Tag: Bibles

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My Favorites

ChatGPT imagines what it looks like when I’m studying the Bible with PocketBible.

I’ve been writing Bible software and publishing Bibles and Bible reference books for over 35 years now. For some reason, people think I’m intimately familiar with every one of the hundreds of titles we publish. Obviously I can’t be and I’m not. But I do have some favorites. I’ve never taken the time to say which ones I like and why, so let’s do that today.

I’ve intentionally not linked these to our online catalog, as I don’t want to give the impression that I’m promoting any of these titles over others we might carry. Feel free to list what you think are indispensable Bibles and reference books for your own study in the comments.

Bibles

At the risk of offending those who think there’s only one English translation of the Bible with God’s imprimatur, here are my faves.

Modern English: The World English Bible

The WEB is an updated version of the 1901 ASV text. It doesn’t go out of its way to be overtly “modern” but rather just updates the language to sound more natural to today’s readers. I especially like that it uses “Yahweh” for the name of God in the Old Testament, which I believe “personalizes” God and makes him more of an active character in the narrative instead of a distant and disconnected force that meddles in human affairs in ways beyond our understanding.

Because I use this Bible in my 7-Minute Bible devotional, I’ve read through it a few times and have been happy to have been able to suggest some corrections to it in a handful of verses.

“Literal” Translation: The New American Standard Bible (2020 Edition)

When the 2020 NASB was introduced, I started in Genesis and read it cover-to-cover. I was expecting to be disappointed, as I had always been when trying to read the 1995 edition. While the latter was good for word studies, it didn’t read well. It was rather jarring to the ears. The 2020 edition seemed much smoother without resorting to paraphrase or functional equivalence.

I tend to use the version of this Bible that includes Strong’s numbers when I need to reference the original languages. I like the literal translation better in that case.

When I Can’t Remember a Verse: The King James Version

As a new Christian, I attended churches that taught from the KJV for about 25 years. I’m one of a shrinking number of people that don’t find the KJV, which mixes a little Middle English grammar into its Early Modern English text, to be off-putting. When I remember a few words of a verse and need to do a search to find it, I tend to do that search in the KJV, betting that the dark corners of my memory are recalling its particular wording.

As you know, back in 2014 Laridian switched its KJV text to the 1910 Cambridge version to bring it into line with what most modern KJV readers expect. We then added Louis Klopsch’s original red-lettering to the New Testament to make ours a very special edition of the text.

Commentaries

This is where we really get into differences of opinion. But I’m the one writing this article, so I get to express mine here.

Whole-Bible Commentary: Constable’s Bible Study Notes

Dr. Tom Constable from Dallas Theological Seminary does an outstanding job of presenting a conservative, evangelical point of view while making room for alternative explanations. He backs up both his own opinions and alternative opinions with quotes from third parties who champion those points of view. Since these are literally just his own personal notes collected over the years, they don’t suffer from having been over-edited by a publisher and a marketing department.

Because the book hasn’t been overly edited, it doesn’t contain anything superflous, like random color images of sites in Israel. But it does contain charts and maps when appropriate to understanding the text.

New Testament Word Studies: Robertson’s Word Pictures in the New Testament

This is an update to Vincent’s Word Studies in the New Testament, which is also a recommended book. You would think a book on word studies would be a dictionary in PocketBible, but Robertson presents his work verse-by-verse, which makes it easy to find what you’re looking for while reading.

This book is intentionally written to people like me with an interest in the original languages but not the expertise to study word origins and learn how to parse nouns and verbs on my own. I feel like I get the benefit of knowing the languages without having to learn them.

Expository Commentary: The Expositor’s Bible Commentary (full edition or abridged)

I tend to keep the full edition of this commentary on my devices, but the abridged edition is an affordable alternative that doesn’t lose much in the abridgement. I like this commentary for its deep, scholarly treatment of the subject matter and its willingness to discuss alternative points of view.

We used to be able to sell this 12-volume set for a very reasonable price. But recent changes at the publisher make this one hard to discount. It’s worth every penny, but if you ever catch it on sale, you should scrape together the shekels to buy it.

Old Testament Commentary: Keil and Delitzsch Old Testament Commentary

This is not for the faint of heart. You don’t have to be able to read Hebrew, but it might help. This commentary isn’t for everyone, but it’s one place I look when sussing out nuance of meaning from Hebrew.

Most of the time, almost any other commentary will do when studying the Old Testament. But if you really want to get into the meanings of words and how they’re used, this is the tool you need. It’s not something you can give a quick read and learn everything you need — it takes some effort to figure out what they’re talking about and where they’re going. But if you want that level of detail, this is the place to find it.

Dictionaries

In PocketBible, atlases are often categorized as dictionaries, so I’ll cover those here as well.

Strong’s Numbers: Complete Word Study Dictionaries

These dictionaries (OT and NT volumes) are ideal companions to any of our Bibles that contain Strong’s numbers. They provide significantly more detailed definitions than do the default dictionaries that come with those Bibles.

For each word you’ll see its Strong’s number, Hebrew or Greek spelling, transliteration, forms, synonyms, antonyms, and definitions of every usage of the word. There are many links to verses where the word is used and links to related words in the dictionary.

Atlas: Deluxe Bible Maps and Timelines or the Holman Bible Atlas Bundle

Deluxe Bible Maps is a thorough atlas of every region, battle, time period, people group, etc. The maps themselves are pretty simple, but the place names are linked to short descriptions in the accompanying dictionary of Bible places.

The Holman Bible Atlas Bundle consists of the Holman Bible Atlas and the Holman Book of Biblical Charts, Maps, and Reconstructions. The atlas contains over 130 maps plus hundreds of timelines, charts, and articles. The book of charts, maps, and reconstructions is a perfect supplement, containing dozens of images that are ideal for both study and teaching.

Topical Dictionary: Dictionary of Bible Themes

This is a hidden gem in our catalog. It’s actually two books. The Dictionary of Bible Themes is like Nave’s Topical Bible. The topics are organized like a systematic theology. Each contains links to verses and other related topics. Also included is the Dictionary of Bible Themes Scripture Index, which functions like the Thompson Chain Reference Bible and is organized like a commentary in PocketBible so that it follows along with verses as you read them and links you to topics appropriate to that verse.

Devotionals

I’m more of a read-through-the-Bible guy than a daily-nugget-of-truth guy, so my preferences are going to lean in that direction. I don’t like the plans that scramble the Bible up by chapter or by OT+NT+Psalms+Proverbs each day. I just get lost that way. I strongly prefer to read chronologically. I feel I know the history better that way.

Chronological Bible Reading: The 7-Minute Bible

Yeah, I know — this is my book so of course I picked it. Think of it this way instead: This is how I prefer to read through the Bible in the morning, so I wrote it. The 7-Minute Bible is the text of the World English Bible (WEB) organized chronologically, harmonized where appropriate (i.e. Kings/Chronicles and the Gospels), the edited to remove the things that are going to cause you to stop reading through the Bible (like 9 full chapters of names at the beginning of 1 Chronicles). I find I can read through the entire 7-Minute Bible in 4 months if I read just 15 minutes per day.

Reading in Bible Order: OT in One Year and NT in 6 Months (Twice)

If I feel I must read ever verse in the Bible, I have done it by reading one day from the Old Testament in One Year plan and one day from the New Testament in 6 Months plan each day. When I finish the New Testament at the end of June, I start over. These reading plans are free when you register PocketBible, so everyone has access to them.

Other Books

There are a few books that PocketBible categorizes as “other” (because they don’t fit in any of the categories above) that I find useful.

The “Lost World” Series

This is a recently published series of books that takes a fresh look at the Old Testament in the light of our best understanding of the Hebrew language and the literature of the Ancient Near East. The goal is to read the text from the perspective of the people to whom it was originally written.

While all “Bible background” commentaries try to provide historical and cultural information, this series focuses on key passages, such as Genesis 1, Adam and Eve, Noah and the Flood, the Israelite Conquest, etc. to find hints in what we know about Ancient Near East cultures to help us understand how those who may have heard or read what we know of as the Old Testament would have understood it.

Scottish Metrical Psalms

I’m not a fan of the Psalms. It’s an interesting little book of song lyrics but I find it hard to identify with. I’m not pursued by my sworn enemies into caves and crevices on a regular basis. I’m not a song-writer looking for lyrics. But — if I have to read a song book, I need it to rhyme and I need it to be singable in standard meter. This little book translates the book of Psalms into truly singable works. I thought about modernizing the language and using this for my 7-Minute Bible, it’s that good. Maybe in version 2.

The Trail of Blood

This is a fascinating little pamphlet that makes the case that there has always been one true, biblical church fashioned on the principles of the New Testament and not falling under the hierarchy of any denomination. It argues that Catholicism (and subsequently Ortodoxy and Protestantism) split from this true version of the Church and went off in their own direction but that there still exists pockets of real New Testament churches today. Whether you believe that or not, it’s a fascinating hypothesis that happens to be correct. Like I said — my article, my rules. 🙂

Understanding the Bible Collection

This 22-volume collection provides a wealth of historical, cultural, and geographic background on what we read in the Bible.

Each volume covers a different subject and is loaded with photos, maps, and charts.

About the Image

I asked ChatGPT to create a picture of me studying in my home office. Unfortunately I couldn’t get it to make me clean-shaven except for a mustache, give me a knuckle for every finger and a finger for every knuckle, give me an Apple Watch instead of some generic Android watch, give me just one rectangular phone and not an additional trapezoidal phone, make sure my books aren’t bound along two opposite or two perpendicular edges, put any less than 14 or 15 hours on my alarm clock, and give me a spiral bound notebook that wasn’t bound along one edge and also across the middle. Other than that — nailed it.

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The Unattainable Quest for a Perfect Bible Translation

It is impossible to translate the Bible accurately. Your English Bible does not say what the original Hebrew, Aramaic, and Greek texts said. And this isn’t just a problem with English — since Jesus spoke in Aramaic, the original Greek texts of the Gospels didn’t say what Jesus said.

These words might sound outrageous, but they are factual. Whatever we believe about the inerrancy, infallibility, and inspiration of the original autographs, and whatever we believe about the preservation of God’s Word through the ages, we need to come to terms with the nature of language and translation when we read the Bible in a language and a culture outside of that in which it was written.

Language is Rooted in Culture

Each human language is a product of the environment, culture, history, and collective consciousness of a group of people. These factors determine the vocabulary, syntax, idioms, and other features of the language that people speak in a given region at a given time.

Linguists believe that the human brain is wired for grammar and that babies don’t have to be taught to speak as much as taught how the language of their family fills in the blanks in the concept of grammar that they already have in their newborn minds. Despite this, because external conditions are different everywhere, languages develop in ways that make them markedly different.

Consider the Pirahã language, spoken by the Pirahã people of the Amazon. It has no words for specific numbers. It has concepts like “some” and “many”, but not “seven” or “seventy times seven”. If you believe that it is significant that Jacob had 12 sons and Jesus had 12 disciples, how do you convey that idea in in the Pirahã language? If you believe Daniel’s “seventy weeks of years” started on a particular date and ended (or will end) on a particular date, how would you translate that to Pirahã?

Sometimes the problems aren’t technical, but cultural. How do you convey the precise meaning of the Inuktitut word “qaggiq” in English to an American? Yes, it’s a large communal snow-house or igloo used for community gatherings, dances, and traditional celebrations, but are you sure you understand its full depth of its meaning to those who live in a communal culture with social practices very different from your own? Consider a more relatable example: are you sure you can explain to a person with no exposure to any Western religion the difference between a church, synagogue, temple, and a mosque? Even if they understand that these are all “buildings for religious activity”, and that a church is specifically Christian, can you convey the full range of memories and emotions that you recall when you speak of your church? And once you get that down, can you make that person understand that your local church is not so much a building as it is the manifestation of a metaphor?

The point is that the simplest words have meaning that are rooted in the culture in which they are spoken. An American might cringe to hear his British friend say he’s going to put on a jumper before going out in the cold. And imagine the shock to the Brit when the American says he need to change into a different pair of pants since they’re going to a fancy restaurant! Even though both of these people speak English, it’s not the same English because language is cultural. One puts on a sweater, not a sleeveless dress (“jumper”) before going out in the cold in America. And one might change his trousers, not his underwear (“pants”) when going to a fancy restaurant in the UK.

Languages Are Spoken, Not Written

We tend to think of English in its written form. Many or most of the grammar rules we learn in school apply when writing, and when we’re translating the Bible, we’re translating from one written form to another.

But languages are first and foremost spoken. It’s statistically rare for a language to have a writing system. Only about 10% of the world’s 6000-7000 languages have a writing system. And many of those 600 or so writing systems are understood only by the scholars and practitioners who create them — the people who natively speak the language have no need to read or write it.

As a result of the fact that language is a spoken phenomena, languages exist and have meaning for very short periods of time. And they naturally evolve. While English has been around in one form or another for about 1600 years, you’d have a very difficult time understanding any English speakers from just 500-600 years ago. Most of us struggle with the KJV, and it’s only 400 years old. And we only understand the KJV when you show it to us in writing, modernize the spelling, and explain to us that ye, yu, and yt should be read “the”, “thou”, and “that”, since “y” in those cases is standing in for the archaic English letter þ (thorn). We’d also need to think hard about “long s” in words like “ſinfulneſs” (sinfulness) and “Goſpel” (Gospel). These don’t affect how the language was spoken, but are evidence of how language (in this case, written language) changes over relatively short periods of time.

Languages Die

The implication of the fact that languages that are primarily spoken rather than written is that when the last native speakers of a language die, the language dies with them. This brings us to biblical Greek, Hebrew, and Aramaic. These are dead languages. Nobody speaks the ancient dialects of these languages any longer. What we know about them comes from analyzing ancient texts, inscriptions, and manuscripts; comparing with known languages and deciphering through similarities; studying modern dialects; translating ancient dictionaries and lexicographical works; and uncovering inscriptions or writings that shed light on ancient languages. These are imprecise and incomplete efforts.

The fact that the biblical languages are no longer spoken yields interesting problems. For example, we refer to Habakkuk as “Habakkuk” only because the Hebrew word חֲבַקּוּק occurs in two places in the book and it looks like it might be someone’s name. We don’t really know what it means or where it came from so we simply transliterate the Hebrew. Similarly, the last verse of Habakkuk contains the word נְגִינָה, which occurs only in this one place in all of ancient literature. It’s usually translated something like “stringed instrument” or left out entirely, but any translation of it is just a guess.

The word translated “daily” in the Lord’s prayer (Matthew 6:11) is ἐπιούσιος in Greek, and occurs nowhere else in Greek literature. We don’t know what it means. The prefix ἐπι- means “upper” or “above”, so we assume “needed” or “necessary”. So maybe “daily bread”. It’s just a guess.

There is No “Right” Philosophy of Translation

These problem in translation don’t necessarily change any major doctrine or invalidate your salvation. But what they do is speak to the issue of the big argument we all like to have about whether our favorite English Bible is better than the others. Does it emphasize “formal equivalence” or “functional equivalence”? Or is it one of these other translation philosophies:

  1. Formal Equivalence:
    • This is another term for the “word-for-word” or “literal” approach, emphasizing maintaining the form of the source text, including sentence structure and words.
  2. Functional Equivalence:
    • Similar to “dynamic equivalence”, this approach focuses on conveying the intended function or meaning of the original text rather than adhering to a strict word-for-word translation.
  3. Optimal Equivalence:
    • This approach attempts to strike a balance between formal and functional equivalence, aiming for a middle ground between adhering to the source text and ensuring comprehension in the target language.
  4. Free Translation:
    • This is a more liberal approach to translation where the essence of the original text is retained, but the translator has the liberty to rephrase, add, or omit text to make it more comprehensible or relevant to the target audience.
  5. Paraphrastic Translation:
    • Similar to paraphrase, this approach involves rewording the original text extensively to explain or clarify the meaning, often expanding the text considerably.
  6. Idiomatic Translation:
    • This approach focuses on translating the ideas into the idiomatic expressions of the target language, ensuring the text resonates with the cultural and linguistic norms of the target audience.

It is a logical fallacy to think you can pick one of these and have a chance of being “right”. That’s not how translation works. There is no “correct” way to translate the Bible. One Christian cannot say to another that the translation he or she is using is “bad” because it is a paraphrase. Or because it is too literal. Or because it isn’t literal enough. You can’t have a preference among these translation philosophies because none can lay claim to being accurate all the time.

So What Do We Do?

It should be obvious that we’re asking all the wrong questions when it comes to choosing an English translation of the Bible. It is literally and objectively the case that no translation of the Bible can be said to be “best” (or “worst”), and that even “better” (or “worse”) is a subjective term. Any translation that makes an attempt to convey the meaning of the source material without introducing bias (such as changing the gender of a person or injecting the translator’s dogma or tradition into the text) is as good as any other.

This leaves you and I in the position of having to use external resources such as commentaries and Bible encyclopedias to fill in the gaps in our knowledge. We should compare multiple English translations and explore the causes for differences when we discover them. We shouldn’t fall into the trap of trying to find The One English Bible that is True and Accurate. It would be nice if such a thing existed, but life isn’t always easy.

This is PocketBible’s very raison d’être, and why we’re not satisfied with doing what other major Bible apps do when they publish dozens or hundreds of translations of the Bible and no reference material.

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Alphabetic Weirdness

I’ve spent the last 45 years manipulating text and creating digital books and Bibles. This has resulted in an interest in (or at least familiarity with) the history of the English language, the English alphabet, the nature and limitations of translating from one language to another, and all manner of other esoteric questions of orthography (spelling), grammar, and vocabulary.

I frequently have to interact with Christians who have deeply held beliefs about the superiority of the 1611 “Authorized Version” of the Bible — otherwise known as the King James Version. I’ve written at length about our history with (and the history of) the KJV text. Today I want to talk about a few oddities you’ll find in the first editions of the KJV. These demonstrate weird aspects in the history of our alphabet — weirdness that we see every day and don’t even think about it.

KJV and Early Modern English vs. Modern English

The KJV was written in Early Modern English (EME), the immediate predecessor to our Modern English. For the most part, EME is very understandable to today’s readers. A couple of the most obvious stumbling blocks one runs into when reading the KJV are semantic shift and non-standard orthography.

  • Semantic Shift: The meaning of many words has shifted over time. Consider “prevent” and “meat” — these originally meant “precede” and “food”, respectively.
  • Flexible Spelling: Writers and printers at the beginning of the 17th century had a general laissez-faire attitude toward consistency of spelling. In Matthew 3:1-3, John the Baptist is “preaching in the wildernesse” in the first part of a sentence, but “crying in the wildernes” at the end of the sentence. Nobody found that odd.
  • Orthographic Expansion: Today’s word “son” might be spelled “sonne” in the KJV, and “he” might be spelled “hee”.
  • Orthographic Variation: “Have” is spelled “haue” (but pronounced just as we do it today), “James” is spelled “Iames” (but again, pronounced “James”), and “eye” is spelled “eie”.

Same Sound Different Letters; Same Letter Different Sounds

The last point is the one I’m interested in today. The letter “U” could function as a vowel in “communication” or as a consonant with the “V” sound in words like “haue”. Similarly, “V” might be a consonant in “vary” but have the “U” sound in “vpon”.

A similar thing is seen with “I” and “J”, but on steroids. In the early 17th century, “J” was “I”. So you said “just” but spelled it “iust”. You said “Jesus” but spelled it “Iesus”. You said “judge” but wrote “iudge”. By the time of Samuel Johnson’s famous English dictionary in 1750, this had changed slightly. “I” and “J” were still the same letter, but when you wanted the consonant sound of “I” (the sound we associate with “J”), you wrote the “I” with a “hook” at the bottom. If you want to look up the word “jabber” in Johnson’s dictionary, you turn to the page with the big “I” at the top. If you try to find “J” you’ll discover that “K” immediately follows “I”. (For a real trip, try to find “ulcer”. Hint: It comes after “vizard” in the “V” section. And there are no words in the English language of 1750 that started with “X”, even though there’s an entry for it.)

Glad That’s Over! Thank You, Modern English!

Our first reaction to this is to think, “I’m so glad we straightened out all that nonsense.” Yes, English spelling is hard to master, but there is a right way to spell each word, even if you don’t know it. “I”, “J”, “U”, and “V” are all their own letters, and we even have some words that start with “X”. Yes, we are the people, and wisdom will die with us (Job 12:2).

But wait. Let’s go back to “I”. An untruth is a “lie”. But when a person is in the act of speaking an untruth, they are “lying”, not “lieing”. At the end of your life, you “die”. The act of doing so is “dying”.

And consider “truly” and “deadly”. When we want the “ee” vowel sound at the end of a word, we use “Y”, not “E” or “I”. And it’s not just at the end of words — sometimes “Y” replaces an “I” in words like “myth” or “system”. So “Y” appears to be a vowel.

Except when it’s not. In “you”, “yawn”, and “yule”, “y” is a consonant. So just like the KJV’s “I” that is sometimes a vowel and sometimes a consonant, our “Y” is sometimes a vowel and sometimes a consonant. It’s “weird” when the KJV does it. It’s everyday English when we do it.

Bonus wisdom: I just figured this out; you probably already know. In Koine Greek, both ο and ω have the close-mid back rounded vowel sound you hear for “o” in a word like “more”. But omicron (ο) is “micro-O” and omega (ω) is “mega-O”. The difference is in how long you voice the vowel. O-micron is “small” and O-mega is “big”. One is short and one is long. And you thought your writing system was weird.

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God as Friend: The Use of Pronouns in the King James Version

As a young Christian, I spent hours listening to and reading from the King James Version. The archaisms and semantically shifted words that confuse modern readers became normal for me. So when God told Adam he had given him herbs and trees for *meat*, I understood without thinking about it that Adam wasn’t using them to make veggie burgers, but rather he had plants and fruit for food.

But it’s easy to get the wrong idea about how the English language was used by the KJV translators and as a result, come to wrong conclusions about the nature of the Bible and how it speaks about God.

-Eth Endings

For example, by the early 1600’s when the KJV was published, people were saying “walks”, “runs”, and “falls” for “walketh”, “runneth”, and “falleth”. The translators weren’t using the -eth forms of verbs to make them sound more stuffy and formal (the way we hear them today), but were rather borrowing the language of older English translations in order to make the text seem more familiar and traditional.

For example, the Tyndale Bible from 1525 (about 85 years before the KJV) had this for Matthew 17:15:

“Lord have mercy on my son, for he is frantic: and is sore vexed. And oft times he falleth into the fire, and oft into the water.”

The KJV of 1611 reads:

“Lord, haue mercie on my sonne, for he is lunatike, and sore vexed: for oft times he falleth into the fire, and oft into the water.”

The KJV retains the -eth ending as a callback to the Tyndale Bible.

Orthography

The other thing we obviously see is what appears to be a step backwards in spelling. The KJV spells “have” as “haue” and “mercy” as “mercie”. Most people don’t understand the degree to which English was in flux at the time. Spelling was definitely not standardized, though efforts were being made in that direction. People tended to spell as they spoke, so spelling might reflect a regional dialect or accent.

The problem comes when we try to cite the KJV as authoritative in one of these areas. We might make an uneducated assertion that “mercie” was the correct spelling or even preferred spelling on the basis of it being used instead of “mercy”. In reality, it’s hard to justify that position.

If this verse were written in the vernacular of 1611 (at least the vernacular of some of the people of that day), it would not be out of line to say it might read:

“Lord, have mercy on my son, for he’s mad and deeply troubled: for often he falls into the fire, and often into the water.”

This is much closer to the way we might write it today. Here it is from the ESV:

“Lord, have mercy on my son, for he has seizures and he suffers terribly. For often he falls into the fire, and often into the water.”

Second Person Pronouns — Thou vs. You

Another mistake we might make from the language of the KJV is to believe that God is being addressed with great respect through the use of “thee” and “thy” instead of “you” and “your”. Consider this passage from Psalm 25:

4Shew me thy ways, O LORD; teach me thy paths.

5Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.

6Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old.

7Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness’ sake, O LORD.

English used to have “formal” and “informal” pronouns for “you”. This is comparable to “tu” (informal) and “usted” (formal) in Spanish. When speaking to a superior, one would say “You are correct; your will be done.” But when speaking to a child or a close friend, you would use the more intimate “thou” and “thy”. These informal forms sound exactly the opposite to us today. They sound stuffy and formal. But consider Shakespeare — throughout Romeo and Juliet, the various noblemen of Verona refer to each other as “you”. But when Juliet speaks of (actually, unbeknownst to her, to) Romeo, she uses more intimate pronouns:

O Romeo, Romeo, wherefore art thou Romeo?

Denie thy Father and refuse thy name:

Or if thou wilt not, be but sworne my Loue, And Ile no longer be a Capulet.

A better example comes a couple centuries earlier in The Canterbury Tales by Chaucer. Chaucer wrote in the Middle English Period (late 14th century). In The Miller’s Tale, there’s a scene between the characters Nicholas and Absolon:

Absolon: “Speak, sweet bird, I know not where thou art.” (This line uses “thou,” the informal singular pronoun.)

Nicholas (pretending not to recognize him and using the formal): “Who is it that calls thus? Who is it? You?”

In this brief exchange, Absolon uses “thou” in an intimate, playful manner, while Nicholas responds formally with “you,” establishing a social distance.

What’s Going On?

I believe the KJV transators intentionally refer to God using informal pronouns to make Yahweh seem more personal and accessible. I can’t prove it, but I would observe that Greek has different pronouns for “you” (the one person reading this blog article) and “you all” (all of you who read it over time). It doesn’t have “formal” and “informal” forms of second person pronouns. So the use of “thou” for God and “you” in many other cases isn’t necessarily following the original languages.

Further, as pointed out above, by 1611 “thou” forms had fallen out of popular use, so whatever was going on in the KJV was not following that trend.

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What’s Your Excuse for Not Reading the Bible? #5

Rubens, Peter Paul. The Meeting of Abraham and Melchizedek. 1626.
Oil on panel, 65.5 x 82.4 cm. National Gallery of Art, Washington DC.

This is the fifth in a series of articles on common excuses for not reading through the Bible.

I’ve spent the last 40+ years studying the Bible, but not necessarily trying to read each word from cover to cover. Several years ago I began setting aside time each day just to read the Bible, with the goal of getting through the whole thing over the course of a year. Having spent many years coming up with excuses not to read the Bible this way, I thought I’d record them here for you. But take note: I’ll be shooting them down in the end, so don’t get your hopes up.

Excuse #5: Why bother reading the entire Bible anyway?

It can be reasonably argued that we only need to read the New Testament.

We meet Jesus in the Gospels. One of the things I like about reading a different translation of the Bible is re-reading the Gospels and re-meeting Jesus. Same characters, same events, but different words so that it sounds fresh and makes you think.

The book of Acts is both an adventure story, as Paul travels thousands of miles on foot to establish churches and preach the gospel, and it is where we first see the teachings of Jesus being put into action by his disciples.

The Epistles address the kinds of issues we face in our churches. Your issues will be different from mine, but they’re all covered.

The Revelation of Jesus Christ to the Apostle John tells us about the future. Well, it does with imagery and symbols, but it does nonetheless.

What could possibly be in the Old Testament that would benefit us in any way? I mean, once you have a general idea of what’s there then what’s the point of slogging through it? Creation? Yep; got it. Flood? Know about that. Chosen people? The Jews; heard about ’em. Exodus from Egypt, the Law, the tabernacle, wandering in the wilderness, taking of the promised land, establishment of a king and kingdom, building of a temple, division of the kingdom, good and bad kings, and deportation? Sure, fine, whatever. Return to the land, rebuilding of the temple, promise of a messiah? Yes, yes, I know.

The Familiarity of Home

I was never an athlete, but at 50 years old I started running because my heart was trying to kill me. I started slow. And dumb — the first time I ran a mile, I did it by running straight away from my house, then I had to walk back. It took time for me to figure out that I should run a circular route so I’d end up at home.

Eventually, I ran into parts of my neighborhood that, while just blocks away, were unfamiliar to me. A curious thing began to happen: my concept of “home” was expanding. My “home” went from the yard I mowed every week to an entire neighborhood. My “neighbors” were not just the ones who lived next door to me, whose names I couldn’t remember but whose faces were familiar, but now included a woman a mile away who was always out on her front porch smoking a cigarette. And after you run past the house a few times you happen to see a woman dropping off some kids, and realize the smoking lady is a grandmother who watches her grandkids while mom works.

When we read the entire Bible and not just the few passages our preacher quotes on Sunday morning, our spiritual neighborhood expands. We meet more of our biblical neighbors. We discover Job’s dark sense of humor, not just his suffering. We find that the woman at the well was no unclean Gentile, but, like Jesus, could probably trace her lineage back to Jacob, but through Manasseh and Ephraim. Her debate with Jesus over the correct mountain on which to worship was not the idle babble of some random pagan but accurately stated a religious difference between the remnant of Israel that returned and settled in Shechem, and that of Judah, which settled in Jerusalem.

We also begin to appreciate our own place in history; especially in the history of how God has related to his creation through the ages. Familiar New Testament passages take on new meaning as we see similar thoughts being expressed hundreds of years before. And we’re amazed at the degree to which the Old Testament prophets accurate predicted the events of the New Testament.

Continuity of History

I like to read the Bible chronologically. The more I do this the more I begin to see the entire Bible as one long story. When I start reading Genesis, I will first read John 1:1-5:

1In the beginning was the Word, and the Word was with God, and the Word was God. 2The same was in the beginning with God. 3All things were made through him. Without him, nothing was made that has been made. 4In him was life, and the life was the light of men. 5The light shines in the darkness, and the darkness hasn’t overcome it.

It reminds me that this is a book that isn’t just ultimately about Jesus, but it’s literally the story of Jesus. I like to describe the logos or “the Word” or “the Word of God” as God’s message — what God has to say. That message was embodied — took on human flesh — in Jesus. Jesus is the embodiment of what God has to say. In Genesis, God spoke and the universe came into existence — that is, without that spoken message from God, that message that we know as the person “Jesus” — nothing was made that has been made.

God wants to have a relationship with humans; humans rejected God; God punished them and selected one family with which to start over; God tried giving them laws, tried living among them in a tabernacle, tried giving them a king they could see — but none of these things restored that relationship he originally had wanted. So he said he would send a prophet, then the “righteous branch” of David.

All of this happens before we even get to the New Testament. When reading chronologically, you come out of the Old Testament reading Malachi, which is as big of a build-up and as big of a cliff-hanger as you get in the Bible.

“Behold, I send my messenger, and he will prepare the way before me! The Lord, whom you seek, will suddenly come to his temple. Behold, the messenger of the covenant, whom you desire, is coming!”

You come out of the Old Testament knowing that a prophet like Elijah is coming, and you read about John the Baptist. You know how it began in the Garden, how humans messed it up, and you know the only way this is going to every work is if God comes down here and does it himself. And then he does in the next day’s reading. Hollywood couldn’t write this kind of story.

And you wanted to skip the Old Testament — especially the prophets.

Jesus Death Has No Meaning Apart from the Old Testament Law

This is why some people get Jesus all wrong. They haven’t read the Old Testament. They say, “Jesus died as an example.” An example of what, exactly? “Well, Jesus died to show us he loved us.” Couldn’t he have just bought us flowers? How does just dying for some random crime (threatening to destroy the temple, I guess — of which he was innocent) demonstrate ‘love’? “He died for his disciples.” In what way? None of them were being threatened with death — he didn’t die instead of them.

But now insert the Law. Jesus was innocent of his crime, like an unblemished lamb. Jesus died in our place, like that lamb does when it gives its life on the altar to satisfy God’s justice.

At the same time, Jesus’ sacrifice was different. The next day, the Old Testament priest had to sacrifice another lamb, then another the day after that. But Jesus needed to die just once because he perfectly satisfied God’s need for sin to be punished.

The New Testament tells us that Jesus became a high priest after the order of Melchizedek. If you haven’t read the Old Testament, you don’t recognize what the New Testament is talking about. Melchizedek was a priest of Yahweh before Abraham, before Isaac, before Moses, before Aaron, before the Law. (And FYI, he was a contemporary of Job, which you won’t know if you don’t read the Old Testament, and if you did read it, you won’t know it if you read it in Bible order after the book of Esther instead of in chronological order.) He took a tenth of the spoils of Abraham’s battle with Chedorlaomer in the Valley of Siddim before the tenth (or “tithe”) was written into the Law. Jesus isn’t a high priest in the way that Aaron was a high priest; he’s of an entirely different order. An earlier order that wasn’t under the Law.

You won’t know this if you don’t read the Old Testament.

It’s great that you want to read the Bible, and it’s fantastic that you want to read and understand the New Testament. But it’s just one part of the story. And it’s a part that’s going to seem mighty strange if you don’t know what came before it.

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What’s Your Excuse for Not Reading the Bible? #4

Distant Shores Media/Sweet Publishing, CC BY-SA 3.0, via Wikimedia Commons

This is the fourth in a series of articles on common excuses for not reading through the Bible.

I’ve spent the last 40+ years studying the Bible, but not necessarily trying to read each word from cover to cover. Several years ago I began setting aside time each day just to read the Bible, with the goal of getting through the whole thing over the course of a year. Having spent many years coming up with excuses not to read the Bible this way, I thought I’d record them here for you. But take note: I’ll be shooting them down in the end, so don’t get your hopes up.

Excuse #4: I’m not a levitical priest. I don’t need lessons in animal dissection.

Several long passages in Exodus, Leviticus, Numbers, and Ezekiel describe, in minute detail, how to cut up, clean, discard, wave, dip one’s thumb into, and burn a variety of animals. These instructions were extremely important to the priests who ministered in the tabernacle and later, the temple. But beyond knowing that these sacrifices were done and what their purpose was, we don’t really need the details. We won’t be donning our ephods and slitting the throats of sheep during the Sunday morning worship service any time soon.

The passages I’m talking about go beyond “sacrifice a bull to Yahweh”. They explain how it is to be done — in detail. This makes sense in context, since these are literally instruction manuals for Aaron, his sons, and their descendants.

5The anointed priest shall take some of the blood of the bull, and bring it to the Tent of Meeting. 6The priest shall dip his finger in the blood, and sprinkle some of the blood seven times before Yahweh, before the veil of the sanctuary. 7The priest shall put some of the blood on the horns of the altar of sweet incense before Yahweh, which is in the Tent of Meeting; and he shall pour out the rest of the blood of the bull at the base of the altar of burnt offering, which is at the door of the Tent of Meeting. 8He shall take all the fat of the bull of the sin offering from it: the fat that covers the innards, and all the fat that is on the innards, 9and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall remove, 10as it is removed from the bull of the sacrifice of peace offerings. The priest shall burn them on the altar of burnt offering. 11He shall carry the bull’s skin, all its meat, with its head, and with its legs, its innards, and its dung 12—all the rest of the bull—outside of the camp to a clean place where the ashes are poured out, and burn it on wood with fire. It shall be burned where the ashes are poured out. — Leviticus 4:5-12

Yeah, but there’s not a lot of these verses, right?

I counted 468 verses (12,866 words) on this subject. That’s around 1.7% of the text (counting by words). If you’re reading the Bible in a year, you’ll spend just short of one whole week reading nothing but procedures for wringing the necks of doves and removing the lobes that cover the liver of bulls.

But it wouldn’t be there if it wasn’t important!

These details are absolutely important — if you’re a descendant of Levi ministering in the tabernacle or temple. But a more general understanding of the Old Testament sacrificial system is all that is needed for Christians trying to read and understand the Bible today. We need to know that God required a blood sacrifice for sin. Then we can understand what we read in Hebrews:

1For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 2Or else wouldn’t they have ceased to be offered, because the worshipers, having been once cleansed, would have had no more consciousness of sins? 3But in those sacrifices there is a yearly reminder of sins. 4For it is impossible that the blood of bulls and goats should take away sins. — Hebrews 10:1-4

11Every priest indeed stands day by day serving and offering often the same sacrifices, which can never take away sins, 12but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God, 13from that time waiting until his enemies are made the footstool of his feet. 14For by one offering he has perfected forever those who are being sanctified. — Hebrews 10:11-14

One of the fascinating things about the Law is that it ostensibly existed as a guide for its followers to make themselves righteous before God, but that in reality its purpose was to teach us the futility of believing that merely following a set of rules can make us right with God. This more subtle and enlightened (i.e. “basic Christian”) understanding of the Law makes the idea of spending a week learning how to dissect a goat in a way that pleases God even less rewarding than it literally is.

Save yourself a week

I skim and skip these passages when I run into them. I give you permission to do likewise. Don’t let a description of the fat around the kidneys keep you from getting all the way through the Bible.

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What’s Your Excuse for Reading Bible the #3 Not?

This is the third in a series of articles on common excuses for not reading through the Bible.

I’ve spent the last 40+ years studying the Bible, but not necessarily trying to read each word from cover to cover. Several years ago I began setting aside time each day just to read the Bible, with the goal of getting through the whole thing over the course of a year. Having spent many years coming up with excuses not to read the Bible this way, I thought I’d record them here for you. But take note: I’ll be shooting them down in the end, so don’t get your hopes up.

Excuse #3: The events in the Old Testament are out-of-order and confusing.

Christianity and the Jewish faith from which it sprang are somewhat unique among the belief systems of the world in that they have a rich connection to human history that is essential to understanding them. Christianity isn’t a philosophical system that suddenly developed in the mind of the Apostle Paul some 2000 years ago. It claims to have started in the very creation of space and time. Its details were revealed in God’s work of creation, in direct revelation to selected humans over thousands of years, and in an historical, first-person manifestation of God to humans in the person of Jesus Christ.

We could choose to ignore the gospels and just read the New Testament epistles to discover Christian doctrine, but our understanding is immensely enhanced when we understand the life and teachings of Jesus from the gospels. We could read just the New Testament, but we won’t understand the work of Jesus on the cross without some knowledge of the job of the Levitical priesthood from the Old Testament. We could try to live lives without sin, but won’t understand the futility of that goal if don’t know about the Mosaic law from the Old Testament. We could simply accept God’s choosing of Abraham, but won’t understand the motivation of this choice unless we have read about antediluvian life and the Noahic flood. We would be bewildered by the expectations of some arbitrary deity that destroyed all life in the flood unless we also understand who that deity is and what he did in the first chapters of Genesis.

How Are the Books of the Bible Arranged?

When we sit down to read the Bible, it appears to begin at the beginning of time in Genesis and end with the eternal state that follows the destruction and recreation of the known universe in Revelation. But once we know the Bible, we realize that everything in between is a jumbled mess.

The books of the Bible are arranged by genre, not by chronology. The Old Testament begins with the Pentateuch, or the books of the Law. Next are books of history, then books of wisdom and poetry, then the prophets. The New Testament starts with the gospels — 4 different accounts of the life of Jesus — then an historical book, Acts, followed by various letters written to churches and individuals, then the record of a revelation given to the Apostle John.

The Messed-Up Chronology of Kings and Chronicles

Constable, Thomas L., Dr.. “Constable’s Bible Study Notes”. Marion, IA: Laridian Inc., 2021.

The Old Testament starts out in chronological order, but fairly quickly gets confusing. The books of Kings and Chronicles cover much of the same material. If you’re reading through the Bible in a year, cover-to-cover, you’ll read 1 Kings in April and 2 Chronicles in May. As a result you’ll be re-reading the same events twice. On top of that, the order of events described within a single book is often not correct. For example, Rehoboam is king in Judah in 1 Kings 12, but isn’t actually crowned king until two chapters later. Then (a month later in your reading plan), he becomes king again in 2 Chronicles 10 before becoming king again two chapters later.

The Messed-Up Chronology of Job

The biblical character Job is among the most ancient persons in the Bible. He is believed to be a contemporary of Abraham (circa 2000 BCE). In the traditional 66-book Bible, the story of Job is found after the book of Esther and before the book of Psalms. The book of Esther describes events in Persia around 480 BCE, around the time that the first remnants of the Jews were returning to Judah after being deported. Most of the Psalms date to the time of King David, 500 years earlier (around 1000 BCE). Based on what you read before and after Job, it would be easy to get the impression that Job was a Jew (he was not), or that he was a contemporary of Saul, David, and Solomon (he was not), or that he lived after the deportation and captivity of Israel and Judah (he did not).

This isn’t just a matter of dating Job correctly. Reading about Job before meeting Abraham helps us better understand God’s relationship with humans at this point in history. Job didn’t have the benefit of God’s direct revelation to Abraham, nor of the Mosaic Law. But he still had an understanding of God’s character and holiness. Like Melchizadek (who may have been a contemporary of Job), he was a worshiper of Yahweh at a time when we traditionally picture humanity in darkness, awaiting the more well-known revelation of Yahweh to Abraham and eventually to Moses. His story challenges us to come to a better understanding of how God’s relationship with his creation morphed over time.

To Whom Did the Prophets Prophecy?

All of the prophets are lumped together at the end of the Old Testament, even though much of their work happened before the captivity of Israel and Judah, and certainly before the return of a remnant of the people to the land.

Conclusion

All of this confusion leads to a paradoxical conclusion: It’s necessary to understand the whole Bible before you can read and understand any of it. You need an historical framework when reading the Bible “out of order” (that is, reading it “in order”) so that you can reorganize it in your head as you read it.

I would strongly recommend finding a chronological reading plan for PocketBible and reading through the Bible in calendar order. You’ll be surprised how much your understanding of God improves when you can put his relationship with his creation in historical order.

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What’s Your Excuse for Not Reading the Bible? #2

This is the second in a series of articles on common excuses for not reading through the Bible.

I’ve spent the last 40+ years studying the Bible, but not necessarily trying to read each word from cover to cover. Several years ago I began setting aside time each day just to read the Bible, with the goal of getting through the whole thing over the course of a year. Having spent many years coming up with excuses not to read the Bible this way, I thought I’d record them here for you. But take note: I’ll be shooting them down in the end, so don’t get your hopes up.

Excuse #2: I get bogged down in the endless genealogies (the dreaded “begats”)

If you’ve tried to read through the Bible you know the frustration of happily reading along, then running into a long list of “so-and-so begat so-and-so”. You want to be faithful and read every word, but come on — there are a lot of random, unpronounceable names here.

Somebody told me once that there are only 25 such genealogies in the Bible — suggesting I should just buckle down and keep reading. I think they severely underestimate the problem. Now, to be fair, when trying to count such lists, it is difficult to define what constitutes a purely “genealogical” passage. Some are lists of names are mostly there to describe where people settled. They just happen to be organized by family. Others are lists of related people along with their responsibilities in the service of the tabernacle, temple, or army. A few are census records, which are naturally organized by family. So the exact number of genealogies could be subject to interpretation

In the end it doesn’t matter. When you run into this passage, you know it’s boring, no matter how you classify it (1 Chronicles 1:1-27)

1Adam, Seth, Enosh, 2Kenan, Mahalalel, Jared, 3Enoch, Methuselah, Lamech, 4Noah, Shem, Ham, and Japheth.

5The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. 6The sons of Gomer: Ashkenaz, Diphath, and Togarmah. 7The sons of Javan: Elishah, Tarshish, Kittim, and Rodanim.

8The sons of Ham: Cush, Mizraim, Put, and Canaan. 9The sons of Cush: Seba, Havilah, Sabta, Raama, Sabteca. The sons of Raamah: Sheba and Dedan. 10Cush became the father of Nimrod. He began to be a mighty one in the earth. 11Mizraim became the father of Ludim, Anamim, Lehabim, Naphtuhim, 12Pathrusim, Casluhim (where the Philistines came from), and Caphtorim. 13Canaan became the father of Sidon his firstborn, Heth, 14the Jebusite, the Amorite, the Girgashite, 15the Hivite, the Arkite, the Sinite, 16the Arvadite, the Zemarite, and the Hamathite.

17The sons of Shem: Elam, Asshur, Arpachshad, Lud, Aram, Uz, Hul, Gether, and Meshech. 18Arpachshad became the father of Shelah, and Shelah became the father of Eber. 19To Eber were born two sons: the name of the one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan. 20Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah, 21Hadoram, Uzal, Diklah, 22Ebal, Abimael, Sheba, 23Ophir, Havilah, and Jobab. All these were the sons of Joktan. 24Shem, Arpachshad, Shelah, 25Eber, Peleg, Reu, 26Serug, Nahor, Terah, 27Abram (also called Abraham).

To make matters worse, this is just the first 27 of 397 verses that make up the first 9 chapters of 1 Chronicles, all of which are lists of names.

Out of curiosity, I made a detailed list of all the genealogies, census records, and lists of people I found in the Bible. I found 38 overt genealogies, 53 other lists of (sometimes related) people, and 5 census records (family names and counts). Together, these passages account for 3.5% of the text of the Bible. 3.5% doesn’t sound like much, but it means that in your one-year trip through the Bible, you’ll spend 13 days just reading lists of names.

Let’s put that in perspective: There are only 8 books in the Bible (all in the Old Testament) that are longer than that list of names. You’ll spend more time reading lists of names than you will reading Joshua, Judges, or Daniel. You’ll spend more time reading those names than you will reading any single book in the New Testament. — more time than you’ll spend in Luke, Acts, or Romans. In fact, you could read Romans through 3 times and have time left over to read more names.

How to Finish 13 Days’ Reading Instantly

So here’s the secret of those lists: The important people are going to be mentioned again. The in-betweeners are not. So if you simply skip those passages, you literally aren’t missing anything. And you’ve saved yourself 2 weeks of laboring through long lists of names.

Yeah, But Look at All You’re Missing!

A hardcore Bible scholar is going to complain that if you skip the genealogies, you could end up missing the fact that Ruth, a gentile, is an ancestor of David (and therefore Jesus). And that Jesus is a member of the tribe of Judah. And that Methuselah, the longest-living person in the Bible, died in the year that Noah’s flood began.

But then, you just read those facts here, so there you go. Problem solved. Skip the “begats”.

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What’s Your Excuse for Not Reading the Bible? #1

This is the first in a series of articles on common excuses for not reading through the Bible.

I spent most of my Christian life studying the Bible as needed to teach a class, preach a sermon, or answer a question. I did some whole-book studies on my own or with friends. But other than a couple failed attempts early on, I never made an effort to read through the Bible cover-to-cover. New Testament? No problem. Genesis and Exodus? Sure. But Leviticus, Job, and all those prophets? Yeah, right. Not happening.

Several years ago I was encouraged by a group of people in our church to set aside time each day to read the Bible, with the goal of getting through the whole thing over the course of a year. In our group, you can choose any plan you want, as long as it gets you through the Bible in a year. Every month, we are encouraged to share what we’ve learned and report our progress. That first year was hard, but I repeated the exercise the following year and have done so since.

Having spent many years coming up with excuses, I thought I’d record them here in case you want to use them. Full disclosure: I will be shooting them down in the end, so don’t get your hopes up.

Excuse #1: The Bible is a long book, and I’m a busy person. I don’t have any time to read it.

Have you ever wondered why Bibles are always printed on that tissue-thin paper? Why the text is so small? They have to do those things in order to get it to fit in your hand. It’s a long book.

The Bible contains 1189 chapters and a total of 31,102 verses. Those verses combine to contain over 750,000 words. That’s the equivalent of about 11-12 average-length novels. It’s longer than the first 5 Harry Potter books, and you know how much you hate to read those!

About 25% of us don’t ever read any books. Another quarter of us read fewer than 4 each year. With the Bible equaling 11-12 books (or 5.2 Harry Potters), no wonder reading the Bible seems daunting to most people.

Figuring out how long it takes to read the Bible depends on your reading speed. A quick Web search turned up different estimates for adult reading speed. Depending on the site you visit, you’ll see:

  • 200-250 words per minute
  • 238 words per minute when reading non-fiction; 260 for fiction
  • 200-300 words per minute
  • 100-200 when reading for comprehension

Last year, we at Laridian decided to determine the average reading speed of adults when reading the Bible. We undertook a study of 1000 individuals to measure their reading speed. We used Old and New Testament sample texts and a modern English translation (the World English Bible). Our research suggests that 98% of people read between 229 and 251 words per minute when reading text from a modern translation of the Bible. At that rate, 98% of us should be able to read the Bible in 8-9 minutes per day.

Curious about your Bible reading speed? Take the test here.

That’s 8-9 minutes I don’t have!

Imagine adding 8-9 minutes to your morning routine. Most of us would have to get up 10 minutes earlier, and that’s just not going to happen! We could carve it out of the 3 hours per day we spend watching TV, but then how would we keep up with the Kardashians? One website says we spend 63 minutes each day eating. Maybe we could skip breakfast. Or dessert.

What I did was add it to the tasks I do each morning in front of my computer. Every morning I visit our church’s prayer list site, check for tech support issues that need my attention, visit Facebook and MeWe, and catch up on the news. It wasn’t a problem to launch PocketBible at the start of that session, do my reading, then continue my day. It was very painless.

Reading through the Bible in six months.

I’m a data-oriented person, so after a while I started timing my morning reading sessions. Turns out I was only taking about 7 minutes to read the passage for that day. So I started doing 2 readings each morning. It generally took less than 15 minutes, which wasn’t much more than the original 8-9 I thought I’d need. Next thing I knew, it was mid-July and I was finishing Revelation!

Everybody is different. Some are going to read slower, and some faster. The point is that a lack of time doesn’t need to be a deterrent. We all have 10 minutes we can spare somewhere. For 98% of us, that’s going to be plenty of time to spend each day to get through the Bible in a year.

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Here We Go Again: Are Gay Satanists Rewriting the Bible?

Translation is an art, not a science. It requires command of both the source and target languages. This is complicated by the fact that biblical Hebrew and Koine Greek are no longer spoken, so there are no native speakers from whom to learn the nuances of the language. Every translator differs in his or her choice of words and phrases to translate the original.

There is a contingent of Christians today who feel the newer translations are being manipulated to promote a particular agenda. These people would never consider that the older Bibles they prefer would have been subject to the same biases, but they were. For example, the Greek word βαπτίζω (baptizo) literally means “to dip or submerge”. But since the English-speaking church was no longer immersing believers in water but rather sprinkling them, the first translators of the Bible into English were in an awkward position. Rather than point out the error in practice by the church of the day, they invented the English word “baptize”, which is just a transliteration of the Greek word βαπτίζω (that is, it is a made-up English word which, when pronounced, sounds like the original Greek word). Errant sprinklers could claim to be “baptizing”, just like they did in the Bible, without having to explain the change in the mode of baptism compared to the New Testament examples.

It’s pretty easy to get a rise out of Christians who are ignorant of the nature of translating from one language to another by suggesting that nefarious forces (Satan himself being on the top of the list) are working to subvert the work of God by causing the Bible to be mistranslated. The Facebook post below is an example. I first saw a version of this post in 2015. It makes a number of false claims, urges the reader to try to find verses that don’t exist in most Bibles published in the last 40 years, then uses that to “prove” that publishers are actively promoting a gay and satanist agenda by altering the text. Altering it from what the post does not make clear, nor does it explain how Luke’s failure to mention that Pilate had a tradition of releasing a prisoner during the Passover celebration advances the gay or satanist agenda.

The new version of this post I saw today added the ESV to the Bibles owned by HarperCollins (which is false), and unnecessarily took a swipe at the Olive Tree Bible App that wasn’t there last time I saw it. Here’s the post:

VERY CRITICAL ALERT!!!

NIV was published by Zondervan but is now OWNED by Harper Collins, who also publishes the Satanic Bible and The Joy of Gay Sex.

  • The NIV and ESV has now removed 64,575 words from the Bible including Jehovah, Calvary, Holy Ghost and omnipotent to name but a few…
  • The NIV and ESV has also now removed 45 complete verses. Most of us have the Bible on our devices and phones especially “OLIVE TREE BIBLE STUDY APP.”
  • Try and find these scriptures in NIV and ESV on your computer, phone or device right now if you are in doubt
    • Matthew 17:21, 18:11, 23:14;

    • Mark 7:16, 9:44, 9:46;

    • Luke 17:36, 23:17;

    • John 5:4; Acts 8:37.


    …you will not believe your eyes.

Refuse to be blinded by Satan, and do not act like you just don’t care. Let’s not forget what the Lord Jesus said in John 10:10 (King James Version).

There is a crusade geared towards altering the Bible as we know it; NIV, ESV and many more versions are affected.

THE SOLUTION:

If you must use the NIV and ESV, BUY and KEEP AN EARLIER VERSION OF the BIBLE. A Hard Copy cannot be updated. All these changes occur when they ask you to update the app. On your phone or laptop etc.

Laridian’s Response

A PocketBible user sent the above to Tech Support and asked if this horrific news was true. Here’s how we replied:

First, this post is old. It first circulated in 2015. Second, it represents a misunderstanding of everything it reports.

The NIV text was translated and is owned by Biblica (The International Bible Society), not Zondervan. Biblica is a 200-year-old organization that translates the Bible and distributes Bibles to various language groups around the world. The ESV is a revision of the Revised Standard Version (RSV), which itself is a revision of the American Standard Version (ASV), which is an americanized version of the Revised Version (RV), which was, in the 1880’s, a modern-language revision of the King James Version (KJV). The ESV is owned and distributed by Crossway Bibles, not Zondervan.

The right to publish and sell the NIV in the US is held by Zondervan under license from Biblica. Zondervan and Thomas Nelson are both owned by HarperCollins. HarperCollins is the publisher of a wide variety of books including those mentioned in the post. But neither HarperCollins nor Zondervan are involved in the translation of the NIV. That started over 60 years ago by the New York Bible Society, which became the International Bible Society, then Biblica.

The right to publish and sell the NIV outside the US is held by Hodder and Stoughton, a secular publisher in the UK. The post doesn’t mention them for some reason, choosing instead to focus on HarperCollins, which it claims owns the NIV, which it does not. And neither company has any rights in the ESV.

Ironically, Thomas Nelson is famously the translator/editor of the New King James Version, which follows the versification and much of the wording of the KJV. If HarperCollins was going to toy with any translation of the Bible, it would be the NKJV — which tends to be (reluctantly, perhaps) loved by readers of the KJV.

Let’s look at the other claims:

The NIV and ESV has now removed 64,575 words from the Bible. The grammatical error (“has” instead of “have”) resulted from an illiterate person, perhaps the person who forwarded this to you, adding “and ESV” to the original post from 2015. That makes the claim even more questionable, since it would be odd that two entirely different translations had each removed exactly the same number of words. 

What were these words removed from? “The Bible” is not a single document that you can point at or hold in your hands. It is a collection of writings, written over some 4000 years by 40 or more authors, in Hebrew, Aramaic, and Greek. We have multiple copies of portions of it in the original languages, and they differ from each other. This is more true in the New Testament than the Old, but it is true to some degree throughout. The job of Bible translators is to choose the versions of the originals they want to work from or think are authoritative, then translate those into English. In doing so they do not remove words from the original text; they translate from one language to another. Translation is not a word-for-word, mechanical task. Just comparing the number of words used in one translation versus another does not tell us anything about the relative quality of either translation.

The author seems to be suggesting that the newer translations remove words from an older, more authoritative translation. Which one? The post doesn’t say. And why would that fact alone matter? For example, newer translations “remove” a number of words from the King James Version, including thee, thou, ye, comest, goest, conies, kine, and hundreds of others. Most have fallen out of use or changed their meaning over the centuries. This isn’t bad, it’s necessary if we who speak the English language are going to understand it.

The specific words cited as removed are not removed as much as they are replaced. In particular:

  • “Jehovah” is an inaccurate attempt to transliterate the Hebrew word יהוה (often called “the tetragrammaton” — the 4-letter Hebrew spelling of God’s name). Many newer Bibles more accurately transliterate it as “Yahweh”. I believe the NIV and ESV use the convention of translating it as the word “Lord” in all caps or small caps (LORD or Lord).
  • The word “Calvary” as a translation for the place where Jesus was crucified is completely wrong to begin with. The Greek word used in the Gospels is Κρανίον (kranion or “cranium” for the Hebrew golgotha “skull”). “Calvary” is a transliteration of the Latin Calvariae Locus, which is the term used in the Latin Vulgate to translate Κρανίον. To insist that we continue to use a made-up word based on Latin instead of a direct translation of the Greek or Hebrew term would be identical to insisting that we refer to God by the made-up name “El Senior” because it is an English transliteration of the Spanish El Señor, the name commonly used for God in Spanish Bibles.
  • The term “Holy Ghost” is translated “Holy Spirit” in newer Bibles because the meaning of the word “ghost” has shifted over the years.
  • “Omnipotent” is used only once in the KJV, in Revelation 19:6. It is used as a title for God: “…for the Lord God omnipotent reigneth.” The Greek word is παντοκράτωρ (pantokratoros) which comes from the Greek word for “all” and the Greek word for “strength or might”. The other 9 times this word is used, the KJV translates it “almighty” (which is and adjective meaning “all powerful”). So if the NIV and ESV are wrong for “changing” this word from “omnipotent” to “almighty”, then the KJV is wrong for doing the same thing in 9 different places.

I see they’ve added a mention of the Olive Tree Bible app in this version of the post. Interestingly, Olive Tree was owned for a time by Zondervan/HarperCollins. This fact is not mentioned.

The post claims the NIV and ESV have removed 45 complete verses (though it lists only 10). Again I ask, “removed from what?” The post doesn’t say. The specific verses cited are present in some older translations of the Bible because the Greek manuscripts from which they were translated are actually newer (that is, they date from a later time in history) than the more recently discovered and older manuscripts used by the NIV translators. Because the older manuscripts are closer to the originals in time — that is, they went through the copying process fewer times — they are believed by modern translators to be more accurate. So it is not the case that these verses have been removed from newer translations like the NIV, ESV and many others, but rather that they were added by the copyists of the manuscripts upon which older versions, like the KJV and ASV, are based. It could be accurately argued that the “removal” of these 45 (or 10?) verses makes the NIV and ESV more accurate translations than the older ones the author prefers.

The post concludes by recommending that you buy and keep an earlier version of the Bible without saying which one. Most posts like this come from people who prefer the KJV. The KJV can be shown to contain thousands of errors in printing and translation, including one edition that said “thou shalt commit adultery”, and another that transgendered Ruth, referring to her as “he”. The KJV is where we get the phrase “strain at a gnat” where the Greek is more accurately translated “strain out a gnat” (“You strain out a gnat but swallow a camel.”)

There is no perfect translation of the Bible, and there is no single original-language source from which to translate. Posts like this one come from people who are ignorant of the history of transmission of the Bible, the process of translation, and the business of Bible publishing. Please don’t give these people a bigger platform by reposting their nonsense.

Image courtesy of ChatGPT. It’s hard to get ChatGPT to create an image of Satan and some very obviously LGBTQ individuals rewriting the Bible, but somehow I managed to do it. Trust me, my prompt was significantly less offensive than the result.