unskilled, in which you have noticed that an adulteress was brought to Christ and dismissed without condemnation . . . Did Christ err that He did not judge righteously? It is not right that such a thought should come to our minds etc." <sup style="font-size: 12.8px; line-height: 0;">(32)</sup></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">According to Augustine (c. 400), it was this moralistic objection to the <i>pericope de adultera</i> which was responsible for its omission in some of the New Testament manuscripts known to him. "Certain persons of little faith," he wrote, "or rather enemies of the true faith, fearing, I suppose, lest their wives should be given impunity in sinning, removed from their manuscripts the Lord's act of forgiveness toward the adulteress, as if He who had said 'sin no more' had granted permission to sin." <sup style="font-size: 12.8px; line-height: 0;">(33)</sup> Also, in the 10th century a Greek named Nikon accused the Armenians of "casting out the account which teaches us how the adulteress was taken to Jesus . . . saying that it was harmful for most persons to listen to such things." <sup style="font-size: 12.8px; line-height: 0;">(34)</sup></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">That early Greek manuscripts contained this <i>pericope de adultera</i> is proved by the presence of it in the 5th-century Greek manuscript <i>D</i>. That early Latin manuscripts also contained it is indicated by its actual appearance in the Old Latin codices <i>b</i> and <i>e.</i> And both these conclusions are confirmed by the statement of Jerome (c. 415) that "in the Gospel according to John in many manuscripts, both Greek and Latin, is found the story of the adulterous woman who was accused before the Lord." <sup style="font-size: 12.8px; line-height: 0;">(35)</sup> There is no reason to question the accuracy of Jerome's statement, especially since another statement of his concerning an addition made to the ending of Mark has been proved to have been correct by the actual discovery of the additional material in <i>W</i>. And that Jerome personally accepted the <i>pericope de adultera</i> as genuine is shown by the fact that he included it in the Latin Vulgate.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Another evidence of the presence of the <i>pericope de adultera</i> in early Greek manuscripts of John is the citation of it in the <i>Didascalia (Teaching) of the Apostles</i> and in the <i>Apostolic Constitutions,</i> which are based on the <i>Didascalia.</i></p><blockquote style="font-family: "trebuchet ms";"><p style="margin-left: 20pt; margin-right: 20pt;">. . . to do as He also did with her that had sinned, whom the elders set before Him, and leaving the judgment in His hands departed. But He, the Searcher of Hearts, asked her and said to her, 'Have the elders condemned thee, my daughter?" She saith to Him, 'Nay, Lord.' And He said unto her, 'Go thy way: Neither do I condemn thee.' <sup style="font-size: 12.8px; line-height: 0;">(36)</sup></p></blockquote><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">In these two documents (from the 3rd and 4th centuries respectively) bishops are urged to extend forgiveness to penitent sinners. After many passages of Scripture have been cited to enforce this plea, the climax is reached in the supreme example of divine mercy, namely, the compassion which Christ showed to the woman taken in adultery. Tischendorf admitted that this citation was taken from the Gospel of John. "Although," he wrote, "the <i>Apostolic Constitutions</i> do not actually name John as the author of this story of the adulteress, in vain would anyone claim that they could have derived this story from any other source." <sup style="font-size: 12.8px; line-height: 0;">(37)</sup> It is true that R. H. Connolly (1929) <sup style="font-size: 12.8px; line-height: 0;">(38)</sup> and other more recent critics insist that the citation was not taken from the canonical Gospel of John but from the apocryphal <i>Gospel according to the Hebrews,</i> but this seems hardly credible. During the whole course of the argument only passages from the canonical Scriptures of the Old and New Testaments are adduced. Can we suppose that when the authors of these two works reached the climax of their plea for clemency toward the penitent they would abandon the Scriptures at last and fall back on an apocryphal book?</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Another important testimony concerning the <i>pericope de adultera</i> is that of Eusebius (c. 324). In his <i>Ecclesiastical History</i> Eusebius gives extracts from an ancient treatise written by Papias (d. 150), bishop of Hierapolis, entitled <i>Interpretation of the Oracles of the Lord.</i> Eusebius concludes his discussion of Papias' writings with the following statement: "The same writer used quotations from the first Epistle of John, and likewise also from that of Peter, and has expounded another story about a woman who was accused before the Lord of many sins, which the <i>Gospel according to the Hebrews</i> contains." <sup style="font-size: 12.8px; line-height: 0;">(39)</sup></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">From this statement of Eusebius naturalistic critics have inferred that Eusebius knew the <i>pericope de adultera</i> only as a story occurring in the writings of Papias and in the <i>Gospel according to the Hebrews</i> and not as a part of the canonical Gospel of John. This conclusion, however, by no means follows necessarily. Eusebius may have been hostile to the story of the woman taken in adultery not only because of moralistic objections but also because it was related by Papias. For Eusebius had a low opinion of Papias and his writings. "He was a man of very little intelligence," Eusebius declared, "as is clear from his books." <sup style="font-size: 12.8px; line-height: 0;">(40)</sup> It may very well be that the disdain which Eusebius felt for Papias made him reluctant to mention the fact that Papias' story occurred also in some of the manuscripts of the Gospel of John. At any rate, an argument against the genuineness of John 7:53-8:11 based on Eusebius is purely an argument from silence, and arguments from silence are always weak. Instead of stressing Eusebius' silence it is more reasonable to lay the emphasis upon his positive testimony, which is that the story of the woman taken in adultery is a very ancient one, reaching back to the days of the Apostles.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Also the Spanish Father Pacian (c. 370) appealed to the <i>pericope de adultera</i> when protesting against excessive severity in discipline. "Are you not willing," he asked, "to read in the Gospel that the Lord also spared the adulteress who confessed, whom no man had condemned?" <sup style="font-size: 12.8px; line-height: 0;">(41)</sup></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;"><b>(b) What the Facts of History Indicate</b></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">The facts of history indicate that during the early Christian centuries throughout the Church adultery was commonly regarded as such a serious sin that it could be forgiven, if at all, only after severe penance. For example, Cyprian (c. 250) says that certain bishops who preceded him in the province of North Africa "thought that reconciliation ought not to be given to adulterers and allowed to conjugal infidelity no place at all for repentance." <sup style="font-size: 12.8px; line-height: 0;">(42)</sup> Hence offence was taken at the story of the adulterous woman brought to Christ, because she seemed to have received pardon too easily. Such being the case, it is surely more reasonable to believe that this story was deleted from John's Gospel by over-zealous disciplinarians than to suppose that a narrative so contrary to the ascetic outlook of the early Christian Church was added to John's Gospel from some extra-canonical source. There would be a strong motive for deleting it but no motive at all for adding it, and the prejudice against it would make its insertion into the Gospel text very difficult.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Not only conservatives but also clear thinking radical scholars have perceived that the historical evidence favors the belief that the <i>pericope de adultera</i> was deleted from the text of the fourth Gospel rather than added to it. "The bold presentation of the evangelist," Hilgenfeld (1875) observed, "must at an early date, especially in the Orient have seemed very offensive." <sup style="font-size: 12.8px; line-height: 0;">(43)</sup> Hence Hilgenfeld regarded Augustine's statement that the passage had been deleted by overscrupulous scribes "as altogether not improbable." And Steck (1893) suggested that the story of the adulteress was incorporated in the Gospel of John before it was first published. "That it later," concluded Steck, "was set aside out of moral prudery is easily understandable." <sup style="font-size: 12.8px; line-height: 0;">(44)</sup></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Rendel Harris (1891) was convinced that the Montanists, an ascetic Christian sect which flourished during the 2nd century, were acquainted with the <i>pericope de adultera.</i> "The Montanist Churches," he wrote, "either did not receive this addition to the text, or else they are responsible for its omission; but at the same time it can be shown that they knew of the passage perfectly well in the West; for the Latin glossator of the Acts has borrowed a few words from the section in Acts 5:18. <sup style="font-size: 12.8px; line-height: 0;">(45)</sup> In Acts 5:18 we are told that the rulers <i>laid their hands on the apostles and put them in the common prison.</i> To this verse the Latin portion of <i>D</i> adds, <i>and they went away each one to his house. As</i> Harris observes, this addition is obviously taken from the description of the breaking up of the council meeting in John 7:53. If the Montanists were the ones who added these words to Acts 5:18, then the <i>pericope de adultera</i> must have been part of John's Gospel at a very early date.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Naturalistic scholars who insist that John 7:53-8:11 is an addition to the Gospel text can maintain their position only by ignoring the facts, by disregarding what the ancient writers say about this <i>pericope de adultera</i> and emphasizing the silence of other ancient writers who say nothing about it at all. This is what Hort did in his <i>Introduction</i> (1881). Here the testimony of Ambrose and Augustine is barely mentioned, and the statement of Nikon concerning the Armenians is dismissed as mere abuse. <sup style="font-size: 12.8px; line-height: 0;">(46)</sup> Contrary to the evidence Hort insisted that the <i>pericope de adultera</i> was not offensive to the early Church. "Few in ancient times, there is reason to think, would have found the section a stumbling block except Montanists and Novatians." <sup style="font-size: 12.8px; line-height: 0;">(47)</sup> With the implications of this sweeping statement, however, Rendel Harris could not agree. "Evidently," he observed, "Dr. Hort did not think that the tampering of the Montanists with the text amounted to much; we, on the contrary, have reason to believe that it was a very far reaching influence." <sup style="font-size: 12.8px; line-height: 0;">(48)</sup></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Today most naturalistic scholars feel so certain that John 7:53-8:11 is not genuine that they regard further discussion of the matter as unprofitable. When they do deal with the question (for the benefit of laymen who are still interested in it) they follow the line of Westcott and Hort. They dismiss the ancient testimony concerning this passage as absurd and rely on the "argument from silence." Thus Colwell (1952) ridicules the reason which Augustine gives for the deletion of the <i>pericope de adultera.</i> "The generality," he declares, "of the 'omission' in early Greek sources can hardly be explained this way. Some of those Greek scribes must have been unmarried! Nor is Augustine's argument supported by the evidence from Luke's Gospel, where even greater acts of compassion are left untouched by the scribes who lack this story in John." <sup style="font-size: 12.8px; line-height: 0;">(49)</sup></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">There is no validity, however, in this point which Colwell tries to score against Augustine. For there is a big difference between the story of the adulteress in John 8 and the story in Luke 7 of the sinful woman who anointed the feet of Jesus and was forgiven. In Luke the penitence and faith of the woman are stressed; in John these factors are not mentioned explicitly. In Luke the law of God is not called in question; in John it, seemingly, is set aside. And in Luke the sinful woman was a harlot; in John the woman was an adulteress. Thus there are good reasons why the objections raised against the story of the adulteress in John would not apply to the story of the harlot in Luke and why Tertullian, for example, refers to Luke's story but is silent about John's.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;"><b>(c) Misleading Notes in the Modem Versions</b></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">The notes printed in the modern versions regarding John 7:53 - 8:11 are completely misleading. For example, the R.S.V. states that most of the ancient authorities either omit 7:53-8:11 or insert it with variations of text after John 7:52 or at the end of John's Gospel or after Luke 21:38. And the N.E.B. says the same thing and adds that the <i>pericope de adultera</i> has no fixed place in the ancient New Testament manuscripts. These notes imply that originally the story of the adulteress circulated as an independent narrative in many forms and that later, when scribes began to add it to the New Testament, they couldn't agree on where to put it, some inserting it at one place and others at another.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Von Soden (1902) showed long ago that the view implied by these notes is entirely erroneous. Although this scholar denied the genuineness of John 7:53 - 8:11, nevertheless, in his monumental study of this passage he was eminently fair in his presentation of the facts. After mentioning that this section is sometimes found at the end of the Gospel of John and sometimes in the margin near John 7:52 and that in one group of manuscripts (the Ferrar group) the section is inserted after Luke 21:38, von Soden continues as follows: "But in the great majority of the manuscripts it stands in the text between 7:52 and 8:12 except that in at least half of these manuscripts it is provided with deletion marks in the margin." <sup style="font-size: 12.8px; line-height: 0;">(50)</sup> Thus the usual location of the <i>pericope de adultera</i> is in John between 7:52 and 8:12. The manuscripts which have it in any other place are exceptions to the rule.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">"The pericope," says Metzger (1964), "is obviously a piece of floating tradition which circulated in certain parts of the Western Church. It was subsequently inserted into various manuscripts at various places." <sup style="font-size: 12.8px; line-height: 0;">(51)</sup> But Metzger's interpretation of the facts is incorrect, as von Soden demonstrated long ago by his careful scholarship. Von Soden showed that the usual location of the <i>pericope de adultera</i> was also its original location in the New Testament text. The other positions which it sometimes occupies and the unusually large number of variant readings which it contains were later developments which took place after it became part of the New Testament. "In spite of the abundance of the variant readings," he declared, "it has been established with certainty that the <i>pericope</i> was not intruded into the Four Gospels, perhaps in various forms, in various places. This hypothesis is already contradicted by the fixed place which the section has, against which the well known, solitary exception of the common ancestor of the so-called Ferrar group can prove nothing. On the contrary, when the <i>pericope,</i> at a definite time and at a definite place was first incorporated into the Four Gospels, in order then to defend its place with varying success against all attacks, it had the following wording." <sup style="font-size: 12.8px; line-height: 0;">(52)</sup> And then von Soden goes on to give his reconstruction of the original form of the <i>pericope de adultera.</i> This does not differ materially from the form printed in the Textus Receptus and the King James Version.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Also the opening verses (John 7:53-8:2) of the <i>pericope de adultera</i> indicate clearly that its original position in the New Testament was in John between 7:52 and 8:12, for this is the only location in which these introductory verses fit the context. The first of them (John 7:53) describes the breaking up of the stormy council meeting which immediately precedes. The next two verses (John 8:1-2) tell us what Jesus did in the meantime and thereafter. And thus a transition is made to the story of the woman taken in adultery. But in those other locations mentioned by N.E.B., which the <i>pericope de adultera</i> occupies in a relatively few manuscripts, these introductory verses make no sense and thus prove conclusively that the <i>pericope</i> has been misplaced.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Long ago Burgon pointed out how untrustworthy some of those manuscripts are which misplace the <i>pericope de adultera.</i> "The Critics eagerly remind us that in four cursive copies (the Ferrar group) the verses in question are found tacked on to the end of Luke 21. But have they forgotten that 'these four codexes are derived from a common archetype,' and therefore represent one and the same ancient and, I may add, corrupt copy? The same Critics are reminded that in the same four Codexes 'the agony and bloody sweat' (St. Luke 22:43-44) is found thrust into St. Matthew's Gospel between ch. 26:39 and 40. Such licentiousness on the part of a solitary exemplar of the Gospels no more affects the proper place of these or of those verses than the superfluous digits of a certain man of Gath avail to disturb the induction that to either hand of a human being appertain but five fingers and to either foot but five toes." <sup style="font-size: 12.8px; line-height: 0;">(53)</sup></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;"><b>(d) The Silence of the Greek Fathers Explained</b></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">The arguments of naturalistic critics against the genuineness of John 7:53-8:11 are largely arguments from silence, and the strongest of these silences is generally thought to be that of the Greek Church Fathers. Metzger (1964) speaks of it as follows: "Even more significant is the fact that no Greek Church Father for a thousand years after Christ refers to the pericope, including even those who, like Origen, Chrysostom, and Nonnus (in his metrical paraphrase) dealt with the entire Gospel verse by verse. Euthymius Zigabenus, who lived in the first part of the twelfth century, is the first Greek writer to comment on the passage, and even he declares that the accurate copies of the Gospel do not contain it." <sup style="font-size: 12.8px; line-height: 0;">(54)</sup></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">This argument, however, is not nearly so strong as Metzger makes it seem. In the first place, as Burgon pointed out long ago, we must knock off at least three centuries from this thousand-year period of which Metzger speaks so ominously. For Tischendorf lists 9 manuscripts of the 9th century which contain the <i>pericope de adultera</i> in its usual place and also one which may be of the eighth century. And so the silence of the Greek Church Fathers during the last third of this thousand year period couldn't have been because they didn't know of manuscripts which contained John 7:53-8:11 in the position which it now occupies in the great majority of the New Testament manuscripts. The later Greek Fathers didn't comment on these verses mainly because the earlier Greek Fathers hadn't done so.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">But neither does the silence of the earlier Greek Fathers, such as Origen (c. 230), Chrysostom (c. 400), and Nonnus (c. 400), necessarily imply that these ancient Bible scholars did not know of the <i>pericope de adultera</i> as part of the Gospel of John. For they may have been influenced against it by the moralistic prejudice of which we have spoken and also by the fact that some of the manuscripts known to them omitted it. And Burgon mentions another very good reason why these early Fathers failed to comment on this section. Their commenting was in connection with their preaching, and their preaching would be affected by the fact that the <i>pericope de adultera</i> was omitted from the ancient Pentecostal lesson of the Church.</p><blockquote style="font-family: "trebuchet ms";"><p style="margin-left: 20pt; margin-right: 20pt;">"Now for the first time, it becomes abundantly plain, why Chrysostom and Cyril, in publicly commenting on St. John's Gospel, pass straight from ch. 7:52 to ch. 8:12. Of course they do. Why should they,—how could they,—comment on what was not publicly read before the congregation? The same thing is related (in a well-known 'scholium') to have been done by Apolinarius and Theodore of Mopsuestia. Origen also, for aught I care, —though the adverse critics have no right to claim him, seeing that his commentary on all that part of St. John's Gospel is lost,—but Origen's name, as I was saying, for aught I care, may be added to those who did the same thing." <sup style="font-size: 12.8px; line-height: 0;">(55)</sup></p></blockquote><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">At a very early date it had become customary throughout the Church to read John 7:37-8:12 on the day of Pentecost. This lesson began with John 7:37-39, verses very appropriate to the great Christian feast day in which the outpouring of the Holy Spirit is commemorated: <i>In the last day, that great</i> <i>day of the feast, Jesus stood and cried saying, If any man thirst, let him come unto Me and drink . . . But this spake He of the Spirit which they that believe on Him should receive.</i> Then the lesson continued through John 7:52, omitted John 7:53-8:11, and concluded with John 8:12, <i>Again therefore Jesus spake unto them, saying, I am the light of the world: he that</i> <i>followeth Me shall not walk in darkness, but shall have the light of life.</i> Thus the fact that the <i>pericope de adultera</i> was not publicly read at Pentecost was an additional reason why the early Greek Church Fathers did not comment on it.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Why was the story of the adulteress omitted from the Pentecostal lesson? Obviously because it was inappropriate to the central idea of Pentecost. But critics have another explanation. According to them, the passage was not part of the Gospel of John at the time that the Pentecostal lesson was selected. But, as Burgon pointed out, this makes it more difficult than ever to explain how this passage came to be placed after John 7:52. Why would a scribe introduce this story about an adulteress into the midst of the ancient lesson for Pentecost? How would it occur to anyone to do this?</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Moreover, although the Greek Fathers were silent about the <i>pericope de adultera,</i> the Church was not silent. This is shown by the fact that John 8:3-11 was chosen as the lesson to be read publicly each year on St. Pelagia's day, October 8. Burgon points out the significance of this historical circumstance. "The great Eastern Church speaks out on this subject in a voice of thunder. In all her Patriarchates, as far back as the written records of her practice reach, —and they reach back to the time of those very Fathers whose silence was felt to be embarrassing,—the Eastern Church has selected nine out of these twelve verses to be the special lesson for October 8." <sup style="font-size: 12.8px; line-height: 0;">(56)</sup></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;"><b>(e) The Internal Evidence</b></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Naturalistic critics have tried to argue against the genuineness of John 7:53-8:11 on the basis of the internal evidence. Colwell (1952), for example, claims that the story of the woman taken in adultery does not fit its context and that it differs in its vocabulary and general tone from the rest of John's Gospel. <sup style="font-size: 12.8px; line-height: 0;">(57)</sup> But by these arguments the critics only create new difficulties for themselves. For if the <i>pericope de adultera is</i> an interpolation and if it is so markedly out of harmony with its context and with the rest of the Gospel of John, why was it ever placed in the position which it now occupies? This is the question which Steck (1893) <sup style="font-size: 12.8px; line-height: 0;">(58)</sup> asked long ago, and it has never been answered.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Actually, however, there is little substance to these charges. Arguments from literary style are notoriously weak. They have been used to prove all sorts of things. And Burgon long ago pointed out expressions in this passage which are characteristic of John's Gospel. "We note how entirely in St. John's manner is the little explanatory clause in ver. 6, —'This they said, tempting Him that they might have to accuse Him.' We are struck besides by the prominence given in verses 6 and 8 to the act of writing, — allusions to which, are met with in every work of the last Evangelist." <sup style="font-size: 12.8px; line-height: 0;">(59)</sup></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">As for not fitting the context, Burgon shows that the actual situation is just the reverse. When the <i>pericope de adultera is</i> omitted, it leaves a hole, a gaping wound that cannot be healed.</p><blockquote style="font-family: "trebuchet ms";"><p style="margin-left: 20pt; margin-right: 20pt;">"Note that in the oracular Codexes <i>B</i> and <i>Aleph</i> immediate transition is made from the words 'out of Galilee ariseth no prophet,' in ch. 7:52, to the words 'Again therefore JESUS spake unto them, saying,' in ch. 8:12. And we are invited by all the adverse Critics alike to believe that so the place stood in the inspired autograph of the Evangelist.</p><p style="margin-left: 20pt; margin-right: 20pt;">"But the thing is incredible. Look back at what is contained between ch. 7:37 and 52, and note— (a) That two hostile parties crowded the Temple courts (ver. 40-42); (b) That some were for laying violent hands on our LORD (ver. 44); (c) That the Sanhedrin, being assembled in debate, were reproaching their servants for not having brought Him prisoner, and disputing one against another (ver. 45-52). How can the Evangelist have proceeded,—'Again therefore JESUS spake unto them, saying, I am the light of the world'? What is it supposed then that St. John meant when he wrote such words?" <sup style="font-size: 12.8px; line-height: 0;">(60)</sup></p></blockquote><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">Surely the Dean's point is well taken. Who can deny that when John 7:53-8:11 is rejected, the want of connection between the seventh and eighth chapters is exceedingly strange? The reader is snatched from the midst of a dispute in the council chamber of the Sanhedrin back to Jesus in the Temple without a single word of explanation. Such impressionistic writing might possibly be looked for in some sophisticated modern book but not in a book of the sacred Scriptures.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;"><b>(f) The Negative Evidence of the Manuscripts and Versions Explained</b></p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">It is not surprising that the <i>pericope de adultera</i> is omitted in Papyri 66 and 75, <i>Aleph B W</i> and <i>L</i>. For all these manuscripts are connected with the Alexandrian tradition which habitually favored omissions. When once the Montanists or some other extreme group had begun to leave the story of the adulteress out of their copies of John's Gospel, the ascetic tendencies of the early Church were such that the practice would spread rapidly, especially in Egypt, and produce just the situation which we find among the Greek manuscripts. For the same reason many manuscripts of the Coptic (Egyptian) versions, including the recently discovered Bodmer Papyrus III, omit this passage, as do also the Syriac and Armenian versions. All these versions reflect the tendency to omit a passage which had become offensive. And the fact that the section had been so widely omitted encouraged later scribes to play the critic, and thus were produced the unusually large number of variant readings which appear in this passage in the extant manuscripts. And for the same cause many scribes placed deletion marks on the margin opposite this section.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;">None of these phenomena proves that the <i>pericope de adultera</i> is not genuine but merely that there was a widespread prejudice against it in the early Church. The existence of this prejudice makes it more reasonable to suppose that the story of the adulteress was omitted from the text of John than to insist that in the face of this prejudice it was added to the text of John. There would be a motive for omitting it but no motive for adding it.</p><p style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt;"><br /></p><h4 style="font-family: "trebuchet ms"; margin-left: 20pt; margin-right: 20pt; text-align: center;">Notes</h4><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">32. Corpus Scriptorum Ecclesiasticorum Latinorum, Academia Litterarum Vindobonensis, vol. xxxii, pp.359-360.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">33. Corpus Scriptorum Ecclesiasticorum Latinorum, Academia Litterarum Vindobonensis, vol. xxxxi, p.387.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">34. S. S. Patrum J. B. Cotelerius, Antwerp, 1698, vol. i, p.235.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">35. Migne, Patrologiae Cursus Completus, Series Latina, vol. 23, col. 579.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">36. Didascalia Apostolorum, trans. by R. Hugh Connolly, Oxford: Clarendon Press, 1929, p.76. F. X. Funk, Didascalia et Constitutiones Apostolorum, Paderborn, 1905, vol. 1, p. 92.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">37. Tischendorf, N. T. Graece, vol. 1, p.829.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">38. Didascalia Apost., p.li.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">39. The Loeb Classical Library, Ecclesiastical History, Eusebius, vol. 1, p.298.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">40. Idem, vol. 1, p.296.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">41. Migne, Patrologiae Cursus Completus, Series Latina, vol. 13, col. 1077.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">42. Corpus Scriptorum Ecclesiasticorum Latinorum, Academia Litterarum Vindobonensis, vol. iii, p.638.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">43. Einleitung, p.782.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">44. T Z aus der Schweiz, vol. 4, p.98.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">45. "Codex Bezae," Texts and Studies (Cambridge University Press), vol. 2 (1891), p.195.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">46. N. T. In The Original Greek, vol. 2, Appendix, p.82.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">47. Idem, p.86.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">48. "Codex Bezae," Texts and Studies (Cambridge University Press), vol. 2 (1891), p.195.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">49. What Is The Best New Testament? By E. C. Colwell, Chicago, The University of Chicago Press, Copyright 1952 by the University of Chicago, p.82.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">50. Die Schriften des Neuen Testaments, von Soden, Goettingen: Vandenhoeck & Ruprecht, 1. Teil, 1. Abt., p.486.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">51. Text Of The New Testament, Metzger, p.224.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">52. Die Schriften des Neuen Testaments, 1. Teil, 1 Abt. p.500.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">53. The Causes Of The Corruption Of The Traditional Text, Burgon, p.250.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">54. Text Of The New Testament, Metzger, p.223.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">55. The Causes Of The Corruption Of The Traditional Text, p.257.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">56. Idem, pp.259-260.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">57. What Is The Best New Testament?, p.81.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">58. T. Z. aus der Schweiz, p.98.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">59. The Causes Of The Corruption Of The Traditional Text, p.241.</p><p class="note" style="font-family: "trebuchet ms"; font-size: 14.4px; margin: 5pt 20pt;">60. Idem, pp.237-238.</p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-85354416615234787132019-07-10T20:14:00.001-07:002019-11-19T17:04:15.481-08:00Homosexuality: A critical review of the 7 Scriptures <div style="background-color: white; font-family: Arial, Helvetica, sans-serif; font-size: small;">
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<span class="gmail_default">A </span><span style="font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 13.2px;">20 page pamphlet is a <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">c</span>ritical review of <span class="gmail_default" style="font-family: "arial" , "helvetica" , sans-serif;">t</span>he booklet called: </span><br />
<span style="font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 13.2px;"><br /></span><span style="font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 13.2px;"> "The Bible <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">d</span>oesn’t Say <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">t</span>hat <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">h</span><span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;"></span><span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;"></span>omosexuality is a <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">s</span>in<span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">: </span> An <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">a</span>nalysis of the <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">s</span>even <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">s</span>criptures <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">s</span>ometimes <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">c</span>laimed to <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">r</span>efer to <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">h</span>omosexuality<span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">"</span><span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;"> </span> <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">b</span>y Janet Edmonds September 2016</span><br />
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<span style="font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 13.2px;">It goes through Edmonds points one by one and challenges it with supporting scriptures, while explaining the ideological motivations for teaching new doctrine in the modern church.</span><br />
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<span class="gmail_default">A </span><span style="font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 13.2px;">20 page pamphlet is a <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">c</span>ritical review of <span class="gmail_default" style="font-family: "arial" , "helvetica" , sans-serif;">t</span>he booklet called: </span><br />
<span style="font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 13.2px;"><br /></span>
<span style="font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 13.2px;"> "The Bible <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">d</span>oesn’t Say <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">t</span>hat <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">h</span><span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;"></span><span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;"></span>omosexuality is a <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">s</span>in<span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">: </span> An <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">a</span>nalysis of the <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">s</span>even <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">s</span>criptures <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">s</span>ometimes <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">c</span>laimed to <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">r</span>efer to <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">h</span>omosexuality<span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">"</span><span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;"> </span> <span class="gmail_default" style="color: #073763; font-family: "arial" , "helvetica" , sans-serif;">b</span>y Janet Edmonds September 2016</span><br />
<br style="font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13.2px;" />
<span style="font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 13.2px;">It goes through Edmonds points one by one and challenges it with supporting scriptures, while explaining the ideological motivations for teaching new doctrine in the modern church.</span><br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-2868160522950826932019-06-02T15:37:00.002-07:002019-06-02T15:37:32.860-07:00 Marks Ending Codex Aleph (Sinaiticus) and Codex B (Vaticanus 1209)<div class="gmail_default" style="background-color: white; color: #073763; font-family: arial, helvetica, sans-serif; font-size: small;">
<b>Marks Ending </b><span style="color: #073763; font-family: arial, helvetica, sans-serif;"> : </span><b>Codex Aleph (Sinaiticus)</b> <b><br /></b></div>
<div class="gmail_default" style="background-color: white; color: #073763; font-family: arial, helvetica, sans-serif; font-size: small;">
<b>PART 1 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/01/codex-sinaiticus-marks-ending-pt-i.html&source=gmail&ust=1559599767031000&usg=AFQjCNHaVp2m2plcs1tiMInrFknxsG6KKQ" href="http://nazaroo.blogspot.com/2011/01/codex-sinaiticus-marks-ending-pt-i.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.com/<wbr></wbr>2011/01/codex-sinaiticus-<wbr></wbr>marks-ending-pt-i.html</a></div>
<div class="gmail_default" style="background-color: white; color: #073763; font-family: arial, helvetica, sans-serif; font-size: small;">
<b>PART 2 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-2-burgon.html&source=gmail&ust=1559599767031000&usg=AFQjCNFLqrk42bg59asf_vqw3519wRcLuA" href="http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-2-burgon.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.<wbr></wbr>com/2011/01/sinaiticus-marks-<wbr></wbr>ending-pt-2-burgon.html</a></div>
<div class="gmail_default" style="background-color: white; color: #073763; font-family: arial, helvetica, sans-serif; font-size: small;">
<b>PART 3 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-3-kirsopp.html&source=gmail&ust=1559599767031000&usg=AFQjCNHyohfhNXPgMN93M2Jb7xzekfhjTw" href="http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-3-kirsopp.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.com/<wbr></wbr>2011/01/sinaiticus-marks-<wbr></wbr>ending-pt-3-kirsopp.html</a></div>
<div class="gmail_default" style="background-color: white; color: #073763; font-family: arial, helvetica, sans-serif; font-size: small;">
<b>PART 4 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-4-willker.html&source=gmail&ust=1559599767031000&usg=AFQjCNFgNPWWYa9k_zXE93QsfnFHPQ-qRA" href="http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-4-willker.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.com/<wbr></wbr>2011/01/sinaiticus-marks-<wbr></wbr>ending-pt-4-willker.html</a></div>
<div class="gmail_default" style="background-color: white; color: #073763; font-family: arial, helvetica, sans-serif; font-size: small;">
<b>PART 5 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-5-james.html&source=gmail&ust=1559599767031000&usg=AFQjCNHY7WxMyWeBEfARfCbYY8dCkJP6hQ" href="http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-5-james.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.com/<wbr></wbr>2011/01/sinaiticus-marks-<wbr></wbr>ending-pt-5-james.html</a></div>
<div class="gmail_default" style="background-color: white; color: #073763; font-family: arial, helvetica, sans-serif; font-size: small;">
<b>PART 6 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-6-james.html&source=gmail&ust=1559599767031000&usg=AFQjCNHYtK6_rI3-7HCMlJnri8kglHI8MA" href="http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-6-james.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.com/<wbr></wbr>2011/01/sinaiticus-marks-<wbr></wbr>ending-pt-6-james.html</a></div>
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<b>PART 7 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-7-james.html&source=gmail&ust=1559599767031000&usg=AFQjCNFerefyuj7po0qN7nIsSOMlOGujiA" href="http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-7-james.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.<wbr></wbr>com/2011/01/sinaiticus-marks-<wbr></wbr>ending-pt-7-james.html</a></div>
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<b>PART 8 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-8-scribe.html&source=gmail&ust=1559599767031000&usg=AFQjCNE0m-I8E8PX8MSvfG00-Mp24P3abw" href="http://nazaroo.blogspot.com/2011/01/sinaiticus-marks-ending-pt-8-scribe.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.com/<wbr></wbr>2011/01/sinaiticus-marks-<wbr></wbr>ending-pt-8-scribe.html</a></div>
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<b>PART 9 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/02/sinaiticus-marks-ending-pt-9-myshrall.html&source=gmail&ust=1559599767031000&usg=AFQjCNHSJ5eOk74BgaL97O6o5jKZJwkRXQ" href="http://nazaroo.blogspot.com/2011/02/sinaiticus-marks-ending-pt-9-myshrall.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.com/<wbr></wbr>2011/02/sinaiticus-marks-<wbr></wbr>ending-pt-9-myshrall.html</a></div>
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<b>PART 10 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/02/sinaiticus-marks-ending-pt-10.html&source=gmail&ust=1559599767031000&usg=AFQjCNFCcflUn1DL4p2V8poKSHVC33a-Jg" href="http://nazaroo.blogspot.com/2011/02/sinaiticus-marks-ending-pt-10.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.<wbr></wbr>com/2011/02/sinaiticus-marks-<wbr></wbr>ending-pt-10.html</a></div>
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<b>PART 11 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/02/sinaiticus-marks-ending-pt-11-quire.html&source=gmail&ust=1559599767031000&usg=AFQjCNFBwpgScjMbeF-ZL9FKYSx6tHUOLw" href="http://nazaroo.blogspot.com/2011/02/sinaiticus-marks-ending-pt-11-quire.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.<wbr></wbr>com/2011/02/sinaiticus-marks-<wbr></wbr>ending-pt-11-quire.html</a></div>
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<b>PART 12 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/02/sinaiticus-marks-ending-pt-12-dating.html&source=gmail&ust=1559599767031000&usg=AFQjCNE0qUHdJPhOeAVvCogS3f3cxVKv7Q" href="http://nazaroo.blogspot.com/2011/02/sinaiticus-marks-ending-pt-12-dating.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.blogspot.com/<wbr></wbr>2011/02/sinaiticus-marks-<wbr></wbr>ending-pt-12-dating.html</a></div>
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<b>PART 13 </b><a data-saferedirecturl="https://www.google.com/url?q=http://nazaroo.blogspot.com/2011/03/sinaiticus-marks-ending-pt-13-burgons.html&source=gmail&ust=1559599767031000&usg=AFQjCNHl-5tY0zxGnhOblDw-aTHDSjogwg" href="http://nazaroo.blogspot.com/2011/03/sinaiticus-marks-ending-pt-13-burgons.html" style="color: #1155cc; font-family: Arial, Helvetica, sans-serif;" target="_blank">http://nazaroo.<wbr></wbr>blogspot.com/2011/03/<wbr></wbr>sinaiticus-marks-ending-pt-13-<wbr></wbr>burgons.html</a></div>
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<b><br /></b></div>
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<b>Marks Ending </b><b>Codex B </b><b>(Vaticanus 1209)</b></div>
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<a data-saferedirecturl="https://www.google.com/url?q=http://nttextualcriticism.blogspot.com/2011/01/codex-vaticanus-book-borders-cont.html&source=gmail&ust=1559599767031000&usg=AFQjCNGnoO3t5cK114EnW1TasY5do6azIA" href="http://nttextualcriticism.blogspot.com/2011/01/codex-vaticanus-book-borders-cont.html" style="color: #1155cc;" target="_blank">http://nttextualcriticism.<wbr></wbr>blogspot.com/2011/01/codex-<wbr></wbr>vaticanus-book-borders-cont.<wbr></wbr>html</a> </div>
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<b>EXTRA LINK</b></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-85191229813785519922019-05-21T17:01:00.004-07:002019-05-23T13:20:50.298-07:00Comparing Psalm 81:13-16 in KJV and NIV <h1 class="gmail-passage-display" style="background-color: white; box-sizing: border-box; line-height: 1.1; margin: 0px 0px 20px;">
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<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; margin: 0px; padding-right: 6px;">Psalm 81:13-16</span> <span class="gmail-passage-display-version" style="box-sizing: border-box; display: inline;">New International Version (NIV)</span></span></h1>
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<span class="gmail-text gmail-Ps-81-14" id="en-NIV-15232" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-text gmail-Ps-81-13" id="en-NIV-15231" style="box-sizing: border-box;"><span class="gmail-versenum" style="box-sizing: border-box; display: block; font-weight: bold; left: -4.4em; line-height: 22px; top: 0px; vertical-align: top;">13 </span>“If my people would only listen to me,<span class="gmail-crossreference" style="box-sizing: border-box; line-height: 22px; top: 0px; vertical-align: top;"></span></span><br style="box-sizing: border-box;" /><span class="gmail-versenum" style="box-sizing: border-box; display: block; font-weight: bold; left: -4.4em; line-height: 22px; top: 0px; vertical-align: top;"><span class="gmail-indent-1-breaks" style="box-sizing: border-box; font-weight: normal; line-height: 0;"> </span><span class="gmail-text gmail-Ps-81-13" style="box-sizing: border-box; font-weight: normal;">if Israel would only follow my ways,</span></span><span class="gmail-versenum" style="box-sizing: border-box; display: block; font-weight: bold; left: -4.4em; line-height: 22px; top: 0px; vertical-align: top;">14 </span>how quickly I would subdue<span class="gmail-crossreference" style="box-sizing: border-box; line-height: 22px; top: 0px; vertical-align: top;"></span> their enemies</span><br />
<span class="gmail-indent-1" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-indent-1-breaks" style="box-sizing: border-box; line-height: 0;"> </span><span class="gmail-text gmail-Ps-81-14" style="box-sizing: border-box;">and turn my hand against<span class="gmail-crossreference" style="box-sizing: border-box; line-height: 22px; top: 0px; vertical-align: top;"></span> their foes!</span></span><br />
<span class="gmail-text gmail-Ps-81-15" id="en-NIV-15233" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-versenum" style="box-sizing: border-box; display: block; font-weight: bold; left: -4.4em; line-height: 22px; top: 0px; vertical-align: top;">15 </span>Those who hate the <span class="gmail-small-caps" style="box-sizing: border-box; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">Lord</span> would cringe<span class="gmail-crossreference" style="box-sizing: border-box; line-height: 22px; top: 0px; vertical-align: top;"></span> before him,</span><br />
<span class="gmail-indent-1" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-indent-1-breaks" style="box-sizing: border-box; line-height: 0;"> </span><span class="gmail-text gmail-Ps-81-15" style="box-sizing: border-box;">and their punishment would last forever.</span></span></div>
<div class="gmail-line" style="box-sizing: border-box; line-height: 24px;">
<span class="gmail-indent-1" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-text gmail-Ps-81-16" id="en-NIV-15234" style="box-sizing: border-box;"><span class="gmail-versenum" style="box-sizing: border-box; display: block; font-weight: bold; left: -4.4em; line-height: 22px; top: 0px; vertical-align: top;"> </span>16 But you would be fed with the finest of wheat;<span class="gmail-crossreference" style="box-sizing: border-box; line-height: 22px; top: 0px; vertical-align: top;"></span></span><br style="box-sizing: border-box;" /><span class="gmail-indent-1" style="box-sizing: border-box;"><span class="gmail-indent-1-breaks" style="box-sizing: border-box; line-height: 0;"> </span><span class="gmail-text gmail-Ps-81-16" style="box-sizing: border-box;">with honey from the rock I would satisfy you.”</span></span> </span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;"> </span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><br /></span></div>
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</h1>
<h1 class="gmail-passage-display" style="box-sizing: border-box; font-weight: 500; line-height: 1.1; margin: 0px 0px 20px;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; margin: 0px; padding-right: 6px;">Psalm 81:13-16</span> <span class="gmail-passage-display-version" style="box-sizing: border-box; display: inline;">King James Version (KJV)</span></span></h1>
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<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
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<span class="gmail-passage-display-version" style="box-sizing: border-box; display: inline; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-versenum" style="box-sizing: border-box; font-weight: bold; line-height: 22px; top: 0px; vertical-align: top;">13 </span>Oh that my people had hearkened unto me, and Israel had walked in my ways! </span></div>
<div style="box-sizing: border-box; line-height: 24px; margin-bottom: 10px;">
<span class="gmail-text gmail-Ps-81-14" id="en-KJV-15232" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-versenum" style="box-sizing: border-box; font-weight: bold; line-height: 22px; top: 0px; vertical-align: top;">14 </span>I should soon have subdued their enemies, and turned my hand against their adversaries.</span></div>
<div class="gmail-line" style="box-sizing: border-box; line-height: 24px;">
<span class="gmail-text gmail-Ps-81-15" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"></span></div>
<div style="box-sizing: border-box; line-height: 24px; margin-bottom: 10px;">
<span class="gmail-text gmail-Ps-81-15" id="en-KJV-15233" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-versenum" style="box-sizing: border-box; font-weight: bold; line-height: 22px; top: 0px; vertical-align: top;">15 </span>The haters of the <span class="gmail-small-caps" style="box-sizing: border-box; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">Lord</span> should have submitted themselves unto him: but their time should have endured forever.</span></div>
<div style="box-sizing: border-box; line-height: 24px; margin-bottom: 10px;">
<span class="gmail-text gmail-Ps-81-15" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-versenum" style="box-sizing: border-box; font-weight: bold; line-height: 22px; top: 0px; vertical-align: top;">16 </span>He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee. </span></div>
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<span class="gmail-text gmail-Ps-81-15" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><br /></span></div>
</div>
</div>
<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
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<div style="box-sizing: border-box; line-height: 24px; margin-bottom: 10px;">
<span class="gmail-text gmail-Ps-81-15" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;">First let's look at the NIV version. The statement really begins in verse 13 and ends at 16 </span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><br /></span></div>
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</h1>
<h1 class="passage-display" style="background-color: white; box-sizing: border-box; line-height: 1.1; margin: 0px 0px 20px;">
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</div>
</div>
<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
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<div style="box-sizing: border-box; line-height: 24px; margin-bottom: 10px;">
<span class="gmail-text gmail-Ps-81-16" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;">The Lord is speaking through the prophet or psalmist Asaph. The Lord laments "if only my people had listened and walked in my ways. The NIV gets the first part of this message well enough in 13 and 14 but then they take a step sideways in vs 15. </span></div>
<span class="gmail-text gmail-Ps-81-15" id="en-NIV-15233" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;">"Those who hate the <span class="gmail-small-caps" style="box-sizing: border-box; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">Lord</span> would cringe<span class="gmail-crossreference" style="box-sizing: border-box; line-height: 22px; top: 0px; vertical-align: top;"></span> before him,</span><br />
<span class="gmail-indent-1" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-indent-1-breaks" style="box-sizing: border-box; line-height: 0;"> </span><span class="gmail-text gmail-Ps-81-15" style="box-sizing: border-box;">and their punishment would last forever."</span></span></div>
<div class="gmail-poetry" style="box-sizing: border-box; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span class="gmail-indent-1" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;">As verse 15 now reads in the NIV, it becomes a proof text or a support text for the Roman Catholic doctrine of everlasting punishment,meaning perpetual torture in hell-fire. This was and still is a popular belief among protestants and Catholics since the middle ages. </span></div>
<div class="gmail-poetry" style="box-sizing: border-box; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span class="gmail-indent-1" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;">There's also a substantial number of protestant denominations and groups who reject this doctrine. For instance, the 7th Day Adventists, some Baptist groups and Jehovah Witnesses.</span></div>
<div class="gmail-poetry" style="box-sizing: border-box; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span class="gmail-indent-1" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;">These groups believe instead in the doctrine of annihilation, the final destruction of unrepentant mortal souls. </span></div>
<div class="gmail-poetry" style="box-sizing: border-box; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span class="gmail-indent-1" style="box-sizing: border-box; font-family: "arial" , "helvetica" , sans-serif; font-size: small;">We cannot nor do we wish to resolve this particular but significant doctrinal dispute. The concern here rather is that of scriptural authority and how playing loose with the text in the end doesn't support doctrines but rather undermines the authority of holy scripture itself. </span></div>
<div class="gmail-poetry" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-indent-1" style="box-sizing: border-box; font-weight: 500;">When changes in the fundamental meaning of scriptural statements are made without even so much as documenting the new interpretation proposed, most readers will be assuming scriptural authority when they are actually relying upon some modern translators novel opinion.</span><span style="font-weight: 500;"> </span>This does not resolve disputes. It only perpetuates them. </span></div>
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<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<div class="gmail-poetry" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span class="gmail-indent-1" style="box-sizing: border-box; color: black; font-family: "arial" , "helvetica" , sans-serif; font-size: small;">In this case, the KJV translators, by being more literal have captured the sense of the Hebrew much better. They read the text as saying, in essence, if Israel had obeyed the Lord, their enemies would have been subdued and would have submitted themselves.</span></div>
<div class="gmail-poetry" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span class="gmail-indent-1" style="box-sizing: border-box; color: black;">The last half of verse 15 adds, "</span><span style="color: black; font-family: "helvetica neue" , "verdana" , "helvetica" , "arial" , sans-serif;">and their time would have endured forever". This refers not to Israel's enemies, but to Israelites and this thought is continued in verse 16. The text here is describing the success and the everlasting status the Israelites would have received had they been loyal. </span></span></div>
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<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<div class="gmail-poetry" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span style="color: black; font-family: "helvetica neue" , "verdana" , "helvetica" , "arial" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;">By changing the word, "time" or "season" into <i>punishment,</i> the enduring and everlasting reward for the Israelites has now been turned into everlasting punishment for enemies. </span></span></div>
</div>
<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<div class="gmail-poetry" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span style="color: black; font-family: "helvetica neue" , "verdana" , "helvetica" , "arial" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;">The NIV gives almost an opposite meaning than the original Hebrew and what the KJV translators understood. In order to disconnect verse 16 from this last part of 15, they also change the "person" or "address" in verse 16 which is clearly discussing blessings, not curses. </span></span></div>
</div>
<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<div class="gmail-poetry" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span style="color: black; font-family: "helvetica neue" , "verdana" , "helvetica" , "arial" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;">While the KJV translation can certainly be updated and improved, imposing a doctrinal opinion on a text that knows nothing about the issue has the NIV translators into commentators.</span></span></div>
</div>
<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<div class="gmail-poetry" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span style="color: black; font-family: "helvetica neue" , "verdana" , "helvetica" , "arial" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;">In harmony with the KJV, we could render the passage as follows: "Oh that my people had listened to ME and Israel had walked in my ways: I would have subdued their enemies and turned my hand against their adversaries." (adversaries in Hebrew is tsars- <i>"despots"</i>) </span></span></div>
</div>
<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<div class="gmail-poetry" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span style="color: black; font-family: "helvetica neue" , "verdana" , "helvetica" , "arial" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;">And in verse 15 "the haters of the Lord would have submitted themselves to Israel and Israel's time would have endured forever. The Lord would have fed them with the finest of wheat : I would have satisfied you with honey from the Rock" </span></span></div>
</div>
<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<div class="gmail-poetry" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span style="color: black; font-family: "helvetica neue" , "verdana" , "helvetica" , "arial" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;">This is a modern paraphrase without loosing the meaning. </span></span></div>
</div>
<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<div class="gmail-poetry" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><span style="color: black; font-weight: 500;">In summary, once again the KJV translators with more knowledge of Hebrew, more reverence for the original text and less presumption regarding doctrine have preserved the meaning with a superior translation. </span><span style="font-weight: 500;">They have taken an unused root and misread the Hebrew word, "oeth" The primary meaning of the Hebrew word "oeth' (names of letters are ayin - tav) is time, a season meaning a time period. It corresponds to the Greek word, "kairos" and refers to a length of time or a beginning or an end of a time period. It's typically rendered with prepositional prefixes as "at this time" or "in that time" or "from that time" or idiomatically as "in season". One plural form would end in "m" meaning, "times" and this is the plural form found in Pslam 81:15b.</span></span><br />
<div class="gmail_default" style="font-weight: 500;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><br /></span></div>
<div class="gmail_default" style="font-weight: 500;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;">The KJV translators understood it correctly, whereas the NIV translators have mistaken it for the niphal form of another verb which can mean "consumed." Probably on the basis of a similar usage in Isaiah 9:18 but this is a very "ify" hypothetical reconstruction which is unnecessary. </span></div>
<div class="gmail_default" style="font-weight: 500;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;"><br /></span></div>
<div class="gmail_default" style="font-weight: 500;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">The study of itymology and the origins of words is an interesting ongoing study but tentative theories of various scholars should not be introduced into the translation. Especially when there are likely ulterior motives at play. </span><span style="font-size: x-small;"> </span></span></div>
</div>
</div>
<div class="gmail-poetry gmail-top-05" style="box-sizing: border-box; color: #222222; font-family: arial, helvetica, sans-serif; font-size: small; font-weight: 500; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
<div class="gmail-poetry" style="box-sizing: border-box; margin-bottom: 1em; margin-left: 1em; margin-top: 1em; padding-left: 2.6em;">
</div>
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</h1>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-53374190988095980262019-05-12T18:53:00.001-07:002019-05-13T18:58:36.580-07:00NIV problems with Numbers 5: 21,27 (and the issue of abortion )<div style="font-size: 32px; font-weight: 700; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">NIV problems with Numbers 5: 21,27 (and the issue of abortion ) </span></span></div>
<div style="font-size: 32px; font-weight: 700; margin-bottom: 0cm;">
<b style="font-family: Arial, sans-serif; font-size: medium;">The word womb in Modern translations (NIV as example)</b></div>
<h1 class="western">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:21 King James Version (KJV)</span></span></h1>
<div style="font-size: 32px; font-weight: 700; line-height: 0.58cm; margin-bottom: 0.26cm;">
<span style="font-weight: normal;"><a href="https://www.blogger.com/null" name="en-KJV-3814"></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">21 Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The Lord make thee a curse and an oath among thy people, when the Lord doth make thy thigh to rot, and thy belly to swell;</span></span></span></div>
<h1 class="western" style="line-height: 0.58cm; margin-bottom: 0.26cm; margin-top: 0cm;">
<span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:27 New King James Version (NKJV)</span></span></span></h1>
<div style="font-size: 32px; font-weight: 700; line-height: 0.58cm; margin-bottom: 0.26cm;">
<span style="font-weight: normal;"><a href="https://www.blogger.com/null" name="en-NKJV-3820"></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">27 When he has made her drink the water, then it shall be, if she has defiled herself and behaved unfaithfully toward her husband, that the water that brings a curse will enter her <i>and become</i> bitter, and her belly will swell, her thigh will rot, and the woman will become a curse among her people.</span></span></span></div>
<h1 class="western">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:21 New International Version (NIV)</span></span></h1>
<div style="font-size: 32px; font-weight: 700; line-height: 0.58cm; margin-bottom: 0.26cm;">
<span style="font-weight: normal;"><a href="https://www.blogger.com/null" name="en-NIV-3814"></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">21 </span></span><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">here the priest is to put the woman under this curse—“may the Lord cause you to become a curse[</span></span><a href="https://www.biblegateway.com/passage/?search=Numbers+5%3A+21%2C27&version=NIV#fen-NIV-3814a"><span style="color: #b34b2c;"><span style="text-decoration-line: none;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">a</span></span></span></span></span></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">] among your people when he makes </span></span><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">your womb miscarry </span></span><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">and your abdomen swell.</span></span></span></div>
<h1 class="western" style="line-height: 0.58cm; margin-bottom: 0.26cm; margin-top: 0cm;">
<span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:27 New International Version (NIV)</span></span></span></h1>
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<span style="font-weight: normal;"><a href="https://www.blogger.com/null" name="en-NIV-3820"></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">27 If she has made herself impure and been unfaithful to her husband, this will be the result: When she is made to drink the water that brings a curse and causes bitter suffering, it will enter her, her abdomen will swell and her womb will miscarry, and she will become a curse.</span></span></span></div>
<div style="font-size: 32px; font-weight: 700; line-height: 0.58cm; margin-bottom: 0.26cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">CLARIFICATION</span></span></div>
<ul style="font-size: 32px; font-weight: 700;">
<li><div style="font-weight: normal; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Hebrew generic word for thigh or leg of flank is YARUK </span></span></div>
</li>
<li><div style="font-weight: normal; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">The male version of this is YARKA</span></span></div>
</li>
<li><div style="font-weight: normal; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">The female version of this is YEREKAH</span></span></div>
</li>
<li><div style="font-weight: normal; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">This is in Numbers 5:21,27 (as a curse, part of test for adultery)</span></span></div>
</li>
<li><div style="font-weight: normal; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Just as important , here re the two words for "womb" </span></span></div>
</li>
<li><div style="font-weight: normal; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">One is BETHEN and that is usually used for animals and here is the reason why: when you are cutting up an animal, the womb is like a little nut and it just so happens that a pistachio nut is almost the same word, a BOTHEN. It's similar to the word for womb. The plural is BETHONIM (so it can be used for nuts OR womb) </span></span></div>
</li>
<li><div style="font-weight: normal; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">The other word for womb is REKHEM and that is the formal word for womb of matrix . It comes from the idea of compassion or nurturing (the side meaning) </span></span></div>
</li>
<li><div style="font-weight: normal; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">It just so happens, those two words for womb used in the Old Testament never appear in Numbers 5 so the word is not there. </span></span></div>
</li>
<li><div style="font-weight: normal; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">However, if you turn to the NIV , and you look at Numbers 5:21,27 , they have inserted womb and miscarriage twice but it's not in the Hebrew </span></span></div>
</li>
</ul>
<div style="font-size: 32px; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">The KJV renders it literally and correctly: <b>The thigh shall shrivel </b></span></span></div>
<div style="font-size: 32px; margin-bottom: 0cm;">
<br /></div>
<div style="font-size: 32px; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><span style="color: black;"><b>The Holman Christian Standard Bible (HCSB) also renders it correctly:</b></span></span></span></div>
<div style="font-size: 32px; font-weight: 700; line-height: 0.58cm; margin-bottom: 0.26cm;">
<span style="font-weight: normal;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">21 </span></span><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">at this point the priest must make the woman take the oath with the sworn curse, and he is to say to her—‘May the Lord make you into an object of your people’s cursing and swearing when </span></span><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">He makes your thigh[</span></span><a href="https://www.biblegateway.com/passage/?search=Numbers+5%3A+21%2C27&version=HCSB#fen-HCSB-3814a"><span style="color: #b34b2c;"><span style="text-decoration-line: none;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">a</span></span></span></span></span></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">] shrivel</span></span><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"> and your belly swell.[</span></span><a href="https://www.biblegateway.com/passage/?search=Numbers+5%3A+21%2C27&version=HCSB#fen-HCSB-3814b"><span style="color: #b34b2c;"><span style="text-decoration-line: none;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">b</span></span></span></span></span></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">]</span></span></span></div>
<h1 class="western" style="line-height: 0.58cm; margin-bottom: 0.26cm; margin-top: 0cm;">
<a href="https://www.blogger.com/null" name="en-HCSB-38141"></a><span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:27 Holman Christian Standard Bible (HCSB)</span></span></span></h1>
<div style="font-size: 32px; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><b>27</b> “When he makes her drink the water, if she has defiled herself and been unfaithful to her husband, the water that brings a curse will enter her and cause bitter suffering; her belly will swell, <b>and her thigh will shrivel.</b> She will become a curse among her people.</span></span></div>
<div style="font-size: 32px; margin-bottom: 0cm;">
<br /></div>
<div style="font-size: 32px; margin-bottom: 0cm;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><b>The context is in reference to the issue of adultery and/or jealousy.</b> <span style="color: black;"><span style="font-family: "helvetica neue" , "verdana" , "helvetica" , "arial" , sans-serif;"><span style="font-size: 10pt;">Holman Christian Standard Bible</span></span></span> translates it this way :</span></span></div>
<div style="font-size: 32px; margin-bottom: 0cm;">
<span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><b>The Jealousy Ritual </b></span></span></span><span style="font-family: "arial" , sans-serif; font-size: x-small;">11 </span><span style="font-family: "arial" , sans-serif; font-size: x-small;">The Lord spoke to Moses: </span><span style="font-family: "arial" , sans-serif; font-size: x-small;">12 </span><span style="font-family: "arial" , sans-serif; font-size: x-small;">“Speak to the Israelites and tell them: If any man’s wife goes astray, is unfaithful to him, </span><span style="font-family: "arial" , sans-serif; font-size: x-small;">13 </span><span style="font-family: "arial" , sans-serif; font-size: x-small;">and sleeps with another,[</span><a href="https://www.biblegateway.com/passage/?search=Numbers+5%3A+10-+27&version=HCSB#fen-HCSB-3806a" style="font-size: small;"><span style="color: #b34b2c;"><span style="text-decoration-line: none;"><span style="font-family: "arial" , sans-serif;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">a</span></span></span></span></a><span style="font-family: "arial" , sans-serif; font-size: x-small;">] but it is concealed from her husband, and she is undetected, even though she has defiled herself, since there is no witness against her, and she wasn’t caught in the act; </span><span style="font-family: "arial" , sans-serif; font-size: x-small;">14 </span><span style="font-family: "arial" , sans-serif; font-size: x-small;">and if a feeling of jealousy comes over the husband and he becomes jealous because of his wife who has defiled herself—or if a feeling of jealousy comes over him and he becomes jealous of her though she has not defiled herself— </span><span style="font-family: "arial" , sans-serif; font-size: x-small;">15 </span><span style="font-family: "arial" , sans-serif; font-size: x-small;">then the man is to bring his wife to the priest. He is also to bring an offering for her of two quarts[</span><a href="https://www.biblegateway.com/passage/?search=Numbers+5%3A+10-+27&version=HCSB#fen-HCSB-3808b" style="font-size: small;"><span style="color: #b34b2c;"><span style="text-decoration-line: none;"><span style="font-family: "arial" , sans-serif;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">b</span></span></span></span></a><span style="font-family: "arial" , sans-serif; font-size: x-small;">] of barley flour. He is not to pour oil over it or put frankincense on it because it is a grain offering of jealousy, a grain offering for remembrance that brings sin to mind.</span></div>
<div style="font-size: 32px; font-weight: 700; line-height: 0.58cm; margin-bottom: 0.26cm;">
<span style="font-size: x-small; font-weight: normal;"><a href="https://www.blogger.com/null" name="en-HCSB-3809"></a><a href="https://www.blogger.com/null" name="en-HCSB-3810"></a><a href="https://www.blogger.com/null" name="en-HCSB-3811"></a><a href="https://www.blogger.com/null" name="en-HCSB-3812"></a><a href="https://www.blogger.com/null" name="en-HCSB-3813"></a><a href="https://www.blogger.com/null" name="en-HCSB-38142"></a><a href="https://www.blogger.com/null" name="en-HCSB-3815"></a><span style="font-family: "arial" , sans-serif;">16 </span><span style="font-family: "arial" , sans-serif;">“The priest is to bring her forward and have her stand before the Lord. </span><span style="font-family: "arial" , sans-serif;">17 </span><span style="font-family: "arial" , sans-serif;">Then the priest is to take holy water in a clay bowl, and take some of the dust from the tabernacle floor and put it in the water. </span><span style="font-family: "arial" , sans-serif;">18 </span><span style="font-family: "arial" , sans-serif;">After the priest has the woman stand before the Lord, he is to let down her hair[</span><a href="https://www.biblegateway.com/passage/?search=Numbers+5%3A+10-+27&version=HCSB#fen-HCSB-3811c"><span style="color: #b34b2c;"><span style="text-decoration-line: none;"><span style="font-family: "arial" , sans-serif;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">c</span></span></span></span></a><span style="font-family: "arial" , sans-serif;">] and place in her hands the grain offering for remembrance, which is the grain offering of jealousy. The priest is to hold the bitter water that brings a curse. </span><span style="font-family: "arial" , sans-serif;">19 </span><span style="font-family: "arial" , sans-serif;">The priest will require the woman to take an oath and will say to her, ‘If no man has slept with you, if you have not gone astray and become defiled while under your husband’s authority, be unaffected by this bitter water that brings a curse. </span><span style="font-family: "arial" , sans-serif;">20 </span><span style="font-family: "arial" , sans-serif;">But if you have gone astray while under your husband’s authority, if you have defiled yourself and a man other than your husband has slept with you’— </span><span style="font-family: "arial" , sans-serif;">21 </span><span style="font-family: "arial" , sans-serif;">at this point the priest must make the woman take the oath with the sworn curse, and he is to say to her—‘May the Lord make you into an object of your people’s cursing and swearing when He makes your thigh[</span><a href="https://www.biblegateway.com/passage/?search=Numbers+5%3A+10-+27&version=HCSB#fen-HCSB-3814d"><span style="color: #b34b2c;"><span style="text-decoration-line: none;"><span style="font-family: "arial" , sans-serif;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">d</span></span></span></span></a><span style="font-family: "arial" , sans-serif;">] shrivel and your belly swell.[</span><a href="https://www.biblegateway.com/passage/?search=Numbers+5%3A+10-+27&version=HCSB#fen-HCSB-3814e"><span style="color: #b34b2c;"><span style="text-decoration-line: none;"><span style="font-family: "arial" , sans-serif;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">e</span></span></span></span></a><span style="font-family: "arial" , sans-serif;">] </span><span style="font-family: "arial" , sans-serif;">22 </span><span style="font-family: "arial" , sans-serif;">May this water that brings a curse enter your stomach, causing your belly to swell and your thigh to shrivel.’</span></span></div>
<div style="font-size: 32px; font-weight: 700; margin-bottom: 0.26cm;">
<span style="font-size: x-small; font-weight: normal;">“<span style="font-family: "arial" , sans-serif;">And the woman must reply, ‘Amen, Amen.’</span></span></div>
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<span style="font-size: x-small; font-weight: normal;"><a href="https://www.blogger.com/null" name="en-HCSB-3816"></a><a href="https://www.blogger.com/null" name="en-HCSB-3817"></a><a href="https://www.blogger.com/null" name="en-HCSB-3818"></a><a href="https://www.blogger.com/null" name="en-HCSB-3819"></a><span style="font-family: "arial" , sans-serif;">23 “Then the priest is to write these curses on a scroll and wash them off into the bitter water. 24 He will require the woman to drink the bitter water that brings a curse, and it will enter her and cause bitter suffering. 25 The priest is to take the grain offering of jealousy from the woman’s hand, wave the offering before the Lord, and bring it to the altar. 26 The priest is to take a handful of the grain offering as a memorial portion and burn it on the altar. Then he will require the woman to drink the water.</span></span></div>
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<span style="font-size: x-small; font-weight: normal;"><a href="https://www.blogger.com/null" name="en-HCSB-38202"></a><span style="font-family: "arial" , sans-serif;">27 “When he makes her drink the water, if she has defiled herself and been unfaithful to her husband, the water that brings a curse will enter her and cause bitter suffering; her belly will swell, and her thigh will shrivel. She will become a curse among her people.</span></span></div>
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<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><b>The translators interpreted the Law incorrectly for various reasons </b></span></span></div>
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<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">1. The NIV translators presumed the woman is pregnant and this is not the case - the Law is much more general - It is not a LAW just for pregnancy </span></span></div>
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<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">2. The NIV translators seem to be rendering it miscarriage and womb to indicate that a child is terminated, thus "aborted" as if it is an act of God but God would not do this. God is against abortion</span></span></div>
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<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">3. The NIV translators renders a word "miscarriage and womb" to indicate the text refers to a pregnant woman but nothing in the text says she is pregnant </span></span></div>
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<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">4. The NIV translators rendering it this way, gives the idea that a pregnancy should be punished but pregnancy is "proof" that she is innocent, not guilty of anything</span></span></div>
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<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">5. The NIV translators give a euphemism in the text but there is NO need for a euphemism. The word "womb" is in the Old Testament many times with no problems so the writers of Law would use the word "womb" if they meant, "womb" They would have no need for euphemism. </span></span></div>
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<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">6. The NIV translators used a word that is not even in Hebrew. There is no Hebrew word for miscarriage. The fruit departs from her", means the baby died but not because it was aborted by GOD as an act of punishment. </span></span></div>
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<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><b>For further reading on this issue in context of abortion see:</b></span></span></div>
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<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><a href="https://www.str.org/articles/what-exodus-21-22-says-about-abortion#.XNjC_Y5KjIV">https://www.str.org/articles/what-exodus-21-22-says-about-abortion#.XNjC_Y5KjIV</a></span></span></div>
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<span style="font-family: "arial" , sans-serif;"><a href="https://triablogue.blogspot.com/2014/12/trial-by-ordeal.html?fbclid=IwAR0WPiwwS2JCDyWwRBY9_0JpZmvvo1suN35I2uQ44R29a_bwIbamsPnJxNc">https://triablogue.blogspot.com/2014/12/trial-by-ordeal.html?fbclid=IwAR0WPiwwS2JCDyWwRBY9_0JpZmvvo1suN35I2uQ44R29a_bwIbamsPnJxNc</a></span></div>
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<span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Exodus 21:22-25 King James Version (KJV)</span></span></h1>
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<a href="https://www.blogger.com/null" name="en-KJV-2100"></a><a href="https://www.blogger.com/null" name="en-KJV-2101"></a><a href="https://www.blogger.com/null" name="en-KJV-2102"></a><a href="https://www.blogger.com/null" name="en-KJV-2103"></a><span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><b>22 </b>If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine.<b>23 </b>And if any mischief follow, then thou shalt give life for life,<b>24 </b>Eye for eye, tooth for tooth, hand for hand, foot for foot,<b>25 </b>Burning for burning, wound for wound, stripe for stripe.</span></span></span></div>
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<span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">OTHER TRANSLATIONS</span></span></span></h1>
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<span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:21 New Revised Standard Version (NRSV)</span></span></span></h1>
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<span style="font-weight: normal;"><a href="https://www.blogger.com/null" name="en-NRSV-3814"></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">21 —let the priest make the woman take the oath of the curse and say to the woman—“the Lord make you an execration and an oath among your people, when the Lord makes your uterus drop, your womb discharge;</span></span></span></div>
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<span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:27 New Revised Standard Version (NRSV)</span></span></span></h1>
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<a href="https://www.blogger.com/null" name="en-NRSV-3820"></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><span style="font-weight: normal;">27 When he has made her drink the water, then, if she has defiled herself and has been unfaithful to her husband, the water that brings the curse shall enter into her and cause bitter pain, and her womb shall discharge, her uterus drop, and the woman shall become an execration among her people</span>.</span></span></div>
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<span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:21-22 The Message (MSG)</span></span></span></h1>
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<span style="font-weight: normal;"><a href="https://www.blogger.com/null" name="en-MSG-1678"></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">16-22 “The priest then is to take her and have her stand in the presence of God. He is to take some holy water in a pottery jar and put some dust from the floor of The Dwelling in the water. After the priest has her stand in the presence of God he is to uncover her hair and place the exposure-offering in her hands, the Grain-Offering for jealousy, while he holds the bitter water that delivers a curse. Then the priest will put the woman under oath and say, ‘If no man has slept with you and you have not had an adulterous affair and become impure while married to your husband, may this bitter water that delivers a curse not harm you. But if you have had an affair while married to your husband and have defiled yourself by sleeping with a man other than your husband’—here the priest puts the woman under this curse—‘may God cause your people to curse and revile you when he makes your womb shrivel and your belly swell. Let this water that delivers a curse enter your body so that your belly swells and your womb shrivels.’“Then the woman shall say, ‘Amen. Amen.’</span></span></span></div>
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<span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:21 Complete Jewish Bible (CJB)</span></span></span></h1>
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<span style="font-weight: normal;"><a href="https://www.blogger.com/null" name="en-CJB-3773"></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">21 then the <i>cohen</i> is to make the woman swear with an oath that includes a curse; the <i>cohen</i> will say to the woman, “. . .may <i>Adonai</i> make you an object of cursing and condemnation among your people by making your private parts shrivel and your abdomen swell up!</span></span></span></div>
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<span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:27 Complete Jewish Bible (CJB)</span></span></span></h1>
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<span style="font-weight: normal;"><a href="https://www.blogger.com/null" name="en-CJB-3779"></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">27 When he has made her drink the water, then, if she is unclean and has been unfaithful to her husband, the water that causes the curse will enter her and become bitter, so that her abdomen swells and her private parts shrivel up; and the woman will become an object of cursing among her people.</span></span></span></div>
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<span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:21 Holman Christian Standard Bible (HCSB)</span></span></span></h1>
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<span style="font-weight: normal;"><a href="https://www.blogger.com/null" name="en-HCSB-3814"></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">21 </span></span><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">at this point the priest must make the woman take the oath with the sworn curse, and he is to say to her—‘May the Lord make you into an object of your people’s cursing and swearing when He makes your thigh[</span></span><a href="https://www.biblegateway.com/passage/?search=Numbers+5%3A+21%2C27&version=HCSB#fen-HCSB-3814a"><span style="color: #b34b2c;"><span style="text-decoration-line: none;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">a</span></span></span></span></span></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">] shrivel and your belly swell.[</span></span><a href="https://www.biblegateway.com/passage/?search=Numbers+5%3A+21%2C27&version=HCSB#fen-HCSB-3814b"><span style="color: #b34b2c;"><span style="text-decoration-line: none;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">b</span></span></span></span></span></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">]</span></span></span></div>
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<span style="color: black;"><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">Numbers 5:27 Holman Christian Standard Bible (HCSB)</span></span></span></h1>
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<span style="font-weight: normal;"><a href="https://www.blogger.com/null" name="en-HCSB-3820"></a><span style="font-family: "arial" , sans-serif;"><span style="font-size: small;">27 “When he makes her drink the water, if she has defiled herself and been unfaithful to her husband, the water that brings a curse will enter her and cause bitter suffering; her belly will swell, and her thigh will shrivel. She will become a curse among her people.</span></span></span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-76308140515806721552019-04-02T18:45:00.000-07:002019-04-02T18:45:11.354-07:00Comparing different versions of Revelation 13:10<div class="gmail_default" style="color: #222222; font-family: Arial, Helvetica, sans-serif; font-size: small;">
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<span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; font-size: 18px; margin: 0px; padding-right: 6px;">Comparing different versions of Revelation 13:10</span> and marking the differences of meaning in Jeremiah and Ezekiel </h1>
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<b>Revelation 13:10</b> in modern translation is often translated to say things like "those doomed or destined to go to prison or be captured, will, as if it hinges on predestination but is the verse saying this at all ? </div>
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What is it really saying to those in prison?</div>
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Is it saying , "you were destined to go"? Were people "chosen" to be oppressed and dragged off? Maybe, but take a look. Also look at the verses in Jeremiah which point to the prophetic in Ezekiel of being captured and doomed to die.</div>
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In Jeremiah 43:11 it says <span style="color: black; font-family: "Helvetica Neue", Verdana, Helvetica, Arial, sans-serif; font-size: 16px;">he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword. It has more to do with punishment for those who took others captive, not a predestination of those "chosen" to be in prison or captured. </span></div>
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If you look at the Greek, <a href="http://www.greeknewtestament.com/B66C013.htm#V10" style="color: #1155cc;">http://www.greeknewtestament.com/B66C013.htm#V10</a> you will see this verse is talking about those who put people in prison , <u>who lead those into captivity,</u> oppress others. The consequences for those who do this is prison itself, or captivity or oppression such as the slave traders, sex traffickers, corrupt prosecutors and corrupt court proceedings causing innocent people to go to prison or persecution of believers in cities,countries or states. </div>
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Yet, other translations seem to suggest otherwise. They suggest, those who are predestined or chosen to go to prison, shall go to prison but those <span style="color: black; font-family: Helvetica Neue, Verdana, Helvetica, Arial, sans-serif;"><span style="font-size: 14px;">doomed to "be captured" does not refer to those who were led into captivity. It refers to those who put them there. This is also not an "opportunity" for the saints to endure (though being captured may well become an opportunity to endure but this is not what the verse is suggesting) Being captured is the CONSEQUENCE for those who captured others and LED them into captivity.</span></span></div>
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<span style="color: black; font-family: Helvetica Neue, Verdana, Helvetica, Arial, sans-serif;"><span style="font-size: 14px;">So a totally different meaning </span></span></div>
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<span style="color: black; font-family: Helvetica Neue, Verdana, Helvetica, Arial, sans-serif;"><span style="font-size: 14px;">The </span></span><b style="color: black; font-family: SYMBOL; font-size: xx-large; text-indent: 14.4px;"><span style="font-family: ARIAL; font-size: x-small;">Bible in Basic English makes it clear :</span></b></div>
<span style="color: black; font-family: ARIAL; font-size: medium; text-indent: 14.4px;">13:10 If any man <b>sends others into prison,</b> into prison he will go: if any man puts to death with the sword, with the sword will he be put to death. Here is the quiet strength and the faith of the saints.</span></div>
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<b style="color: black; font-family: SYMBOL; font-size: xx-large; text-indent: 14.4px;"><span style="font-family: ARIAL; font-size: x-small;">The Weymouth New Testament also is clear: </span></b><span style="color: black; font-family: ARIAL; font-size: medium; text-indent: 14.4px;"> If any one is eager to lead others into captivity, he must himself go into captivity. If any one is bent on killing with the sword, he must himself be killed by the sword. Here is an opportunity for endurance, and for the exercise of faith, on the part of God's people.</span> <span style="color: black; font-family: ARIAL; font-size: medium;"><br /></span></div>
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<span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; font-size: 18px; margin: 0px; padding-right: 6px;"> King James version </span>9 <span style="font-size: 16px;">If any man have an ear, let him hear. </span>He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.<span style="font-size: 16px;"> </span></h1>
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<span class="gmail-passage-display-version" style="box-sizing: border-box; display: inline;">The Passion Translation (TPT)<span style="font-weight: 500;"> </span></span><span class="gmail-versenum" style="box-sizing: border-box; font-family: Arial; font-size: 12px; font-weight: 500; line-height: 22px; top: 0px; vertical-align: top;"> </span><span style="font-weight: 500;">If anyone has been given ears to hear, he’d better listen! </span><span class="gmail-text gmail-Rev-13-10" id="en-TPT-10919" style="box-sizing: border-box; font-size: 16px; font-weight: 500;"><span class="gmail-versenum" style="box-sizing: border-box; font-family: Arial; font-size: 12px; line-height: 22px; top: 0px; vertical-align: top;">10 </span>For the one who leads <i style="box-sizing: border-box;">others</i> into captivity, into captivity he goes. The one who kills <i style="box-sizing: border-box;">others</i> by the sword, by the sword he will be put to death.<span class="gmail-footnote" style="box-sizing: border-box; font-size: 0.625em; line-height: 22px; top: 0px; vertical-align: top;">[<a href="https://www.biblegateway.com/passage/?search=Revelation+13%3A9-10&version=TPT#fen-TPT-10919a" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; box-sizing: border-box; color: #b34b2c; cursor: pointer; text-decoration-line: none; vertical-align: top;" title="See footnote a">a</a>]</span> This is a call for the endurance and faithfulness of the holy believers. </span></h1>
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<span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; font-size: 18px; margin: 0px; padding-right: 6px;">Revelation 13:9-10</span> <span class="gmail-passage-display-version" style="box-sizing: border-box; display: inline;">21st Century King James Version (KJ21) </span> <span style="font-size: 16px;">If any man have an ear, let him hear: </span>He that leadeth into captivity shall go into captivity. He that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.</h1>
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<b><span style="font-size: medium;">Now for translations that certainly take the real meaning away:</span></b> </div>
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<span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; font-size: 18px; margin: 0px; padding-right: 6px;">Revelation 13:9-10</span> <span class="gmail-passage-display-version" style="box-sizing: border-box; display: inline;">Living Bible (TLB)</span></h1>
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<span class="gmail-text gmail-Rev-13-9" id="en-TLB-27891" style="box-sizing: border-box;"><span class="gmail-versenum" style="box-sizing: border-box; font-family: Arial; font-size: 12px; font-weight: bold; line-height: 22px; top: 0px; vertical-align: top;">9 </span>Anyone who can hear, listen carefully: </span><span class="gmail-text gmail-Rev-13-10" id="en-TLB-27892" style="box-sizing: border-box;"><span class="gmail-versenum" style="box-sizing: border-box; font-family: Arial; font-size: 12px; font-weight: bold; line-height: 22px; top: 0px; vertical-align: top;">10 </span>The people of God <b>who are destined for prison</b> will be arrested and taken away; those destined for death will be killed.<span class="gmail-footnote" style="box-sizing: border-box; font-size: 0.625em; line-height: 22px; top: 0px; vertical-align: top;">[<a href="https://www.biblegateway.com/passage/?search=Revelation+13%3A9-10&version=TLB#fen-TLB-27892a" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; box-sizing: border-box; color: #b34b2c; cursor: pointer; text-decoration-line: none; vertical-align: top;" title="See footnote a">a</a>]</span> But do not be dismayed, for here is your opportunity for endurance and confidence</span></div>
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<span class="gmail-text gmail-Rev-13-10" id="en-TLB-27892" style="box-sizing: border-box;"><i><u style="color: black; font-family: "Helvetica Neue", Verdana, Helvetica, Arial, sans-serif; font-size: 16px;">our opportunity for endurance and confidence: </u><span style="color: black; font-family: Helvetica Neue, Verdana, Helvetica, Arial, sans-serif;"><span style="font-size: 16px;"> This is saying bei will being in prison provides an opportunity to endure, yes, that may be true but is this what the text is saying ? Or is it saying the oppressed, the captured will be vindicated ? </span></span></i></span></div>
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<span style="font-weight: 500;"><span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; font-size: 18px; margin: 0px; padding-right: 6px;">Revelation 13:10</span><span class="gmail-passage-display-version" style="box-sizing: border-box; display: inline;"> </span>Common English (CEV) If you have ears, <span class="gmail-text gmail-Rev-13-9" style="box-sizing: border-box; font-size: 16px;">then listen! </span> </span>If you are doomed <span class="gmail-text gmail-Rev-13-10" style="box-sizing: border-box; font-size: 16px;">to be captured<span style="font-weight: 500;">,</span></span><span class="gmail-indent-1" style="box-sizing: border-box; font-size: 16px; font-weight: 500;">you will be captured. </span><span class="gmail-text gmail-Rev-13-10" style="box-sizing: border-box; font-size: 16px; font-weight: 500;">If you are doomed </span><span class="gmail-indent-1" style="box-sizing: border-box; font-size: 16px; font-weight: 500;">to be killed by a sword, </span><span class="gmail-text gmail-Rev-13-10" style="box-sizing: border-box; font-size: 16px; font-weight: 500;">you will be killed</span><span class="gmail-indent-1" style="box-sizing: border-box; font-size: 16px; font-weight: 500;"><span class="gmail-indent-1-breaks" style="box-sizing: border-box; font-family: monospace; font-size: 0.42em; line-height: 0;"> </span><span class="gmail-text gmail-Rev-13-10" style="box-sizing: border-box;">by a sword. </span></span></h1>
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<span class="gmail-indent-1" style="box-sizing: border-box; font-size: 16px;"><span class="gmail-text gmail-Rev-13-10" style="box-sizing: border-box;">In CEV, they miss an entire sentence and therefore an entire point<span style="font-weight: 500;"> </span></span></span></h1>
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<i><u><span class="gmail-indent-1" style="box-sizing: border-box; font-size: 16px;"><span class="gmail-text gmail-Rev-13-10" style="box-sizing: border-box;">"</span></span>the patience and the faith of the saints."</u></i> </h1>
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<span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; font-size: 18px; margin: 0px; padding-right: 6px;">Revelation 13:10 New English (NET) </span>If anyone has an ear, he had better listen ! If anyone is meant for captivity, <span class="gmail-text gmail-Rev-13-10" style="box-sizing: border-box; font-size: 16px;">into captivity he will go. </span><span class="gmail-text gmail-Rev-13-10" style="box-sizing: border-box; font-size: 16px;">If anyone is to be killed by the sword, </span>then by the sword he must be killed. <span style="font-size: 16px;">This requires steadfast endurance and faith from the saints.</span></h1>
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<span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; font-size: 18px; margin: 0px; padding-right: 6px;">Revelation 13:10</span> <span class="gmail-passage-display-version" style="box-sizing: border-box; display: inline;">The Message (MSG)</span></h1>
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<span class="gmail-text gmail-Rev-13-9-Rev-13-10" id="en-MSG-13055" style="box-sizing: border-box;"><span class="gmail-versenum" style="box-sizing: border-box; font-family: Arial; font-size: 12px; font-weight: bold; line-height: 22px; top: 0px; vertical-align: top;">9-10 </span>Are you listening to this? They’ve made their bed; now they must lie in it. Anyone marked for prison goes straight to prison; anyone pulling a sword goes down by the sword. Meanwhile, God’s holy people passionately and faithfully stand their ground</span></div>
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ALL IN KJV <a href="https://www.biblegateway.com/passage/?search=Jeremiah+15%3A2%2C43%3A11%2CEzekiel+5%3A1-2%2CRevelation+13%3A10&version=KJV" style="color: #1155cc;">https://www.biblegateway.com/passage/?search=Jeremiah+15%3A2%2C43%3A11%2CEzekiel+5%3A1-2%2CRevelation+13%3A10&version=KJV</a> </div>
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<span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; font-size: 18px; margin: 0px; padding-right: 6px;">Jeremiah 15:2</span></h1>
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<span class="gmail-text gmail-Jer-15-2" id="en-KJV-19318" style="box-sizing: border-box;"><span class="gmail-versenum" style="box-sizing: border-box; font-family: Arial; font-size: 12px; font-weight: bold; line-height: 22px; top: 0px; vertical-align: top;">2 </span>And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the <span class="gmail-small-caps" style="box-sizing: border-box; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">Lord</span>; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity.</span></div>
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<span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; font-size: 18px; margin: 0px; padding-right: 6px;">Jeremiah 43:11</span></h1>
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<span class="gmail-text gmail-Jer-43-11" id="en-KJV-20009" style="box-sizing: border-box;"><span class="gmail-versenum" style="box-sizing: border-box; font-family: Arial; font-size: 12px; font-weight: bold; line-height: 22px; top: 0px; vertical-align: top;">11 </span>And when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword.</span></div>
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<span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; font-size: 18px; margin: 0px; padding-right: 6px;">Ezekiel 5:1-2</span> </h1>
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<span class="gmail-text gmail-Ezek-5-1" id="en-KJV-20548" style="box-sizing: border-box;"><span class="gmail-chapternum" style="bottom: -0.1em; box-sizing: border-box; font-family: Arial; font-size: 24px; font-weight: bold; left: 0px; line-height: 0.8em;">5 </span>And thou, son of man, take thee a sharp knife, take thee a barber's razor, and cause it to pass upon thine head and upon thy beard: then take thee balances to weigh, and divide the hair.</span></div>
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<span class="gmail-text gmail-Ezek-5-2" id="en-KJV-20549" style="box-sizing: border-box;"><span class="gmail-versenum" style="box-sizing: border-box; font-family: Arial; font-size: 12px; font-weight: bold; line-height: 22px; top: 0px; vertical-align: top;">2 </span>Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them.</span></div>
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<span class="gmail-passage-display-bcv" style="box-sizing: border-box; display: inline; font-size: 18px; margin: 0px; padding-right: 6px;">Revelation 13:10</span> </h1>
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<span class="gmail-text gmail-Rev-13-10" id="en-KJV-30919" style="box-sizing: border-box;"><span class="gmail-versenum" style="box-sizing: border-box; font-family: Arial; font-size: 12px; font-weight: bold; line-height: 22px; top: 0px; vertical-align: top;">10 </span>He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.</span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-91118929523375896702018-09-26T19:43:00.001-07:002018-09-26T19:43:54.373-07:00TEN COMMANDMENTS <div class="separator" style="clear: both; text-align: center;">
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-58308796950210984192018-09-26T19:37:00.002-07:002018-09-26T19:37:13.307-07:00CHIASTIC STRUCTURE: JOHN<div class="separator" style="clear: both; text-align: center;">
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-59207952424465434272018-09-26T19:35:00.001-07:002018-09-26T19:35:25.236-07:00DANIEL Historical Evidence<div class="separator" style="clear: both; text-align: center;">
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-48141779104380279692018-09-10T18:30:00.001-07:002018-09-10T18:30:31.589-07:00O.T. Quotation Structure: Gospel of Luke and Gospel of Matthew <div class="separator" style="clear: both; text-align: center;">
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-15965713340961806972018-09-03T15:26:00.002-07:002018-09-03T15:26:47.806-07:00O.T. Quotation Structure GOSPEL OF MARK AND GOSPEL OF JOHN <div class="separator" style="clear: both; text-align: center;">
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-66638146289052249692018-09-03T07:55:00.001-07:002018-09-03T07:55:02.194-07:00INTRODUCTION TO DANIEL AND BASE STRUCTURE<div class="separator" style="clear: both; text-align: center;">
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-78983578216166837302018-08-08T09:24:00.002-07:002018-08-10T17:54:59.274-07:00Lineage of Printed Greek NT Texts from Original Text-- Lineage of Printed Greek NT Texts from Vulgate,Greek Received,Alexandrian Texts-- Walvoord's Chronology of Basic TimeLine for Jerusalem and Jerusalem and Israel, Palestine-- Basic TimeLine for Jerusalem and Israel, Palestine-- Creation to Iraq War Timeline<div class="separator" style="clear: both; text-align: center;">
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-34621299336424441602015-02-21T13:03:00.000-08:002015-02-21T13:23:57.131-08:00History of Printed Greek NT Texts 2: 1700-1800 <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizxK5uhaECv5gfTECFFLm1gPORpTCkD9HddOl45t8RCFZRDpmWCOSIU-BDavEeMdojAa4_jLu91yz9ED9yNBxl5X9iPw2QxgHBGgl0pTGeVnZB24-JfXhnGQSdctSfgQQ-x6p7ILZnpcxE/s1600/GNT-CHRON3-small.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizxK5uhaECv5gfTECFFLm1gPORpTCkD9HddOl45t8RCFZRDpmWCOSIU-BDavEeMdojAa4_jLu91yz9ED9yNBxl5X9iPw2QxgHBGgl0pTGeVnZB24-JfXhnGQSdctSfgQQ-x6p7ILZnpcxE/s1600/GNT-CHRON3-small.jpg" height="640" width="408" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Main Printed Greek New Testaments,<br />
with Key Textus Receptus Editions highlighted in Green</td></tr>
</tbody></table>
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The 16th century saw the first printed Greek New Testaments, based on <b>Erasmus</b>' work (1516-22), but corrected and improved by the comparison of more manuscripts which came to hand. <br />
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The three great series of Editions, by <b>Stephen</b> (1550), <b>Beza</b> (1565-97), used alongside Stephen's text for the <i><b>King James Authorized Version</b></i> of 1611,<br />
and <b>Elzevir</b>'s several printings (1624-33), provided ready and accurate copies of the <b><i>'Textus Receptus'</i></b> (the Received Text, or TR) so that the New Testament could be translated afresh into many European languages.<br />
<br />
The Reformation began with a good solid text that hardly needed much correction, in spite of the narrow manuscript base (good but later handwritten Greek copies). <br />
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However, many small problems and questions remained, especially as more manuscripts and versions (translations) came to light or were put under the magnifying glass.<br />
<br />
It was<b> John Mill</b> (1707) who painstakingly collected all the variant readings and collations of the increasing number of manuscripts available, and published the first <i>bona fide</i> Critical Greek Text and Apparatus, putting all the readings of the most important streams of tradition into the hands of translators and scholars.<br />
<br />
<blockquote class="tr_bq">
...the Anglican theologian <b>John Mill</b> (1645-1707) embarked on the
monumental task of putting together a critical version of the Greek NT.
He used the text of <b><i>Stephen</i></b> (1550), except for a few places, <span style="color: blue;">“whether by
accident or design”</span> (per Scrivener), and added a list of the vast
number of variants at the bottom of each page. This was a bold step
indeed. Mill began the work with a <i>Prolegomena</i> in Latin that laid out
valuable information and gave his method in listing the readings. ...<b> Scrivener </b>remarks:
<span style="color: blue;"><i><b>“Of the criticism of the New Testament in the hands of John Mill it may
be said, that he found the edifice of wood, and left it marble.”</b></i></span>
Mill’s work was not without its faults. Bristol notes, “It is true
that his collations were not always correct, but the errors were usually
in collations made by others rather than in those made by himself. </blockquote>
<blockquote class="tr_bq">
</blockquote>
<br />
This kicked off the 18th century with a bang.<br />
<br />
<b>Wetstein </b>(1717-1735) re-Edited and published a Second Edition, updated, corrected and expanded John Mill's apparatus and footnotes, resulting in a further leap in advance of knowledge of the state of the manuscript traditions.<br />
J.J. Wetstein in his Greek Testament of 1751 estimates that there were 10,000 errors in Mill.<br />
<br />
Finally, Wetstein crowned the work with his own Two Volume Folio Edition,<br />
completely redone to his own standards and grasp, after many years of intensive research and collations. <br />
<br />
<b>Wetstein's (1751-52) Final Edition</b> was the Crowning Jewel of the 18th century,<br />
and this work would not be significantly surpassed in essential content and accuracy, even by Tregelles' and Tischendorf's similar attempts in the 19th century.<br />
All others publishing 'critical Greek NT's, pale in comparison to this monumental work by Wetstein, and look like amateurish and crude plagarisms and fads,<br />
including Greisbach, Lachmann, Hort, Baljon, Nestle.<br />
<br />
This can be easily demonstrated photographically.<br />
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<br />Nazaroohttp://www.blogger.com/profile/03584331774685466296noreply@blogger.com2tag:blogger.com,1999:blog-5147898896216997812.post-6169511677862457732014-04-12T13:06:00.004-07:002014-04-12T13:09:21.073-07:00Why is Textual Criticism such a Massive FAIL? (Part 1)<b>Laymen get it.</b> Non-textual critics get it. Historians get it. Even little old ladies with no education or training, or even religious instruction, get it.<br />
<br />
<b>True story:</b> I was questioned by nice church lady the other day, about why Textual Criticism was important. So I explained the idea of the textual history of the Bible, the discovery of ancient manuscripts, the careful collating of readings in critical editions, the basis of English translations, etc. I told her the basis for the many terse footnotes and brackets, found in modern Bibles.<br />
<br />
<b>Her response:</b> <span style="color: #0b5394;">"<span style="color: #cc0000;">Oh, I never bother with the footnotes. I know they are nonsense. Just read them yourself, you can see they are garbage.</span>"</span> She went on to explain that Christians don't really pay attention to scholars, because they know they are wolves in cheap clothing, unbelievers, and mere critics.<br />
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I won't say I was floored. But the extent of this 'intuitive knowledge' and <b><i>instant invalidation</i></b> <b>of all things text-critical</b> is actually quite sweeping inside live, vibrant churches. <span style="color: #cc0000;">Ordinary Christians just don't give textual critics any credibility whatever. </span> The Bible simply has more authority than academia. And this is true in spite of most Bishops, Priests, pastors and church officials being accredited (and often faithless) academics. <br />
<br />
Textual critics and other academics might dismiss this as mere bigotry, or ignorance, or magical thinking. But actually <i><b>its a stunning example of <span style="color: #cc0000;">intuitive grasp</span> of the real crisis</b></i> <b>in Textual Criticism</b> (Biblical) <b>and many other professions</b>, as we stumble into the 21st century.<br />
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It seems that the 'lay-church' has always had little use for academics, and apparently even for church authorities. The grassroots 'church' just carries along, with or without professors, commentators, leaders, simply thriving and nuturing itself ultimately on the text alone. <br />
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<a href="http://concordiaandkoinonia.files.wordpress.com/2012/05/creeds-what-else-may-i-teach-you.gif" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://concordiaandkoinonia.files.wordpress.com/2012/05/creeds-what-else-may-i-teach-you.gif" height="640" width="582" /></a><br />
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<u><i><b><br /></b></i></u>
<u><i><b><br /></b></i></u>
<u><i><b>The Problem in Sim</b></i></u><i><b>p</b></i><u><i><b>le Terms</b></i></u><br />
<br />
On the one hand, we have never had better access to manuscripts, data, history, and the process of textual transmission than we do now. And we have never had so much science, tools for analysis, and brain-power than we do today.<br />
<br />
On the other hand, never has this 'science' of Textual Criticism been more confused about the 'original text' of the Bible. In fact, its even uncertain of any kind of scientific procedure for how to proceed to discover it. And doubt has extended in a sweeping manner not only to whether original texts can even be discovered, but whether they ever existed at all.<br />
<br />
And never in the history of Biblical Criticism has the entire field of Biblical studies had less prestige and less scientific credibility than now. The sad part is they've earned this lack of credibility in spades.<br />
<br />
<br />
<u><i><b>The Sad Histor</b></i></u><i><b>y</b></i><u><i><b> o</b></i></u><i><b>f</b></i><u><i><b> Textual Criticism</b></i></u><br />
<br />
This will be a unique but terse explanation of what went wrong and why.<br />
<br />
<b>1400s</b> - With the invention of printing, and unprecedented opportunities for literacy, people turned away from the previously necessary task of hand-copying texts, to establishing a uniform, universal printed Bible, at least for each language. Two tasks were immediately recognized: (a) the establishment of the original text, (b) the translating of it into the main languages.<br />
<br />
At the same time, the political climate created by the previous Crusades,<b> the Inquisition, and the Reformation</b> brought out the problems and complexities of the growth of scientific and free thought against dogmatism and abuse of authority. <br />
<br />
<b>1500s</b> - It also became apparent that establishing the original text would not be as simple as thought. Errors and inaccuracies had crept into copies and needed to be spotted and removed. This became a more and more unwieldy task, as more copies (and variants) came to light. Early work of Erasmus, John Mill, Beza, etc., resulted in the establishment of a consensus text, the Traditional or Received Text for the New Testament, while for the Old Testament the Hebrew was used by Protestants, largely bypassing the Latin Vulgate. <br />
<br />
<br />
But a method for the selection process for readings had yet to be developed.<br />
<br />
This was of great concern because <b>the Bible was used as an authority for the correction of the political abuse of power</b>, and was an effective tool in the Reformation of the Christian Churches. <br />
<br />
<b>1600s -</b> The Bible, and the default <b><i>Received Text</i></b> became the cultural property of every nation who received it, that is, most of Western Europe, and the Protestant countries. It provided a common ground and mind-set for interpreting the world. It was used as an authority to appeal to, and argue and reason about differences in religious interpretation.<br />
<br />
<br />
<b>1700 - 1900s</b> - Growing uncertainty in regard to the Bible text, (mainly from collation of textual variants), diminished the overall authority of the Bible for many, just as science began to develop and grow as an apparent alternative to religious dogma. Unfortunately, a reliable and convincing method for establishing the Bible text was still very slow in developing. At the same time, the problem of collating the many hand-copies had grown beyond the abilities of one person to manage. The last two great collators of manuscripts were Tregelles and Tischendorf, but 19th century "methods" of Textual Criticism were largely eclectic and coloured by scepticism about Catholic tradition. <br />
<br />
By the late 1800s, scepticism as an early part of 'scientific attitude' and scepticism of historical claims in particular had led to a <i>de facto</i> approach of constructing a minimalist text based on rejecting any variants that might be possible additions or accumulative editing. From <b>Wetstein</b>'s original doubt (1752), to <b>Lachmann</b>'s deletion program (1831), to <b>Tischendorf</b>'s flip-flopping (1869) and finally <b>Hort</b>'s stubborn scepticism (1882), ratified by <b>Nestle</b> (1904) and promoted by <b>Metzger</b>, and only slightly modified by <b>Aland</b> (1960), we arrived at the 'standard critical text' of the UBS series, used for most 20th century 'modern' English translations.<br />
<br />
<b>But when all was said and done, no credible scientific Text-critical method had actually been developed.</b> Only a stoic scepticism inspired by 19th century materialist science and anti-Catholicism had saturated the field with a minimalist approach, entrenched by simply upholding the <i>status quo</i> for nearly 100 more years.<br />
<br />
As the smoke cleared in the late 20th century, from the battles between traditionalists and moderns, we ended up with essentially two NT texts;<br />
(1) <b>The Received Text,</b> essentially the one used by Christians for the most recent 1,000 years, and<br />
(2) <b> The Critical Text</b>, essentially the smallest text that could be constructed, by rejecting any longer variants and accepting as original every significant omission found in the more ancient copies.<br />
<br />
<br />
<b>Part 2</b> will examine how it happened that no significant progress in textual-critical methodology was achieved, and why the text bifurcated and remains in two branches today, with loyal apologists for both sides.<br />
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<br />Nazaroohttp://www.blogger.com/profile/03584331774685466296noreply@blogger.com2tag:blogger.com,1999:blog-5147898896216997812.post-91406051523472815682014-03-27T01:15:00.002-07:002014-03-27T01:57:06.296-07:00A Few Good Reasons to Dismiss the "Therefore, God Exists" Blog<br />
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<br />
Recently on
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<a href="http://thereforegodexists.com/">Therefore, God Exists</a></div>
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<br /></div>
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There was posted a shallow article entitled, </div>
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<i><b><a href="http://thereforegodexists.com/2014/01/quick-reasons-avoid-king-james-version/">A Few Quick Reasons to Avoid the King James Version</a></b></i></div>
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<br /></div>
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They provided 8 reasons, each with a summary paragraph, which however often did not connect with the header, and contained poisonous disinformation as well:</div>
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<span style="color: #cc0000;"><b>1 – It is just a translation, not a manuscript.</b> ... But there is nothing <b><i>intrinsically valuable</i></b>
about holding fast to the King James Version. </span><br />
<br />
<span style="color: blue;"><b>Comment: </b>Why <i><u>wouldn't</u></i> there be something intrinsically valuable, for instance if it were a decent, relatively unbiased translation of a very accurate text? </span><br />
<span style="color: blue;"><b><i>Most detractors of the KJV do so because they have a hidden agenda: </i></b> They really want to promote an alternate version, such as the <b>NASV</b> (see <b>2</b> below!). Their own lack of connection to the 400 year old English Bible is apparent, when they themselves admit they don't understand it (2), don't use it (3), value "older manuscript" texts more highly (4), think its 'unreadable' (5). </span><br />
<span style="color: blue;">What the Christian reader of the article is not being told is that those campaigning against the traditional KJV are sponsored by Roman Catholic publishers and investors who want to promote Roman Catholic friendly translations. They have no real concern or interest in textual issues at all. Its about translation that favours Roman Catholic doctrine.</span><br />
<span style="color: blue;"> </span><br />
<span style="color: #cc0000;"><br /></span><br />
<span style="color: #cc0000;">
</span><span style="color: #cc0000;"><b>2 – It was written hundreds of years ago.</b> Imagine
that you were transported to the year 1611 and began to interact with
the people around you. They would regard your tongue as strange and
foreign, even if they can generally understand what you are saying. But
on a certain level, your language and theirs will make for difficulties.
You would need some sort of expert to translate between the two of you.
If we feel that we need to understand what men have to say, how much
more do we need to understand what God has to say? Get a translator, a
New King James Version perhaps, or better yet, a New American Standard
Bible.</span><br />
<br />
<span style="color: blue;"><b>Comment: </b>The exaggeration of the KJV text is here blatant. The most popular KJV Bible is <b><u><i>not</i></u></b> the text of <b>1611</b> at all, but a revised modernized text done in the 19th century, and which has been further updated in the 20th and 21st centuries in the form of the New King James Version, and the KJV 2000 etc. There is no problem accessing a readable, authoritative KJV text, and it certainly doesn't require a 'translator' for the modern reader to understand it. </span><br />
<br />
<span style="color: #cc0000;">
</span><span style="color: #cc0000;"><b>3 – We do not use the original KJV.</b> The original KJV
was overwhelmed with errors. There were literally thousands of
corrections between 1611 and 1769. We do not use the 1611 version, we
use the 1769 version. For you to say that we should use the 1769 version
is to concede that we need to appeal to the updates that scholars
offered between 1611 and 1769. Why wouldn’t we appeal also to the
updates that modern scholars offer based on the evolution of the
language?</span><br />
<br />
<span style="color: blue;"><b>Comment: </b>The Bible has never been "overwhelmed by errors". It was a readable text for those in the Byzantine Empire in Greek, and also for the Roman Empire in Latin, and finally it was an exceptionally well executed translation into English which was based on earlier work both by individuals and sanctioned editions like the Bishop's Bible. The unique thing about the KJV was that it was commissioned and executed by a large team of university scholars from Cambridge and Oxford, and made use of the state of the art of knowledge at that time. And few KJV advocates today would object to a <b><i>"<span style="color: #cc0000;">New</span> King James Version"</i></b> (<b>NKJV</b>) for someone wanting to read an even more modern text.</span><br />
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<br />
<span style="color: #cc0000;">
</span><span style="color: #cc0000;"><b>4 – We have discovered older manuscripts.</b> When the
original KJV was written, we did not have nearly as many translations as
we have now. We have discovered thousands of manuscripts used by the
early church. In some cases, the translation rendered by the KJV needs
to be overridden by the new manuscripts. For example, part of 1 John
5:7-8 is not present in the majority of the oldest manuscripts.</span><br />
<br />
<span style="color: blue;"><b>Comment: </b>This is largely misleading, since the older texts were available for comparison even in the 15th century, and ALL Protestant Bibles from Luther to Calvin to King James have been based on "critical texts" of both the Old and New Testaments. The scholars of the last 4 centuries were well aware of both the content and the problems of the supposed <i><span style="color: #cc0000;">"older and better manuscripts"</span></i>. </span><br />
<span style="color: blue;">One can read these two articles with profit on that subject:</span><br />
<br />
<a href="http://textualcriticism.scienceontheweb.net/SUPLEM/Pickering-BestMSS.html">W. Pickering (2009) Oldest = Best MSS?</a> - early errors<br />
<a href="http://textualcriticism.scienceontheweb.net/SUPLEM/Holland-BestMSS.html">T. Holland (2009) "Oldest & Best MSS"</a> - & Byzantine<br />
<br />
<span style="color: blue;"><br /></span>
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<span style="color: #cc0000;">
</span><span style="color: #cc0000;"><b>5 – The King James Version is unreadable.</b> Due to the
evolution of language, we often just cannot understand what the author
is expressing. 1 Samuel 5:12 reads, “The men that died not were smitten
with the emerods.” What is an emerod? Luke 17:9 says, “Doth he thank the
servant because he did the things that were commanded him? I trow not.”
I trow not? Psalm 5:6 says “Thou shalt destroy them that speak
leasing.” Does God dislike realtors? There are many examples of this.
Would it not make more sense if this were translated into our native
language?</span><br />
<br />
<span style="color: blue;"><b>Comment: </b>The modern reader largely escapes these supposed difficulties by simply using a well annotated text with marginal notes, just as one would do using a "modern" version. In regard to the 19th century text (no one uses the 1611), there is a list available of a 100 words or so that have somewhat changed meaning over the centuries, and could be potentially misleading. But anyone who loves the Bible will naturally be interested enough in these things to make use of such handy quick-lists, such as this one here:</span><br />
<span style="color: blue;"></span><b><br /><a href="http://textualcriticism.scienceontheweb.net/SUPLEM/KJVwords.html">KJV Word List</a></b> - key word updates <br />
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<br />
<span style="color: #cc0000;">
</span><span style="color: #cc0000;"><b>6 – We do not force non-English speakers to read the King James Version.</b>
When we want to share the word of God with non-English speaking people,
we do not tell them that they need to learn 1611 English. We do not
translate the Bible into 1611 Chinese and give it to the Chinese. We
translate it from Greek into their common language. Why do we not do the
same for ourselves? </span><br />
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<span style="color: blue;"><b>Comment: </b>Another red herring. No KJV advocate uses the 1611 version, so why even discuss it?</span><br />
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<br />
<span style="color: #cc0000;">
</span><span style="color: #cc0000;"><b>7 – The King James Version has been abused.</b> There
are many people who attempt to say that the King James Version is the
only version of the Bible that we can use. Bordering on <b><i>bibliolatry</i></b>,
this idea <b>causes division</b> and strive within the body of Christ. While
the KJV has a great part in the history of the Scripture, it would be
better if this movement would just fade into irrelevancy. Perhaps to do
that, we can just popularize the other, better, modern translations.</span><br />
<br />
<span style="color: blue;"><b>Comment: </b>Unity of agreement on the historical text does not promote division or 'bibliolatry', a word coined by opponents of a fixed biblical text to imply that stability of text and defending the traditional text is some kind of 'idolatry'. <i><b>What really causes division is</b></i> when promoters of radical changes to the text spread disinformation about the true state of the Bible text and its reliability. </span><br />
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<br />
<span style="color: #cc0000;">
</span><span style="color: #cc0000;"><b>8 – There are better translations.</b> Teams of scholars
have carefully executed the processes of textual criticism upon the
oldest versions of the Greek manuscripts that we have (older than that
used by the KJV translators). They now offer us a translation of the
Bible that is easier to understand without compromising the biblical
data. The NASB is a reliable, formula (word-for-word) translation for us
to use.</span><br />
<br />
<span style="color: #cc0000;"> </span><span style="color: blue;"><b>Comment: </b>A far more honest statement would be to say that there are often useful and novel renderings in modern versions which may give insights or be more appealing to modern readers. This is not a question of "superiority" of translation generally, because at least as often as they improve clarity, modern translators create confusion, blur the meaning, or introduce ambiguity in the text that previously did not even exist. There is no "better translation", and the modern reader should beware of other issues, such as the liberty that modern translators take with the text to express their own interpretations, and perhaps more importantly, their unsound reliance upon inferior texts and reconstructions because they are 'novel' and represented by 'older copies'. </span><br />
<span style="color: blue;"><br /></span>
<span style="color: blue;">Its at least as important what reconstructed text you are translating from, as it is how well you translate it. </span><br />
<span style="color: blue;"><br /></span>Nazaroohttp://www.blogger.com/profile/03584331774685466296noreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-6723995924769930642012-01-08T11:15:00.000-08:002012-01-08T11:15:32.865-08:00Translation is not a Secular MatterSometimes the obvious escapes us as Christians.<br />
The following picture however is worth a thousand words,<br />
as to what is wrong with modern Bible translating.<br />
As if it could be done as one would translate a political speech,<br />
or a fiction novel about ordinary and mundane subjects.<br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNlVb1Oh-4wI0PE0kRoSSZR4h0Ck3TRAQEe09AWwi4ewtLWwVNkYnQnxiGHRxguRMwuOtxCpmuRNXjTFU5vTk0Re2GAS1BS-hbhVt9HU8uRx9YrjBDBvLpzKhaTIKtqPy-1KXWosxKUO5x/s1600/Boromir-HolySpirit.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNlVb1Oh-4wI0PE0kRoSSZR4h0Ck3TRAQEe09AWwi4ewtLWwVNkYnQnxiGHRxguRMwuOtxCpmuRNXjTFU5vTk0Re2GAS1BS-hbhVt9HU8uRx9YrjBDBvLpzKhaTIKtqPy-1KXWosxKUO5x/s1600/Boromir-HolySpirit.jpg" /></a></div>Nazaroohttp://www.blogger.com/profile/03584331774685466296noreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-67126053623419224222011-11-26T13:14:00.000-08:002011-11-26T13:14:26.174-08:00Translations in a Nutshell<div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAzughFToD_u_nPg3amoohY3SJ3L-SmKCgd-HCU_9KmfNc4S0FBanp6JSAEyovJpqhLlqRJHDiQt8j5MmhmFDv8CgZ1uVLvjyxx16WDWVIF-PI3WrvQTI2sNgU-LcIJtUVQNnW71YQInq5/s1600/FiveBibles.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAzughFToD_u_nPg3amoohY3SJ3L-SmKCgd-HCU_9KmfNc4S0FBanp6JSAEyovJpqhLlqRJHDiQt8j5MmhmFDv8CgZ1uVLvjyxx16WDWVIF-PI3WrvQTI2sNgU-LcIJtUVQNnW71YQInq5/s1600/FiveBibles.jpg" /></a><br />
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<b>Sometimes a picture is worth a thousand words...</b>Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-5147898896216997812.post-37398760177084405912011-10-16T20:32:00.000-07:002011-10-16T20:35:15.556-07:00Kittel's AntiSemitism and O.T. Sabotage (cont.)<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihybKPXCm5hpe_W1ZFd8GSGGmxCyajayZ9rmSzsFBprNPjkjpayHvoYeHDjifltoFbYto4qRogArJD09wKCDXzo7hFGBcAfuihZKaNuFCNxqPtC2Xt0655JuSkjWN6EVXcTNIkLjUZAenk/s1600/kittel-gerhard.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihybKPXCm5hpe_W1ZFd8GSGGmxCyajayZ9rmSzsFBprNPjkjpayHvoYeHDjifltoFbYto4qRogArJD09wKCDXzo7hFGBcAfuihZKaNuFCNxqPtC2Xt0655JuSkjWN6EVXcTNIkLjUZAenk/s1600/kittel-gerhard.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><i><b>Gerhard Kittel: Nazi Racial Propagandist</b></i></td></tr>
</tbody></table><br />
<br />
<br />
We here follow up with an epitome of the important discussion of <b>Gerhard Kittel </b>and his distortion of the O.T. text (adopted to this day by modern versions). Here are important excerpts from <b>R. P. Ericksen</b>'s <u><i><b>Theologians under Hitler</b></i></u> (Yale U. Press, 1985), Chapter II:<br />
<div style="text-align: justify;"><blockquote style="color: blue;">"One clue is that <span style="color: red;">[Kittel]</span> was a National Socialist. ...Kittel was a charter member [of the <i><b>Nat. Inst. for the History of the New Germany</b></i>], and he gave his expertise and reputation to the <i><b>[Research Section on the Jewish Question]</b></i> from 1936 onward.<br />
In 1947...<b>J.R. Porter</b> (Theology) praises Kittel's <span style="color: red;">"profound biblical scholarship"</span> with no reference at all to his unseemly politics. ... German historians have shown little interest in Kittel. [But] his self-proclaimed role as theological expert on the 'Jewish Question' make him an important figure, especially under<span style="color: red;"> [the Nazi]</span> regime.<br />
...<span style="color: red;">[Historian]</span> L. Siegele-Wenschkewitz (1978) makes several mistakes;...to discuss <i style="color: #990000;">'Gerhard Kittel and the Jewish Question'</i> and ignore his increasingly harsh work after 1933 is at best misleading. ...[she] also ignores much of the harshness of <i><b>Die Judenfrage</b></i>, harshness which Kittel himself acknowledged and justified, pleading with <span style="color: red;">[German]</span> Christians not to become sentimental or soft.<br />
She says, <i><span style="color: #990000;">'From a sympathizer of the presumably moderate Fuhrer, he became an opponent of the National Socialist politics of destruction.' </span></i>...It seems clear that after a short time Kittel saw the error of his ways. she concludes that Kittel's chief error was to misunderstand Hitler and his real attitude towards Christianity. [Yet] there is very little evidence that Kittel experienced a change of heart prior to 1945, despite the abundant evidence <span style="color: red;">[available to him]</span> to correct his misunderstanding.<br />
<i><b>Kittel produced a body of work between 1933 and 1944 filled with hatred and slander towards Jews and warmly supportive of National Socialist anti-Jewish policies</b></i> (Siegle-Wenschkewitz has acknowledged this more recently).<br />
...He took an evil stance. It may or may not have been proper to try, convict and imprison Kittel in 1945. ... But it is relatively easier to conclude that <b>Kittel was wrong, whether or not he was criminally guilty. ...</b><br />
<b style="color: black;">He was linked to the single most objectionable aspect of Hitler's reign, <i>the Jewish policy.</i></b> On both counts Kittel was singularly and distinctly wrong. ...<br />
(Ericksen, p. 28-31)</blockquote></div>Nazaroohttp://www.blogger.com/profile/03584331774685466296noreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-21045555626824465362011-10-08T04:14:00.000-07:002011-10-08T04:25:42.591-07:00Shopping for a NT Text-Critical Theory<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHEBcF6mxtFE4OqTlW6rQU2YAzAWgmsDdXjfaoNCpfMdIiXOHM1rHDgSTc7koXL6QORon9nstDSliF4OX2vgt6DYcaAg6GGKxiJgNGD4ElbZrH0C19FdclwVBnSeKh49mUIgtr9NtOFNFX/s1600/the_twilight_zone_1959-show.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="239" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHEBcF6mxtFE4OqTlW6rQU2YAzAWgmsDdXjfaoNCpfMdIiXOHM1rHDgSTc7koXL6QORon9nstDSliF4OX2vgt6DYcaAg6GGKxiJgNGD4ElbZrH0C19FdclwVBnSeKh49mUIgtr9NtOFNFX/s320/the_twilight_zone_1959-show.jpg" width="320" /></a></div><br />
Imagine if you will, a world where sound collides with color, where the boundaries of time and space are blurred, and where the improbable and impossible thrive, and coexist side by side. <i>Yet this is no dreamworld</i>... its the everyday world of the <b>New Testament Textual Critic</b>. Of course you knew that already.<br />
<br />
But now let us suppose an even more fantastic occurrence: <b>truth in advertising.</b> Imagine all the glitz and packaging has been stripped away; the misdirection, the sleight of hand, the magician's banter, the sexy assistant, the clever lighting, all removed, leaving all offerings naked and vulnerable, their ugly secrets exposed.<br />
<br />
In such a world, open to the sunshine, the 'goods' dangle lamely, completely transparent to the buyer. Let us enter, and find what proposals await the Christian who searches for the normally elusive and difficult to identify 'word of God', in its purest and most direct form.<br />
<br />
______________________________________<br />
<br />
<b> Door # 1</b>: <b style="color: blue;"><i>The Traditional Text.</i></b><br />
It is called the <i>"<b>Textus Receptus</b>"</i> (TR), the <b>Byzantine Text-type</b> (Byz.), the <b>Majority Text</b>, the Traditional Text, the Antiochian, the "Syrian", the Lucian Recension, and the 'Late text', almost interchangeably, depending upon who is talking and when. <sup style="color: red;"><b>1</b></sup><br />
<br />
Even most of its detractors will admit that this NT text has been used by Christians throughout Europe from Spain to Russia, for at least a thousand years, from the 9th century to the 19th, with very little variation. It has been used by Greek Orthodox, by Roman Catholics in Latin translation, and even accepted by Protestants for some 400 years from 1500 to 1900. It is admitted to be the text found in most of the 5,000 surviving handwritten Greek copies, and 20,000 Latin copies, spanning this period. <b> </b><br />
<br />
<b>But it has its problems:</b><br />
<br />
(1) <b>There is no complete copy of this text older than the 4th century.</b> Most of its 'readings' can be traced back to the 2nd century, through papyri, 'Versions' (early translations) and early Christian writers (ECWs), but there is no complete copy for this text in its entirety. Earlier witnesses seem to show instead wild 'mixed texts' with individual readings coexisting alongside rival readings of other text-types.<br />
<br />
(2) <b>A few standard verses lack the support of a majority of witnesses.</b> For instance, the infamous <i>Johannine Comma</i> (1st Jn 5:7-8) and a verse or two in Acts have little support from any Greek manuscripts. <br />
<br />
(3) <b>The Traditional Text has some secondary features</b>. The text appears to have evolved slightly, with grammatical and stylistic changes reflecting the Greek language as it was later used. This places a 'layer' over the text, and distances it from the presumed 'original'. Spelling and syntax have been standardized over time, removing some of the idiosyncrasies of individual writers and early form, making it somewhat 'artificial'. Possibly even a few readings have been harmonized with parallel passages. <br />
<br />
<br />
______________________________________<br />
<br />
<b> Door # 2</b>: <b style="color: blue;"><i>The Critical Text.</i></b><br />
Also known as the <b>"Alexandrian", Egyptian, Uncial</b>, or <b>'Neutral' text</b>. This text has been constructed mainly or almost exclusively from favorite 4th century Uncial manuscripts (the oldest available in the 19th century), notably, Codex <b>B</b> (Vatican 1209) and codex <b><span style="font-size: large;">א</span></b> (Sinaiticus). The theory was, older was better, and closer to the original.<br />
<br />
<b>The main problems with this text are:</b><br />
<br />
(1) <b>The 'critical' text ignores the text contained in 95% of manuscripts</b>. All the later copies are dismissed as 'secondary' and ignored. This in effect forms a claim against the NT used by the majority of Christians throughout history. The presumption is that the original text was interpolated and altered so badly that it was essentially 'lost', preserved only in a few unused documents. For extreme Protestants, marginalized sects, and even atheists, this is not so hard to swallow. The NT supposedly suffered the same fate as ordinary books that were hand-copied. But to buy this, one must abandon any distinct doctrine of Providential Preservation or Divine guidance granted by God to Christians. The 'originals' are presumed lost, and any text now reconstructed is neither original nor 'inspired'. The critical text is a conscious rejection of the traditional text (see above). It necessarily involves limiting 'divine inspiration' to the (now lost) autographs, and downgrading the authority of currently printed Bibles of every type. <br />
<br />
(2) <b>The 'critical' text is riddled with errors.</b> There is little doubt that critics have succeeded in collecting together many common readings from the 2nd to 4th centuries. Unfortunately, many of these, while legitimately reflecting earlier texts, are quite obviously scribal blunders. Critics have not so much reconstructed <i>'the early text',</i> as they have compiled a catalog of genealogically propagated boners. The main principle used, <i style="color: blue;">"Prefer the Shorter Reading"</i>, was supposed to be based on scribal habits, but it is now known that scribes tended to accidentally omit lines 2 to 10 times as often as they 'interpolated'.<br />
<br />
(3) <b>The 'critical' text ignores the earliest evidence.</b> Subsequent discoveries in the last century have provided many early papyri and fragments, averaging 100 or more years earlier than 4th century Uncial copies. If the same principles were applied today (i.e., use only the oldest MSS, prefer the shorter reading) we would have a quite different 'critical text'. The new text however would still be basically an Egyptian text, because all the papyri come from Egypt. The early evidence is simply too narrow geographically.<br />
<br />
(4) <b>There is no reason for Christians to switch to the critical text. </b> Since the critical text cannot be shown to be 'better' in any significant way than the traditional text, there is no reason to prefer it over the text that Christians have used for nearly a thousand years. Nevertheless, most 'modern' translations are based on this poorly constructed and now outdated text.<br />
<br />
______________________________________<br />
<br />
<b> Door # 3</b>: <b style="color: blue;"><i>Make Your Own Text.</i></b><br />
<br />
Since the first two options above are really the only game in town, the only third option for the savvy shopper is to reconstruct his own text. This is not impossible, but one may wonder what kind of result will follow.<br />
<br />
<i><b>Here are the Problems with Option 3:</b></i><br />
<br />
(1) <b>The Individual becomes Judge over the text.</b> The obvious danger and temptation is for the individual to simply pick and choose readings he or she likes, and reject unpopular readings. The NT becomes a 'salad bar', and each individual creates his own 'Bible'. One can see that even if relatively well-done, the text is being filtered through individual bias and ignorance.<br />
<br />
(2) <b>The Authority of the Text is eroded.</b> Its hard not to see that the very nature of what a 'Bible' is will change, if individuals are allowed to customize their own texts to any great extent. <i style="color: blue;"> 'Heed the word of the Lord'</i> becomes now <i style="color: #274e13;">'Choose what you will heed from the Lord.'</i><br />
<br />
(3) <b>The Nature of Faith and Belief is Altered. </b> One's belief about the Bible would be fundamentally changed. One now must adopt a belief that 'the Bible' is more like a quest, an archaeological dig, or a treasure-hunt. One no longer believes in a publicly delivered clear and common message from God to all. It is now something akin to 'cat and mouse', with a personalized individual message, differing from person to person.<br />
<br />
Welcome, to ...the Twilight Zone.<br />
<br />
<blockquote><div style="color: red;">"Walk while ye have the light, </div><div style="color: red;">lest darkness come upon you:</div><div style="color: red;">..while ye have light, </div><div style="color: red;">believe in the light,</div><span style="color: red;">that ye may be the children of light."</span> (John 12:35-36)</blockquote><br />
<br />
<br />
<hr /><br />
<span style="font-size: x-small;">1. To be fair, many will meticulously document distinctions between these terms, both in specific readings, and in real or imagined histories and pedigrees. But when all is said and done, every permutation and edition, every 'version' of this text, is to all intents and purposes virtually identical in content. Even with some 6,000 variants between manuscripts, even with a few stunning differences (e.g., 1st Jn 5:7-8), a person would be hard-pressed to come up with a really critically important difference among the witnesses and editions of this text. Most variants don't significantly affect actual translation, and the few that do amount to a mere handful of minor disputes. </span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-81330175565046181982011-09-25T02:16:00.000-07:002011-09-25T02:20:50.590-07:00The NAZIs and the NIV (New International Version)<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihybKPXCm5hpe_W1ZFd8GSGGmxCyajayZ9rmSzsFBprNPjkjpayHvoYeHDjifltoFbYto4qRogArJD09wKCDXzo7hFGBcAfuihZKaNuFCNxqPtC2Xt0655JuSkjWN6EVXcTNIkLjUZAenk/s1600/kittel-gerhard.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihybKPXCm5hpe_W1ZFd8GSGGmxCyajayZ9rmSzsFBprNPjkjpayHvoYeHDjifltoFbYto4qRogArJD09wKCDXzo7hFGBcAfuihZKaNuFCNxqPtC2Xt0655JuSkjWN6EVXcTNIkLjUZAenk/s1600/kittel-gerhard.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><i><b>Kittle, Nazi Theologian</b></i></td></tr>
</tbody></table><div style="color: blue;"><br />
</div><div style="color: blue;">The following excerpt is from a U.S. Christian Bible site:</div><br />
<br />
<span style="color: #3f6f9f;"><b>Is the NIV really the Nazi Inspired Version...?</b></span><br />
<span style="font-size: x-small;"><br />
So what is the Nazi connection with the NIV?<br />
If you look in the introduction and preface of the NIV so called Bible, you will see a reference to <b><i>Kittels Theological dictionary</i></b>.<br />
<br />
Kittel's Theological greek dictionary is a standard of the modernist liberal Bible seminarys.<br />
<b><br />
Kittel was a Nazi under Hitler. </b>Kittel was a friend of Hitler and a member of the Nazi party!<br />
To Join the Nazi party you had to swear allegiance to Adolf Hitler. (I prefer Jesus thank you)<br />
Kittel was an early member of the Nazi party and was jailed for war crimes at the Nuremberg war crimes tribunal after WWII. <br />
<br />
Perhaps Your Pastor uses this nazi for his Theological dictionary to tell him what greek words mean in the new testament...<br />
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<i><b>The watchtower society</b></i> (Jehovah's Witnesses) uses the same exact manuscripts to give them " NEW LIGHT " I guess the light they see is from the angel of light that fell from heaven...<br />
so would you trust the jehovah's witnesses for your Bible - their founder and the watchtower used to rely upon the KJV until they decided the Nazi Bible was better....</span><br />
<blockquote><br />
<span style="color: #3f6f9f;"><b>Do you trust a fiend, oops friend of Hitler to define the words of the Bible...?</b></span> </blockquote><span style="font-size: x-small;"><br />
This is serious!<br />
Look in the intro and preface to your <i><b>NIV</b></i> (Nazi Inspired Version) and see <b>Kittel</b>'s name as a source.<br />
</span> <br />
<br />
<br />
<div style="text-align: center;"><span style="color: #3f6f9f;"><b>Book Review and Documentation</b></span> </div><span style="font-size: x-small;"> </span><br />
<blockquote><span style="font-size: x-small;"> <span style="color: blue; font-size: small;"><i><b><u>Theologians Under Hitler:</u> </b></i></span></span><br />
<span style="font-size: x-small;"> <b><span style="color: blue;">Gerhard Kittel, Paul Althaus, and Emmanuel Hirsch</span></b></span><br />
<span style="font-size: x-small;"> <b>By Robert P. Ericksen</b></span><br />
<span style="font-size: x-small;"> New Haven, <b>Yale University Press</b>, 1985. 245 pp. .00.</span><br />
<span style="font-size: x-small;"> ASIN: 0300029268 </span></blockquote><span style="font-size: x-small;"> <br />
(This book is also acknowledged as historically accurate by the ADL) <br />
- this is too well documented to be false!<br />
<br />
<b>Ericksen</b> here presents his interpretation of the work and thought of three of Germany's great Protestant theological thinkers who supported Adolf Hitler. It is a most revealing study. He attempts throughout the work to understand how these three could have lent support to Hitler. He reviews the social setting of the Weimar Republic, deals with what he calls the crisis of modernity, and offers an interpretation of Protestant theological developments prior to and during Hitler's rise. Then he proceeds to study the three in turn.<br />
Ericksen is concerned to show that there is, in a certain sense, intellectual integrity in the positions held by the three scholars, a point that for him seems to raise fundamental questions about Christian theology as such.<br />
<br />
How can a persons theology be sound and still enable one to support the monstrous thought of Adolf Hitler?<br />
<br />
The answer to this question is not too satisfactory. There appears to this reviewer to be some lack of clarity in the very statement of the thesis. How can one separate theological thought entirely from the political, social, and cultural setting and consequences of the thought? <br />
<br />
Christianity is claimed by Ericksen to contain strains at once anti-Jewish and anti-modern. But some of the German theologians with whom he deals (Barth, Tillich, even Bultmann in most respects) have theological constructions neither anti-Jewish nor anti-modern.<br />
<br />
Still, this work is immensely important and instructive. We have lengthy chapters, richly documented, dealing with the three theologians. Ericksen is not himself a trained theologian, I believe, but he has reviewed theological developments prior to and during the lifetime of these three theologians and has offered his own assessment of strengths and limitations in these developments. It is most interesting to hear and ponder his evaluations, for they are sensitive and discerning over and again.</span><br />
<span style="font-size: x-small;"></span><br />
<span style="font-size: x-small;"></span><br />
<span style="font-size: x-small;"></span><br />
<span style="font-size: x-small;"></span><br />
<span style="font-size: x-small;"></span><br />
<span style="font-size: x-small;"><br />
</span><span style="color: #0b5394; font-size: x-small;"><i><b><u>Theologians Under Hitler</u>: </b></i><b>Gerhard Kittel, Paul Althaus, and Emmanuel Hirsch</b></span><br />
<span style="font-size: x-small;"><b> </b><br />
</span><br />
<blockquote><span style="font-size: x-small;"><b> Gerhard Kittel</b>, perhaps the best known of the three because of his editorship of the massive </span><br />
<span style="font-size: x-small;"> (Theological Dictionary of the New Testament)</span><br />
<span style="font-size: x-small;"> Hardcover: 1392 pages ; Dimensions (in inches): 2.64 x 9.84 x 7.14 </span><br />
<span style="font-size: x-small;"> Publisher: Wm. B. Eerdmans Publishing Co.; Abridged edition (October 1986) </span><br />
<span style="font-size: x-small;"> ISBN: 0802824048 <i><b> </b></i></span></blockquote><blockquote><span style="font-size: x-small;"><i><b>Theologisches word buch zum Neuen Testament,</b></i> now available in English translation,</span></blockquote><b>Kittel</b><span style="font-size: x-small;"><b> </b>knew ancient Judaism very well and spent much of his life polemicizing against Jewish thought.</span> <span style="font-size: x-small;">He was in support of a Christianity freed of Jewish elements. He always claimed not to be anti-Semitic, but simply to be doing scholarly work that revealed the sharp contrasts between Judaism and Christianity. Many scholars in Germany have also drawn the contrast too sharply, but Kittel cannot be freed of the charge of having found support in his scholarship for his Nazi position with regard to the Jews.</span><br />
<span style="font-size: x-small;"><br />
<b>Emmanuel Hirsch,</b> immensely learned in Protestant theology and a thoroughgoing apologist for Nazism, accomplished feats of scholarly work, especially in the history of Protestant thought. It is easy enough to spot the points where his Nazi views appear, but much of his work continues to be of great value.<br />
<b><br />
Paul Althaus </b>is perhaps the most tragic of the three figures. Long associated with the Erlangen approach to theology and a great interpreter of Martin Luther, his constructive theological work aimed at showing how important the community was for an understanding of Christianity, and how central this notion of peoplehood had been for ancient Israel and was for the early Christian community-points well recognized and underscored today. But he was able to wring from this understanding a contemporary viewpoint in support of Hitler's call for peoplehood, racial purity, and land. A fine and discerning theological emphasis was perverted into a position that accommodated the Hitler movement. After the late 1930s, it appears, Althaus wrote nothing further that could easily be used for political-propagandistic purposes by the Nazis.<br />
<br />
One reads such a study with a sense of deep sadness as well as with frequent outbursts of anger. One need not share the view of the author that any one of the three theologians under review actually made Nazism intellectually respectable. One can hardly escape the author's conclusion, however: we all have much to learn from a careful review of the life and work of the three, for such aberrations, alongside Nazism's unspeakable accompanying deeds, could occur again. <br />
<br />
Reviewed by:<br />
<br />
<b>Walter Harrelson, </b><br />
<br />
Vanderbilt Divinity School<br />
Nashville, Tennessee</span>Nazaroohttp://www.blogger.com/profile/03584331774685466296noreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-88149808322329404852011-09-08T04:17:00.000-07:002011-09-08T04:21:32.584-07:00How the Germans perverted the Bible<div class="vb_postbit" id="post_message_2779052">I'm reposting this short article on Kittle, because to this day modern translations use his text of the Hebrew O.T. as a basis for the Protestant Bible, including his translational suggestions through his "Hebrew Lexicon":<br />
<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihybKPXCm5hpe_W1ZFd8GSGGmxCyajayZ9rmSzsFBprNPjkjpayHvoYeHDjifltoFbYto4qRogArJD09wKCDXzo7hFGBcAfuihZKaNuFCNxqPtC2Xt0655JuSkjWN6EVXcTNIkLjUZAenk/s1600/kittel-gerhard.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihybKPXCm5hpe_W1ZFd8GSGGmxCyajayZ9rmSzsFBprNPjkjpayHvoYeHDjifltoFbYto4qRogArJD09wKCDXzo7hFGBcAfuihZKaNuFCNxqPtC2Xt0655JuSkjWN6EVXcTNIkLjUZAenk/s1600/kittel-gerhard.jpg" /></a></div><br />
<br />
<b><span style="font-size: small;">Monday, April 4, 2011 (<a href="http://www.blogger.com/profile/06142504168764152621" target="_blank">Elizabeth K. Best, PhD)</a></span></b><br />
<br />
<b> <a href="http://wherearethejews.blogspot.com/2011_04_04_archive.html#7882711577721886518" target="_blank">Kittel a '<i>Minor</i> Nazi'? Think Again: Kittel as the 'author' of 'Alien Status' for the Jews.</a> </b><br />
<br />
<br />
<br />
In Robert Ericksen's book, Theologians Under Hitler part of his delineation of Gerhard Kittel's role in the war and assessment of culpability in war crimes is his role in establishing the concept in National Socialist policy/law of the status of 'guest-citizenship' or 'alien-status'. While many in holocaust education are aware of the 'guest status' of the Jews in German Society from 1933 on, ,many are not aware of its doctrinal or theological underpinnings, nor that it was Gerhard Kittel, the editor of the <a href="http://www.amazon.com/Theological-Dictionary-Testament-Gerhard-Kittel/dp/0802824048?ie=UTF8&tag=seditionactbl-20&link_code=btl&camp=213689&creative=392969" target="_blank">Theological Dictionary of the New Testament</a><img alt="" border="0" src="http://www.assoc-amazon.com/e/ir?t=seditionactbl-20&l=btl&camp=213689&creative=392969&o=1&a=0802824048" />, who founded doctrinal anti-Semitism in the Third Reich, who was primarily responsible for the theological basis of 'alien status' for the Jews.<br />
<br />
The reason Kittel's role in the establishment of '<b>guest-citizenship</b>' is important is<br />
<blockquote>1.<b> It establishes Kittel's primary role as a Nazi Theologian and not just a bystander.</b> </blockquote><blockquote><b>2. It establishes Kittel's culpability in war crimes, in subterfuge and sedition against the German Church,</b></blockquote><blockquote><b>3. It establishes Kittel's ideological commitment to Nazism and not merely perfunctory party membership.</b> </blockquote><blockquote><b>4. It demonstrates the extent of doctrinal anti-Semitism which was vital to Reich Policy, and</b> </blockquote><blockquote><b>5. It establishes at least part of the war upon the Jews as clearly doctrinal and ideological.</b></blockquote>That it is important to establish Kittel as a loyal Nazi and not merely among the thousands who joined the ranks to keep the peace or their employment, can be seen in the role of Kittel during and following the war: though arrested at the end of the war and imprisoned for war crimes, Kittel's <i>Dictionary of the New Testament </i>and his father Rudolf's <b><i>Biblia Hebraica</i></b>, have established themselves as the primary ground for translation of all modern English bibles.To believe that translations made with the Old Testament and the accompanying lexicon by ardent anti-Semites would not produce a tainted text, with at least underpinnings of the broad stream of dejudification, would seem far more ludicrous than to take the stand of most modern bible translators, that Kittel either wasn't a Nazi, or that it had no affect on his scholarly work. That aside, though, one need consider the 'exegesis' of the platform of guest-citizenship which Kittel refers in his writing to as 'alien status' to understand that the war against the Jews was indeed a religious and ideological one and not merely a political one as many scholars would prefer to avoid being labeled 'reactionary'.<br />
<br />
<b>The Concept of Guest Citizenship (Alien Status)</b>.<br />
<br />
To understand why there would even be a question of 'guest citizenship' necessitates understanding the concept of the 'Volk', the concept of 'blut und boden' or 'blood and soil' and the construct of national identities and a 'nation within a nation'.<br />
<br />
<b>The Volk</b> was the German concept of the 'gestalt' or whole of the people, the german people, consisting of the conglomerate 'soul' of the people, their culture, religion, politics, society, etc as something that was a sum of the parts and yet greater than the parts. 'Volk' may be translated akin to 'folk' or people, and the concept was used throughout Nazi policy and thought. It was not a group of individuals, but the 'Volk' that would rebuild Germany and lead it to a new day and age,; it was the 'volk' that would triumph victoriously over other nations which had left Germany desolate, it was the 'Volk' which would see a restored Germany, with they as her people.<br />
<br />
The idea of <b><i>'blut und boden</i></b>' or 'blood and soil' was that a people to be a people belonged in a real and mystical sense to the land from which they hailed and in which their ancestors had lived. The tie between the German people and their land or soil was foundational in much of the thought that pervaded influential belief systems such as those of armarten society tying Germans to lineage and the land, or the 'oceanic' views of such as Gobineau and other racial scientists in which certain evolved peoples lived in certain regions: he posited that nations bordering the oceans had certain characteristics, while even Nietzsche in his formulations of the the 'Hyperboreans' posited that more evolved or racially superior peoples lived 'above Boreas' or rather in the winter climes. (Taha) Kittel would use this theme of a people and a land prominently in several writings.<br />
<br />
The third concept is that of a '<i><b>national identity' or a nation within a nation</b></i>. This is somewhat more complex than merely the concept of the 'Volk' because it entails the nature of persons of multiple nationalities living together 'under one roof', so to speak. Today, that is not a great difficulty to many, especially in the US and Great Britain as many nations have become multicultural, with those of many nationalities living side by side. The National Socialists though saw the Jews, as a separate nation, living within their nation, although many Jews, especially more liberal Jews saw themselves as German citizens, and Jews. This conflict was the issue that Kittel would take and make 'theologically acceptable' as he had with other aspects of anti-Semitism.<br />
<br />
<b>Kittel and 'Alien Status</b>'<br />
<br />
Kittel based his writings on a doctrinal treatise he had proposed even before the war. He saw the Jews as also a people characterized by <b><i>'blut und boden' </i></b>and he built a biblical argument: since the Bible clearly shows God as designating the Jews as 'chosen' and 'Israel' as their promised homeland (there are a multitude of passages), the Jews, ergo, are tied to Israel. They are a people with a land, and they are so 'identity-bound' to Israel that the two are inseparable, and remained inseparable in the various exiles (e.g. the Babylonian/Assyrian exile, or the dispersion in 70ad, with a minor reign of Babylon of 8 years in Judges).<br />
Likewise, Kittel argues, the German people are 'bound' to the 'Deutschland' , the 'Fatherland' and are not entirely the same people without being there, so that even in "Lebensraum" as Germans were sent out to 'colonize' occupied territories, they carried with them their music, culture, food, customs etc like soil in the coffin.<br />
<br />
Kittel also argued though, that the 'Volk' and the 'Jews' could never share the same citizenship, so bound up was citizenship in their thinking with 'native land'. Kittel attempted to place the Jews as bound to Israel, and claimed later that it was a tolerant attitude, but the application was clear that it was a clever but sinister exegetical foundation for the Jews having 'alien-status' which would rob them of their German Citizenship, allowing deportation, denial of the court system, education benefits, and even already paid retirement funds and pensions. They were argued as a 'nation' within a nation, and an 'alien' one at that. While the argument bore some biblical foundation, i.e. the Jews with Israel as their homeland, it was cleverly used to create a doctrinal reason tied to other Reich philosophies which allowed the segregation, robbery, deportation and later mass killing of the Jews. It also indicates Kittel's eminent role.<br />
<br />
Martin Buber the foremost Jewish theologian of the Shoah years, took his colleague to task over his vile rendering of the policy of 'alien status' for the Jews. The following letter shows Buber's rebuke of Kittel:<br />
<blockquote><br />
<center><center>An Open Letter to Gerhard Kittel<br />
<b>Martin Buber</b></center></center><br />
<br />
<br />
You have sent me your essay on the Jewish question, <i>werser Herr Kollege</i>. From the accompanying letter and from the text itself I conclude that you believe yourself to be in agreement with me; not to be sure, on your specific judgments about Judaism and your suggestions on how to treat it but on the essential issue: our basic religious commitment.<br />
Since your statements were made publicly, I must contradict them publicly.<br />
I need say nothing of your judgments an demands; they are the prevailing ones. I learned from your essay that which I neither knew nor suspected: that they are yours as well: that you maintain that “a member of a foreign people” has “no business in German literature.” That “if he wants to be a writer,” he should “work in a literature which is clearly marked as Jewish and which is intended for his coreligionists and <i>Volksgenossen</i>:” that “if his book is of general literary value and transcends that particular <i>Volkstum</i>,” there would be “nothing to prevent its being read by Germans in the same way that Swedish and French literature is translated and read by us.” You and the public will, I hope, understand that I have nothing to say to this or to anything of this sort in your essay: especially since you make your intention of “lending a Christian meaning to the struggle against Judaism” clear in your introduction.<br />
<br />
<br />
Yet it is incumbent upon me to object, especially since you welcome in this lending the participation of Jews, namely those Jews who, as I, look forward to a religious renewal of Judaism. According to you the problem is whether it will be possible to arouse a living religion in that part of Jewry which says yes to alien status” The “authentic alien status”. But what you understand by “alien status” is clarified by the answer to the question of what should happen to Jewry. There you have stated that one should “resolutely and consciously preserve the historical fact” of “alien status” among nations. You explained your understanding of this in this fashion: the “right of the guest” must be sharply set off from that of the citizen; the Jew must give up “all claims to civil equality.” If he proves a “decent guest, “ “there may then come a time” when he appears only “relatively unequal” and no longer “absolutely inferior.” You take “obedience under alien status,” which according to you belongs to a pious Jewish attitude to mean that discrimination against and defamation of Judaism must be accepted in faith; that it must therefore be viewed as God’s just dispensation and as the just action of men. Hence you presuppose the identity of that which you mean by alien status with that which God, to whom we owe obedience, means by alien status with that which God, to whom we owe obedience, means by alien status, But this is not so.<br />
That which the God of the Bible means by alien status, more correctly guest status (a <i>ger</i> is one who is a guest in a land), can be learned from the Pentateuch. In an extraordinary appeal, the community is admonished (<a href="http://biblia.com/bible/kjv1900/Num.%2015.16" target="_blank">Num. 15:16</a>; <a href="http://biblia.com/bible/kjv1900/Lev%2024.22" target="_blank">Lev 24:22</a>) “Congregation”! There shall be one law for you and for the resident guest; it shall be a law for all times throughout the generations. You and the guest shall be alike before YHVH (the LORD); the same instruction and the same rule shall apply to you and to the guest who resides among you.” Thus no discrimination! But it is not only a question of law; it is a question of love. “When a guest resides with you in your land, you shall not wrong him. The guest who resides with you shall be to you as one of your citizens. You shall love him as yourself for you were guests in the land of Egypt” (<a href="http://biblia.com/bible/kjv1900/Lev.%2019.33f" target="_blank">Lev. 19.33f</a>.). In Deuteronomy, with even greater emphasis, love is not only found with the dative [showing love to him] but with the accusative [loving him] in a way at once holy and paradoxical. “For YHVH your God is the God of gods and the Lord of lords, the great, the mighty, the awesome God, who shows no favor and takes no bribe but upholds the cause of the fatherless and the widow, who loves the guest and gives him food and clothing. You too must love the guest for you were guests in the land of Egypt” (<a href="http://biblia.com/bible/kjv1900/Deut.%2010.17ff" target="_blank">Deut. 10:17ff</a>.). Love of the guest is an aspect of biblical imitation Dei: As God loves the unprotected, so must you love him! The acceptance of this stance has consequences which extend to redemption and a mystery that unties all. It is said of the peace-offering which is offered by the community because of an error (<a href="http://biblia.com/bible/kjv1900/Num.%2015.26" target="_blank">Num. 15:26</a>): “The whole Israelite community and the guest residing among them shall be forgiven for it happened to the entire people through error.”<br />
Yet, <i>Herr Kollege</i>, although you quote a passage from Deuteronomy in which we read that one may not subvert the rights of the alien [<a href="http://biblia.com/bible/kjv1900/Deut.%2024.17" target="_blank">Deut. 24:17</a>] , you quote none of those passages in which we read that this right of the alien is not separate from that of the natives of the land but that both rights are the “same right.” Only if you start from this <i>Magna Carta</i> of biblical faith, which should be binding not only upon Israel but upon all nations among whom guests reside (or is it your belief that God no longer asks this justice and love from nations), and only if you believe that this was not abrogated by the New Testament (for how could the gospel intend a diminishing of justice and love between nation and nation?). , only then is it possible to talk in an attitude of faith of an “alien status” and of an “obedience under alien status.” However, if one does this in the seriousness of faith as a believer among the nations, then surely one must first of all inquire into the obedience <i>of the nations</i>.<br />
However, an obedience under alien status as you understand it (but as God does not understand it) God does not order us to give. It does not become us to rebel against it but it does not become us either to yield to the will of a Volk as if it were the will of God. Psalm after psalm of our Book, adopted by the Church, utters an appeal to the liberator from oppression. Psalm after psalm would be blasphemy if God not only demanded of us that we should endure, but also that we resign ourselves without appeal to whatever He has ordained. We pray today as well,. The “enemy” against which the psalmist inveighs means, as we utter the psalm in prayer, not men of human powers but the original tempter, who hinders redemption in history.<br />
“Authentic Jewry,” as you say, “remains faithful to the symbol of the restless and homeless alien who wanders the earth.” Judaism does not know of any such symbol. The “wandering Jew” is a figure of Christian legend, not a Jewish figure. Authentic Jewry is ever aware that <i>in the very next moment</i> the promise may be fulfilled and its wandering may end. It does not believe that is its ordered to affirm the dispersion but believes that it must prepare itself in the dispersion for the ingathering. It knows of no “tragedy willed by God” which it must needs recognize but knows only the mercy which calls man to His work.<br />
History is no throne speech of God but His dialogue with humanity. He who does not wish to miss everything must be mindful to discern the voice of the Partner. The “historical fact” of “alien status,” the reinstatement of which you, <i>Herr Kollege</i>, hold to be the “solution of the Jewish question,”* is partly the question itself---God’s question to the nations and to Israel which He poses in history; partly it is the lack of an answer. TO be sure, emancipation as it took place was not the true answer either. But it does not follow from this that one must go back to that lack.<br />
<br />
<br />
<b>July 1933</b><br />
_______________________________________________-<br />
Of the other three “attempts at solution” which you mention, extermination, assimilation and Zionism, we wish to touch upon the last only. The arguments which you put forward against Zionism are partly exaggerated. (As one who has constantly fought for a more serious consideration of Arab claims. I have the right to say that there is no ground for speaking of a “frightful violation of the <i>fellahin</i>) Partly they are false. I am hardly able to understand how you can hold “unemployment and need” to be prevalent in Palestine of today or how you can see in residential and agricultural cooperatives----a witnessing to collectivity and sacrifice---communistic tendencies which reflect back into “lands of culture and which wish to penetrate and poison those countries.” Finally, the the growing reality of faith within Zionism is totally unknown to you. [MARTIN BUBER]<br />
1. In a later reply to Kittel, Buber observed that the failure of emancipations was that Jews were emancipated individually but not collectively (F.E.T.)<br />
<br />
<br />
<br />
<br />
From: Talmadge, F.E. <b><i>Disputations and Dialogue: readings in the Jewish-Christian Encounter, (1978) </i></b>KTAV Publishing House<b><i>,</i></b></blockquote>The grave rebuke by Buber is both poignant and ironical, in that he rebukes Kittel based upon the tenets of Christ and Christianity: he holds that it is a sinister twisting of the Holy Scriptures, both the Old and New Testament. Buber could see from the outset the path the reasoning of Kittel would follow, and hence targeted Kittel as the 'theologian that made anti-Semitism theologically acceptable'.<br />
<br />
<b>Guest Citizenship and the Jews<br />
</b><br />
While this discussion and others seems rather 'theological' or philosophical, the effect of the status 'guest citizen' had very real consequences for the German citizens who were Jews. A narrative of one account is of a retired man and his wife who had juvenile delinquents damage portions of his property during the Reich. The man was a war veteran of WWI in Germany, and had retired from university teaching. After changes were made, he called the local police who would do nothing about the incident and was bewildered. The police informed him that since he was no longer considered 'of aryan descent', he had no citizenship rights, and therefore they did not have to respond to his call at all. When he sought remedy in the courts, he found that the courts had the right to refuse the case, and that after years of work and loyalty to Germany, his mortgage and property ownership were also in question, as only aryans could own property. They were forced to flee the Berlin area. But 'guest-citizen' or 'alien-status' had other dire consequences: soon no Jewish child could attend an aryan school. No Jewish attorneys or physicians could treat any but Jewish clients. Geographical restrictions were levied and soon no Jewish person could sit on park benches or even frequent public parks. Bus riding became prohibited for all but those employed in the armaments industry, and pet ownership, and the hiring of maids and cooks was forbidden. As time wore on, there were even odd restrictions such as not allowing women to attend hairdressing salons partly in an effort to increase the separation between Jew and gentile, and partly to keep the Jews from appearing groomed and therefore appealing to their counterparts. If Jews wished to leave Germany, they had to receive permission from police departments now largely staffed by Gestapo and National Socialist party members. Church congregates who had converted to Catholicism and Protestantism from Judaism were not allowed to receive communion at the same time, and large 'tarriffs' were levied allowing the Jews to carry out of the country only about 10-15% of earnings and savings, the rest going to the Reich. In short, the 'doctrinal' base for the Reich policy turned into civil rights violations for the Jews, and untold suffering and humiliation, even before deporation to work and death camps. This is why Kittel was found guilty of war crimes, in that he had aided in the 'production' and strategy of war as well as undermining of the institution not only of the church but of the courts, universities, theological schools and other mainstays of German life.<br />
The doctrinal argument for the Jews tied to Israel not Germany, the Jews with a different God (Marcionism), the Jewish OT scriptures as foreign and unnecessary for Christian study and practice, gave the Nazis inroads into the church on the back of one of their most notable theology professors. Kittel was clearly guilty of the subterfuge of both the citizenship rights of the Jews and of Church doctrine using it as servant to the expulsion of the Jews and denial of their civil rights. His role as a doctrinal juggernaut in the exegesis of Nazi policy cannot be denied-it lay dormant for many years as many of Kittel's writings remained unavailable and in German while his lexicon and his fathers Hebrew Bible sold worldwide.<br />
<br />
<br />
Kittel would go on later to defend other social/political platforms of the Nazis with a doctrinal base. His integration of racial science with biblical and theological concepts would eventually come forefront. His dismissal with others of a requirement in theological education for Hebrew, placing it instead with other ancient languages, undergirds his lack of regard for anything Jewish. While Kittel argued that his was a 'non-vulgar' anti-Semitism (he held himself distinct from the type of Rosenberg and Spreicher) (Eriksen), he nonetheless provided an intellectual platform for the 'Judenrein' of Germany. The arguments that Kittel was not an ideological Nazi should fall on deaf ears, as any lay person, much less any scholar upon reading Kittel, will eventually find him to be anything but objective where the Jews are concerned.</div>Nazaroohttp://www.blogger.com/profile/03584331774685466296noreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-31785734943861138942011-09-06T22:48:00.000-07:002011-09-06T22:48:08.358-07:00Sinaiticus may really be a forgery after all...<h3 class="post-title entry-title"> The following has been excerpted from Dr. E. K. Best's blog, </h3><h3 class="post-title entry-title"> <span style="font-size: small;"><a href="http://wherearethejews.blogspot.com/">The Jews, The Shoah, & Modern Bible Translations</a></span></h3><h3 class="post-title entry-title"> ______________________________</h3><h3 class="post-title entry-title"><a href="http://wherearethejews.blogspot.com/2008_05_09_archive.html#352831590485826960">Constantine Simonides: KJV Fact of the Day</a> </h3><div class="post-header"> </div><div class="post-body entry-content"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJwSCGpZWCLkhDELNg_acKwKQ1ghk5B-FlS2VzPAVo_vY0uK89pdkgl_p_coF8FfiiADedpnTa1ia1LU0nMuP0RKPj-8TYe0Hl9gvjo6YJBfHsFB3qCGWx6Cm1N0dbybfO7z1bYyt1kY4/s1600-h/tischendorf2.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5198793658792625186" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJwSCGpZWCLkhDELNg_acKwKQ1ghk5B-FlS2VzPAVo_vY0uK89pdkgl_p_coF8FfiiADedpnTa1ia1LU0nMuP0RKPj-8TYe0Hl9gvjo6YJBfHsFB3qCGWx6Cm1N0dbybfO7z1bYyt1kY4/s200/tischendorf2.jpg" style="cursor: pointer; float: right; margin: 0pt 0pt 10px 10px;" /></a> Doctored quote of the day:<span style="font-style: italic;"> "Do you mind if I take that rubbish with me?</span>" Tischendorf ________________________________________ </div><div class="post-body entry-content">Around the time of Tischendorf, <i><b>another paleographer</b></i> was on the scene who at the time was widely known in Bible text and Antiquities circles, but today, is hardly known at all. The man was <b style="color: red;">Constantine Simonides</b> (1805 - 1867). He was described by a colleague as brooding , dark, sporting a unkempt beard and while academically very active, kept to himself, making his living off the sales of old documents and manuscripts, but never interested in great wealth. What makes him unique and of interest in the KJV Controversy is that at the time of Tischendorf's 'discovery' after many visits to the Monastery of St. Katherine at Sinai (and later Mt. Athos), Simonides claimed that the Sinaiticus, one of the three main pillars of modern Bible translations was a forgery, and he should know, as he claimed the deed to have been done by himself. For the past 130 years, this rumor drifted around odd corners of christendom, mostly among Bible Historians and those in textual criticism but was never given more than a mere mention because it was always followed with a statement to the effect that later the manuscript was found to be legitimate. Recently though, more information about this infamous fellow has come to light giving more credibility to his claim. <br />
<blockquote>"Tischendorf was only the senior of Simonides by 5 years, and in the science of Paleography had neither his knowledge nor his experience."--<i>Farrar, 1907 <b>Forgeries</b></i><br />
</blockquote><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbyqssoZlsPFzq5FHvR1C3Dd05XNjJdNHqqnl2xHlBTOhsblkSfyXQLMB4erFme0xNo0g4muZ3wZQGIr1NA_bEbUZNFBOeD9bfM0kZz68oNl04er66dQP97loC6Jox7moNG_1scQbSFxs/s1600-h/bradshaw.png"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5198608867824714770" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbyqssoZlsPFzq5FHvR1C3Dd05XNjJdNHqqnl2xHlBTOhsblkSfyXQLMB4erFme0xNo0g4muZ3wZQGIr1NA_bEbUZNFBOeD9bfM0kZz68oNl04er66dQP97loC6Jox7moNG_1scQbSFxs/s320/bradshaw.png" style="cursor: pointer; float: left; margin: 0pt 10px 10px 0pt;" /></a> The man who discounted his finds was Henry Bradshaw, a great influence on the future Eugenicist, Karl Pearson. However, another paleographer, Henry Octavius Coxe, detected a forgery of Simonides. When I first began to read about Simonides the few finds remarked that he was somewhat of a scoundrel, but early books from around that time up to the turn of the century portray him more as an ardent scholar, more interested in authentic texts than forgery. What some called 'forgery' may have been his admitted attempts, which may have been for scholarship sake, or may have been 'repairs' or 'palimpsests', where ancient unreadable texts were inked over or documents which had first one set of writings which were scraped or otherwise erased for a second set. What Simonides' motivations were is unclear, but at least one possibility is that for whatever reason, he did not respect Tischendorf or his 'scholarship' in detecting authentic antiquities, and could have been trying to prove his point. This has not yet been proved, but can be added to speculation. <span style="font-weight: bold;"> A few facts about Simonides are essential:</span> <br />
<blockquote>1. He lived on Mt. Athos at the abbeys near and around where several Codices Tischendorf and Tregelles used showed up, right before and during the time Tischendorf was there.<br />
</blockquote><br />
<blockquote> 2. He claimed to be there because of a 'guardianship' of his Uncle Benedict, a monk, because his father had passed away, but years later, letters between him and his father were found dated as late as 1862.<br />
</blockquote><br />
<blockquote> 3. Issues of forgeries came up involving a student he employed who reported his suspicions named Lycurgurs, who became a scholar in his own right in the Greek church, who reported his concern to the well respected Dindorf, although Dindorf shook off the allegations as unfounded. <br />
</blockquote><br />
<blockquote> 4. The charge of forgery was better known at the time than most know: there was a newspaper quarrel regarding the charge of the Sinaiticus and the <i>Uranius</i> forgery between Tischendorf and Lepsius. A letter appeared in the "Guardian" claiming that the Sinaiticus find was forged by himself, Simonides in 1839. Bradshaw immediately disputed the claim in the press, but Simonides did not back down. (Note an important fact which has caused some confusion: Mt. Athos which produced several manuscripts for Tischendorf, has an abbey called St. Katherine, which is different than the abbey of St. Katherine at Sinai. A curious historical note, is that St. Gregory in the 1200s is noted as bringing some texts from Sinai to Mt. Athos. However most of the codices from Athos were found in the abbey of Laura. (See Sinaiticus online)<br />
</blockquote><br />
<blockquote> 5. Simonides had no real reason to lie about the forgery because it hurt his reputation ultimately. He had the skills using old parchments to accurately produce hard to detect forgeries. <br />
</blockquote><br />
<blockquote> 6. Simonides died very soon after the allegation in 1867. <br />
</blockquote><blockquote>Constantine Simonides: Papers Relating to the Codex Sinaiticus, ca. 1856-1863 One formidable resource for documents on Simonides: (other viable resources are books on Paleography, manuscript evidence, Tischendorf, "Uranius", Dindorf, Lycurgus, and Mt. Athos for direct and indirect evidence. Two texts on Forgeries of the time particularly helpful including one by Ferrar listed in quote at the beginning. " RLIN ID No. NYGG01-A18 Creator Simonides, Constantine, 1820-1867. Title Papers relating to the Codex Sinaiticus, probably forged by Constantine Simonides, ca. 1856-1863. Physical Description 1 box (.25 linear ft.) Historical/Biographical Note Constantine Simonides was an exceptionally skillful calligrapher who is alleged to have sold spurious documents (as well as possibly some that were genuine) in England in the 1850s and 1860s. Among his clients were Sir Frederick Madden at the British Museum and Sir Thomas Phillipps. Simonides resided in the monasteries on Mount Athos between 1839 and 1841 and again in 1852, during which time he may have acquired or sold some of the manuscripts that he later sold. He was in England between 1853 and 1855 and then in France and Germany. In 1862 Simonides published in English journals his claim to have written the Codex Sinaiticus, which the scholar Constantine von Tischendorf had discovered at Mount Sinai some years earlier and maintained had been be written during the 4th century C.E. Scope and Contents Papers relating to Codex Sinaiticus and Constantine Simonides’ assertion that he had forged it. Includes manuscript letters dated 1856-1863. Facsimile (?) of manuscript. Letter to A.N.L. Munby from Andreas Mayor at Sothebys regarding the Codex. Includes offprints about Simonides and the manuscript. Names Mayor, Andreas. Correspondence. Munby, A. N. L. (Alan Noel Latimer), 1913-1974. Correspondence. Subjects Simonides, Constantine, 1820-1867. Bible. Greek. Codex sinaiticus. Forgeries. Forgery of manuscripts. Location Grolier Club, 47 East 60th Street, New York, N.Y. 10022-1098. Text/Archive info from http://www.grolierclub.org/LibraryAMC.Simonides.htm <br />
</blockquote></div><span class="post-author vcard"> Posted by <span class="fn">Elizabeth K. Best, PhD</span> </span>The Deanhttp://www.blogger.com/profile/12124671837959121334noreply@blogger.com2tag:blogger.com,1999:blog-5147898896216997812.post-50712778668553829472011-08-30T06:59:00.001-07:002011-08-30T07:04:51.396-07:00<div class="post-outer"><div class="post hentry uncustomized-post-template"><a href="http://www.blogger.com/post-edit.g?blogID=5147898896216997812&postID=5071277866855382947" name="5731942821726826376"></a><br />
<h3 class="post-title entry-title"><a href="http://www.realufos.net/2009/04/nasa-themis-breach-deterioration-of.html">NASA's confirmed 2012 prediction - Deterioration of Earth's Magnetosphere during Sun's Polar shift in 2012 :</a><br />
<br />
</h3><div class="post-header"><div class="post-header-line-1"></div></div><div class="post-body entry-content"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;"><div><br />
</div>Scientists<br />
have now accepted that the intersection of 2 problems - the <br />
deterioration of Earth's Magnetosphere during the Sun's Polar shift in <br />
2012 (as recently discussed) will be the real concern as we approach <br />
2012 :</span></span><br />
<div><div><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;"><br />
</span></span><br />
<div><div><span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;">Now here's the reason why: </span></span></span><span style="font-style: italic;"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-style: normal;"></span></span></span></span></div><div><span style="font-style: italic;"><span class="Apple-style-span" style="font-style: normal;"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;">Scientists<br />
have found two large leaks in Earth's magnetosphere, the region around <br />
our planet that shields us from severe solar storms. Now in 2012 t</span></span><a href="http://science.nasa.gov/headlines/y2001/ast15feb_1.htm"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;">he suns poles will reverse</span></span></a><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;"> (not the earths as wrongly said on many 2012 sites - see below!) , during this time a <a href="http://www.realufos.net/2009/01/expect-catastrophic-sun-storms-in-2012.html">massive solar storm </a>will <span class="blsp-spelling-error" id="SPELLING_ERROR_0"><span class="blsp-spelling-error" id="SPELLING_ERROR_0">reck</span></span> havoc<br />
on earth - usually this is no problem - but now due to the 'cracks' in <br />
it, Earth's protective Magnetosphere may fail us, so the <br />
violent solar and electromagnetic radiation will make it through and <br />
cause many problems to life as we know it (<span class="blsp-spelling-error" id="SPELLING_ERROR_1">eg</span>: disabling communication <span class="blsp-spelling-corrected" id="SPELLING_ERROR_2">satellites</span>, mobile phones, effective sleep patterns, & radiation <span class="blsp-spelling-corrected" id="SPELLING_ERROR_3">poisoning</span><br />
<br />
of humans) Also as earth has to absorb extra radiation & energy <br />
this will cause possible changes within the earth's core - with energy <br />
being re-<span class="blsp-spelling-corrected" id="SPELLING_ERROR_3">dissipated</span> from the earth with new volcanoes formed and crust movement.<span class="Apple-style-span" style="font-style: italic;"></span></span></span></span></span></div><div><span class="Apple-style-span" style="font-family: 'times new roman';"><br />
</span></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_Inq5Y4Ld842_q-M0HKQWiQSpoIxkrqEx818Pr1qULzvd2YOnEXUS6zg8nScd_KhCz8x7xwbnWdsKS0sTuBpk-iiC7XuyrHzcmWtcEetZipGqBRrwxY0SAnOAbw7twLzPS4ALzFgWvKCJ/s1600/Magnetosphere.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="175" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_Inq5Y4Ld842_q-M0HKQWiQSpoIxkrqEx818Pr1qULzvd2YOnEXUS6zg8nScd_KhCz8x7xwbnWdsKS0sTuBpk-iiC7XuyrHzcmWtcEetZipGqBRrwxY0SAnOAbw7twLzPS4ALzFgWvKCJ/s320/Magnetosphere.jpg" width="320" /></a></div><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-family: georgia;"><span class="Apple-style-span" style="font-size: large;"><br />
</span></span></span></div><div><span class="Apple-style-span"><span class="Apple-style-span" style="font-size: large;">As mentioned in the Video below -</span><span class="Apple-style-span" style="font-style: italic;"><span class="Apple-style-span" style="font-size: large;"><br />
The leaks are defying many of scientists' previous ideas on how the <br />
interaction between Earth's magnetosphere and solar wind occurs:</span><span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="font-size: large;"> The leaks are in an unexpected location</span></span><span class="Apple-style-span" style="font-size: large;">, let in solar particles in faster than expected and the whole interaction works in a manner that is completely the </span><span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="font-size: large;">opposite of what scientists had thought:</span></span></span></span><span class="Apple-style-span" style="font-size: large;"><br />
</span></div><div><span class="Apple-style-span" style="font-size: large;"><br />
</span></div><div><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/lPLjnqS8UeY?feature=player_embedded' frameborder='0'></iframe></div><br />
</div><div><br />
</div><div><span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;">Important Note:</span></span></span><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;"> many websites say Earths Poles will shift during 2012 but </span></span><span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;">this is not true.</span></span></span><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;"> </span></span><a href="http://www.nasa.gov/vision/earth/lookingatearth/29dec_magneticfield.html"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;">According to NASA</span></span></a><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;">, Planet pole </span></span><span class="Apple-style-span" style="color: #2e2e2e; line-height: 15px;"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;">reversals </span></span><span class="Apple-style-span" style="color: black; line-height: normal;"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;">(not suns - which like ours can reverse poles quickly in a few years) </span></span><span class="Apple-style-span" style="color: #2e2e2e; line-height: 15px;"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;"> take a few thousand years to complete, and during that time--contrary to popular belief--the magnetic field <span class="Apple-style-span" style="font-family: Georgia;"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;">does not vanish - </span></span><a href="http://www.blogger.com/%28not%20suns%20which%20can%20reverse%20poles%20very%20quick%29"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="font-style: italic;">"It just gets more complicated"</span></span></span></span></a><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;"> -</span></span><span class="Apple-style-span" style="color: black; line-height: normal; white-space: pre;"><span class="Apple-style-span" style="color: #2e2e2e; line-height: 15px; white-space: normal;"><span class="Apple-style-span" style="color: black; line-height: normal;"><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family: Georgia;"><span class="Apple-style-span" style="color: #2e2e2e; font-family: 'times new roman'; line-height: 15px;">so this is probably why our Magnetosphere is going weird at the moment. (Another <span class="blsp-spelling-corrected" id="SPELLING_ERROR_3">controversial</span> idea is that the Earth's <span class="blsp-spelling-corrected" id="SPELLING_ERROR_4">magnetosphere</span> <span class="blsp-spelling-corrected" id="SPELLING_ERROR_5">could</span> be<br />
influenced temporarily by our current position in the solar system in <br />
the Milky way as we past by a big black hole, however theories of the <br />
2012 galactic plane alignment are heavy disputed at the moment ) -<br />
<span class="blsp-spelling-corrected" id="SPELLING_ERROR_5">Either way</span><span class="Apple-style-span" style="font-size: medium;"><br />
<br />
its true that Earths Magnetosphere is very weak at the moment and <br />
yes this is a sign of initial pole shifting but not complete pole <br />
reversal of Earth - this won't happen in 2012 as its a slow process and <br />
is predicted to take another 1200 years to complete. What is of major <br />
concern overall is how strong </span></span><span class="Apple-style-span" style="color: #2e2e2e; line-height: 15px;"><span class="Apple-style-span" style="font-size: medium;">the </span></span></span></span></span></span></span></span></span></span></span></span></span></span><span class="Apple-style-span" style="white-space: pre;"><span class="Apple-style-span" style="font-size: medium;">Magnetosphere will be during the<a href="http://www.realufos.net/2009/01/expect-catastrophic-sun-storms-in-2012.html"> solar storms of 2012</a>.</span></span><span class="Apple-style-span" style="font-size: medium;"><br />
</span></div><div><span class="Apple-style-span" style="color: #2e2e2e; line-height: 15px;"><span class="Apple-style-span" style="font-size: medium;"><br />
</span></span></div><div><span class="Apple-style-span" style="color: #2e2e2e; line-height: 15px;"><span class="Apple-style-span" style="color: black; line-height: normal;"><a href="http://en.wikipedia.org/wiki/THEMIS"><span class="Apple-style-span" style="font-size: medium;">NASA Themis</span></a><span class="Apple-style-span" style="color: #2e2e2e; line-height: 15px;"><span class="Apple-style-span" style="font-size: medium;"> Confirms Massive breach of Earth's </span><span class="Apple-style-span" style="color: black; line-height: normal; white-space: pre;"><span class="Apple-style-span" style="font-size: medium;">Magnetosphere detected:</span></span></span></span></span></div><div><span class="Apple-style-span" style="white-space: pre;"><br />
</span></div><div><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/c-RM-DCJ6K0?feature=player_embedded' frameborder='0'></iframe></div><span class="Apple-style-span" style="white-space: pre;"><br />
</span></div></div></div></div><span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="font-style: italic;"><br />
</span></span><span class="Apple-style-span" style="font-family: 'times new roman';"><span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="font-style: italic;">NASA Extends mission - worried about 2012?</span></span><br />
On May 19, 2008 the Space Sciences Laboratory at Berkeley announced NASA had extended the<span class="blsp-spelling-error" id="SPELLING_ERROR_10" style="background-color: yellow;"><span class="blsp-spelling-error" id="SPELLING_ERROR_8"><span class="blsp-spelling-error" id="SPELLING_ERROR_5"><span class="blsp-spelling-error" id="SPELLING_ERROR_5">THEMIS</span></span></span></span> mission to the year 2012 (strange co-incidence right?). In addition a new mission that would send two<span class="blsp-spelling-error" id="SPELLING_ERROR_11" style="background-color: yellow;"><span class="blsp-spelling-error" id="SPELLING_ERROR_9"><span class="blsp-spelling-error" id="SPELLING_ERROR_6"><span class="blsp-spelling-error" id="SPELLING_ERROR_6">THEMIS</span></span></span></span> probes into lunar orbits was provisionally approved by NASA, pending a technical review before February 2009</span><br />
<br />
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</div></div></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5147898896216997812.post-29224862010039514842011-08-22T21:34:00.000-07:002011-08-22T21:35:54.904-07:00Why the UBS Text is a Prejudiced Fail<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQfCIcjbkVQi3bU5xfC8hHmU6ph_Py9RQ5Th-EwO1V3MP22ztaDpQFt8Wk6YUhOiT64Gc6SbUCueZL7MO4HOnfGc3B9VPqHPkKKc4G7uMwsS4bravFryI3GMNgGNSIM1ShQCn0isjuwGc/s1600/180px-KurtAland_2.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQfCIcjbkVQi3bU5xfC8hHmU6ph_Py9RQ5Th-EwO1V3MP22ztaDpQFt8Wk6YUhOiT64Gc6SbUCueZL7MO4HOnfGc3B9VPqHPkKKc4G7uMwsS4bravFryI3GMNgGNSIM1ShQCn0isjuwGc/s1600/180px-KurtAland_2.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Aland</td><td class="tr-caption" style="text-align: center;"> </td></tr>
</tbody></table><br />
<br />
An excellent analysis of the actual textual-critical method used to construct the Nestle/Aland (NA/UBS) Greek NT text is given by <a href="http://all-of-grace.org/pub/kenaga/SkepticalTrends.pdf"><b>Dennis Kenaga</b></a>, (.pdf) in <i style="color: blue;"><b>'</b><b>Skeptical Trends in New Testament Textual Criticism: Inside the Alexandrian Priority School...</b></i>'<br />
This analysis reveals that the method used is so constructed as to 'fix' the voting in favor of the Alexandrian text-type, meaning in practical terms, the text of Westcott/Hort, reconstructed from Codex Vaticanus and Codex Sinaiticus (<b>B</b> and <b><span style="font-size: large;">א</span></b>). Basically, <i style="color: red;"><b>the 'method' is a transparent fraud</b></i>, designed to continue promoting the <b>W/H text</b>. <br />
<br />
Here is an excerpt:<br />
<br />
<br />
<blockquote><div style="color: blue; text-align: justify;">"<i style="color: black;"><b>10. The External Criteria, Stage 3</b></i></div><br />
<div style="text-align: justify;"><b style="color: blue;">Aland</b><span style="color: blue;">’s seven critical rules are particular to NU editing and are often highly disputed. </span><b style="color: blue;">Metzger</b><span style="color: blue;"> calls them criteria or evidence. He also calls them probabilities, since the probability of their being applied in any given variant set is unpredictable except that they need to support an Alexandrian reading. They are divided into four external and three internal rules (or criteria or probabilities). It is immediately evident that the external criteria come before the internal criteria generally and involve the age of the manuscript and text types. The text types that Aland identifies are Alexandrian, Western and Byzantine.</span> </div></blockquote><blockquote><b style="color: blue;">Metzger</b><span style="color: blue;"> states:</span> </blockquote><blockquote><blockquote><span style="color: red;">“In general, earlier manuscripts are more likely to be free from those errors that arise from repeated copying. Of even greater importance, however, than the age of the document itself are the date and character of the type of text that it embodies, as well as the degree of care taken by the copyist while producing the manuscript.”</span> </blockquote></blockquote><blockquote><div style="color: blue; text-align: justify;">As we saw before and will see more so later, Metzger’s claim that the earlier texts are more error-free is not true, and is contradicted by Aland’s categories and by the NU selections themselves. Metzger himself is aware that most of the older papyri are not as good as the later Alexandrian uncials. But it is clear that in the Alexandrian priority text types, not age <i>per se</i>, are the determining fact of external evidence. Instead of text types, Aland usually uses the term categories, which is similar to text type but not identical.<br />
Exactly how the text types or categories are applied to select variants, neither Aland nor Metzger reveals explicitly. The reader needs to gather this information inductively by examining the descriptions and the results. We get our first clue from <b>Aland Rule 6</b>: variants are to be <span style="color: red;">“weighed, not counted.”</span> A little reading and observation of the choices shows that this means that the Byzantine text, which Aland also calls the Imperial text, is eliminated from the candidate pool for selection. We get a hint of the Byzantines’ fate when <b>Aland</b> states: <span style="color: red;">“They are all irrelevant for textual criticism, at least for establishing the original....”</span> <span style="color: red;">(10)</span> If the thousands of later Byzantine manuscripts each counted as equal votes, they would swamp the few, older<br />
<br />
<br />
Alexandrian ones, and the present NU would be just a quaint reconstruction of a long-discontinued regional artifact. So the Byzantine elimination solves a central problem for the Alexandrian priority by axing the teeming Byzantine hoards with one stroke.</div><br />
<div style="color: blue; text-align: justify;"><i><b>The word “<span style="color: red;">weigh</span>” also does not mean to assign a measure or weighting factor to each manuscript, as it would imply. </b></i>There is no table of weights. It is not individual readings or manuscripts that are weighed. </div></blockquote><blockquote><div style="color: blue; text-align: justify;"><b>Rather it is the five NU <i style="color: black;">categories</i> </b><span style="color: red;">(11)</span><b> that are weighed</b>. The categories span a continuum of text types from <b>Category I</b> (mainly Alexandrian) to <b>Category V</b> (mainly Byzantine) with Categories II and III in between and Category IV belonging to the “Western” codex Bezae and its allies. <b>The Category V weight is zero</b>. <b>Metzger</b> linked the external evidence to <span style="color: red;">“the degree of care taken by the copyist while producing the manuscript.”</span> Besides the text types, NU classifies the papyri by <b><i>Aland fidelity</i> categories:</b> strict, normal, free, paraphrastic. Free means fast and loose, relatively speaking. The scribe takes liberties and makes mistakes.</div><div style="color: blue; text-align: justify;"><br />
<i style="color: black;"><b>11. The A-list (an Alexandrian subset) and the Mechanical Vote</b></i></div><div style="color: blue; text-align: justify;"><br />
</div><div style="text-align: justify;"><b style="color: blue;">TCGNT</b><span style="color: blue;"> often mentions external and internal evidence and gives witness lists for selected and rejected variants, but </span><i style="color: blue;"><b>does not mention categories or give a hint about the selection mechanics</b></i><span style="color: blue;">. Aland also does not disclose the selection mechanics. So the reader is left to deduce them from the results. In a particular case we picture several variants presented for election in a vote with qualifications for candidates and voters. </span></div></blockquote><div style="text-align: justify;"><blockquote><span style="color: blue;">Some variants, such as singular and Byzantine variants, are eliminated—disqualified as voters or candidates. Some variants can vote but not run. Some votes count more than others. The qualifications are based on the Aland categories. <b>All of this is behind the scenes.</b></span> </blockquote></div><blockquote><div style="color: blue; text-align: justify;">The TCGNT reader, distracted by a sideshow of internal evidence, reads only vague reports of the voting process. It becomes clear from observation that the effective, though unspoken, weighing rule of NU selection is that the text must come from the small aristocracy of Category I uncials, the A-list, which <b>Aland</b> calls “<span style="color: red;">presumably the original text.”</span> <span style="color: red;">(12)</span> The A-list always includes Vaticanus and Sinaiticus, and possibly one or two other Alexandrian uncials. </div><div style="color: blue; text-align: justify;"><br />
<b>Strict papyri theoretically also belong to the A-list, <i>but P75 is the only strict papyrus of substantial size</i></b> (parts of John and Luke). For pro-Alexandrians it is the crown jewel of papyri. It is closest to Vaticanus. The bulk of the papyri are classed as free and do not qualify as candidates, although the older ones can vote. There is usually only one papyrus for a given passage and sometimes none, although in John there are usually two. Older papyri are more like the Alexandrian than Byzantine. <b>Category IV</b> uncial Bezae and its papyri may vote among the candidates but may not run as candidates even if they are older. When the vote is tied, candidates are ranked with Vaticanus first and Sinaiticus second. <b>The Category II</b> uncials may vote on rare occasion. The other 90% of the Category V and III manuscripts and minuscules never vote or serve as candidates, though they may appear in TCGNT witness lists and in apparatuses as if they had some influence.</div><div style="color: blue; text-align: justify;"><br />
<b>The vote will overwhelmingly go to Vaticanus if it finds support from some other voters, and next to Sinaiticus.</b> Non-normalized spelling is not admitted to the edition, but does not disqualify a voter. The A-list vote usually settles the matter at the external stage and makes the internal probabilities superfluous. Although internal probabilities occasionally override the A-list vote, their frequency and application are unpredictable. One problem with the external criteria as described is that they are based on an imaginary text history, which makes them invalid even when they are applied objectively.</div><div style="color: blue; text-align: justify;"><b><br />
<i style="color: black;">12. Type Vote Is Determinative, Not Internal Probabilities: Evidence</i></b></div><br />
<div style="color: blue; text-align: justify;"><i><b>First Corinthians</b></i> was chosen as a moderate-sized text to test the methodology described above to see how well it would match the NU edit selections. Vaticanus, Sinaiticus and Alexandrinus are the only three <b>Category I</b> uncials (candidates) for 1 Corinthians. <b>P46 </b>generally is the only old papyrus. So with the Western Codex Beza, there are five qualified voters for 1 Corinthians. Let us pause to examine the voter composition. Ninety-nine per-cent of the manuscripts are disqualified, including the Byzantine and minuscules. The three A-list manuscripts dominate the vote. At first glance it does not appear entirely rigged because two non A-list voters are included. In practice, however, they are only there to help choose between Vaticanus or Sinaiticus when those two differ. First, <b>P46</b> and <b>Bezae</b> are the least aligned of the five, so they cannot gang up. Second, if one voter is singular or missing and the vote becomes two against two, the A-list wins because they outrank the others. <b>Non A-list can only win the A-list vote if all the A-list are singular or missing</b>. </div></blockquote><blockquote><div style="color: blue; text-align: justify;"><i><b>First Corinthians</b></i> contains over 6800 words. About 1100 words required normalization in at least one of the witnesses, so that was the most frequent editing. After normalization, about 1030 words (15%) had some variation in the five witnesses but NU only decided on 1009 of these (the rest are in square brackets). About 65% of these 1009 disputed words were settled by eliminating 'singular' readings. The reading was “selected” in the sense that there was no more contest or vote needed. <b>About 85% of these selection votes went to Vaticanus</b>. When Vaticanus was singular, it went to <b>Sinaiticus.</b> This concluded standard editing.</div><div style="color: blue; text-align: justify;"><br />
The 353 words not settled in the singular elimination (stage 2) were put to the A-list vote (stage 3 or the external criteria). Three-hundred ten of the votes (88%) matched the NU selections. <b>In other words, all but 43 of the 1009 disputed words were correctly predicted by singular elimination and the mechanical A-list program</b>, without resorting to internal criteria. Apparently, the 43 words (4% of the 1009 words in question), required the NU internal probabilities to settle. Some of these were settled by common sense, not requiring any particular internal criteria like lectio brevior. Others were settled by some internal evidence. <b>The rules for settling others were not recognizable</b>. Even when some internal criterion was invoked to settle the case, the reason for picking the particular criterion over a variety of others was unpredictable. In general, the area of internal evidence is quite small, secondary and subjective.</div><div style="color: blue; text-align: justify;"><br />
The one result that was perfectly clear from the examination of the 1009 words was that <b>the Alexandrian uncials won a landslide victory:</b> 1006 words matched Alexandrian (99.7%) and 3 words did not; 891 matched Vaticanus; 110 of the remaining matched Sinaiticus. Five remaining matched Alexandrinus, one remaining matched P46 and the last two were witnessed by Bezae alone. The landslide victory in favor of Alexandrian uncials could only result from the A-list, not from merely following the internal criteria. As we will see later, the internal evidence, if not overridden by the external vote, would often result in Byzantine victories. The Corinthians vote results are almost as lopsided as a Byzantine majority text victory based on a one-manuscript-one- vote rule. To summarize, we have a 96% predictability rate of the selected reading with singular elimination and a straight A-list vote. <b>And we have a 99.7% predictability that the winner will be Alexandrian</b>. The 99.7% Alexandrian rate is an independent fact while the 96% prediction rate for the particular manuscript depends on a hypothetical A-list method. A method that cranks out such results causes an Alexandrian NT but is not defensible. ...'</div><div style="color: blue; text-align: justify;">________________________________</div><div style="text-align: justify;"><span style="color: blue;">10 Aland, 142.</span><br />
<span style="color: blue;">11 Ibid., 108.</span><br />
<span style="color: blue;"> 12 Ibid., 335.</span></div></blockquote><br />
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