Latest / 4-Freedom Podcast / 133. Freedom In The Church - Bible Translations - The Good, The Bad, and The Ugly

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133. Freedom In The Church - Bible Translations - The Good, The Bad, and The Ugly · 4-Freedom Podcast

0:04
Welcome to the For Freedom podcast.
0:10
I found my freedom in you. I found a joy I can't lose.
0:19
And thank God it's true. You wrapped your arms around me
0:23
and heaven broke through From the moment she found me.
0:28
I found my freedom in you. This podcast exists to bring the
0:35
freedom of the gospel for everyday Christians with
0:38
everyday issues. Now here are your host, James
0:42
Seifert and Brett Martin. Welcome back to the corporate
0:47
Podcast and it's exciting to be back with you.
0:50
We are winding down for our first half of the year, 2024.
0:56
It is crazy to think that we're in the month of May and we are
1:00
getting closer to our summertime.
1:03
Me and my wife were Brett. We're just now we're talking
1:06
about our summer. And she said, hey, I need you to
1:09
send me all of the summer dates so we can make sure that our
1:13
calendars are lining up and I'm going to be.
1:17
I sent her these dates. I want to look look at this with
1:21
you here. It was 12345 weeks in the summer
1:27
that we have something planned the entire week.
1:29
We've got our convention coming up.
1:31
We've got youth camp, we've got kids camp, we've got vacation
1:35
Bible school, and then we're doing what's called a serve
1:38
week, where we are going to set up a shop here in the local
1:41
community. And we're just going to serve
1:44
however we can. Basketball camps, volleyball
1:46
camps, baseball camps. We're going to go outdoor
1:49
knocking. We're going to do some service
1:52
at home projects, cutting down trees, cleaning up people's
1:54
yards, mowing the school, painting walls at the school,
1:59
just whatever we can do to serve, hand out food boxes that
2:02
whole week and just be a blessing the community.
2:05
So five weeks out of our eight week summer we're we've got
2:08
something going on. Plus somewhere in there we're
2:10
going to do a vacation. So we are, we are winding really
2:14
close to our summer break, but it won't quite be a break.
2:18
We're still going to be doing a lot of stuff just with our
2:20
churches and families. So how, how are you doing, man?
2:23
Are you excited about winding this down and getting ready for
2:25
a summer well? You know, funny you should
2:28
mention that because tonight I'm getting ready to.
2:31
I'm going through a book on Wednesday nights.
2:33
I'm going through growing up, you know, by Robbie Gallity, you
2:37
know how to be disciples and make disciples.
2:39
And I've been doing this. I was like, how long?
2:42
When did I start going through this book?
2:44
And I started back in December and that's been five months.
2:48
And it's amazing that we have been you know we have been
2:52
plugging along and the year's almost halfway done it.
2:56
It's unreal. And yeah we've got we've got
2:58
busy we've got a busy summer too on schedule.
3:02
Not only do we have our vacation Bible school, we've got
3:06
Indianapolis around the same time.
3:09
Then we're having a mission where we're going to another
3:13
church in the area that, you know, they're struggling and
3:18
they want a revitalization and we're going to help them put on
3:22
a vacation. Bible school So.
3:24
Our workers are going to drive to their church and help them
3:27
put on a vacation Bible school and they just got a pastor two
3:31
weeks ago and we're excited about that.
3:33
I'm excited to get in touch with him and we're going to help that
3:36
church out and reach out to them.
3:39
We just had a meeting, me and you with our, you know,
3:43
missionary that we're going on a mission trip this fall.
3:46
And then after we got done with our meeting, I had of some more
3:50
people reach out to me from my church to say I want to go on
3:53
the mission trip with you to Nicaragua.
3:56
Let me see if I can get the days off work.
3:59
And so lot of things happened, lot of things going on, busy,
4:04
busy ministry. And like I said, that is, I tell
4:07
you what, I just got back from Jacksonville well a couple days
4:12
ago and man, the work was just piling up on my desk like, it's
4:17
like the closer I I got driving home, The closer I got home, the
4:23
more. Stuff I thought of.
4:25
That I need to do every 5 minutes.
4:27
I was like, Siri, remind me to do this.
4:29
Siri, remind me to do this. I was making phone calls the
4:33
closer I got home and for the last two days I've been non-stop
4:38
hit the ground running. But you know what?
4:40
I would rather be busy doing ministry work than I would be at
4:44
a factory somewhere. I'd be rather be, you know, busy
4:47
doing Ministry work than changing oil like I did for 15
4:51
years. So I am not complaining.
4:54
I am enjoying what the Lord has for me and we're looking forward
5:00
to just moving forward with the Ministry.
5:03
I love it. That's so good.
5:04
And I was telling Brett when we got on here, before he got his
5:09
accredited degree and became a full time official senior pastor
5:14
with all the roles and responsibilities, I'm not quite
5:18
there with the the busyness. Yet that's what's keeping me
5:21
from becoming an accredited degree is 'cause, you know, I
5:23
just don't want to add on all those extra bells and whistles
5:26
and smells and bells of things. And so I.
5:29
I I get to wear the collar, now I can.
5:31
That's right, you get to put on the priestly collar, the peace
5:34
and you. Have to start calling me
5:35
reverend. Reverend, Reverend is when you
5:38
get ordained in in the South, I would say in the South where
5:43
we're at, if you're not ordained your pastor, if you ordained
5:47
your reverend. And so the Reverend, I love it.
5:51
Well, hey, we have a great exciting episode today.
5:55
Before we get started with that, we have, as both of us
5:58
mentioned, the convention is coming up right around the
6:00
corner. JC just shared a post about if
6:03
you're going to be at the convention to go by and see the
6:05
Luther Rice booth, where him, I guess he's going to be there
6:09
with Marcus. And so that's going to be great.
6:11
And so we're going to be there. So I guess J, CS going to be
6:14
able to hang out with us. And so if you want to meet up
6:18
with us while we're there, let us know.
6:20
And we're going to have a great time of fellowship, a great time
6:23
of just hanging out. And and then after that, Brett,
6:27
we've got another time of hanging out.
6:30
Yeah, for the sake of the Gospel Conference in Catoosa County,
6:34
Georgia, which is near Chattanooga, Fort Oglethorpe, GA
6:38
And that's going to be at J CS Church.
6:40
And it's kind of Chattanooga's. You know, it's centrally
6:43
located, you know, for people, you know, kind of in the Central
6:46
States and the Eastern seaboard to kind of meet together there
6:50
in Chattanooga. So some of you as far as Texas
6:53
can come. And like I said we had, we had a
6:55
couple from Alaska come to the last for the sake of the Gospel
6:58
Conference when it was in Asheville.
7:01
But man, it's going to be big this year.
7:03
It's going to be JC has already talked to me about how big he
7:07
wants it to be and it's going to be first class and you're not
7:10
going to be disappointed. If you can get away for a couple
7:13
of days, come to Catoosa and come to Hope Church Catoosa and
7:18
come to the For the sake of the Gospel Conference, it's going to
7:21
be a refresh, a recharge and it is going to be something that
7:26
you'll remember. I every worship service that
7:30
I've ever been to at a meet up or for the sake of the gospel
7:34
conference has been some of the best worship that I've ever
7:39
experienced in my life. And so, you know, it's, it's
7:45
hymns only, KJV only song. So yeah, you're going to enjoy
7:52
it, come to that. And then what we got next,
7:55
Israel? Israel's coming up Brett before
7:58
we talk about Israel I I received this yesterday.
8:02
We were at a our association. It's the second year we did it.
8:06
It was the it's called the senior adult revival.
8:10
I've never been a part of it before.
8:11
My life only been to the this association here in Elkin
8:16
Baptist Association for six or seven months now, almost eight
8:20
months where we're at and some reason someone suggested me to
8:24
come preach on that Monday night or the Monday afternoon.
8:27
They do it at 11:00 and they give everybody a meal
8:30
afterwards. And so they asked me to come and
8:32
preach. And so I preached on Monday and
8:35
got to share the share the word. I talked about Epaphroditus in
8:40
Philippians where he was an encourager and a servant.
8:43
Talk about servanthood. It was a great service, great
8:46
time. I was the youngest guy in the
8:47
room by like 20 years so that was really encouraging.
8:51
I told them they must have really been scraping the bottom
8:53
of the barrel to find a 35 year old guy to come in and preach
8:57
the senior adult revival. But the next day they did it two
9:01
nights. The next night was next day was
9:02
at a different church and a man came up to it to me and gave me.
9:07
You can see it, but it's a little quilt looking pattern.
9:10
And on the back it says this is a a pocket prayer quilt.
9:15
It says my our prayer is that when you touch the cross that's
9:18
inside of this, you'll feel the comfort and love of Jesus
9:21
surrounding you. Today I just thought, you know,
9:24
it's got one of those little metal crosses in it that we
9:26
talked about the other day and just someone being unique with
9:30
trying to share the gospel. And he had a whole stack of them
9:33
and he was giving them out to people that was there.
9:35
I just think it was a great way of evangelism and sharing the
9:38
gospel with people in a in a really cool way.
9:41
And so I wanted to share that with you.
9:44
It was sitting here on my desk and it reminded me of it.
9:47
Yeah, Israel. Yeah, Israel's coming up, man.
9:49
We're excited about Israel. Everything's still a go.
9:53
And we hope you'll join us again.
9:55
Our registration link is on our website.
9:57
We've already got several people signed up for that from the
10:00
previous trip. And then we'll be going back
10:02
this year with the rescheduled trip, and I'm sorry, next year
10:06
2025. And so we hope you'll go and
10:10
enjoy that time with us. It's going to be a great time
10:13
learning, seeing the Holy Land, seeing what we got to see and
10:18
even more. And I know your spiritual life
10:21
will be encouraged by it. So if you have any questions
10:23
about that, please reach out to me or Brett through Messenger or
10:27
our direct cell numbers or e-mail, however you want to do
10:30
that. And we would love to entertain
10:32
any questions that you may have. Brett, why don't you intro the
10:36
episode of what we're going to be talking about today?
10:38
We're going to do something a little different and Brett's
10:41
going to talk about what that's going to be here.
10:44
So we're in our series Freedom in the Church and we went
10:50
through several aspects of the church and one of the things
10:53
that we wanted to address were Bible translations.
10:57
Because we are talking about in the church, what are the you
11:00
know what? What are some of the pros, cons,
11:04
peculiarities of certain translations that you use in
11:09
church? And you know, while back in our
11:13
church I preached a message, I preached a little series of
11:16
message messages on where we got our Bible.
11:22
Where did it come from? Has the Bible changed over the
11:26
years? And then the last message in
11:28
that series was Bible translations.
11:32
The good, the bad and the ugly and where we go.
11:36
Through. Several modern translations and
11:40
describe where they came from. What was the motivation behind
11:45
them? Are they word for word, thought
11:47
for thought? Dynamic equivalents, things like
11:50
that? What are some peculiarities
11:53
about that particular translations?
11:56
And we go through several modern translations and you know, we
11:59
were talking about how we can incorporate this into an
12:03
episode. And then me and James kind of
12:05
had the same thought. Well, let's.
12:07
Just post the sermon. So, you know, this is from my
12:11
last sermon in that Bible translations series that I
12:16
preached. We're going to play that for you
12:18
in just a second. Now, I want to preface this with
12:20
saying that a lot of you know who Mike Winger is.
12:24
I want you to know that that this, this message that I'm
12:27
about to preach has come. From.
12:30
Mike Winger and I told my people that when I started the series
12:34
that he, Mike Winger. He's got a YouTube channel.
12:38
For those of you who don't know, he was one of the people that
12:41
kind of, you know, corrected me on the King James only issue
12:47
before I even got into the RFPI was listening to Mike Winger and
12:52
he was already correcting my thinking on some wrong doctrines
12:57
that I had been taught, one of them being the King James Bible.
13:00
And this is part of his series that you're about to hear.
13:06
I kind of take his message, I kind of adopt it and I I preach
13:10
it to my people because it's good information.
13:14
So like I said, I don't want to take all the credit.
13:17
Most of the credit needs to go to Mike Winger.
13:19
But this is still good, good stuff, especially when it comes
13:24
to talking about some of the modern translations that we use
13:27
in our churches today. Great.
13:30
Well, I hope you enjoy it today. And without further ado, let us
13:33
play this for you. Alrighty.
13:36
We are continuing in our series. This is our last message in our
13:42
series on how we got the Bible, and we're going to talk about
13:46
Bible translations tonight, The good, the bad and the ugly.
13:51
We don't have the screens tonight.
13:52
I apologize, but we don't have that many verses and I'm going
13:55
to read them to you. Like I said, I want to start out
13:59
by saying this does not come from me.
14:01
This is from a study done by a pastor named Mike Winger.
14:05
He's on YouTube. But when I listen to this mess,
14:09
this series of messages six years ago, it changed my life.
14:12
And so I want to share with you, and this is a very good message
14:17
on Bible translations. So the issue here is, can I
14:24
trust my English translations of the Bible?
14:28
What are the differences in these translations?
14:31
Are there any translations out there that are meant to
14:35
undermine my faith? Because that a lot of people say
14:38
that in this series we've talked a lot about the Greek
14:42
transmission of the text, but we're not, we don't speak Greek,
14:46
do we? We speak English?
14:49
And so before we get into these new translations, let's talk for
14:53
a few minutes about why new translations come out in the
14:56
first place. I hate to say this, but the
14:59
number one reason new translations come out is money.
15:03
Money is the reason publishing companies they want their own
15:07
translation of the Bible where they don't have to pay another
15:11
publishing company money when they quote the Bible.
15:15
So they don't want to pay royalties to another publishing
15:18
house. And so that's that's number one
15:22
reason. Listen, Bibles are big, Bibles
15:25
are are popular. Bibles are constantly left off
15:30
the bestseller last lists. You know why they're ignored?
15:34
Because they'd always be #1. The Bible is the most best
15:39
selling book of all time, and that's a good thing.
15:42
The second reason is that English changes over time, and
15:46
we'll get into that more when we talk about the King James Bible,
15:50
because it's a much older translation.
15:52
We'll get into specific words, and I hope we can understand
15:56
that English changes quick. It's it's changing quickly every
16:00
day. There's always new words being
16:03
added to the dictionary. A third reason why we have new
16:07
translations is new Greek manuscripts being discovered.
16:12
OK, so we've always had basically two readings of
16:18
certain passages We've had reading A and reading B.
16:21
Reading A would be in the text, Reading B would be in the
16:25
footnote. Then we discover these new Greek
16:27
manuscripts and we read them and they're like, oh, it's the other
16:29
way around. So we'll put like reading B in
16:33
the text and A in the footnote. So it's not like when we
16:36
discover these new Greek manuscripts, we're getting brand
16:40
new readings. So let me give you a brief
16:44
overview of what I mean when I say we have new Greek
16:46
manuscripts. In 1611, when the King James
16:49
Version came out, they based the King James Version, basically
16:53
golf of six Greek manuscripts. The earliest manuscript was from
16:58
the 10th century, so that's 1000 years removed from Christ.
17:03
The latest manuscript was from the 13th century.
17:07
So in 1881 when the revised version came out, it was based
17:14
on about 2000 manuscripts. And the earliest of those wasn't
17:20
the 10th century, it was the 3rd or 4th century.
17:25
OK, so this is what I mean when I say we have a lot more
17:30
manuscripts. We have a lot more evidence for
17:33
what the disciples actually wrote and said.
17:36
Today there's over 5800 Greek manuscripts.
17:41
The earliest dates back to the late 1st, early 2nd century.
17:47
So from 1611 to now, there's a lot more evidence to sift
17:50
through. So we have money, we have
17:53
English language changing, we have new manuscripts, and #4 we
17:58
have new insights into old languages.
18:01
So this is about our understanding of Greek changing.
18:06
In 1895, we came to learn that the Greek that was spoken in the
18:12
New Testament was common Greek, Koine Greek.
18:17
OK, it's the common language that everybody spoke.
18:21
Now that's not news to me and you, but back then they didn't
18:27
know that, OK? They they didn't know that
18:30
around the time when the King James was being written, the
18:33
versions Bibles before and after the King James.
18:38
They they didn't know that. In fact, a lot of people thought
18:42
that the Bible Greek was special Greek that was made-up by the
18:47
Holy Spirit. OK, there were like 500 Greek
18:52
words. Nobody knew what they meant.
18:56
So they had 500 Greek words that weren't used anywhere else.
19:01
So you had to look at the context of where the word was in
19:04
the Bible and guess at the meaning of the word.
19:07
You know, they had a name for this.
19:08
They called it Holy Ghost Greek. All right.
19:11
That's what litter, what they call it.
19:12
They called it Holy Ghost Greek. Now today we have about 50
19:17
unknown words. So we've dwindled that down from
19:20
500 down to about 50 words. These are words we can't find
19:26
used anywhere else outside the New Testament.
19:30
So as our understanding of these Greek words grow, it would stand
19:34
to reason we need a Bible translation that reflects that.
19:37
All right, let me give you a couple of examples.
19:41
It is finished, Testelistai. Now I know you've heard it
19:46
preached that a preacher would get up and say man, when that
19:50
phrase test, tell us. I when Jesus said that what they
19:53
would do is they would take that phrase and they would write that
19:57
on your receipt when you paid your bill and admit you're paid
20:01
in full and man that that that's a beautiful meaning of that
20:05
word. And we didn't know that to post
20:08
KJV. So now we have a fuller
20:11
understanding of it. Another example is only
20:14
begotten. We've come to know that only
20:16
begotten mean literally means one and only unique son.
20:20
We know that today. That doesn't change things
20:24
drastically, just gives it more clarity.
20:27
And so it was thought that Bible translations should reflect the
20:30
original. And since the Bible was written
20:33
in common Greek, it probably should be written for English
20:37
speaking people in common English that everybody,
20:40
everybody uses. Most people want to use whatever
20:44
version your church uses. And that's that's fine.
20:47
I mean, you want to be on the same page as the pastor.
20:50
You don't always want to be, you know, not knowing where he's at.
20:54
Some people say, man, they're just the KJV.
20:58
There's just man. There's just nothing that feels
21:00
like the KJV. There's there's nothing that it
21:03
just feels like the Bible, just it sounds like the Bible.
21:08
But The thing is, the reality is whatever you used to sounds like
21:13
the Bible, all right, whatever you used to.
21:16
Some people can go into big cathedrals with big stained
21:20
glass windows and the tapestries and the artwork and the mural
21:26
and just come in and be like this just feels like church,
21:31
Just feels like church. And I go in there, I'm like,
21:34
what? Just a big building to me.
21:37
I'm like, your church is in a storefront, man that feels like
21:40
church, you know, that's that's what I think church feels like.
21:43
You know, So you know, it's a little subjective to say that
21:49
it's fine to be used to something and but don't say it's
21:53
the only word of God just because it feels like the word
21:55
of God. That's too subjective.
21:57
Let's not spiritualize things we're used to.
22:00
And the early church, the Bible sounded like common language.
22:04
So you know, there is no Greek equivalent to thee, and thou
22:10
doesn't have no Greek equivalent to that.
22:13
So it's OK, but it's not required.
22:14
It's acceptable, but it's not required.
22:16
It's not in the Greek. So let's not insist on it.
22:19
OK, so you do realize you have a translation in your hands?
22:23
This is a translation you have. Paul did not speak English.
22:27
In fact, English did not exist in the day of Paul.
22:32
The joke goes What? The King James Version was good
22:34
enough for Paul, It's good enough for me.
22:37
Well, he didn't have the King James English Version back then.
22:42
It wasn't around. It didn't exist.
22:44
We are second language Christians.
22:47
We take the Bible from the Greek and we try to understand it in
22:51
our own language. And we're lucky we have hundreds
22:54
of translations to choose from, way more than I have to go over
22:58
in one service. So what we're going to do is
23:02
we're going to look at translations.
23:04
We're going to look some of the most popular translations
23:06
tonight. We're going to compare some of
23:10
the different versions. So the first thing we're going
23:12
to look at is what is the textural basis?
23:17
So is it newer manuscripts or older?
23:20
Second thing we're going to look at with each translation is a
23:23
translation methodology. Is it word for word or is it
23:28
more thought for thought? Excuse me.
23:33
And of course word for word is a fancy term for that is formal
23:38
equivalence. That's the fancy term.
23:41
And the advantage of a word for word translation is man.
23:43
You get to dig in and really see what those word means, and you
23:48
get nuance from the text. But the disadvantage is that if
23:53
you translate it word for word all the time into English, it
23:57
would just be nonsense because it's another language.
24:01
And then there's thought for thought or phrase for phrase,
24:03
and the fancy term for that is dynamic equivalence.
24:06
And this is where you're willing to change the exact wording in
24:11
order to preserve the exact meaning.
24:13
OK. For instance, in Matthew 118, it
24:16
it, it, it just, it talks about how, you know, tells us that
24:21
Mary was pregnant and it says she was with child.
24:24
OK. In the actual Greek it reads,
24:28
and I quote, Mary was found to be having it in the belly.
24:34
That's what it says in the Greek.
24:36
Now, if you were a Jew, that would make sense to you.
24:39
If you're Greek first language, Bible, Greek man, that would
24:42
that would make sense to you. English people?
24:45
Not so much. OK, so these types of
24:48
translations are easy to understand.
24:51
The thought for thought, word for word translations.
24:54
But anytime you simplify something, you lose nuance.
24:58
OK, so there's disadvantage to both.
25:00
So most translations have a sliding scale between these
25:05
things. Some will be more word for word
25:08
and other areas they'll be more thought for thought.
25:10
And then #3 will be we'll just call #3 be peculiarities.
25:15
I have a hard time with that word.
25:17
Don't don't get on to me if I slaughter that word.
25:19
All right? So let's get right into it.
25:23
Of course, the first thing we're going to talk about is a 1611
25:26
King James Bible. OK?
25:29
Turns out to be the ancestor to a lot of our modern
25:32
translations. The textural basis is 6 meet
25:36
Greek manuscripts that Erasmus put together to to that they
25:41
used to make the King James Bible.
25:43
Funny enough, it's not a direct translation into Greek from the
25:47
Greek, OK. They took influence from other
25:51
English Bible such as the Geneva Bible, the Tyndale Bible, the
25:55
Bishop's Bible were all used in creating the King James Bible.
25:59
It's interesting that I always thought this is interesting out.
26:02
I can't remember if I've told you all this in a couple weeks
26:04
past as we've been in this or not.
26:06
But this is an interesting story.
26:07
When Erasmus was was putting together this, this text that
26:11
the King James is based off of, he's translating it and he
26:15
figures out the last couple little pages of Revelation fell
26:19
out. This is a true story.
26:20
It's well documented. And So what he did so he didn't
26:23
have those last verses of Revelation is he went to the
26:26
Latin Vulgate and he guessed at what the Greek words would have
26:30
been. OK, So what we have is the last
26:33
several verses of Revelation, where the result is Greek, new
26:37
Greek readings that don't exist in any other Greek manuscript on
26:41
the planet Earth. OK, it's nothing horrendous.
26:44
It's just like close but not exactly right.
26:48
So at the end of Revelation in the King James, when it says
26:51
this part will be taken out of the book of life, Well, the
26:54
problem is, in Latin, the word for book and tree are very
26:57
similar. You look at any other modern
26:59
translation, it's going to say tree of life.
27:02
OK, so, but we know it's so. It is more likely original is
27:07
tree, you know, But whether your name is taken out of the tree of
27:10
life or the book of life, it ain't good.
27:12
OK, so nothing, nothing big, nothing big.
27:16
Doctrinally hangs on this. OK, it's, it's all bad, all
27:21
right? It's just interesting, I think.
27:24
So they basically use what they call the majority text for the
27:29
King James, which means that they also include first John 5-7
27:34
in the unique readings for the end of Revelation.
27:37
So the King James Version has some things in it that don't
27:42
source back to the Greek at all. So then later on they said after
27:46
the King James was printed, we want to have a Greek version of
27:51
the King James. They took the King James and
27:53
they translated into the Texas Receptus or the received text.
27:59
So a lot of people today say, man, you shouldn't have a
28:03
translation unless it comes from the Texas Receptus.
28:06
That's where the King James came from.
28:08
No, no, no, no, no, no, no, no. The Texas sceptics came from the
28:12
King James. It's the other way around.
28:15
And so they say we'll accept anything that comes from the
28:17
received text. They don't understand what
28:20
they're talking about. And a lot of people that say
28:22
that still won't use the new King James, so that they don't
28:26
understand the reason why I'm going over this because there's
28:29
only one group out there that says only our translation is
28:34
right and that's the King James only crowd.
28:37
They're the only group that says it.
28:39
OK Anybody else is pretty much open to anything.
28:43
That's an accurate translation of the Bible.
28:46
There's only one group that says our translation and no other,
28:50
and that's the King James only crown, the crowd I grew up with.
28:54
So the methodology used in making King James's word for
28:58
word, but it's more literal. It's more literary than literal.
29:03
So they would enhance the text to make it more beautiful.
29:08
It has like a like a high church feel to it.
29:12
Listen, I'm not going to lie, the King James Bible is a
29:16
literary masterpiece. It's like beautiful artwork,
29:20
man, that you you're not going to get a book more beautiful,
29:24
beautifully and elegantly written than the King James
29:27
Bible. Now that doesn't make it more
29:30
accurate, just makes it more beautiful.
29:34
Here's some peculiarities about the King James Bible.
29:36
It's a highly respected work. It's a very good translation.
29:40
It's not the original King James Version.
29:42
A lot of people say in your Bible, 1611, you don't have the
29:46
16111611. The words are shaped
29:50
differently. I have one at home.
29:51
I meant to bring it. I forgot.
29:53
But it it it's very hard to read. 1611 had the Apocrypha in
29:58
it. OK, so you don't have 1611.
30:01
You have the 1769 version. There's over 300 words in the
30:06
King James Version that no longer mean what they meant in
30:10
1611. All right, let's look at some of
30:13
these words. Chapter.
30:17
Not chapter. Chapter.
30:20
Quatrain. Ambassad, you use these words on
30:25
a daily basis. Immerse.
30:28
Yeah, how about this one? Hypergeron.
30:31
OK, most people need a dictionary to look at these
30:34
words to see what they mean. So some words still exist, but
30:39
their meaning has changed. They're still using our
30:41
vocabulary, but they don't mean the same thing they used to
30:44
mean. Like compel doesn't mean the
30:47
same thing in modern day that it used in the King James English.
30:50
Like the word closet. It's not a place where you put
30:54
your clothes. Jesus said go onto your closet.
30:57
He didn't mean go onto your laundry hamper.
30:59
OK, that That's not what That's not what Jesus meant.
31:02
It's a good It was a good translation for for then, but
31:06
it's just not a good translation for us now.
31:08
But it was then. Conversation.
31:11
To them, conversation meant a way of life.
31:15
Today, conversation means a dialogue between two people.
31:19
Carriages. Back then.
31:21
Carriage men, 1611. That meant luggage.
31:23
That's what a carriage meant. Instant didn't mean right away.
31:28
It mean it meant insistent. But if you're instant, you're
31:31
insisting on something. Leasing meant lying didn't mean
31:36
leasing a Honda. OK, leasing meant lying.
31:41
Meet M EE T meant proper fitting, appropriate.
31:48
Today it means gathering together so we can agree that
31:51
English changes. So the King James Version is an
31:54
awesome translation, but doesn't have to be for all time.
31:58
The church existed 1600 years without it.
32:02
OK, so let's talk about the new King James.
32:07
This is our next version. The new King James was mass
32:09
produced in 1982. The textual basis is the say is
32:14
the King James Version, the Texas Receptus.
32:17
Other Greek manuscripts were available in 1982, but they were
32:20
ignored, and that's fine. They wanted to make a version
32:23
that was based off the same thing the King James was based
32:26
off of trans. The translation methodology is
32:31
meant to be an update to the King James Version.
32:34
So it's word for word. It's very good at it.
32:36
It's a very good translation. It it's updated so it doesn't
32:40
have a lot of those archaic words that's used in the King
32:44
James Version. But that also means it doesn't
32:47
have the literary beauty of the King James Version.
32:51
It has very good readings for unlikely passages like first
32:54
John 57, the woman caught in adultery, the ending of Mark,
32:59
and it for. We talked about that for earlier
33:02
in the series, and some of y'all want to go back and watch that.
33:05
Fortunately, it does have footnotes explaining why the
33:08
manuscripts disagree with these passages.
33:11
It italicizes words. It's not in the Greek.
33:14
I appreciate that telling me it's not originally there, but
33:18
appreciate them letting me know. Footnotes are good.
33:21
If you don't get anything else from this message, get this.
33:25
Read the footnotes in your Bible.
33:28
Read the footnotes in your Bible.
33:30
Now, I prefer the most likely reading to be in the text and
33:34
the unlikely reading to be in the footnote.
33:37
But the King James? The New King James?
33:39
They reversed that most of the time.
33:41
The unlikely reading is in the text and the more likely reading
33:44
is in the footnote. OK, next version we're going to
33:48
talk about is the RSV, the Revised Standard Version.
33:52
This was printed in 1952. What they did is they use the
33:56
King James Bible as a starting point.
33:59
Their Greek sources were the most up to date for 1952.
34:04
It leaves out many of the verses that are in the King James that
34:07
we talked about last time we met.
34:09
The the RSV is in between a word for word and a phrase for
34:13
phrase. It's right in the middle.
34:16
It leans more word for word. But back in 1952 that was this
34:21
was a bold thing to do, to even go a little phrase for phrase.
34:26
They did not do a straight up word for word.
34:28
So people reacted like it was way out there, but it was just a
34:32
little bit less word for word and more phrase for phrase than
34:34
the King James Version. But it's a good version, and the
34:37
only reason why I was criticized is because it wasn't.
34:39
King James does have its peculiarities.
34:43
It still has archaic language because of its connection to the
34:46
King James, which helped it felt felt a little bit more like the
34:49
King James. It has thee, thou hast and half,
34:56
but only in relation to God. So when anytime we're in
35:00
relation to God, they would use these terms thee, thou hast and
35:04
half. And then other times they
35:06
wouldn't. OK, now that's not in the Greek.
35:11
So they're taking a little liberty there.
35:13
It was criticized because it left out John 753 through to
35:19
John 8 verse 11, woman caught in adultery.
35:22
We talked about that. It was criticized and then they
35:25
put it back in. Their sales went up, OK.
35:28
And so the RSV is no longer in print, but the new, the New
35:33
Revised Standard version is in print and it's the next version
35:37
we're going to talk about 1989. They did an update to the RSV is
35:42
the New Revised Standard version.
35:44
The textural basis was everything they had available in
35:48
1989, which is not very different from what we have
35:51
today in the Greek. It isn't much, it's more dynamic
35:56
than the RFV. It's like more like a new, it's
35:59
more like an NIV type translation.
36:02
Here's some peculiarities. There's a lot of Old Testament
36:07
prophecies about the Messiah that are prophesied that are,
36:11
that are, that are written in a less messianic way.
36:14
It's like you could have went either way, but it's like the
36:17
Old Testament messianic prophecies.
36:21
Anytime there was a mess, they would always choose the less
36:24
messianic reading. OK, who knows why they did, but
36:28
they did it consistently. It's considered a liberal
36:31
translation by a lot of people as one of the first gender
36:35
inclusive translations. Now the term gender inclusive is
36:40
a mixed bag and we'll talk about that later.
36:43
But in the Bible, when it says men, it could be talking about
36:48
men or women or could just be talking about men.
36:52
When it says brothers in the Greek, it could be talking about
36:55
brothers and sisters or it could just be talking about brothers.
36:59
It's how they talked, OK? And so you got to just read the
37:03
context. So they said, look, English is
37:06
changing, let's say brother and sister instead of just brother,
37:10
let's say anyone instead of he. And there is some wisdom than
37:14
that. I can see it.
37:16
But the New Revised Standard version just kind of went way
37:19
too far for it. First Timothy 32 is an example
37:23
of this. When you get a chance, look this
37:25
first Timothy 32 up in a New Revised Standard version.
37:29
And it was like they purposely twisted the text to say that
37:33
women could be bishops instead of accurately portraying what
37:37
the text says. They're like, we have an agenda
37:40
where this is what we're going to do.
37:42
That doesn't mean you have a perversion.
37:44
It just means that you know there are places in it where
37:48
it's skewed a certain way and it doesn't.
37:51
It doesn't accurately represent the original, but the rest of it
37:54
is a fairly good dynamic translation.
37:57
It's not like, oh, we've got a problem with this.
37:59
First, let's burn it. No, no, no, no, no, Let's not do
38:02
that. OK?
38:03
It's just like an issue that we need to be educated about.
38:07
So now let's talk about the new American Standard Bible, the
38:11
NASB. This is from 1995.
38:15
Most of the time when I preach, I'm going to use a New American
38:18
Standard version. This morning, for instance, I
38:21
use the King James. I swat go back and forth.
38:24
Most of the time I use New American.
38:27
The textual basis was most the was the most recent stuff they
38:30
had in 95. The methodology is word for word
38:34
wherever possible. The New American Standard Bible
38:37
is a is a very good word for word translation and it's good
38:41
for digging into the text, finding nuance.
38:45
They use it in in seminaries all across the country.
38:50
It was very well received. It's using more seminaries than
38:54
any other. These are some peculiarities.
38:58
Anytime they use an idiom, they include a footnote with the word
39:02
for word translation. I appreciate that instead of a
39:06
paragraph break, what they would do is they they make the verse
39:11
numbers bold. So if you ever reading through a
39:13
Bible and the verse numbers are bold and you're saying, why is
39:16
that verse number bold, it's because it's starting a new
39:19
paragraph. OK, that's that's what that
39:21
means. It was criticized for being kind
39:24
of wooden, kind of stiff. That's what happens when you get
39:28
to word for word. It becomes wooden.
39:30
It becomes stiff because it's from another language.
39:33
There's a newer version that takes out some of the
39:35
woodenness. So if you look at
39:38
biblegateway.com, you'll have two Nas BS on there.
39:43
You've got NASB 95 and NASB, which NASB 95 is the one that I
39:50
use. In 2004, Dan Wallace said that
39:54
the New American Standard Bible was probably the closest English
39:57
translation to the original. And then later on, Dan Wallace
40:01
came out with his own translation and said his was the
40:03
closest. They always do that, but back in
40:06
2004, Dan Wallace said New American was the closest.
40:10
Let's just talk about the ESV, the ESV, the English Standard
40:14
version. It was printed in 2001.
40:17
They use the most up to date Greek.
40:19
They use the RSV as their textual base.
40:23
It it is considered a word for word translation, although is
40:28
less so than The New American Standard.
40:30
And what that means it's it's more readable, but it's still
40:34
considered a word for word translation.
40:36
They don't do general neutral but they do gender accurate and
40:41
all they're saying is look if the original reader thought this
40:44
meant applied to men and women we're going to say men and
40:47
women. If it meant brothers and
40:48
sisters, we're going to say brothers and sisters.
40:50
OK and and and and they do a good job with with that.
40:56
All right next version is the Holman Christian standard Bible.
41:01
Now this is my personal reader. When I do my daily my daily
41:04
Bible reading I read a Holman Christian Standard Bible.
41:07
I love this Bible the the the Holman.
41:10
The Holman came out in 2004 and unlike other translations we'll
41:16
talk about tonight, the Holman is not based on any trans.
41:22
It's a brand new translation of the Bible.
41:24
It's not based off of any existing version.
41:28
They went directly from the Greek, it's straight from the
41:31
Greek. They use up to So there's like,
41:39
they come to a passage or verse and I say, OK, if word for word
41:43
works better for this, we're going to go word for word and
41:46
they come to the next passage. If phrase for phrase works
41:49
better for this, we're going to go phrase for phrase.
41:51
They're not afraid to go either way on the scale, just do
41:56
whatever works for the passage that they come to.
42:00
It tends to be more word for word and occasionally phrase for
42:04
phrase. So here's some peculiarities
42:06
about it. A lot of people say the home of
42:10
Christian Standard is the Baptist translation, and that's
42:13
not necessarily fair. That had over 100 scholars from
42:17
17 different denominations. OK, so it's not just the Baptist
42:21
translation. It's got tons of good footnotes.
42:26
They put a footnote with the word for word anytime they did a
42:30
phrase for phrase rendering. Some people listen to this.
42:34
Some people say it's too literal and then other people say it's
42:38
too free. Maybe that means they did a good
42:41
job. OK, that means they did a good
42:43
job with it. I love this version.
42:46
One of the main reasons why I love this version is because so
42:49
many times it translate, translate.
42:51
Lord is Yahweh. I love that they do that 654
42:58
times. Now the name of God is in the
43:00
text over 6000 times. So they don't do it every time,
43:05
but they do it a lot of the time.
43:08
They took the word doulos and and every time translated it's
43:13
slave instead of servant or another variation.
43:16
Which is correct, it's more accurate.
43:18
They will often translate Christ as Messiah, OK?
43:23
Specifically when it's relating to his messianic duties or
43:27
titles. Generally they ignore modern
43:30
gender issues and they just translate what the original said
43:34
they're like. Look, we're going to give you
43:36
what the original said. You figure it out.
43:38
OK, I appreciate that Old Testament messianic passages
43:43
tend to be more messianic, so this translations got a lot
43:46
going for it. Now let's talk about the NIV,
43:50
the NIV. The NIV is the most popular
43:55
translation in the world at the moment.
43:57
It is also the most attacked and in my personal opinion and
44:03
experience, no version gets KJV onliest, more angry than the
44:10
NIVI can post a new American verse on my Facebook page and
44:16
nothing is said. But I post the NIV verse on
44:19
there and then the KJV onliest will come after me with a
44:23
vengeance. I've been called effeminate.
44:26
I've been called all these different names because I post
44:30
the NIVNIV is a very good translation of the Bible, so it
44:39
was made in 1984. People have claimed that the NIV
44:43
is the non inspired version. But let me be very clear to you
44:48
that it is not OK. It accurately it accurately
44:53
translate the Bible most of the time.
44:55
Now I'm going to give you a few things about it, because that's
44:59
the purpose and it was totally abandoned.
45:02
They don't even like to mention it anymore, OK?
45:05
They they put it in the backroom and shut the door.
45:08
But in 2011, in the dead of night when everyone was asleep,
45:15
the NIV just changed magically. It's like they came in in 2011
45:21
and without telling anybody they'd make, they took the 84
45:25
versions off the shelf and put the 2000 elevens on the shelf
45:30
and did not change the name, OK, Just acted like nothing
45:35
happened. The.
45:37
So I'm going to tell you some differences between the two.
45:41
Now the only NIV version you can get today is the 2011 version.
45:45
You can't buy the 84 version unless you buy an older one or
45:48
you you can look at it online, OK.
45:52
A lot of very well respected scholars were used to make the
45:55
NIV and it a lot of people attack it because they say it's
45:59
weak on the virgin birth, it's weak on the deity of Christ and
46:03
it's weak against homosexuality. That is wrong.
46:06
Forsake of time I could go to verses, but forsake of time I'm
46:10
not going to do that. The NIV is strong on the virgin
46:13
birth, it's strong on the deity of Christ, it's strong.
46:16
It's homosexuality. OK, here's some differences
46:20
between the 84 and the 2011 version.
46:23
They the the 2011 version takes out the word alien and puts in
46:31
foreigner, which, you know, I'm OK with that.
46:34
A lot of people think alien. They think a little green men.
46:37
OK, so I'm OK with that. The word St. is translated as
46:42
God's people or the Lord's people.
46:45
I don't care for that. But it's a preference.
46:48
Still accurate. There are some gender issues and
46:53
I would say in most places it does a really good job.
46:56
But there are a few places there's a minority of the time
47:00
where it doesn't do a good job. Matthew 18 basically says that
47:05
if your brother or sister, if you have aught with them, go get
47:08
along with them and work it out. I doubt very seriously that a
47:13
1st century Christian used to go get along with this woman and
47:17
figure out the problem. But that's being real.
47:19
That's me being very, very, very NIT picky.
47:22
There some versus main improvement, like Philippians
47:26
413. There's an improvement.
47:29
There are many people who constantly take Philippians 413
47:33
out of context. You cannot take Philippians 413
47:36
out of context in the NIV. Here's what it says in the NIVI
47:41
can do all this through him. Who gives me strength?
47:45
OK, well, what is this? OK, well, I got to go to context
47:49
and find out that Paul is talking about getting beat up
47:52
and starving and going through life trials.
47:54
He's not talking about winning the football game.
47:57
OK, so you can't. It's God who strengthens him
48:00
through these trials, OK? It's not about getting a 300 on
48:05
your bowling score, OK? So you can't mistranslate that
48:09
in the NIV. They do a good job.
48:12
Now this is a problem, I think, said Corinthians 517.
48:17
Here's what the K Here's what the KJV says.
48:20
Therefore, if any man be in Christ, he is a new creature.
48:23
Old things are passed away. Behold, all things are become
48:26
new. OK, here's that verse in the
48:28
NIV. Listen to it.
48:31
Therefore, if anyone is in Christ, the new creation has
48:36
come, the old has gone, the new is here.
48:40
Sounds a little awkward. Sounds a little hokey.
48:43
Do you know why they worded it that way?
48:46
They're trying not to say the word he.
48:49
They're trying to dance around saying the word he.
48:54
They're messing with the wording because they want us to realize
48:57
that it's not just men who are part of the new creation.
49:01
And that's true. It's just awkward how they
49:03
handled that. The NIV is a very good Bible.
49:08
There's nothing wrong with reading it.
49:09
OK, let's talk about the Living Bible.
49:13
The Living Bible came out in 1971.
49:16
Living Bible is a paraphrase. It is not a translation.
49:20
Here's we got our scope, we got word for word, and we got phrase
49:25
for phrase and paraphrases somewhere over there.
49:29
OK, paraphrases over there. It's basically what I think it
49:34
says. Whoever wrote it, This is what I
49:36
think It says. It's not like this is what
49:38
Jeremiah says. It's like, this is what I think
49:41
about what Jeremiah said. OK, Billy Graham, look, I my
49:47
first Bible was a living Bible. I still haven't.
49:50
It was my dad's Bible. Billy Graham popularized the
49:54
living Bible. He would give it out in his
49:56
crusades. It was the work of one guy.
49:59
He didn't read Greek or Hebrew. He read the American Standard
50:03
Version and reworded it into what he felt will be easier to
50:06
understand. So it's a dude's interpretation
50:09
of the Bible, and that's fine as long as you treat it that way.
50:13
I'm fine with you having a paraphrase, as long as you treat
50:16
it as a paraphrase and know what it is.
50:18
So the Living Bible made tons of money.
50:20
They started to publish in house, and so they decided to
50:23
update it to the New Living Translation in 1996.
50:28
The New Living Translation is a phrase for phrase, and it's a
50:32
more thought for thought, even more so than the NIV.
50:35
Here's some peculiarities about it.
50:38
It avoids theological terms like justification, sanctification,
50:44
regeneration doesn't have those in there.
50:47
Instead, it says like may write with God, may holy or made.
50:52
New footnotes are included when they have free renderings.
50:56
Gender choices seem to be pretty good.
50:59
It's good for kids or for those who are poor readers.
51:02
So we have Bibles that, you know, you know, for for
51:06
everybody. And that's a good thing.
51:08
It's good to have a lot of options.
51:11
All right. So now we're going to talk about
51:13
the message. All righty.
51:17
So it's like the living Bible taken to Jupiter.
51:21
I am personally, I'm not a fan of the message.
51:24
It's a paraphrase to the extreme.
51:27
It's very idiomatic, to the point of losing the original in
51:31
my opinion. Let me read you Matthew 513 out
51:34
of the ESV. This is a very familiar verse.
51:37
You are the salt of the earth. But if the salt loses its
51:41
saltiness, how can it be made salty again?
51:44
It is no longer good for anything has said to be thrown
51:47
out and trampled under foot. Here's the same verse in the
51:50
message. Let me tell you why you were
51:53
here. You are here to be the salt
51:56
seasoning that brings out the God flavors of this earth.
52:01
If you lose your saltiness, how will people taste godliness?
52:05
If you've lost your usefulness, you will end up in the garbage.
52:10
Proverbs 117. For in vain a net is spread in
52:15
the sight of any bird. Here's the message.
52:20
Nobody robs the bank when everyone is watching.
52:24
That's not a that's not a translate.
52:26
That's not even a paraphrase. OK, no, that's right, Saul.
52:34
Here's Psalm 11. This is ESV.
52:36
Blessed is a man who walks not in the counsel of the wicked,
52:39
nor stands in the way of sinners, nor sits in the seat of
52:42
scoffers. Here's Psalms one, one in the
52:45
message. How well God must like you.
52:49
You don't hang out at Sin Saloon.
52:52
You don't slink along Dead End Road.
52:55
You don't go to Smart Mouth College.
52:59
That's OK That's right. Sin Saloon.
53:07
All right, Zechariah 13-6. If anyone asks him what are
53:11
these wounds on your back, he will say the ones I received in
53:14
the House of my friends. Here's the message.
53:18
And if someone says so, where did you get that black eye?
53:21
They say I ran into a door at a friend's house.
53:26
This is, this is true, OK? You can't even call it a
53:29
translation at all. It's a paraphrase.
53:31
Eugene Peterson was the guy who did this.
53:34
He just, like he made-up his mind to do it for his youth
53:36
group and he did it. He said he translated the
53:39
Beatitudes in like 10 minutes and it shows OK Eugene Peterson
53:45
says he'll go into a He said that he'll go into churches
53:49
where they read the Bible from the pulpit and he cringes a
53:51
little bit. And this is the guy who wrote
53:53
it. Peterson says he believes that
53:55
it should be the first Bible for new believers and then they
53:59
should be weaned from it. I don't even believe it should
54:02
be a first Bible for new believers.
54:04
Like you give it to him and then you take it away.
54:06
And they're like, it's not about sin, saloon.
54:09
But, you know, so but I'll hear some other.
54:14
All right. The word transgress becomes run
54:18
roughshod. Even know what that means.
54:21
Run roughshod, strengthened with all power, became sticking out
54:25
over the long haul. Then there there are places
54:28
where the theology is off. So the message would be the bad.
54:33
All right, so we talked about the good.
54:35
We talked about the bad. Now let's talk about the ugly.
54:39
The New World Translation is a Jehovah Witness translation of
54:43
the Bible. It is the worst English
54:46
translation you'll probably ever come across for a few reasons.
54:50
First off, who did it? The New World Translation won't
54:54
tell us. They won't tell us who the
54:56
translators are. Sneaky sneaky.
55:01
They will not release the names. Although some former Jehovah
55:04
Witness people have released some of the names of the
55:08
translators. Why did they do it?
55:11
Quote here. Here's quoting from them to
55:14
eliminate the leading influence of religious tradition, which
55:17
have roots in paganism. OK, this version was made to
55:22
preach the particulars of the Jehovah Witness faith.
55:26
It's actually more word for word than the King James ever was, to
55:30
the point of being bad English. It's klutzy.
55:34
It's hard to read, It's hard to understand.
55:36
It's carelessly made because the people who did it really didn't
55:40
know Greek very well. It's the most word for word
55:45
translation on the market, except for the places where the
55:49
Bible teaches things against the Jehovah Witness religion.
55:53
And in that case, they don't mind monkeying with the text.
55:57
OK, so let's do a Catholic Bible.
56:00
Let's do a Catholic version. Let's talk about the Nabre, The
56:04
NABRE, The New American Bible Revised Edition.
56:09
This is the Catholic official Catholic translation for the
56:12
United States using all the Catholic churches, just using
56:15
the masses. The Catholic greetings, all the
56:18
United States of America. The textual basis is the new
56:21
text. So the methodology, the
56:24
methodology is kind of all over the place.
56:26
Like sometimes they'll be word for word, other times be phrase
56:29
for phrase. They'll change whole passages
56:33
several times in a row. They'll pull the whole thing and
56:37
release a new addition under the same name.
56:40
This Bible is all over the place currently.
56:43
It's a very free phrase for phrase.
56:45
Here's some peculiarities about it.
56:48
It is general, neutral to the Max.
56:52
To the Max. I mean where it's not necessary
56:56
and where sometimes where it's not even necessarily
56:58
justifiable. It has some text issues, but you
57:02
could fairly get the Bible out of it.
57:04
Now keep in mind he does have the apocrypha in it.
57:07
You could fairly get the Bible out of it reliably, but the
57:11
problem with this Bible is the footnotes.
57:14
Footnotes are horrendous. They are like anti Catholic
57:18
footnotes. OK, you you read the footnotes
57:23
of their Bible and they don't even believe Moses wrote the
57:26
Pentateuch. OK and and and it says that in
57:31
the footnotes of the NABRE they believe that Isaiah had multiple
57:36
authors. They say that in their
57:39
footnotes. And this goes against
57:40
traditional Catholic perspectives, OK?
57:42
Like, even Catholics are mad about this.
57:45
Catholics read, they want to study their Bible, and they're
57:47
reading the footnotes. And it's like having a liberal
57:50
atheist unbeliever write the footnotes of your study Bible.
57:55
That wouldn't be good. The footnotes say that Daniel
57:58
was written in 200 BC. So basically they're saying that
58:02
that Daniel's a lie. And that's because it says that
58:06
that, that. See, there are liberal scholars
58:08
running this thing. Listen, Jesus quotes from
58:11
Daniel. If Daniel's fake, you can throw
58:14
every Bible in the trash. OK, Jesus quotes from Daniel.
58:20
There's a footnote in Matthew 16 where Jesus foretells his
58:24
crucifixion and that he's going to rise again.
58:26
The footnote to that passage says that Jesus didn't actually
58:31
say that, because how could he know?
58:34
How could Jesus know? Well, where did he come up with
58:37
this? OK, is there any evidence for
58:40
that? Zero.
58:42
But it's a liberal assumption that Jesus couldn't have
58:45
prophesized what was going to happen.
58:47
It's like you read the text and then you read the footnote for
58:50
the text, and the footnote says that the text is a lie.
58:54
All right. The second most popular Catholic
58:56
translation is the New Jerusalem Bible.
58:59
Of course, both include the apocrypha.
59:01
It also has really bad, unbelieving footnotes, and it's
59:04
like having a liberal unbeliever write the footnotes for your
59:07
study Bible. In conclusion, though, most
59:10
modern translations are good translations of the Bible.
59:13
If you pick any of the translations I didn't bash,
59:16
you're doing OK, you're doing good.
59:20
But if you want to get down the basically take away from this.
59:24
If you want to get down to the nitty gritty, if you want to get
59:27
down to you know, to really pick apart those words, really get in
59:32
there and study. You need a word for word
59:34
translation. But man, if you just want to
59:36
casually read it and it's kind of hard for you to understand
59:39
and some of it's going over your head, man, get a more for get a
59:42
phrase for phrase thought for thought translation.
59:45
It's all the word of God. You're going to be OK and don't
59:48
feel bad about it. Found my new name.
59:52
Found that good grace. Found that healing.
59:56
And the tears fell down my face. When I found my beginning.
1:00:00
That has no ending. I found that second chance.
1:00:02
Found my best friend. Found my forgiveness.
1:00:04
Found my happiness. I've been singing ever since I
1:00:06
found my freedom. Thanks.
1:00:22
For listening to the Four Freedom Podcast.
1:00:24
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