Sunday Night January 10, 2021 PM

All right, well, as you're finding your way back to your seats, we'll be looking at quite a few passages of scripture tonight.

So I hope that you are ready to look at a few of those. We are continuing our study, coming to the

Bible, asking basic questions about the Bible, and answering those questions from the

Bible is the goal. These questions that we're asking are not necessarily put in the order that you may have asked them as you've been studying the

Bible and coming to understand what it is and what it has to say. They may not be listed in the order that you would prefer in discipling someone and teaching them about the

Bible. But the questions we're asking, I hope, are the questions that we would ask at some point and in some order, and so I want to address them.

And I want to approach the matter as the Bible being the authority.

The Bible is the authority, not some external recognized scientific approach, whether archaeology or sociology or so on.

The Bible is the authority on the Bible, and it is a clear and sufficient word about what it is and what it is meant to do.

One question that we ask is, can I have one of those books? Kind of an introductory question that was asked of me one time, and this person recognized the

Bible was a book and she wanted one. So that's the first question we ask, can I have one of those, can

I have a Bible? And then after that, we have a lot of other questions to ask. One of those is, which translation?

And having settled the matter from the scriptures that God wants us to have his word, it is a proven fact from the word of God, he wants us to have his word.

We see also, as we talked about last time, he wants us to have his word in the language we best understand.

This is manifested very clearly on the day of Pentecost, though everybody there could speak

Koine Greek and probably even Aramaic. These Jews from the Diaspora, from all these different areas of the empire, the languages they knew best were myriad.

And yet, the gift of the Holy Spirit empowered the church to speak in languages they had never learned and preach the word of Christ in the languages that crowd knew best.

And that was a clear indication that God was showing he wants his word to go out to the nations and to go out into the languages they know best.

And that's really the theological basis for translation work. We don't have to teach everybody how to be fluent in Koine Greek and Aramaic and Hebrew, the ancient forms of those languages.

And that's the only languages we're allowed to speak while together in corporate worship. No, we are to speak the language we know best and have the word of God translated in that language.

That's the priority of translation, as we talked about last time. And now we talk about the principles of translation from the word of God.

And to begin our time on this topic, let's go to 2

Timothy 3, verses 14 -17, a very famous passage about the word of God, about Holy Scripture, to consider some important ideas in this text to guide our thinking about the principles of translation.

Much debate, much argument, many church divisions in our world today are about the translation of the

Bible. And so, what are the principles of translation?

What makes a good translation versus a bad one? We're going to talk about that tonight. 2

Timothy 3, verses 14 -17. Paul writes to Timothy, You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them, and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus.

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness, so that the man of God may be adequate, equipped for every good work.

So Timothy grew up in a home where his father was a

Gentile, Greek ABC. He was a Gentile, and his mother was a

Jew. She was one of these Jewesses who was

Hellenized, part of the Hellenistic Jewish group in the western part of the empire. And we find out that Timothy was not circumcised at the time that Paul found him and discipled him and that he was circumcised later.

What this tells us is that Timothy grew up in a home where the Greek side of things, the

Hellenistic side of things were emphasized. Very, very likely

Timothy grew up with Koine Greek as his primary language. This is in fact how

Paul wrote to him, in Koine Greek, in the common Greek tongue. So what

Scriptures did Timothy know from childhood? The sacred writings which were able to give him the wisdom that leads to salvation through faith which is in Christ Jesus.

The Greek translation of the Old Testament, called the

Septuagint, named after the story that 70 Jewish scribes met in Alexandria and translated the

Old Testament into Greek about 200 years prior to the time of Christ. So Paul says that Timothy, you had the sacred writings, you learned the sacred writings, and they were able to give you the wisdom that leads to salvation through faith which is in Christ Jesus.

Well, what did Timothy have? He had a translation of the Old Testament. But notice he had the sacred writings.

There's a lot we can derive from that and we will as we move forward in our consideration about translations.

We notice that all Scripture is inspired by God, breathed out by God, and profitable for teaching, for reproof, for correction, for training in righteousness so that the man of God may be adequately equipped for every good work.

So when we think about the nature of the Word of God, the nature of the Scriptures, that they are God -breathed, there are three things that I think that make for a good translation.

That's reverence, accuracy, and clarity. Reverence, accuracy, and clarity.

What are we dealing with except for the God -breathed Word, the perfect, true, powerful,

God -breathed writings? The Scripture is inspired by God. And we see that they tell us what is true.

They tell us where we're wrong. They tell us how to get right. They tell us how to live God's way.

They fully equip us for everything that God has called us to do. So we see the need, therefore, in translation for reverence, for accuracy, and for clarity.

And I believe that the Scriptures give testimony to this in a variety of ways. First of all, let's consider reverence.

When we understand that the Word of God, the Holy Scripture, is breathed out by God, this means that it's

His Word, not ours. It belongs to Him, and He is communicating it to us.

We don't get to twist His words or reinvent His words.

What He has said means what He means by it. There's a need for reverence when we're translating.

2 Peter 1, verses 20 -21, and this will be familiar as well, says this,

But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation.

For no prophecy was ever made by an act of human will, but men moved by the

Holy Spirit spoke from God. This term for moved means to be borne along, that the

Holy Spirit bore these holy men along as they wrote the very words of God, and not in any way that would eliminate their personality.

Sometimes there was dictation, and sometimes there was a matter of the prophets being taken over by ecstatic visions and so on.

But the general thrust of this is that the man of God, the holy man, was moved along by the

Holy Spirit to write exactly what God wanted to be written down, and did so in an effective and accurate way.

This consideration, the fact that these words are breathed out by God from the Holy Spirit, what are we dealing with then?

That should bring some reverence to the work, that we should be fearing

God, that our first consideration would be to what God would think about this translation.

Is God pleased with the way that this word is being translated into this language for this people? That should be the first consideration.

The fear of the Lord, you see, the fear of the Lord and the reception of His word are closely related in the

Scriptures. The fear of the Lord and the receiving of His word are very closely connected.

In Psalm 119, verse 74, it says, May those who fear you see me and be glad, because I wait for your word.

Those who fear you be glad when they see me and say, hey, you're one of us, we're glad to see you, we're encouraged by you.

Why? Because you wait for the word of the Lord. So the fear of the Lord and the reception of His word.

Verse 79, may those who fear you turn to me, even those who know your testimonies.

Those who fear the Lord and know His testimonies. These things go together. If the love of God's word and the reading it and the hearing it and the obeying of it is tantamount to fearing the

Lord, then how about translating it? I think it should be the first consideration about those who are translating the word of God.

Are they fearing the Lord? Do they fear the Lord? Would not the fear of the

Lord be supremely important? There are some so -called translations that lack the fear of the

Lord. One notorious example is the Word on the

Street, published in 2003. This rendition of Genesis 1, 1 and 2.

Hold on. This is Genesis 1, 1 through 2 in the

Word on the Street edition. First off, nothing. No light, no time, no substance, no matter.

Second off, God starts it all up and whap stuff everywhere. The cosmos in chaos, no shape, no form, no function, just darkness total.

And floating above it all, God's Holy Spirit ready to play. Day one, then

God's voice booms out, lights, and from nowhere, light floods the skies and night has swept off the scene.

Well, it fails on every level. It fails on every level. I think it would be better to consider

God's choice of words the best. That's the fear of the Lord, right? So we're going to have reverence.

So in fearing the Lord, we say, you know, God's choice of words were best. God communicating to his people in Hebrew was the best.

And then later on, with some Aramaic, in some of the latter writings of the Old Testament, and then later on in Koine Greek, this was the best.

And he chose the language and the words that were best. And we're going to do our best job in translating those words into words that we know best.

And so we're giving full respect to God's choice of words first, before our choice of words.

That would be fearing the Lord. Translation work begins to be more informed these days by the latest anthropology and the latest sociology, rather than by etymology, but we should fear the

Lord. Consider Proverbs chapter 30, verses one through six, and the humility with which

Agur, the son of Jaqay, approaches the whole matter. The man declares to Ithiel, to Ithiel and Ducal, surely

I am more stupid than any man. It's a great way to start off. I know my limitations.

I am not brilliant. I am unbrilliant. Surely I am more stupid than any man, and I do not have the understanding of a man.

Neither have I learned wisdom, nor do I have knowledge of the Holy One. He's saying this in a

Job -like fashion, as he is considering the grandeur of God. This is an expression of the fear of the

Lord. Notice how he says, who has ascended into heaven and descended? Who has gathered the wind in his fists?

Who has wrapped the waters in his garment? Who has established all the ends of the earth? What is his name or his son's name?

Surely you know. Every word of God is tested.

He is a shield to those who take refuge in him. Do not add to his words, or he will reprove you, and you will be proved a liar.

So you notice how Agur, he starts off with humility. I'm not the smart one.

I'm not the one who knows it all. Consider how great God is.

And then we consider his word. His words are tested. They are therefore purified.

They are good and worthwhile. They are valuable. Don't add to them.

That's the kind of approach I think we need to have when we think about translation. What makes for a good translation? I think you have to start with the fear of the

Lord. I think you have to start with reverence. And the second point naturally flows out of that is accuracy.

Accuracy of translation. Now, part of this, I'm just folding in the idea of accuracy in terms of copying

God's word from scroll to scroll and book to book and so on and so forth.

And great care was taken by the scribes to exactly copy the words of God throughout the generations.

Hebrew scribes came to the point where they knew how many words were to be in each scroll. How many letters were to be on each line that they were writing.

The reverence for the Lord and his work, his word manifested in the scribal work.

They would avoid writing the holy name of God as they wrote.

They would write some sort of abbreviation or indicate the name of the Lord but wouldn't write it. Fear of the

Lord involved here. And why were they trying to be so accurate and so clear?

Well, it makes sense when we think about the eternality of God and thus the nature of his special revelation. Isaiah 40 verse 8 says,

The grass withers and the flower fades, but the word of our God stands forever. The grass withers, the flower fades.

They made their scrolls out of plants and these scrolls did not last.

They deteriorated. They dissolved into dust.

But they knew the word of God stands forever. And they kept on making scrolls out of plants and kept on copying.

Because they knew the word of God was everlasting, is eternal. They kept on writing the words even though the stuff they were writing on didn't last forever.

The point must be made that the original words of God written down by holy men moved by the Holy Spirit are without error.

Because that's who God is. Copyists and translators who fear the

Lord, they sought to be as accurate as they possibly could. Although they were flawed.

And they did make mistakes. Nonetheless, the

Lord, who desires for us to have his word in the language we best understand, in his providence, provides for us to have his word in the language that we can understand.

We'll talk more about his providence in translations in future studies. Translations and printings might have errors.

But we need not fear that we lack God's word due to the passage of time. God's word is eternal.

Jesus said in Matthew 5 .18, For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the law until all is accomplished.

Luke 21 .33, Heaven and earth shall pass away, but my words will not pass away.

So with that in mind, here are some examples of unintentional errors.

And this is important to our point of accuracy because these things, well, they were spotted.

Why were they spotted? Because it was clear they were errors. You know when something is an error.

And you know when something is the word of God. The 1535 Coverdale Bible was referred to as the bug's translation.

Because it erroneously printed the first part of Psalm 91 .5 like this.

Thou shalt not need to be afraid of any bugs. It was supposed to be terror. But somehow in the typeset, it came out bugs.

In 1560, the Geneva Bible was published in Switzerland. It became known as the breeches

Bible. You know breeches? We call it breeches now. Back then they called it breeches.

In translation of Genesis 3 verse 7, it stated that Adam and Eve, after they sinned, sowed breeches to wear out of the fig leaves.

By the way, 1560, that Bible was one of the first to have the verse divisions in the text.

One of the very first. 1562, it's called the placemakers version.

Matthew 5 .9, blessed are the placemakers. The 1611

King James had other errors. Leviticus 13 .56 said,

And if the priests look and behold, the plain bee instead of the plague bee.

The second edition in 1611 had its own unique problems. In Matthew 26 .36, it said that Judas Iscariot came with his disciples to Gethsemane instead of Jesus.

So that was a big boo -boo. The 1631

King James Bible said, Thou shalt commit adultery. The 1702 version of the

King James referred to, Psalm 119 verse 161 stated,

Printers have persecuted me without cause. That might have been intentional, but it was an error.

Now those, I think, were all probably honest mistakes. And obviously, they're very correctable.

The struggle to get it right, we know, is consistent with the testimony of the scriptures themselves. Now, if getting the

English copies right, if that's so important, just think about the importance of accurately translating from the

Hebrew, Aramaic, Greek into the English. I want you to consider the importance of that kind of task.

And again, this is all along with Proverbs 30, but Revelation chapter 22, verses 18 and 19.

I testify to everyone who hears the words of the prophecy of this book. If anyone adds to them, God will add to him the plagues which are written in this book.

And if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city which are written in this book.

Not to add or take away from the words of God, from the meaning of what God has said.

It's a big task. So this brings us, as we consider accuracy, to a consideration of the different approaches to translation.

There are two basic schools of thought. One is called formal equivalence, meaning here is a word in the

Hebrew, Aramaic, or Greek. What would be the best word in this language that would match up?

A word -for -word approach. Whether you're trying to translate into English or the language of the

Palika people or into Mongolian or whatever. You're trying to find a word that matches this word as much as you can.

Word -for -word. You're giving some degree of thought to word order.

Word order in the original and then the word order in the language you're translating into. Giving some consideration to that as well.

Different translations are considered formal equivalence.

There's the Young's Literal Translation. You can find it online. I've got my old e -sword

Bible program. You can find the Young's Literal Translation around. And it reads super rough.

It reads so rough it makes the New American Standard sound like pure poetry. Some people will know what

I'm talking about. New American Standard is also very much word -for -word formal equivalence. When I was doing my translation work in seminary, the

New American Standard was my best friend. Because it read so close in so many locations.

And that's when I was like, okay, I'm sticking with this one. Because I felt like I was getting close to the original more often than with any other translation.

The King James Version is considered word -for -word formal equivalence. So also the New King James Version, which is excellent.

And, of course, the King James has served the church for generations. It's treasured. RSV is considered word -for -word as well as the

ESV. It's considered word -for -word in their approach. Here's a word. Let's find another word that fits it as much as we can.

Now, some Greek words have so many parts to them that it takes five English words to accurately translate them.

But it's still formal equivalence. Because you're picking up on all the different parts of this Greek participle.

And then putting them into, okay, the participle phrase that matches with our language.

How that works, like, you know, in French, you'll have to ask Jacob Cole. When you can corner him.

The other way of translating is called dynamic equivalent.

And it's considered thought -for -thought translation. Examples of this would be the

Christian Standard Bible. It used to be the Holman Christian Standard Bible.

But now it's just the CSB. And the NIV would be thought -for -thought.

Others would be in this category. The TNIV and the

CEV. But this is the idea of, well, the translator gets in there.

And the translator is looking at this Hebrew phrase, Aramaic phrase, Greek phrase.

This is the thought being expressed. So they take the words and they say, well, here's the thought being expressed.

And now, what would that thought be in English? And here's how

I'll render it. Now, at some level, you have to do this with formal equivalence.

What is this word in its context? And then I'm going to give another word. But the striving is saying, I want to be as close to the words that are already there.

Dynamic equivalence is saying, I want to take the thoughts that are there and bring it over into this language.

Now, that can be helpful at some level. But I favor word -for -word translations because the least distance between us and the original as possible is what we should desire.

For example, if I were to go to a massive banquet with Jesus and all manner of amazing saints of history, and I was offered a chair within the distance of me being able to hear

Jesus audibly speak versus some other place in the banquet hall where I couldn't hear him talk, but others might be able to relate to me what it was,

I'd rather sit where I could hear him speak. Do you see what I'm saying? I want to get as close to him as I can.

And I want to get as close as I can to the written word of God as I can. And I think that word -for -word does that more consistently than the thought -for -thought.

With the thought -for -thought, you must take into account the interpretation that the translator is engaging in on your behalf.

Now, that's not necessarily a bad thing. Now, listen, as I preach the word and I teach the word, I'm interpreting it.

So that's not bad. But I want a scripture as close as I can to the original.

So that's why I favor word -for -word. Now, so what's so important?

What's at stake? Well, Deuteronomy 4, 1 -4 and Deuteronomy 12, 29 -32 have very similar sentiments.

I'll read one of them, and you can read the other on your own time. In chapter 4, verses 1 -4 of Deuteronomy, it says,

Now, O Israel, listen to the statutes and the judgments which I am teaching you to perform, so that you may live and go in and take possession of the land which the

Lord, the God of your fathers, has given to you. You should not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of the

Lord your God which I command you. Your eyes have seen what the Lord has done in the case of Baal -peor. For all the men who followed

Baal -peor, the Lord your God has destroyed them from among you. But you who held fast the

Lord your God are alive today, every one of you. Now, he says, you stick to the word that I gave you.

Don't add to it or take away. Because you held fast, you're alive. Those who didn't hold fast and drifted into Baal, they're all dead.

That's the way that God talked to his people about his word and how important is his word for their lives and how they shouldn't add or take away from it.

And we should have that same sentiment. So the concern is obviously for accuracy, reverence, accuracy.

And the last is clarity. Clarity. And this obviously flows out of the idea of accuracy.

So there's some overlap there. But let's go to 1 Corinthians chapter 14. 1 Corinthians 14.

And look at the exhortation that Paul has here concerning the gift of tongues.

He says, Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy.

For one who speaks in a tongue, and that word in the Greek means language. It just means language.

And later on, Paul's going to clarify that that means a language. A known, workable language.

For one who speaks in a tongue does not speak to men but to God. For no one understands but in his spirit he speaks mysteries.

The gift that was given by the Holy Spirit in this case was, as we saw in Acts 2, they spoke in languages that they had never learned.

And the one speaking in the language he had never learned, he doesn't know the French he's speaking, or the

Lycian he's speaking. Never learned it. But the Holy Spirit has gifted him to speak it.

But the one who prophesies speaks to men for edification and exhortation and consolation.

One who speaks in a tongue edifies himself. Ah, the

Holy Spirit's working through him. Wow, that's an amazing experience. Wow, when

God does a miracle through you, you feel kind of edified. Wow, that was amazing.

But one who prophesies edifies the church. Serving everybody in the church. Now, I wish that you all spoke in tongues.

All right, Paul, missionary heart, go to all the nations. But even more, that you would prophesy. And greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying.

And he later on says there needs to be an interpreter if they're speaking in tongues. Why? Because, okay, it's Corinth. There's two seaports on either side of this city.

All sorts of people traveling through. So you've got people coming into this church that have different languages that they grew up with.

And when the Holy Spirit so gifted someone to speak in a language they had never learned before, those travelers coming through with those heart languages, they hear the word of God preached to them in the language they know best.

They think that's amazing. And the rest of the church is saying, what did he say? What did he say? So it's important to have an interpreter there, which is also a gift of the

Holy Spirit, to let the rest of the church know what was just said. And everybody said, amen. That was the way it was supposed to work.

Verse 6, but now, brethren, if I come to you speaking in tongues, what will I profit you unless I speak to you either by way of revelation, or of knowledge, or of prophecy, or of teaching?

Yet even lifeless things, either flute or harp, in producing a sound, if they do not produce a distinction in the tones, how will it be known what is played on the flute or on the harp?

Or the two -year -old's version of playing Beethoven on the piano. They're not doing a good job of distinguishing between the tones.

Right? Try Mrs. B's rule, one finger at a time. One finger at a time.

Verse 8, it's very important. For if the bugle produces an indistinct sound, who will prepare himself for battle?

So also you, unless you utter by the tongue speech that is clear, how will it be known what is spoken?

For you'll be speaking into the air. Clarity is absolutely essential.

And here's Paul's point. He said, I wish you would prophesy more than you would speak in tongues, because I want you to edify the church and build people up in the faith.

Now, verse 10 is important. There are perhaps a great many kinds of languages in the world, and no kind is without meaning.

Did you hear that? Let's do that again. There are perhaps a great many kinds of languages, or tongues, same word, in the world, and no kind is without meaning.

So whatever they were doing and speaking in tongues, it was always in a language that had meaning.

Grammatical rules, etymological structure. If I then do not know the meaning of the language,

I will be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me. So also you, since you are zealous of spiritual gifts, seek to abound for the edification of the church.

Seek to abound for the edification of the church. Now, this should be the approach for translation. Clarity.

If a translation proposes to make clear the word of God to you in your language, but doesn't make it clear, that's a failure.

That's a failure. If that translation is not clear, then you should use a different translation.

In fact, that was the original declared reasoning of the translators of the

King James Version in 1611. They said in their preface, in the translator's preface, that they desired to give to the people a translation in the common tongue.

And that should be the desire of all translators. Fearing God, trying to be accurate to the text, give the word to the people in a clear fashion to clarify what the word of God was saying.

That should be the objective. And that's what we'll edify. And the whole point that Paul's making here in 1

Corinthians 14 is much the same that we've already made from Acts 2, the necessity of translation. There's a need for the translation of a language, and in the gift of tongues, interpretations of the rest will be edified.

You can't be edified by a language you don't know. So, the need for translation.

Now, there are paraphrases that are in use today.

One is Eugene Peterson's The Message, or another one is the New Living Translation, though it's a paraphrase.

And there are agenda -based translations, like the

TNIV, today's New International Version, and the CEB, that do not actually bring clarity to the text in many places.

They do clarify what their translators, or their interpreters, think of the text and what they want others to think about the text, but they're not actually clarifying the text.

And we're going to talk more about that when we talk about the perils of translation. We're going to see some examples, some obvious easy ones, and then some more subtle ones.

There are perils in translation that are avoided, I believe, when these principles are adhered to.

First of all, above all else, fearing God, fearing the Lord, His words are best. Let's use His words, and let's use the words in our language that accurately renders what was said here.

Even if it's uncomfortable, and not for the faint of heart, we should go ahead and use the words in today's language, in the language that we know best, that accurately represent the words that God thought was best.

Fear Him first. That leads into accuracy, which then brings along clarity. Okay, any thoughts or questions before we close our time tonight?

I don't know them personally. Yeah, Westcott and Hort are dead.

Yeah, the copies, and the transmission of the word of God from Papyrus to I call them uncials, but they're probably unicals, and then on to other types of manuscripts.

As the technology changed in the way that the written words were preserved, we have fragments of Papyrus, of the word of God.

We have the leather -bound codices. We have all manner of manuscripts.

And the encouraging thing is that when they're read alongside one another, one may have an error, but these other hundred have it all right, so you know that one has the error.

And in this hundred, you read farther down, oh, that one has a little error, but these other hundred have it right. The wealth of the testimony that we have in God's providence in preserving

His word, we're not afraid of not having God's word, because there is so much testimony to it.

By the testimony of two or three witnesses, every word is established. Well, we have two or 3 ,000 witnesses of ancient manuscripts that show us what the word of God, what it says.

I know there's intramural debates about some of those things, yet we should have absolute confidence that we have

God's word. It is an unparalleled providence. No other ancient text has anywhere close to that amount of preservation or the nearness of those manuscripts to the time that they were originally written.

Nowhere even close. It's like, I don't know.

I don't know what a good example would be, but it would be basically LeBron James playing against Toby in comparison to the significance of the difference between what we have from the

Bible and what other ancient manuscripts have. So it is definitely one of those proofs of God's providence in the world today.

Yes, sir. Yes. Yeah, so Geneva Bible is definitely the

Bible of the Reformation. The translation possibilities, the

Roman Catholics had the Vulgate in the Latin from some okay work from Jerome, but some spotty work as well.

And so there was a great concern about that and the inclusion of the Apocrypha with Vulgate. And so when, for instance,

Martin Luther translated from the original languages into German, so the

Lutherans had their Bible, and that transformed their society. Geneva Bible, same way.

Geneva Bible had, you know, some clarifying notes here and there. They ranted and railed against tyranny throughout the text, throughout the notes.

It was definitely the Bible of the Reformers, and then that naturally progressed through the

English separatists who left England, the pilgrims, or not the

Puritans, the pilgrims who came over who were being persecuted by those who thought that the

King's English was best. They had the King James Version, which was the, you know, that was the authorized version, you know, from the

King of England and for the Anglican Church. So you may imagine that the English separatists who were like, they're trying to kill us, would not be interested in using the

King James, but using a different translation. Yes, I know that's been updated.

I couldn't possibly read the original 1560 Geneva Bible. The language is so different than it is today, but I know that they've updated, they've updated.

So, yeah, so the Geneva Bible is a favorite of some. I forgot to include that on my list.

Yeah, it's a great translation. Yeah, it's a great translation. The King James Version, I know that, you know, most believers

I know grew up on it, which is fine. I grew up on the new

King James. All right.