The Valentinians, who hold that the union of man and woman is derived from the divine emanation in heaven above, approve of marriage. The followers of Basilides, on the other hand, say that when the apostles asked whether it was not better not to marry, the Lord replied: Some men, from their birth, have a natural sense of repulsion from a woman; and those who are naturally so constituted do well not to marry.
This approach is called form criticism, and it was developed largely by German scholars in the early twentieth century.
Among these scholars, whether they be German or English-speaking, one constantly hears German phrases. The social setting is called the Sitz im Leben. When I was in the seminary learning about all this, I at first wondered why it should be necessary to use these German words; but then I learned that the German words are used because they are recognized as technical terms, and the English equivalents are not.
Students were expected to learn the terminology of the field, just as in any other field of study. Likewise, there were many Greek and Hebrew words to be learned.
The professors often warned us students about the important semantic differences between various Greek and Hebrew words and their closest English equivalents. Anyone who has been to a theological school knows very well how often points like this are emphasized by scholars.
I mention this at the beginning of this book on Bible translation because I want the reader who has not been exposed to this kind of study to know how much is made of words and their precise usage in theological schools.
Ministers in training cannot go through three years of seminary without being impressed with the undeniable differences between Hebrew, Greek, and English, and with the delicate problems of translating many key words of the Bible into our language.
It is not a simple and easy task. Indeed, it is not fully possible, and that is why ministers are taught the biblical languages in seminary. It is easy to get carried away with fine distinctions.
Scholars are often accused of losing their common sense in a multitude of hair-splitting distinctions, and of using foreign words and difficult terminology merely to impress the unlearned. In some cases this undoubtedly happens.
We also must be on guard against the elitist attitude taken by many in the Roman Catholic tradition, which in its extreme form caused the Roman Catholic Church to oppose the translation of the Bible into English in the first place. But I want to suggest here that those who are not used to careful study of the Bible may easily fall into an opposite error: The Bible is a very important book, and it deserves our utmost care.
And if we believe that every word of the Bible is inspired by God, how can we be careless of these words? The translator must remember that this book was given to the Church and it belongs to her.
And this fact, this Sitz im Leben of the Bible as a whole, is not without some consequences for our methods of translation. The Bible in the Church And all the people gathered as one man into the square … and Ezra the scribe stood on a wooden platform … and Ezra opened the book in the sight of all the people, for he was above all the people, and as he opened it all the people stood.
And Ezra blessed the Lord, the great God, and all the people answered, Amen, Amen, lifting up their hands. And they bowed their heads and worshiped the Lord with their faces to the ground.
They read from the book, from the law of God, clearly 1 and they gave the sense, 2 so that the people understood the reading. Jewish tradition says that this was the beginning of those translations into Aramaic called Targumsfree renderings of the Hebrew which were used by Jews in later times to explain the meaning of the archaic Hebrew text.
At a later time they did forget their mother tongue, but in the days of Nehemiah this had not yet come to pass. This passage therefore describes a situation which is very familiar to us as Christians.
The people come together.1. J.A. Thompson — The Book of Jeremiah (New International Commentary on the Old Testament, ).
Lundbom approaches Jeremiah’s work section by section, with detailed notes as well as section summaries. Volumes 1 and 3 also contain some very informative appendices. Highly recommended for the serious student of Jeremiah.
ISRAEL. AND THE WORLD'S MOCK TRIAL. THE SHAME. 1. Introduction. 2. Turning The Tables Around to See In The Eyes of a Jew. The Unlikely Scenario. The Bozrah exile embodies a magnificent promise. God's covenant people, many of them mothers and children, will be given a partial reprieve from the Great Tribulation at the end of this age.
They will be given the means to fly off to a place "away from the face of the dragon". Nearly every verse of every Psalm is a description of David’s life. In a sense, the Psalms are an autobiography of King David’s life.
Since David was given his seventy year life span from Adam, and since Mashiach is the second Adam, then we understand that the Psalms also speak of iridis-photo-restoration.comr, Mashiach is called “The Son of David”. This teaches us that the Psalms are, in a .
Cracking the Foundation of the New Perspective on Paul: Covenantal Nomism versus Reformed Covenantal Theology (Reformed Exegetical Doctrinal Studies series) [Robert J. Cara] on iridis-photo-restoration.com *FREE* shipping on qualifying offers.
The New Perspective on Paul claims that the Reformed understanding of justification is wrong – that it misunderstands Paul and the Judaism with . Previous Next. A Preterist Commentary on Revelation Summary and Highlights. In this Preterist commentary on Revelation 20, compelling historical evidence is presented showing that the thousand year reign was literally one thousand years long and the Gog mentioned in this chapter is the literal, historical Gog of Turkey mentioned in Biblical history.