Modern Bibles

Sovereign Grace Family Church iconSovereign Grace Family Church

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00:00
Well, good evening, everyone.
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Want to give you a heads up, especially if you are watching this live via internet.
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Our internet at the church, for some reason, our internet is not working, has not been working since this morning.
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That's why we didn't have a good live stream for our service today.
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Had a few people who were home sick message me and say, what's up, man? Well, AT&T has had an outage, and for some reason, it's still not working.
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And I'm beginning to think maybe we're going to have to call and have them come look at our setup, because you've got to have Wi-Fi.
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You've got to have live stream.
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But in the meantime, by God's grace, I have 5G on my iPad, so I'm trying to stream through that.
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So if you're watching this via live stream and it cuts out, I'm going to post a video of this class when I get home, because by God's grace, I hope I have internet at home.
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And not a lot of people live with us.
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A lot of people watch the video later, so it shouldn't be that big of a deal.
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But I did want to make it possible as best I could.
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I kind of like this angle.
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I can see myself.
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It's a little awkward, though.
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Of course, as much as I do podcasting and recording myself, it's not a big issue anymore.
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I know what this is about.
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So anyway, well, good evening.
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We are in class eight, which means that this is our final class.
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And at the end of tonight's class, after our break, we are going to discuss the final.
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The final is ready.
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You will receive a link to the final, hopefully, tonight or first thing in the morning, depending on as soon as I can get it out.
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But it is ready.
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I've already sent it out for a couple of test runs.
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I always do that just to make sure I haven't made any mistakes.
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I sent it out to Aaron Bell.
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He took the test.
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He's a graduate of Southern Seminary.
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I won't tell you what score he got, but he did OK.
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He did good.
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But I always do that just to make sure the test makes sense and all the answers are correct.
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I take it myself to make sure I didn't mess up on any of the answers.
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So it's ready to go.
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It's 50 questions based on all of the classes that you've had.
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And as I said, after the break, I'll talk more about that.
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But tonight, we're going to be doing a final class on modern Bibles.
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That's the title of tonight's lesson is Modern Bibles.
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And by that, we essentially mean all of the Bibles that have been produced in the last 200 years specifically.
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And most of them have been actually in the last century, just within the last 100 years.
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But we're going to look at several of them.
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We're going to talk about translational methods.
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We're going to talk about manuscripts that they're based upon.
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We're going to dive back into a little bit of what we've talked about before in regard to things like Alexandrian manuscripts versus Byzantine manuscripts, TR priority, things like that, which we discussed a little bit in our class last week on the King James only.
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So tonight is going to be a good opportunity to sort of draw together when we ask the question how we got our Bible, well, this would be how you got this one, the one that you're holding.
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We've done a lot of manuscripts and conversations about how it got down to the ages.
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Well, how did it come to this form in the way that this one is? And I do have plenty of space tonight for questions.
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I wanted to throw that out there.
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As far as notes go, I always in the last class try to not fill it with information because it's the last class.
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And if there's any questions that you want to go over, I open the floor for as much as we want to have discussion.
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So please feel free at any time during tonight's class if you want to raise your hand and ask a question, be happy to try to answer it the best I can.
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So let's pray.
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Our Father and our God, we are grateful for the opportunity to bring another class to an end here at the Academy.
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I do pray that for those who are taking the class that it will be a blessing to them as they grow in their knowledge of your word, its history, its transmission.
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And ultimately, Lord, that we would not just simply love the word, but that we would love the God of the word.
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And we know that loving you means knowing you more, drawing closer to you through understanding and through faith.
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And our faith grows as we learn more about you.
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So I pray, God, that you'd be merciful tonight as we draw our lesson to a close on the subject of modern Bibles.
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And we pray all of this in Jesus' name and for his sake.
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Amen.
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There is an ever-increasing number, it seems, of English translations of the Bible.
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And while I am not a King James only-ist, neither am I even necessarily a King James prioritist, I do understand the concern about the overabundance of modern translations.
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And I want to quote James White, the language he uses on this.
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He says, we have a glut of modern translations.
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That, of course, meaning we have, like gluttony, it's too much, an over amount.
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And because there is such a glut, it can often be confusing to know which ones are best or even which ones are good or bad.
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It's because you have the some are good, some are better, some are, I would say, the best of the best, and then there are some that are bad and worst of the worst.
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And so tonight, we're going to sort of investigate this question, which translation is the best one to use? And that question is sort of like asking which football team is best sometimes, because there's going to be different reasons why you might choose to read or study out of a certain translation.
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And so I don't want you to think that it's as simple as what football team or what music I like or something like that, because it's not just preference that matters, but there is a sense in which preference will play a part.
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As we talked about last week, there are those who are King James only, but then there are those who are King James preferred.
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And a preference is fine, and a preference is great.
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And if that's what is preferred, then that's what one should go with.
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But I do think, unless we understand the translational methods, the history of the manuscripts, of our most popular versions today, that we won't be educated in our decision.
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And quite frankly, most people just read the Bible that's given to them.
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Most people don't know enough to be discerning in regard to the choice of a Bible.
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I mean, think about it.
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The Bible that you have, where did it come from? The Bible that you have right now, and maybe you're like me, I don't have one Bible.
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I have Bibles everywhere.
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It's like, I want a Bible here, here, here, and here.
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Like, I have them in my office, I have them on the pulpit, I have sitting next to my chair at home, sitting on my desk.
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I just got a bunch.
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But like, brother, you have a Bible that you prefer that's your Bible? ESV.
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All right, ESV, but where did you get it? Was it a gift, or did you choose to go buy an ESV? I chose to buy an ESV.
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You went out and chose it.
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OK.
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Actually, originally I sought out the KJV and the various translations.
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I decided to go with ESV.
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And you were Reformed, so that helps.
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Yes.
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ESV, the ESV locked in the Reformed, man.
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They used John Piper and R.C.
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Sproul, and they grabbed the Reformed guys and like, got them.
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I'm laughing, because I came through.
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It was R.C.
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Sproul, who, because he produced the Reformation Study Bible in the ESV, and he sold them for $5 at a pastor's conference.
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We're talking about a $40, $50 Bible.
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They had them for $5 for all the pastors.
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You could buy as many as you wanted.
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It was $70? Yeah.
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I got five of them.
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$25, I bought one for all of our elders.
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This is in 2006.
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Yeah, I just, I couldn't pass it up.
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But yeah, ESV was there, and obviously I trusted Dr.
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Sproul in the sense of I felt like it was worthy to at least look into.
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How about you, Billy Ray? Where did you get your Bible? Crossway.
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No, I mean, did you buy it, or did somebody give it to you as a gift? I wanted the ESV after we started doing the Dads and Dudes and talking, and then gave me the Holiness of God.
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OK.
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Again, R.C.
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Sproul's book, Holiness of God.
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OK.
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That's where I ended up at.
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Mark, you got a new King James, right? How long, was that a gift, or did you buy that intentionally? Donnie Fussell.
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OK, so it was a gift.
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I have multiple variations.
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Sure, sure, but that's the one you carry.
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OK.
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How about you guys, what y'all got? I got a new King James.
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New King James? Donnie Fussell gave me my first one, ESV.
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ESV? So Mr.
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Fussell's not committed to just the new King James.
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He's going to give you what he's got.
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This was like three years ago.
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Oh, yeah, you've been around.
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Then I got a large French CSV.
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Oh, nice, nice.
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Well, I'd go around the room.
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How many of you do carry an ESV? How many of you? King James, regular King James.
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New King James? OK, anyone I didn't mention? OK.
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NASB.
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That's what you got? NASB? OK, thank you.
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I meant to put that on there.
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Well, the LSB is based on the same transitional methodology as the New American Standard.
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So some see it as the latest evolution in the New American Standard revisions.
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But there is a new revision of the New American Standard, so it's kind of hard to say that specifically.
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But we're going to talk about the LSB later, because it's an interesting anomaly.
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Why it was translated the way it is, based upon what I understand.
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And I could be wrong on some things.
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I'm going to caveat everything with saying this is just things I've heard.
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It's just an interesting choice, choices they've made.
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Dr.
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White debated it in its favor as to it being a good Bible.
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So as far as translations go, I do think I'm sure it's good.
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I just haven't spent a lot of time with it.
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So the two questions that I think everyone should ask when discussing a modern Bible is the question, first, of the question of manuscripts.
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And the second is the question of methods.
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Manuscripts and methods.
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So the question would be, which manuscripts is this translation based upon? And what translational method is employed in the production of this translation? Now, we've talked a lot about the manuscripts, and we're going to spend a few minutes on it.
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But the vast majority of tonight is going to be on methods.
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Because once you get past the question of manuscripts, it's really just almost an either or situation with that.
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But then you get to the methods, and it's a much different situation.
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By the way, some of this is from Brother Andy's class.
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I didn't have an opportunity to erase.
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So I'm going to get this to come off.
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Because I'm going to need to draw a diagram in a few minutes.
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So let's look first at the question of manuscripts.
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Now, I want to remind you, there is not one single manuscript that the Bible came down to us through.
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But rather, we have hundreds of handwritten manuscripts, thousands when it comes to the New Testament.
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And these manuscripts fall into families that are also called text types.
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And so you tend to find the three text types as the Alexandrian text type, the Western text type, and the Byzantine text type.
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Just for your information, you may want to keep that in your mind regarding the final.
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I don't always say everything, but I'll give you hints along the way.
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The Byzantine text type is a fuller text type.
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And it consists of the vast majority of manuscripts, all of which date later, really past the ninth century.
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Because the Byzantine text type tends to be in what we would call the minuscule form.
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And what is minuscule? Anybody remember? Small, small, right? You have the unseal, which is the uppercase, no spaces, no punctuation.
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Remember, we looked at some of that.
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And the minuscule, which was introduced around the ninth century, begins to introduce the smaller letters, cursive style letters, which is what are, if you read a modern Greek text, if I bring my Greek text in and show it to you, you'll see that's what we still use.
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Because it's much easier to be able to read.
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Because if you read, imagine if I gave you a book and it was all capital letters, no spaces, no punctuation.
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That's difficult, even in English.
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And in Greek, would it be even harder? So minuscule is how we still read today.
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Yes? No, it capitalizes words, like beginning of the sentence, proper names, things like that, like English.
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Yeah, there's still use of capitalization.
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But minuscule introduces a capital lowercase system.
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Now, as I said, the Byzantine text type is a fuller text.
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And what I mean by a fuller text is you tend to find longer readings in the Byzantine text.
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And I talked about this a little bit in our textual variant class.
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And I think I mentioned it last week.
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In some text, you'll see Jesus.
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And then you'll see in another text, it'll say the Lord Jesus Christ.
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Well, they both are the same.
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Jesus is the Lord Jesus Christ.
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But the expanded version tends to be later.
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And what we see happening, especially with scribes, is the heightened awareness of the, I can't remember the word I'm looking for here, but of the majesty.
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It's a heightened way.
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Just like someone who says, you shouldn't say Jesus.
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You should say the Lord Jesus.
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Or you shouldn't say Jesus.
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You should say the Lord Jesus Christ.
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This is a piety, expansion of piety.
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Thank you.
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I know you didn't give it to me.
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But I'm giving you the credit.
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But it's called expansion of piety.
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We see this in later texts, where earlier manuscripts of the same place will just have one name.
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And later, it'll be a longer version.
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And so the Byzantine manuscript does have longer readings.
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It also has harmonized readings, where we'll see a reading in Matthew that doesn't exist in Mark's gospel in the earlier manuscripts.
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But later, it finds its way into Mark's gospel.
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Because, of course, there's an attempt to harmonize the two accounts.
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I was talking about this recently in Mark chapter 6.
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So the Alexandrian text type, which is the older of the text types, some would say better.
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I'll leave that for the reader to decide whether it's better.
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But it is certainly older.
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There's no doubt that the Alexandrian text type is older.
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And it tends to have a more narrow or less full reading.
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And it consists only of a few manuscripts.
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So when we talk about the difference between the Byzantine manuscripts and the Alexandrian manuscripts, we're talking about the difference of thousands versus hundreds.
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And really, not even hundreds.
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We're talking about dozens.
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Because we're beginning to get back 1,700, 1,800 years.
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And when you start getting back 1,600, 1,700, 1,800 years, the amount of evidence really begins to decrease.
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So the amount of Alexandrian text type manuscripts that exist are very low.
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At one point, it would have been argued that there were only a couple.
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Alexandrinus, Sinaiticus, Vaticanus would have been the major ones.
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But since the discovery of the papyri, we find many more manuscripts that had that same text type and those same readings.
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So it's not as if we only have Alexandrinus, Sinaiticus, and Vaticanus.
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But be that as it may, what you find is the two manuscript traditions are typically referred to as the Byzantine manuscript tradition and the eclectic manuscript tradition, which includes the Alexandrian.
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So if you think of it like this, if you think of it as Byzantine, people often think of Byzantine versus Alexandrian.
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But that's a little oversimplified.
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Because the Byzantine textual tradition does include the vast majority of manuscripts.
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We're talking about the vast amount of manuscripts is over here.
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And this is a very small minority that exists in this category.
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However, if you hear someone say, new Bibles are based on the Alexandrian and only the King James is based on the Byzantine, that's actually not correct.
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Because the King James is based upon the TR, which comes from the Byzantine tradition.
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So there is truth in that.
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But so does the New King James.
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The New King James Bible also comes from that side.
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So if you hear anybody say, well, the King James is the only one that comes from that side, it's not true.
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The New King James, one of the things Arthur Forstead, who was the chief editor of the New King James, wanted to do is he wanted to maintain the same textual tradition as the King James in the production of the New King James.
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This is why the New King James maintains readings in the King James that aren't found in other Bibles.
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Because it was a specific commitment to staying with that same tradition.
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And from what I understand, there's also an MEB.
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I've never read it.
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But from what I understand, modern English version, I think, is what MEB stands for.
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And I believe it also comes from that same textual tradition.
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Now, you check me on that, because I could be wrong.
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But I've been told that.
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So King James, New King James, possibly MEB, fall under the Byzantine manuscript tradition.
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Everything else, as far as modern Bibles, would not fall under the Alexandrian tradition.
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This is oversimplified.
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It would fall under a combination of everything.
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And this is why we call it the eclectic text.
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Eclectic meaning a combination of all.
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Because it's not as if the Bibles that are over here only come from the out.
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As I said, there's only a few Alexandrian manuscripts.
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There's only dozens, not hundreds or thousands.
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There's only dozens.
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So it's not as if the Byzantine manuscripts are forgotten about or left out.
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They're not.
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So that's another reason why people tend to say that you have a little more credibility on this side, because this side's not eliminating that side.
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Does that make sense? All right, so on this side, we would have certain translations.
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And I want to sort of begin with the most popular Bible by sales in modern history.
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And what would that be? NIV.
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We think it's the King James.
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King James got outsold by the NIV.
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Scary, huh? NIV, if you look it up, it has outsold the KJV amazingly.
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And it came out in 78, I think, was the first edition of NIV.
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Again, don't write that down.
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Check that out.
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But you have the NIV, which is based upon the eclectic text.
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We could just say Alexandrian, but understand it includes Alexandrian readings.
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So that's why it's often referred to as Alexandrian text.
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Other Bibles, it would be over here, New American Standard Bible.
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First edition was 77, right? Was there 77? 2000, or 1995.
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And then there's the 2020, I think, that just came out, or 2022.
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And then the LSB, which I said comes in the same tradition as the NASB.
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ESV was a new millennium Bible.
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It was 2001, I think, is when it came out.
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Maybe, something like that.
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So this is probably one of the later ones that we're going to look at.
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Let's see, trying to think.
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Because I have some listed later in my notes, but I'm just sort of putting them up here.
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Basically, most everything that you would have new living translation, that's a relatively new one.
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What's some other ones? CSB, the Christian Standard Bible, which was actually originally called the Holman Christian Standard Bible, because it was produced by Holman for the Southern Baptists.
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And it was pushed by the Southern Baptists when it was created, because it was produced by their publishing house.
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Therefore, no copyright.
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That's another thing.
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Why are there so many Bibles? This is conjecture, and you take it for what you will.
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One of my arguments against our glut of Bibles is that the only reason some of these exist is to avoid copyright payments to other publishing houses.
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John MacArthur wrote his first study Bible.
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Anybody know what translation was used? John MacArthur's first study Bible.
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That's not the first one.
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But yes, you're right.
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He has an NASB.
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He also has an ESB now.
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And they were working on an NIV.
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I don't know if they'd ever got completed.
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That's the first one.
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Why is it that John MacArthur would choose to have his study Bible produced in a New King James when he never preached from the New King James? Yeah, it wasn't that there was no copyright.
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It was just, again, I'm basing this on opinion.
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It was easier to get the rights.
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So why would he? Because again, there's no other reason why he would choose that.
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He never preached out of that.
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You go back into his oldest sermons, he was preaching from the New American Center Bible.
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So now he has an ASB, ESB, because popularity has grown now.
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Everybody wants a piece of the MacArthur pie.
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But not necessarily when it started, right? So yeah, his first Bible, first translation.
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I have one still.
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Mine's duct taped together.
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Because my MacArthur study Bible, man, that was pretty important back in the day, back when I was a pre-trib rapture guy.
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No, I've got it.
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I literally duct taped the whole outside.
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I mean, it's held together well.
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But that particular Bible was in the New King James.
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I've never preached out of that either.
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Well, no, that's not true.
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My first year or so out of seminary, I did use the New King James.
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And my reasoning was in seminary, we had to use King James or a New King James.
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We weren't allowed to use anything else.
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So I chose the New King James.
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And so I used that.
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And I still have the one I had in seminary.
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So again, when we talk about manuscripts, this is an oversimplification.
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But this will, if this is an issue for you, if you find like the textus receptus, if you're motivated to believe that that's the best Greek text, then you should choose one that's based on that Greek text, if that's your conviction, right? Some people call this the majority text.
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But I would be very careful with that use of language.
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Because there are readings in the Byzantine text, or rather in the TR, that are not the majority in the Byzantine.
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For instance, 1 John 5, 7, which I mentioned last week, it is not in the majority.
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It is only in like a handful of manuscripts at best.
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And they're all very late Greek manuscripts.
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It's not in any of the early manuscripts at all.
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So it doesn't exist.
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It's not in the majority.
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But it's in the TR.
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So things like that, if somebody says, well, I like this because it's the majority.
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And I believe counting noses is how you determine truth.
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And again, I'm not trying to be offensive.
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But that's the way people say it.
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If it's in the majority, that's what makes it right.
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Count noses.
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That would be OK.
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But this isn't in the majority.
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Neither is Revelation 16.5.
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It's not in any Greek text.
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It's in Bayes' translation, or Bayes' printed edition.
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But it's not in any handwritten manuscript.
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So again, if you're counting noses, there's two that don't match that.
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We're looking for just the amount of that.
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But again, all of this comes down to the question of which manuscript are you concerned about? And why does it matter? As I said, I tend to prefer on this side.
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Because typically, if you have one of these, it will give you this reading.
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And I showed you that before.
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Remember, I said it'll show you.
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It'll say this reading is in these manuscripts or whatever.
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My favorite, honestly, not my favorite Bible to read and study, but my favorite Bible to have for this question is the NET.
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The NET is called the Net Bible.
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It's available for free.
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You can get it online.
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You gave me a printed copy, Daisy, and I still have it on my desk.
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It's a pretty Bible.
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I wish I could preach from it, but nobody would have one of those.
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And I at least like to match half the congregation if I can.
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But the NET Bible has footnotes that note all of the textual variants in the text.
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And that's what I like.
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I like to be able to see what the variants are and be able to address them.
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So that's when we talk about what manuscripts.
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This is the question.
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I said I wasn't going to spend all of our time on this, but I did spend longer than I thought I would.
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So that's part one.
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Now let's move to part two, and that's translational methods.
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Translational methods.
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There are three primary translational methods, even though the CSB does try to sneak in a fourth, and I'll talk about that in a moment.
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But the three translational methods are known as formal equivalency, functional equivalency, and paraphrase.
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Turn the camera a little.
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Maybe I can get that a little better.
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Formal equivalency, functional.
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This is also known as dynamic equivalent.
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If you've ever heard the phrase dynamic equivalent, go ahead and put that.
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If you're drawing this, making your own notes, that is known as dynamic equivalency.
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And I want to give you an example, and hint, hint, final hint, hint.
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Keep your ears open on this one.
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I'm going to give you a German phrase.
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Now I don't speak German.
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AJ, do you have any German to speak? OK, all right.
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So you won't know if I'm wrong.
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All right.
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The phrase I'm going to give you is four words, I'm sorry, five words in German.
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Morgenstuhl, hot, golden, moon.
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Morgenstuhl, hot, golden, moon.
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Now the formal equivalency means the literal translation.
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The literal translation is the formal equivalent.
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And the literal translation of Morgenstuhl, hot, golden, moon is morning hours have gold in their mouths.
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Morning hours have gold in their mouths.
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That's the literal word for word translation of Morgenstuhl, hot, golden, moon.
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Morning hours have gold in their mouths.
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The dynamic equivalent, or the functional equivalent, is the early bird catches the worm.
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That's the functional equivalent.
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That's taking that phrase in German, morning hours have gold in their mouths, and it's translating it into a phrase that is equivalent in the English language.
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Does that make sense? Does that help you understand the difference? Because there's nothing about early worms or early birds in that sentence, but it is the equivalent in a functional sense.
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And that's why we say formal versus functional.
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Formal, what does it say? Functional, what does it mean? Formal is what does it say.
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Functional is what does it mean.
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Now here is a paraphrase of the same phrase.
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Early to bed, early to rise, makes a man happy, healthy, and wise.
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Early to bed, early to rise, makes a man happy, healthy, and wise.
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Now you see the total difference there.
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Because even though it's getting across the same idea, it's also adding a few ideas in the midst of that.
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And you're no longer dealing with a formal or a functional equivalency.
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Now you're dealing with a paraphrase of an idea.
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All right, I'm going to give you another one.
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This one's in Japanese.
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Woo.
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You heard me murder German, so let's see how.
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This Japanese phrase is ju-u-ni-n to-o-ryo.
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Ju-u-ni-n to-o-ryo.
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Anybody know any Japanese? Am I saying it right? What do you think I'm saying? You're exactly right.
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To-o-ryo.
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Well, as I have it here, and I can write it out for you.
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I can actually show you what's written here in Japanese.
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It's 10 people, 10 colors.
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Is the phrase in Japanese.
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10 people, 10 colors.
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In English, it would be, or not English, in paraphrase, I'm sorry, dynamic equivalent, this one, it would be different strokes for different folks.
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10 people, 10 colors, right? Everybody has a different idea.
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So if you translated it directly, 10 people, 10 colors.
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If you translated it functionally, it would be different strokes for different folks, which is a phrase that many of you are familiar with, I'm sure.
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And the paraphrase of it would be, different things appeal to some and not to others, right? So that's three different ways of understanding the same phrase.
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So here's the difference.
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The closer you get to this side, the closer you are getting to translation.
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But the closer you get to this side, the closer you're getting to interpretation.
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Now, all translation includes some interpretation.
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All, it has to.
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Because there are words that just don't translate, and you have to interpret that word.
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But, it's like a speedometer.
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There are some that are just gonna be closer over here, and there are some that are gonna be closer over here.
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The ones that are over here are more concerned with formal translation, accurate to the word translation as best as possible.
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And on the other side, it's adding interpretations.
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Have you guys ever seen the Bible called the, is it the annotated? No.
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Amplified, thank you, brother.
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What does the Amplified Bible do? It adds a bunch of words, right? And they're usually in parentheses, but they're just, it'll be like, God so loved the world.
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World, all people, everyone.
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Like, it'll add like three or four words after to try to translate that word and give you a meaning behind that word.
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Well, that would fall closer to here, because they're not just translating word for word, they are providing a paraphrase or an interpretation of the word.
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So, here's the thing that we need to understand.
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All translations, from the King James all the way to the LSB, that would probably be our birth, right? And even prior to the King James, the Geneva and everything.
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All translations contain some of all of this.
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But as I said, it's a continuum.
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The most famous example in the King James is in Romans chapter six, because in Romans chapter six, verse one, it says, what shall we say then? Shall we continue in sin so that grace can abound? And the King James says, God forbid.
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And neither the word God nor the word forbid are in the Greek.
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The Greek is meganoita.
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Me is the adversative for not, and genoita comes from the word gene, which means being or existence.
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And so the phrase meganoita means may it never exist or may it never be, may it never come into our mind.
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Or as the King James translator said, God forbid that we should ever have that thought.
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But that would fall into the category of a functional equivalent.
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It's like the early bird catches the worm.
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There's nothing wrong with it.
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But no translation is perfectly one or perfectly other.
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There's one literal translation.
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I forget the guy's name.
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If you've ever used Blue Letter Bible, it's free on there, but it's named after the guy who translated it.
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And it's a literal, like word for word, and it's unreadable at times because he makes no attempt to try to smooth out the words or make it readable.
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It's often just ugly.
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Yes.
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Is it the Young's Literal? Yes, thank you, Young's Literal.
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Yeah, you ever read it? Yeah, I mean, sometimes it's helpful, but often not.
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I mean, that's the one thing we could say about the King James, right? King James, beautiful language.
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I mean, the authors, not authors, rather translators, the men who did it were obviously brilliant linguists and they're formulating words into sentences that have stood the test of time.
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I mean, no one could ever question that as far as the majesty of the King James language.
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So that has to be understood.
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A true, you know, buried down here formal translation is going to be more difficult to read.
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Do you remember when Brother Mike taught a few weeks ago? He said, I like the New American Standard, but what did he say? It's choppy.
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He said it's choppy, and it is choppy.
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It's choppy because it tries its best to give a rigidly formal interpretation, I'm sorry, translation of the text whenever possible.
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And because of this, it didn't get very, it's not overly popular.
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It's popular among scholars.
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It's not typically popular among the normal Christian use because it doesn't read with the same smoothness.
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And that's where I think books like the ESV, the ESV does have more of a smooth read in a lot of places than the NASB.
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And I think that's why it's overshadowed in popularity, the New American Standard in that regard, because they're both very similar, but there's a marked difference in one to the other when you're just reading them for natural reading.
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So that is the difference.
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And let's, for a moment, let's just talk about, oh wait, I do have something in my notes here.
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I forgot I had this.
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Young's literal translation.
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It was here.
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Is this on the next page? Young's literal translation for John 3.16.
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All right, most of us are familiar with the King James Version of John 3.16.
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For God so loved the world that he gave his only begotten Son, that whosoever believeth in him will not perish, but have everlasting life.
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Here's Young's.
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For God did so love the world that his Son, dash, the only begotten, dash.
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Don't ask me why there's a dash, but there's a dash.
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He gave that everyone who is believing in him may not perish, but may have life, age during.
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Age during.
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Now why would he translate the word everlasting as age during? Because it's technically the most accurate translation of that word, even though it's not really applying the idea behind the word.
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The idea behind the word is eternal, right? But he writes it as may have life, age, dash, during.
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So this is what you run into when your concern for formal equivalency outweighs your concern for readability.
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There does have to be a balance.
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There has to be an attempt to bring something into another language.
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It's not just take a word, translate a word.
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Take a word, translate a word.
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I'm not bilingual, but having spoken to many people who are, anybody in here bilingual? Am I right to say that you can't just simply take one word and yeah, and you're translating on the fly.
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You're a brilliant man.
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That's awesome.
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And so this is one of the things that we simply have to consider when we're considering what Bible we're gonna choose, right? Because I would say it is my opinion that we would wanna land closer to this side, but we have to still balance out what we're looking for and what we want to find and what the methods of the translators were.
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Again, if you look back at the history, by the way, let's put some in these categories.
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Categories here, NIV was the one that sort of created the idea of dynamic equivalence in translation.
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This was, even though, as we said, we see a little bit of it in King James, it was the NIV that used that as its method.
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The method of the NIV was dynamic equivalency or functional equivalency.
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So the NIV would be there.
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New Living Translation also would be here, but you'll notice I put it a little further over because it makes some even more peripherastic measures.
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Under formal equivalency, certainly the King James counts here as well as, and I'm just gonna put New King James because it takes the same methodological approach.
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The ESV, I would put the New American Standard a little further this way.
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Again, the methodology was trying to be as accurate as possible.
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And so these are our lines.
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And if you say, well, which one would you choose from? I would tend to choose from the left category.
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Though I would not necessarily condemn the use of one in the middle, I would say that I wouldn't make the Bible that I studied from normally or exclusively because I want to be at least accurate to what Paul wrote as much as possible.
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And so, but if I were doing a, let's say a read through the Bible, when I teach my hermeneutics class, we use Dr.
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Howard Hendricks's book, Living by the Book.
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If you never read it, it's a great book.
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And in that book, he talks about the, something he does in his life is that he reads the Bible every year, and every year, every couple of years, he'll choose another translation just to read a different translation, but still read through the Bible.
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So if someone says, well, this year, I'm reading through the NIV, yeah, that's fine.
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Like daily devotional reading or whatever.
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Maybe you'll see something you haven't seen before.
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Maybe it'll cause you to go back and look it up.
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As you see something that read weird, let me see why that's different than this.
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I think they all have value in that respect.
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Now, when we get to the paraphrase, we are beginning to move to a much different category of Bible.
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And probably the most famous paraphrase in the 1970s, 80s, was called the Living Bible.
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Green, case-bound, living Bible.
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How many of you have one? So you know exactly what I'm talking about.
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It's heavy, thick, green, hardback.
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I've got one on my shelf in there.
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I remember as a kid having it.
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Oh, that's it.
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How many people were alive? Well, yeah, I mean, but it's funny how many people do have them.
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Like, you'll see them on people's shelves.
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Pastors have them on their shelves, you know.
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They get cushy.
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It does, it feels like, almost like outside of a diaper.
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It's soft.
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I touch a lot, you know, as a father, I have a lot of diaper time.
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But it does, it's got that squishy, kind of cushiony hardback.
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But the Living Bible, I tell you what, having been reformed in my theology now for 17, 18 years, I guess it is, going back and reading some of the Living Bible paraphrase of like Romans 9, it seems to me that whoever the translators were also had a bent towards reformed theology.
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Because their paraphrase, I mean, I would encourage you, look up the Living Bible, look up Romans 8, Romans 9, and it's like John Calvin was trying to sneak some things in there.
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Because it's, I mean, obviously I believe that's in the text anyway.
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But it really pops in that Bible.
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So much so that my brother Bobby, you guys know Bobby, he talks about when he was a kid his father had one and he read that because he wasn't reformed at the time, didn't know anything about it.
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But he read it and he thought this is wrong.
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Because it so obviously talks about predestination and things like that.
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So it's just interesting, the Living Bible is a good example of what we call paraphrase.
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What's a more modern one? Message, absolutely.
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I have a quote, this is my favorite message quote.
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Because the message, I don't use the Message Bible, but I call it the Toothbrush Bible.
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And the reason why I call it the Toothbrush Bible is because in Luke chapter 10, verse four, in the ESV it says Jesus is speaking to his apostles, he's sending them out, he says carry no money bag, no knapsack, no sandals, and greet no one on the road.
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This is Jesus's commands to his apostles.
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In the Message Bible it says travel light, comb and toothbrush, and no extra luggage, don't loiter and make small talk with everyone you meet along the way.
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I just love the fact that it mentions a toothbrush in first century Israel.
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It just, because again, who did the message, Peterson, who was the translator? Anyway, the guy who translated it, obviously trying to connect with a modern audience, mentioning a comb and a toothbrush.
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Those words are not in the text, but it was an attempt to connect.
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Now, the CSB, I didn't put it up here, the CSB is the Christian Standard Bible, originally the Holman Christian Standard, now it's just the Christian Standard Bible.
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They have created a fourth category that they call optimal equivalence.
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And this, I have a quote from them.
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Quote, the Christian Standard Bible employs a translational philosophy known as optimal equivalence, which seeks to achieve an optimal balance of linguistic precision reflecting the original languages with readability in contemporary English.
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In the many places throughout the scripture where a word-for-word rendering is clearly understandable, a literal translation is used, but in places where a word-for-word rendering might obscure the meaning for a modern audience, a more dynamic translation is favored.
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This process assures that both the words and thoughts contained in the original text are conveyed as accurately as possible.
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So, they basically tried to split the difference and come in right on that line, and said when we could make it literal, we made it literal, and when we couldn't, we made it a dynamic equivalent.
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What was it called again? CSB, Christian Standard, oh, optimal, optimal equivalence.
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And by the way, I didn't mention this before, formal equivalency, you could say word-for-word, functional equivalence should be thought-for-thought.
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So, word-for-word, thought-for-thought.
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All right, couple final thoughts on this subject.
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It seems reasonable to me, not everyone agrees, but I wanna say it this way, it seems reasonable to me that because the Bible was given to us by God and we have a verbal-inspired, or verbally-inspired word, that we would want and have a desire to be as close to the original as possible.
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And that's why I believe that formal equivalency is the best method.
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But this does not say, as I said, that I would dismiss dynamic equivalency out of hand.
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I think a balance has to be sought.
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And the best balance that I have found in my years of study is to simply be willing to look at multiple versions when I, especially when I'm dealing with a question in a text.
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I teach from the ESV and I encourage people, honestly, when they come to church here, if they don't own a Bible, I encourage them to get an ESV only because it's what I teach out of and I want them to be able to follow along easily in corporate worship.
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But the New American Standard Bible, the King James Bible, the New King James are all so great, they're all so literal, and I would be just as happy to preach out of any one of them.
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In fact, when I go to my mother's church, which I have not done in many years, but I have preached at my mother's church, my mother's church is King James only, I preach from the King James and I have no problem with it because I know that's what they prefer and I don't go in any way to make any distress for them.
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So as long as it's the formal equivalent, I think we're in a good place.
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Paraphrases, I think, can be dangerous because we are getting not even a thought for thought translation, but we're getting ideas put into the text that were never there to begin with.
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And therefore, we're having to weed through the ideas of the translator as we try to understand what the text has to say.
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Few last thoughts for choosing your Bible if you still have some other questions.
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Here's some thoughts that people might wanna ask.
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One, I believe it's better to have a translation that is translated by a committee versus an individual.
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That takes us back to this again.
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The paraphrases tend to be individual-driven.
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The message was individual and there's other ones as well.
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There's a new one called the Passion Translation.
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It's dangerous.
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It incorporates the health and wealth philosophy of the modern false teachers.
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I wouldn't even call it a reasonable translation to use.
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But again, I want a translation that has been translated by faithful men of God and not a single man.
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I don't care what anybody says.
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One man is going to have a hard time adjusting his biases when you come to a translation subject when you can translate it one word or translate it the other.
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Man is going to be moved by his biases and that bias is checked when a committee is involved.
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King James Bible was translated by, I think it's 50 translators.
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The New American Standard Bible was a committee.
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ESV was a committee.
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Even the NIV, as much as we may give the NIV a hard time, if you watch that video I sent out last week of the three hours of conversation, I was really impressed by the NIV, the guy who represented the NIV.
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Just the way that he spoke and the way he talked about his faithful and wanting to be faithful.
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They have a method.
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They're using a method.
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We may not agree with the method, but that doesn't mean we have to demonize the men.
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They're trying to do something.
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They're trying to accomplish something.
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We may not agree or like what they're doing, but at the same time, it wasn't like one guy sat down and tried to go thought for thought.
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They approached it with a committee.
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And so the second question you have to ask is, do you want study notes? Now, I'm not talking about marginal notes, which refer to maybe textual variants or something like that because I think those are useful, but study notes in a Bible can sometimes be an issue.
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And while I would never say study Bibles are bad because I own tons of them, I already said, I got MacArthur, I got ESV, and ESV will choke a mule.
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That thing is giant.
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It's a library.
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Somebody says, if you got to take one book with you, what would you take? The ESV study Bible is like 15 books.
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It's big and they're great, but when we study the Bible, it is my opinion that we should study first the text without the extra because our tendency is to jump right to the commentary.
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Our tendency is to jump, oh, I read it, I don't understand it, is to jump right to the answer rather than seeking to understand it through the work of the spirit within us.
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And so again, I'm not saying study Bibles are wrong, but for your main Bible, you have to ask the question, do I want a Bible that gives me the answers? And then you got to trust that whoever's giving you the answers is giving you the right answers.
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Like I said, I have a Reformation study Bible.
56:48
Guess what it says every time you come to baptism? This includes babies, right? Because that's what they believe and it's going to include that.
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And so that's something to consider.
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Another thing is, and this may seem like a small thing, but the question of Bibles that put the words of Jesus in red, there's nothing inherently wrong with that.
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But what I have found is it tends to create in the minds of some people, the idea that you have some parts that are more inspired than others.
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That's not true.
57:22
There's a song, D.C.
57:23
Talk used to sing a song.
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And if you heard D.C.
57:25
Talk is again, dating myself a little.
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But D.C.
57:27
Talk was a band in the 90s and 2000s and they were pretty popular.
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And one of the songs they sang was It's All in the Red Letters.
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I got news for you, it's not all in the red letters.
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It's in all the letters, it's in all the books.
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And the same Holy Spirit that inspired the writing of the Gospels is the same Holy Spirit that inspired the writing of the Psalms and the same Holy Spirit that inspired the writings of Paul's letters.
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And people will say, well, Jesus never said that, that's Paul, that's a wrong understanding of scripture.
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It's a wrong understanding of what we mean by the authority of scripture.
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So again, there's nothing wrong with a red letter Bible, but just know that there are times when things like that and introductions like that can cause us to look at things differently and it isn't always helpful.
58:09
All right, Brother Mike started teaching Sunday school this morning in Ephesians chapter one.
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So I'm gonna end this portion of the class by reading from the living Bible, Ephesians chapter two.
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Now most of us are probably familiar with Ephesians 2, eight for by grace are you saved through faith and that not of yourselves, that is the gift of God, not of works, lest any man should boast.
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And we are his workmanship created in Christ Jesus unto good works, right? Which is prepared beforehand that we should walk in them.
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That's Keith's paraphrase because I just messed it up.
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But that's in there.
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Here's the living Bible's translation and we'll take a break.
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Paraphrase, rather.
58:49
Because of his kindness, you have been saved through trusting Christ.
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And even trusting is not of yourselves.
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Remember how I said it's more Calvinistic? Saying it that way, even trusting is not of yourselves.
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That's a specific way of saying that.
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I'm not saying it's wrong, but that's a specific way of saying that, that lends itself towards a more reformed view of this text.
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So it says, and even trusting is not of yourselves.
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It too is a gift from God.
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Salvation is not a reward for the good we have done, so none of us can take any credit for it.
59:28
Yeah, it's not bad, it's just a paraphrase.
59:31
So that's what I said.
59:33
It can be useful and at times maybe you pull it out when you're trying to help you understand a text.
59:40
All right guys, we're gonna take five minutes and we're gonna come back and finish out the class, finish out the whole thing.
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Well guys and gals, I wanna finish up with a few things.
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And we will probably end somewhat early tonight.
01:00:01
He said, I'm not totally believing it, but I know, I say that sometimes.
01:00:07
No, we're gonna try to end a few minutes early.
01:00:12
The last thing I wanna do is give you a few thoughts about the final.
01:00:18
I hope everyone chooses to take the final.
01:00:20
This is our first time with the new software doing it completely online.
01:00:26
And the final is 50 questions long.
01:00:30
So that's not super long.
01:00:32
I started out doing seven questions per class.
01:00:35
So if you think of it like this, the first five sets of seven are all taken from the first five classes.
01:00:45
But then in my desire to make it a round number, I began to slow that down and only made a few questions from the last three classes.
01:00:52
But as you're going through the first seven class, the first seven questions are going to be from the first class and the readings from that class.
01:01:01
The second seven questions are gonna be, you know, eight through 14, it's gonna be from the readings from the second class.
01:01:08
Here's the thing.
01:01:09
Some of the things that are in the final are in the book, but it doesn't mean I necessarily went over them much in class.
01:01:18
But most of everything I did.
01:01:21
I'll give you one thought.
01:01:24
Westcott and Hort, I mentioned them a few times.
01:01:27
Westcott and Hort translated their copy of the New Testament in Greek.
01:01:36
It was in 1881.
01:01:38
And I didn't mention that in class, but you'll probably see that on the final, that question.
01:01:45
So if you wanna make a note for yourself.
01:01:48
This will also help me know who's listening, because if anybody gets that wrong, that means they didn't listen to this part of the class.
01:01:54
If you are taking this class online, I need you to send me a picture of your notebook.
01:02:01
Just one picture of some notes, just to show me that you took notes.
01:02:04
I'm talking to you now.
01:02:07
If you're in class tonight, I just wanna see your notebook.
01:02:11
If you have it with you, just show it to me.
01:02:13
I don't need you to send me a picture if you're in class.
01:02:17
But everyone else, I need to, because again, if people are taking this class online, I just wanna make sure they're taking notes.
01:02:24
I'm gonna make sure they're not just going in and taking the test and doing their best and hoping to pass.
01:02:29
I wanna make sure people are actually watching every class and taking notes.
01:02:32
So I need some evidence.
01:02:34
And so the evidence is gonna be, you're gonna take a picture of your notes, you're gonna post it on the forum of the class.
01:02:41
But if you're here, you don't have to do that.
01:02:42
I'll just look at it tonight.
01:02:44
And I know who's all here, so I'll be able to differentiate you online.
01:02:53
The class does include things from tonight.
01:02:56
So some of the stuff that we talked about tonight, I'm sorry, class, the final.
01:03:00
The final does include some of the things from tonight.
01:03:04
So keep that in mind.
01:03:05
And as I said, as you're going through, just about every question is almost all directly taken from the book.
01:03:16
A sentence in the book where there's a missing word or something, it's almost all that way.
01:03:20
I used, I really focused on the book as our basis for the final.
01:03:24
But there are gonna be a couple of questions that, and I think you'll, like for instance, what are the four steps of the revelatory process? Inspiration, canonization, transmission, translation.
01:03:44
That's not from the book.
01:03:45
That was from my teaching.
01:03:47
That's in there.
01:03:48
But things like that are pretty obvious.
01:03:51
If you took the classes, you'll know.
01:03:53
But the vast majority of everything came from the book.
01:04:01
I'm trying to think of anything else from the final that you may need to know.
01:04:07
Just keep in mind, there's a lot of dates.
01:04:09
The final deals with a lot of dates.
01:04:11
Some of it has matching, like put these things in order or match these things with their dates.
01:04:15
That's some of the way that it's done.
01:04:18
I will say this.
01:04:19
I know sitting through a 50 question test, this is not something you're gonna wanna do on your phone.
01:04:27
Now, you might can do it on your phone.
01:04:29
But 50 questions, some of these, you're gonna have to think about or consult your notes.
01:04:34
And you are allowed to consult your notes and your book.
01:04:36
The only thing I ask, and it's on the honor system, is you don't simply Google the answer, right? I feel like that's cheating.
01:04:43
And no AI.
01:04:46
No going to AI.
01:04:48
But if you make use of your notes and make use of the book, you should absolutely pass with flying colors.
01:04:55
But if you have to stop halfway through, I don't know if you can do that on your phone.
01:05:00
You should be able to do that if you're doing it on a computer.
01:05:01
You may, but I'd hate for you to get 45 questions done and then lose it all.
01:05:08
So that would be heartbreaking.
01:05:11
And I want you guys to do your best.
01:05:12
I wanna set you up for success as best as I can.
01:05:15
Never wanna see anyone fail just because I didn't do my job in providing you all that you need.
01:05:20
Your test grade will be your final grade.
01:05:24
As long as your notebook is provided, your test grade is your final grade.
01:05:28
So if you get a 70 or above, I will be providing you a digital certificate that will come to you in your email.
01:05:37
If you would like a printed certificate, I'm happy to do that.
01:05:42
And just send me an email and I'll print one out and have it for you, either at church or next class or whatever.
01:05:48
But I've switched to digital and I'm actually looking at going with a software that provides numbered certificates where the certificates themselves will be in a database that you can use on things like LinkedIn and other online resume software to where if this is ever something you wanted to use and maybe you're getting a job, I don't know how this would help you outside of ministry, but if you ever wanted to put it on your resume, you would have a digital certificate that could put it into LinkedIn and be a part of your resume.
01:06:22
So those, I mean, you guys do that, right, in software? There's digital certifications? And it's just a neat update to the old fashioned, you get a certificate, what do you do with it? Hang it on the wall, nobody ever sees it, right? Well, now these digital certificates provide you something that can actually be, you can show that you've done some extracurricular studies in these areas.
01:06:46
So I'm working on that and hopefully I'll have that done very, very soon.
01:06:53
Recently, I was at a conference two weeks ago and during the conference, I interviewed a man who is now the Dean of a seminary in Ormond Beach, Florida and he and I were actually talking about this class and he mentioned possibly having me come teach a class for them, which is exciting.
01:07:18
They do it the exact, like it's eight week classes, one and a half hours a week, it's really neat.
01:07:23
It's very similar to what we do.
01:07:26
And so if that happens and that may end up partnering us and maybe we can have a connection with a seminary in Ormond and be able to expand out what we're doing.
01:07:36
So really, just keep this program in prayer.
01:07:38
I have an idea of where it can go, online and everything else.
01:07:42
So just keep that in your prayers.
01:07:46
We've basically reached the end of what I have.
01:07:48
Does anybody have any questions from the class? Any concerns about? Yes.
01:07:55
Oh, thank you.
01:07:56
I forgot to add the LSB up here.
01:07:59
The LSB, someone asked earlier, you asked about the LSB.
01:08:03
The LSB represents a modern translation that's based upon the same methods as the New American Standard Bible in the sense of trying to approach the text with a formal equivalency that's close to word for word as it can be.
01:08:22
Now, it also does some other things that are interesting.
01:08:26
The Legacy Standard Bible focuses on words like Yahweh, translating Yahweh as Yahweh instead of...
01:08:37
Ordinarily, we will see in the older translations, Lord, L-O-R-D versus Lord, capital L, capital O, capital R, capital D.
01:08:48
And the difference is Lord with all capitals is a translation of the sacred name of God, which is translated sometimes Yahweh, Jehovah, depending on how you translate the Tetragrammaton.
01:09:00
Tetragrammaton means the four-letter name of God.
01:09:04
Lord is a translation of the Tetragrammaton.
01:09:07
Lord, L-O-R-D with the lowercase is a translation of what's known as the word Adonai, which is more informal use of the word Lord.
01:09:18
And when we have this in our Bibles, we have to remember this is Yahweh, this is Adonai.
01:09:25
Like there's one that says, the Lord says to my Lord.
01:09:28
That's in the Psalms, and I forget.
01:09:30
Which Psalm is that, Mike? Can you remember? Anybody? You know what I'm talking about, though, right? It says, Lord says to my Lord, and it's like the Adonai says to my Yahweh, or you know what I'm talking about.
01:09:39
Well, in the legacy standard, it says Yahweh instead of Lord.
01:09:46
Anytime there's a capital L, capital O, capital R, it translates it Yahweh.
01:09:50
Some people really like that.
01:09:51
Some people really think that's a fresh, new way of translating it.
01:09:56
It is what it is.
01:09:57
I don't really have an opinion one way or another, because I understand this way, and I've used it so long, it's just natural for me to identify what I'm looking at.
01:10:06
The other thing, if I remember correctly, they made a big deal about translating the word doulos as slave.
01:10:14
John MacArthur actually wrote a book called Slave, where he identifies the believer in Christ as not only Christ's servant, but a slave to Christ.
01:10:23
Here's the proper translation for the word, so it's not a problem, but that word obviously has a connotation in modern language that tends to be negative, especially regarding slavery in America and Southern slavery in the South and all those things.
01:10:42
Typically, it's translated in our Bibles as servant or bondservant, but the LSV, if I remember correctly, went through in slave, like you see the word slave a lot more, which is fine.
01:10:55
Again, it's a translational choice, but that's all in my mind that I can think of right now, but is it good? It's fine.
01:11:03
I think, again, it makes some choices, just like I talked about last week with the King James.
01:11:12
There was choices made about using the word baptism instead of the verse, using the word church instead of assembly.
01:11:16
That's fine, it's a choice.
01:11:18
It has a reason for the choice, and that's why, again, there's all these things come into play and begin to talk about translations.
01:11:28
Very good question, though.
01:11:30
Anyone else? Did you guys enjoy the class? Was it helpful? At the end of your test, there is 51 questions.
01:11:39
The last question is not graded, but I do ask on the test that you give me some feedback from the class, things that you thought were helpful, things you thought we should have explored more, things like that.
01:11:52
There's a little section for you to write.
01:11:53
It's not graded, but I am trying to get some feedback.
01:11:56
As always, I wanna make these classes better and better.
01:11:59
Our goal for the next class will be that we return in August.
01:12:03
I'm gonna take June and July off.
01:12:05
I'll be out of town most of July because we're families going to the mountains for a couple weeks.
01:12:10
But when we come back in August, our next class will be Christian Ethics.
01:12:16
Christian Ethics.
01:12:17
Same book? Actually, no.
01:12:22
Yeah, you gotta buy a new book.
01:12:24
No, the textbook that we used last time, I have to look back.
01:12:32
I wanna use, there's one that actually is a college textbook that I found that I really like and I think it was one of the, I think it was one of the additional readings in our last class.
01:12:44
It's gonna become the main one.
01:12:47
So remember how most classes, I have the main text and then additional readings? I have it in my office.
01:12:51
I don't remember the, the guy's name is Ray something.
01:12:55
I forget his last name.
01:12:58
But Christian Ethics is a great class.
01:13:00
We talk about life ethics, things like abortion, death ethics, things like war and just war theory and all that stuff.
01:13:06
It's a really great eight week class so I hope you guys plan to attend.
01:13:11
Anyone else? All right, I'm gonna shut off the live stream.
01:13:15
I'm gonna pray and then we'll have a notebook chat.
01:13:19
Father, I thank you for this time and this class.
01:13:22
I pray that it will be used for your glory and honor and Lord that everyone who seeks out to know the truth of the word would seek it, Lord, in a way that is glorifying to you.
01:13:32
In Christ's name, amen.
01:13:38
All right.