INTRODUCTION
Outline.
3. The Process of Human Translation
Introductory Remarks.
1. This series of lessons will discuss the theme: “Divine Revelation and Inspiration.” In truth, we can only say these two processes, revelation, and inspiration, are the work of the “Hands of the Father, the Lord, and the Holy Spirit.”
2. Today, we will investigate the process of human translations. This was done entirely through the hands and minds of uninspired men and women. The translation process was void of biased interpretations and religious influences. After many years of study, writing, preaching, and teaching the “word of God,” I genuinely believe (for the most part) that premise is true.
3. However, not every Interlinear New Testament translation followed a “word-for-word” translation of Greek to English in their “Interlinear glossing.” Some clauses, phrases, and sentences were translated without the "definite article" preceding them, changing the sentences' meaning.
4. Therefore, this lesson is vitally necessary to correctly inform you, the reader, of these discrepancies in the human Translation of the Sacred Text. This lesson will conclude our last point in this series of lessons.
BODY OF LESSON
III THE PROCESS OF HUMAN TRANSLATION
A. Human Translation. Similarly, as before, we must define "translation." The word in Gr. is metatithemi, which means to transfer, transport, exchange, change sides, or pervert: —carry over, change, remove, translate, or turn. The idea is to transpose (two things, one of which is put in place of the other). The Greek manuscript is changed, carried over, or translated into an English equivalent. This process or operation was done without “divine assistance or guidance.” The word “translation” in this lesson means the work of uninspired men and women in producing the English New Testament Bible and the Greek-English Interlinear. Consider,
1. Human translations were done entirely through the hands and minds of men and women (uninspired). The translation process was void of biased interpretations and religious influences. Consider,
a. After many years of study, writing, preaching, and teaching the “word of God,” I genuinely believe (for the most part) that premise is true.
b. Most New Testament translated into English and other languages were done unbiased and impartially.
c. The minor errors and discrepancies noted have had no meaningful impact on the New Testament's authenticity: it remains in complete accord with the apostle's doctrine, Acts 2:42; Luke 10:16.
d. However, the absence of the “definite article" in some passages has changed the meaning of the words, phrases, or sentences compared to later published Interlinear translations. I will point out several passages where this is so later in the lesson. In some,
2. Interlinear New Testaments. There have been extensive "interpretations" and “paraphrasing” rather than following a "word-for-word" translation of the original Greek language into English. I speak only to the modern "Greek-English Interlinear New Testaments" in this observation. The New Testament is, in fact,
3. The Covenant of Christ. This Covenant was ratified upon the death of Christ and the shedding of His precious blood "for the remission of sins passed over in the first Covenant through the forbearance of God. That He might be Just, and the Justifier of all them that believe in Christ Jesus,” Romans 3:24-26; John 19:34; 1 Peter 1:18-19. You might recall,
a. It is in the Gospels of the New Testament that we find Jesus’ promises of the “words of eternal life,” John 5:39; John 6:67-69. The Four Gospels, however, do not outline the "pattern of conversion" for the true believer to learn "the way of the Lord more perfectly," Acts 18:24-28. We must look to the Book of Acts and the Letters of the Apostles to the first-century churches to obtain the: “pattern of conversion” that leads the repentant-believers to: “The faith of God’s elect, and the knowledge of the truth, which is after godliness (to be free, justified, or forgiven) of their sin,” Titus 1:1; Romans 6:7. This is the freedom from sin, Jesus spake unto the believing Jews, John 8:30-36.
NOTE: Review our Lesson entitled: "The Necessity of Baptism" on Archive.org. Obtain the Link at the end of this lesson. It correlates God's truth in John 8:31-32, Matthew 3:15, and Romans 6:7.
b. In the New Testament “covenant of Christ,” the repentant-believers: “Were washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God,” 1 Corinthians 6:11. Each of these blessings signifies their faith and obedience to the "gospel of Christ," Acts 18:8. Observe,
c. The “terms of pardon and forgiveness of sins” that are granted by God's grace are outlined in Christ’s Covenant, “which is far different” than the “first covenant,” given unto the people of Israel by Moses. Again, in my judgment, the provisions of "the grace of God" have been preserved during the human Translation Process. We can “rightly divide the word of truth" to be "obedient to the faith," just like the first-century believers (cutting straight the word of truth), Acts 13:8-12; 2 Timothy 2:15. Therefore, we can be confident that the "will of God" can be found, believed, and obeyed for one to: "obtain the forgiveness of sins," Acts 2:38; Acts 22:16. Considering,
d. The thief on the cross. We are unable to claim our salvation has been procured like the "thief" while dying on the cross alongside Christ. Many have claimed without knowledge that the thief died under the Old Testament Covenant during the ministry of Christ Himself. Many were forgiven by Jesus then, and He explained why. He said: “The Son of man hath power on earth to forgive sins,” Mark 2:10; Luke 7:36-50. Thankfully, we are not under that Covenant.
NOTE: See our lesson entitled: “Was the Thief Saved?” On SermonCentral.com, by Ron Freeman, Evangelist. It discusses this theme in detail with Biblical explanations of the New Testament Covenant of Christ.
4. Conclusion. In summary, believers in Christ must acknowledge That the Covenant of Christ is God's "grace through the faith." Grace is imparted to all believers "by faith and obedience to the gospel of Christ," Romans 1:16; Romans 10:16-18. Therefore, this calling of grace depends upon all believers "accepting God's grace," as He has given commandments unto His holy apostles and prophets by the Spirit. And may I add,
a. God’s “terms of pardon” cannot be altered, amended, or changed in any manner. I make no apologies for my Lord; I can only say as the beloved apostle Paul: "Am I, therefore, become your enemy because I tell you the truth?" Galatians 4:16. Observe,
b. The Father of Glory has every right to impose what we must do to be saved. Amen, brother Walls and sister Ceilings. The jailer asked Paul and Silas: “Sirs, what (is necessary for me to do) that I may be saved?” Acts 16:30. And they replied: “Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thy house,” Acts 16:31; John 9:35-38.
c. However, beloved in the Lord, the jailer, and his house had first to be taught, then do what Paul and Silas instructed them to do afterward. If you read the entire account of this act of conversion, it did not end in the jailhouse.
1) But they left (Paul, Silas, and the jailer) and went to the jailer's house. The jailer and his house were "taught the way of the Lord," and all that was necessary for him and his house to be saved, John 6:44-45; Acts 18:24-28.
2) At midnight, they went searching for water. Why? To do: "what was necessary for him and his house to be saved." Notice this ending, then,
3) They (the jailer and his house) were all “baptized, and then returned to the house…exalting (rejoicing) with all his house, having believed in God,” Acts 16:32-34.
NOTE: The sentence: [“Sirs, what must (is necessary) I do to be saved?"]. Are the actual Translation of the Greek words: [“kyrios, tis dei me poieo hina sozo.”] in The Englishman’s Greek New Testament, the Greek Text of Stephens 1550, An Interlinear Literal Translation, Page 363. See references at the end of this lesson. Let’s now consider some examples of translation critiques over recent years. Observe,
B. The translation processes. For the most part, the Biblical translation process is where men and women worked tirelessly and faithfully, without “divine assistance” in translating the Greek Text into an English equivalent of the "divine revelation and inspiration of the word of God." They came from many backgrounds, educational standings, and religious beliefs. Their pledge during the Translation of the Greek Text into our English language was to do so without any human “interpretation.” Consider these promises,
1. The Englishman’s Greek New Testament, of the Greek Text of Stephens 1550, in its Introduction, contains this pledge: “Thus we have endeavored to furnish the English student with all he may require both as to the Text of the New Testament and possibly all he required for its word-for-word Translation. The interpretation we have endeavored to avoid,” Page v.
2. Still another, The Greek-English Interlinear ESV New Testament, makes this promise in its Preface: "The ESV is an 'essentially literal' translation that seeks as far as possible to reproduce the precise wording of the original Text and the personal style of each Bible writer. As such, its emphasis is on 'word-for-word' correspondence while fully considering differences in grammar, syntax, and idiom between current literary English and the original language (Greek). Thus, it seeks to be transparent to the original Text, letting the reader see...the structure and exact force of the original (Greek words)," Page XIX-XX. [Words in parentheses are mine].
3. The Christian Standard Bible (CSB), in its Introduction,
a. Sets forth the goals of their Translation. Observe it read to,
1) “Provide English-speaking people worldwide with an accurate translation in contemporary English.
2) Provide an accurate translation for personal study, sermon preparation, private devotions, and memorization.
3) Provide a clear, understandable text suitable for public reading and shareable so that all may access its life-giving message.
4) Affirm the authority of scripture and champion its absolute truth against skeptical viewpoints,” Page xiv, paragraph 3.
b. The CSB Translation's Philosophy. To provide an: "Optimal equivalence balances contemporary English readability with linguistic precision to the original languages. In the many places throughout the Bible where a word-for-word rendering is understandable, a literal translation is used. When a word-for-word rendering might obscure the meaning for a modern audience, a more dynamic translation is used. This process ensures that both the words and the thoughts contained in the original text are conveyed accurately for today's readers. The Christian Standard Bible places equal value on fidelity to the original and readability for a modern audience, resulting in a translation that achieves both goals,” Page xiv, paragraph 4b.
4. Conclusion. Each of these Interlinear sets forth its own Translation's goals and objectives. What is compatible (consistent) among them is their promise to provide a "word-for-word" translation of Greek to English, rendering the most closely comparable word(s) that are possible while remaining free of personal or religious "interpretation" of the word of God. They were faithful to their pledge. I commend them for keeping this promise for those who are not religious scholars in the Greek language. I remain confident that God’s words, as spoken by Him and written by His holy apostles and prophets by the Holy Spirit, have been preserved in these modern-day translations now available for all believers to read and study in their own Greek-English Interlinear. And,
C. Translation Critiques. For the most part, we might find some errors in their work, translating Greek into a suitable and comparable English word(s). However, it is still being determined whether these misrepresentations, mistranslations, or vague and ambiguous correlations from Greek to English were done purposely or incorrectly by the translator(s). Translations have been scrutinized in recent years. Remember that these men and women were not divinely inspired like the New Testament authors, i.e., apostles and prophets. Remember, to err is human. Their work could have been subject to "translation inerrancy." Perhaps, by perceived religious beliefs, moral and spiritual values ingrained in them, their education, or instructions from their ancestors of the faith. Therefore,
1. It is appropriate to define what "translation inerrancy" means before we get too far along at this point of the lesson. One definition reads: “It is the belief that the Bible ‘is without error or fault in all its teaching’; or, at least, that (the) ‘Scripture in the original manuscripts does not affirm anything contrary to (the) fact (outlined in the Bible).’" Some equate inerrancy with biblical infallibility; others do not.”— Wikipedia.org/Biblical inerrancy. [Words in parentheses are mine]. Here’s yet another explanation of,
2. Inerrancy and Infallibility. One writer states: "Here, I speak of the Scriptures and not of any man’s claim, such as many before God and men. Likewise, Some theologians speak of the "infallibility" of the Bible. This can be understood in one of three ways:”
a. Some authors use "inerrancy" and "infallibility" interchangeably.”
b. For others, "inerrancy" refers to complete inerrancy and "infallibility" to the more limited view that the Bible is without error in conveying God's self-revelation to humanity. [12] [13]. On this understanding, "infallibility" says less than "inerrancy." Citing (a) dictionary’s definition,
c. John M. Frame, a Professor: “Claims ‘infallibility’ is a stronger term than ‘inerrant.’” “Where 'inerrant' means there are no errors; ‘infallible’ means there can be no errors.” [14]. “Yet he acknowledges that ‘modern theologians’ insist on redefining that word also so that it says less than ‘inerrancy.’” And,
d. Harold Lindsell states: "The very nature of inspiration renders the Bible infallible, which means that it cannot deceive us. It is inerrant because it is not false, mistaken, or defective." [15] —Wikipedia.org/Biblical inerrancy. Also,
3. The writer Schwarz, W. notes, “Translation has given rise to several issues, as the original languages are often quite different in grammar and word meaning. Some believers trust their Translation to be the accurate one. One such group of believers is known as the King James Only movement. For readability, clarity, or other reasons, translators may choose different wording or sentence structures, and some translations may choose to paraphrase passages. Because some of the words in the original language have ambiguous or difficult-to-translate meanings, debates over the correct interpretation occur.” [90] —Wikipedia.org/Biblical inerrancy. This Link was found to be inactive when I added this quotation to the lesson on (10/28/2023). Another,
4. Alister E. McGrath proposes: "An important element in any discussion of how scripture is inspired, and the significance which is attached to this, is 2 Timothy 3:16–17, which speaks of scripture as 'God-breathed' (theopneustos)". According to McGrath, "the reformers did not see the issue of inspiration as linked with the absolute historical reliability or factual inerrancy of the biblical texts." He says further, "The development of ideas of 'biblical infallibility' or 'inerrancy' within Protestantism can be traced to the United States in the middle of the nineteenth century." [46] — Wikipedia.org/Biblical inerrancy. However,
5. Several Anglican Biblical Scholars have set forth their views regarding the Bible's inspiration. Observe,
a. First, S. R. Driver holds a contrary view, saying that: "(As) inspiration does not suppress the individuality of the biblical writers, so it does not altogether (neutralize) their human infirmities or confer upon them immunity from error." [53] — Wikipedia.org/Biblical inerrancy. Similarly,
b. Second, J. K. Mozley, an early 20th-century Anglican theologian, likewise argues: "The Bible being inspired is, indeed, a primary Christian conviction; it is from this that certain consequences have been drawn, such as infallibility and inerrancy, which retain their place in Christian thought because they are held to be bound up with the affirmation of inspiration. However, the deductions about inspiration can be accepted with clarity. Neither 'fundamentalists' nor skeptics are to be followed at this point...the Bible is inspired because it is the adequate and indispensable vehicle of revelation. Still, inspiration does not amount to dictation by God.” [54]—Wikipedia.org/Biblical inerrancy.
NOTE: I have allowed Wikipedia.org to present the thoughts and writings of contemporary writers and scholars on Biblical Inerrancy and Infallibility. Let's turn again to biblical writers. Matthew Henry wrote regarding the infallibility of the scriptures. Observe this faithful student of the Bible.
6. He penned: “What is the excellency of the scripture? It is given by the inspiration of God (v. 16) and, therefore, is his word. It is a divine revelation we may depend upon as infallibly true. The same Spirit that breathed reason into us breathes revelation among us: For the prophecy came not in old time by the will of man, but holy men spoke as they were moved or carried forth by the Holy Ghost, 2 Pet. 1. 21.” –First,
a. “The prophets and apostles did not speak from themselves, but what they received of the Lord that they delivered unto us. That the scripture was given by inspiration of God appears from the majesty of its style.” –Further,
1) “The truth, purity, and sublimity of the doctrines contained in it.”
2) “The harmony of its several parts.”
3) “Its power and efficacy on the minds of multitudes that converse.” –Next,
b. With it, from the accomplishment of many prophecies relating to things beyond all human foresight, and” –Finally,
c. “From the uncontrollable miracles that were wrought in proof of its divine origin(al): ‘God also bearing them witness, both with signs and wonders, and with divers’ miracles and gifts of the Holy Ghost, according to His own will,’ Heb. ii. 4,” Pages 1217-1218. This esteemed writer was, once again, entirely on point in his work! It would be best if you read his additional comments (time does not permit me to glean his wisdom into the scriptures further).
NOTE: [Format alterations are mine to present these words easily in this lesson].
7. Conclusion. This author disagrees with this notion because of our previous discussion in this lesson, "The Holy Spirit also guided the apostles and prophets in the inspiration (writing) of the scriptures, as well. The apostles wrote down what inspired word was given to them." Why? The Bible stated this was so. Most of our earlier writers saw and believed the inherent truth of the "process of inspiration." If God revealed it, He preserved it for that generation and ours. If not, why not? We are now at the place in this lesson where we will discuss the translation process itself. Let me present some recognized Interlinear for your awareness before I begin. Observe,
D. Recognized Greek-English Interlinear. The list below is a recognized listing of several Interlinear New Testaments. I have sought to provide them beginning with the earliest Interlinear and ending with the latest version. This is a partial list of Interlinear; they are the ones I currently have in my library. Observe,
1. First, I recommend adding one or several to your Library (a hard copy for easy research). It would help to refer to them whenever you propose citing the Greek Text.
a. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, Copyright 1970.
b. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, Copyright 1990.
c. The Greek–English Interlinear, ESV New Testament, Published by Crossway, Wheaton, IL 60187, Copyright 2018.
d. The New Greek/English Interlinear, NRSV, New Testament, United Bible Societies,’ Fifth Revised Edition, Tyndale House Publishers, Inc., Carol Stream, IL 60188, Copyright 2020.
e. The Greek-English Interlinear CSB New Testament, Holman Bible Publishers, 28th Revised Edition, Christian Standard Bible, One LifeWay Plaza, Nashville, TN 37234, Copyright 2022.
f. The BlueLetterBible.org, (BLB’s) Interlinear, Textus Receptus; and the Morphological GNT, Copyright 2022. This tool allows you to access the Greek New Testament in both manuscripts. http://www.blb.org/. The BLB also provides tutorials to help you learn how to use it in your bible study and research—Link to this tool (www.BLB.org).
NOTE: I present no recommendation of one over the other. Each has its own "pros and cons," strengths and weaknesses. I will leave that decision to you to discover for yourself. However, I will make this suggestion regarding the BLB's Online Application.
2. Further, familiarize yourself with the BlueLetterBible.org application of the Textus Receptus and the Greek Morphological NT. It is an excellent source for your review and study of the Greek Text. Also,
a. You should consult them both at the start of your sermon preparation.
b. Save the BLB.org Online Application to your desktop for an accessible location and usefulness.
c. Read and study your Text and conduct background research while constructing your "skeleton" outline. This will give form and composition to your lesson preparation and presentation.
NOTE: Review the lesson: "The Art of Preaching" on SermonCentral.com for more information on lesson preparation, presentation, and persuasion methodology. Be advised that,
d. Some Greek-English Interlinear New Testaments were translated by a "word-for-word" Greek to English: "Interlinear glossing." Others, however, need to be translated using this method. There are also variant forms of Interlinear translations.
e. I suggest you research these different methodologies in translating the Greek New Testament into comparable English words, phrases, and sentences. “Interlinear Glossing” is another term that needs to be defined before we proceed. Observe,
3. Definition of Interlinear Glossing. “In linguistics and pedagogy, an interlinear gloss is a gloss, or a (series of brief explanations, such as definitions or pronunciations) placed between lines, such as between a line of original Text and its Translation into another language. When glossed, each line of the original Text acquires one or more corresponding lines of transcription known as an interlinear text, or Interlinear glossed Text (IGT)—(or) Interlinear for short. Such glosses help the reader follow the relationship between the source text (Greek) and its Translation (English) and the structure of the original language. In its simplest form, an interlinear gloss is simply a literal, word-for-word translation of the source text.” [Words in parentheses and italics are mine in this quotation].
NOTE: Reference, Wikipedia., http://en.wikipedia.org/wiki/Interlinear_gloss: Interlinear Gloss, (2023, October 18). Continuing,
4. Interlinear glossing is the method of: “Presenting each word of the original text on one line directly above its gloss —a simple word-for-word translation— it affords the reader access to many formal aspects of the original than a continuous translation can convey,” Page vi, Preface to the Greek-English Interlinear CSB New Testament, October 2021. However,
5. Some words, phrases, and sentences were not translated into a "word-for-word" Interlinear glossing. Such Interlinear translations might contain many "interpretations and paraphrasing" rather than an accurate "translation" of the Greek Text. We will point out some of these discrepancies as we move to a conclusion in this lesson so that you may judge whether such Interlinear is, in fact, an accurate translation and not a variant rendition of the Greek Text that was translated into the English language. I solicit your patience and careful attention to the remaining discussions of the translation process.
E. Review of probable translation errors. Please understand that we have not set out to void the work of the many translation teams over the centuries; however, only to establish that they can and have made probable translation errors during the translation process. I have provided for your review and critique of two probable translation errors that have changed the meaning of a vital section of scripture in Paul's Letter to the Romans—about Paul’s "doctrine” regarding 1) Christ’s “Redemption through His blood,” and 2) God’s “Grace through the faith.” I direct your attention now to Romans 3:24-26. I have merely followed the apostles’ other Letters and writings to the saints about these fundamental teachings regarding the faith of Jesus Christ. Observe,
1. Redemption through His blood: Paul established that redemption from sins is through Christ’s shed blood on the cross of Calvary, John 19:34. Consider these scriptures,
a. In Ephesians 1:7, “In whom we have redemption through His (the) blood, the forgiveness (of) the trespasses, according to the riches of His grace.” CBS, Page 893-894.
b. In Colossians 1:14, “In whom we have redemption through His blood, even the forgiveness (of) the sins.” CBS, Page 932.
c. In Romans 5:9, “Much more then, being now justified by His blood, we shall be saved from wrath through Him.” CBS, Page 729.
d. In Hebrews 9:12, "But by His blood He entered in once into the holy place, having obtained eternal redemption for us." CBS, Page 1033.
e. In Romans 3:25, “Whom God hath set forth to be (the) propitiation through faith in His blood…for the remission of sins, etc.” CBS, Page 724.
NOTE: Romans 3:25 does not resemble the previous texts, "redemption through His blood." The translators did not follow Paul's pattern or form that conforms to the apostles' doctrine in this passage of scripture: "Redemption is through His blood" and not "through faith in His blood.” Therefore, propitiation, redemption, and justification are made possible "through His blood," Romans 3:24, Romans 5:9; Hebrews 9:13-17. "Through the precious blood of Christ," 1 Peter 1:18-19. CBS, Page 1078. Concerning,
2. Grace through the faith: Paul established that grace is through faith in Christ. Consider these scriptures,
a. In Galatians 3:14, “That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through the faith.” The “definite article “the” or “ho” was not translated within the phrase: “through (the) faith.” CBS, Page 881.
b. In Galatians 3:26-27, “For ye are all the children of God by (through the) faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.” CBS, Page 883.
c. In Ephesians 2:8, “For by grace are ye saved through (the) faith, and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” Again, the definite article was not translated within the phrase: “through the faith.” CBS, Page 897.
d. In Philippians 3:9, “And be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.” CBS, Page 925-926.
e. In 2 Timothy 3:15, "And that from a child thou hast known the holy scriptures, which can make thee wise unto salvation through the faith in Christ Jesus.” CBS, Page 992.
f. In Romans 3:24, “Being justified freely by His grace through the redemption that is in Christ Jesus.” CBS, Page 724.
NOTE: Romans 3:24 does not resemble the previous texts, "through the faith in Christ Jesus.” Again, the translators did not follow Paul’s pattern or form that conforms to the apostles’ doctrine in this passage of scripture: “through the faith in Christ Jesus,” and not “through the redemption that is in Christ Jesus.” CBS, Page 724.
3. Conclusion. I have completed an exhaustive work on this Text, even to the point of a possible re-translation of Romans 3:24-26, that conforms to Paul's other doctrinal teachings on: "the redemption through His blood, and grace through the faith that is in Christ Jesus. You can obtain that work at Archive.org and SermonCentral.com. [Their Links are available at the end of this lesson].
4. Possible reasons for these misrepresentations, exclusions, or alterations. It is my prayer that none of these errors were made purposely. If they were, I could only speculate why it was done. Again, I firmly believe none of these possible errors have altered the “divine revelation and inspiration” of the Sacred Text. However,
a. What amazes me is that over 53 years, many of these errors have been repeatedly republished along with Marginal Notes, indicating variant meanings and translations.
b. Most of these errors are not critical to the Text's message. However, some are and require our consideration. I have categorized these errors in the Interlinear for your review.
c. They are 1) Text missing its definite articles, 2) Variant translations, 3) Text needing Interlinear glossing, and 4) Inconsistent Translation of the Greek Text (words or phrases). Let's consider each with a corresponding example for your review. Consider,
5. Sentences that are “missing its definite articles" that, when added, present an entirely different meaning and teaching to the verse(s). I will present them in two categories: 1) the definite article(s) was not translated, and 2) the definite article(s) was displaced. In most cases, the definite article must not be translated to complete the sentence correctly. However, when the definite article has an accompanying adjective, noun, or pronoun that alters the Text without it, this is a probable error in the sentence or Text's Translation.
NOTE: A definite article, in most cases, will proceed an adjective, noun, or pronoun (as illustrated in several examples) of a prepositional phrase, i.e., “through the redemption,” Romans 3:24. [PREP |T-GSF | N-GSF]. Observe,
a. Definite article(s) needed to be translated. By this, I mean the article was in Greek Text but was not translated into English. Nearly all of them occur when the definite article "the" or "ho" precedes the noun “faith” in a prepositional phrase, i.e., “through the faith.” Observe these prepositional phrases:
1) “For by grace are ye saved through (the) faith,” Ephesians 2:8. The article is present in the Greek sentence but was not translated into English. The Greek, “dia ho pistis.” The absence of the definite articles has changed the meaning of this prepositional phrase. We are not "by faith" or "our faith" saved through grace. But by grace, we are saved “through the faith.” The emphasis is on “the faith” or the “gospel of the grace of God,” Acts 20:24. Beloved of the Lord, we all were saved by the grace of God, as opposed to keeping The Law, or “earning it” through our good works. But instead, "it is the gift of God,” Ephesians 2:8-10. This grace came by Jesus Christ, or through Christ Jesus, John 1:17; Romans 5:1-2. I present our brother in Christ's comments without the "definite article" in Ephesians 2:8 and Galatians 3:24-26. Observe,
a) B. W. Johnson wrote: "The definite article is found before faith in the Greek, showing that the faith, or the gospel, is meant. It is the gift of God. Salvation is not due to ourselves but is God's gift. The grammatical construction of the Greek does not allow us to make "faith" the subject of the last clause. It is not "faith" but salvation through faith, which is the gift of God. So says John Wesley in his Notes: "This refers to the previous clause, That you are saved, etc., …Not of works. The salvation is not due to works of the law or our merit; hence there is no ground for boasting," Page 529. Johnson also commented on this in the Galatians' Letter. Observe,
b) B. W. Johnson wrote again: “Note. —In the study of this letter, it is well to remember that Paul often uses the term faith in a sense that means more than the act of belief. When it contrasts with the law, it is used in the sense of The Faith, that is, The Gospel. It comprehends what is believed, believing, and the results of believing. The fact that the apostles so often place(s) the definite article before the word faith, so that in the Greek he speaks of The Faith, leaves no doubt of his meaning. Unfortunately, the translators have obscured the meaning by omitting the article. Thus, in this chapter, the Greek gives the definite article five times before the word (the faith), which is omitted in the 175 Common Version. The examples are verse 14, verse 23 (twice), 25 and 26,” Page 515.
NOTE: Johnson's quotations were edited in "active voice." Now,
2) Using your Interlinear, look at these passages with the definite article in Greek but was not translated into the English text's "prepositional phrases." I have included several in our earlier discussion of Paul's writings of “God’s grace through the faith.” [Galatians 3:14; Galatians 3:23-26; Ephesians 2:8-9]. Feel free to verify my work in this lesson. That way, you can also defend your work on this most vital truth of this Greek's prepositional phrase: "dia ho pistis en Christos iesous,” or “through the faith in Christ Jesus,” 2 Timothy 3:15; Romans 3:24.
3) Conclusion. The translators, in most cases, did not make this distinction to Paul's use of the "definite article" when he was writing about "the faith" as opposed to "the law." Again, it is only sometimes necessary to include the article in most places where the message is clear. However, the strength of the article affirms salvation or grace is “through the faith" and not "through the law, or the human works of merit." Paul felt it was vitally necessary for the saints to understand. Now, let's look at some instances where the "definite article" has been misplaced or displaced in the Text, rendering it incomplete or altering its original meaning. Observe,
b. Definite article(s) was displaced.
1) In Titus 1:1, the Text reads: "Paul, bondman of God, and apostle of Jesus Christ according to [the] faith of God's elect, and knowledge of [the] truth which [is] according to piety." The translators acknowledge that an article was required but not in the Text during Interlinear glossing.
a) The Text should read: "The faith of God’s elect.”
b) Where, then, is the article? Well, I located it in Titus 1:9. Observe,
2) In Titus 1:9, the Text reads: "Holding to the faithful word according to the teaching, that able he may be both to encourage with sound teaching and those who gainsay to convict." There are some immediate problems with this Interlinear glossing (IG for short). There are two "definite articles" in this verse. However, they are not the same case, number, or gender. Which only means one is not required. Now, observe the text translation in the margin.
3) Titus 1:9 reads: "Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and convince the gainsayers." KJV, page 555.
a) The error in my judgment is this: The Greek Text does not support the phrase: "according to the teaching." Perhaps a better rendering: "Holding to the faithful word, that he may be able both to encourage with the sound doctrine and those who gainsay to convict." I present two passages of scriptures written by the same author bearing the phrase: “the faithful word, and sound teaching; sound words, and the teaching.”
i.) “Holding to the faithful word (according to the teaching), that able he may be both to encourage with sound teaching and those who gainsay to convict," Titus 1:9. EGNT, page 555.
ii.) “If anyone teaches other doctrines, and draws not near to sound words, that of our Lord Jesus Christ, and the teaching,” 1 Timothy 6:3. EGNT, page 546.
4) Analysis of these two passages. We must consider the words of each passage for their similarity in the teaching of the beloved apostle Paul. Observe,
a) Titus 1:9, “Holding to the faithful word, with sound teaching.”
b) 1 Timothy 6:3, “Draws not near to sound words, and the teaching.”
NOTE: I do not believe that the phrase: “according to the teaching” was a part of Titus 1:9 in the original Text. It is a probable insertion into this sacred scripture. This is why such is the case.
5) The Greek Parsing codes of these two phases of scripture are as indicated below:
a) Titus 1:9, Holding to: “the” is a definite article T-GSM, “faithful” is an adjective, A-GSM, and the “word” is a noun or N-GSM; and “by” is a preposition or PREP, “the” is also a definite article or T-DSF, “sound” is a verb or V-PAP-DSF, and “the” a definite article or T-DSF, and finally “doctrine” is a noun or N-DSF. Now observe,
b) 1 Timothy 6:3, “If” is a Conditional Particle, or COND, the phrase “any man” is an Indefinite Pronoun, the phrase “teaches otherwise” is a verb or V-PAI-3S, “and” is a CONJ, “consent” also a verb or V-PNI-3S, “not” is a Disjunctive Particle of Negation, or PRT-N, the phrase “to wholesome” is a verb or V-PAP-DPM, and finally “words” is a noun or N-DPM.
NOTE: Now let’s consider the questionable phrase in Titus 1:9. Or the phrase: “According to the teaching.” EGNT, page 555, and CSB, page 997.
NOTE: EGNT means “The Englishman’s Greek New Testament.”
c) In Titus 1:9, “According to” or "kata" is a PREP, "the” a definite article, T-ASF, “teaching," or “as he hath been taught,” is classed as a noun, or N-ASF. The EGNT, page 555; the CSB, page 997; and in the BLB.org, TR, Titus 1:9. Now, here is the problem.
i) The definite article "the" is coded T-ASF, and the words: “didache” or "teaching" in the phrase: "as he hath been taught" is coded N-ASF. Is the word "teaching or taught" a verb or a noun? Consider these scripture references,
ii) In 1 Timothy 6:3, the Greek word: “teaches otherwise” is coded as a Verb or V-PAI-3S.
iii) In Titus 1:9, the Greek words: “didasko” or “hath been taught" are coded as a Noun or N-ASF.
NOTE: However, the same phases: "have been taught" in these passages of scriptures do not follow the Translation of Titus 1:9. These phrases have been coded: [G1321, didasko, V-API-2P].
Ephesians 2:21, the phrase: “didasko” or “have been taught.”
Colossians 1:28, the word: “didasko” or “teaching.” V-PAP-NPM.
Colossians 2:7, the phrase: “didasko” or “ye have been taught."
2 Thessalonians 2:15, the phrase: “didasko” or “you were taught.”
2 Timothy 2:2, “didasko” or “to teach” are verbs or V-AAN.
1 John 2:27, the word: “didasko” or "teach" is a V-PAS-3S.
d) Now let's look at the phrase: "he hath been taught," used in Titus 1:9. Right away, the phrase is out of place in the Text, and the word "taught" is not coded correctly in Greek. Here is where our problem lies!
NOTE: [This part of the lesson is for the reader. It should not be reviewed during the presentation of this lesson in the assembly.] This is hands-on training for you, the reader! Observe,
1) The Strong's code is G1322. The Inflection, Root, and Transliteration are: "didache,” and Greek Parsing is N-ASF, meaning it's a noun, Accusative Singular Feminine (in case, number, and gender). If we click on the Parsing button, it will open the Greek Parsing screen.
a) We will then see all the above information on its screen.
b) Now, if we select and click the Inflected Greek word Underlined, it will open to all the words with the Root, Strong's G1322 number, and the English transliteration: “he hath been taught.” The Code is N-ASF, and then Long underneath it. “Long” means a long vow pronouncing the word "taught." Next,
2) If we select the Inflected: Greek word (meaning the word used in this verse). It will open by listing the TR Occurrences in 6 unique forms of the Greek word's use in the scriptures.
3) The Greek word “didache” occurs seven times in 7 verses. It is a "Noun" in part of speech. Its Greek Parsing is Accusative Singular Feminine. You should see the Greek word "highlighted" on the right side of your screen. That means all the words bearing this number and inflection have been arranged for our review in the N-ASF tab, indicating the number of occurrences, its N-ASF, and its Parsing designation: N-ASF.
4) Summation. Now, this is where our learning begins. Scroll down the list of scriptures. Notice the code G1322 and the word it has located for our review. Observe,
a) Six of the seven times the code G1322 is translated as "doctrine." Only once is it translated as "taught." This is in our discussion text, Titus 1:9. Notice that the word "doctrine" is also a part of this verse. Therefore, "taught" is not the same as "doctrine." The word "taught" was added to this verse; it was not part of the original Text (in my judgment).
b) Now, "Doctrine" is a Noun-ASF. What is the part of speech, case, number, and gender for the word taught? Let's locate it in our list of scriptures before us. Select it by clicking on G1322. It will open another screen: "Thayer's Greek Lexicon." Select the tab "Show All," and it will open, including all the uses of the word "didache,” in this case, it contains two paragraphs: 1. Teaching, that which is taught: doctrine, and 2. [the act of] teaching, instruction. Observe,
c) This section contains the word “taught” in Titus 1:9. Locate Titus 1:9, “the teaching of the didaskalia,” in the religious assemblies of Christians: “laleo en didache,” to speak in the way of teaching, in distinction from other modes of speaking in public, 1 Corinthians 14:6; “echo didache,” to have something to teach, 1 Corinthians 14:26. Both section 1. Teaching, and section 2. Teaching and instruction define “the doctrine.” Therefore, “taught” is not the same word used in Titus 1:9. Notice the phrase again: "as he hath been taught." The only way to understand what “taught” means is to search for its meaning in the phrase “hath been taught.” This is how we did that in this lesson. Copy and paste: “been taught*” into the BlueLetterBible’s search window: [Verse or Word(s)] and click the search button.
d) Now, what will appear are all the scriptures where Paul uses the phrase: "been taught." There will be four of them [Ephesians 4:21; Colossians 2:7; 2 Timothy 2:15; and Titus 1:9]. Select anyone except Titus 1:9. Click on Ephesians 4:21. Open it up in the Interlinear. Scroll down and locate the phrase: "have been taught." Move to the right of the page and select the Parsing tab: V-API-2P. Click on it. It will open into the Greek Parsing Window. Click on the Inflected Greek word.
e) The TR Concordance for the Greek word: “didaskothate” will appear. It will be highlighted at the bottom of the page as: “didaskothate –3x." This phrase is found three times in the scriptures. Please observe that Titus 1:9 does not appear in this window. Notice also that the Parsing coding is V-API-2P. It is a verb, Aorist Passive Indicative, 2nd Person Plural. Therefore, the phrase: “have been taught” is a Verb and not a Noun. Why didn’t Titus 1:9 appear in this search? The word “taught” in that verse was coded improperly as a Noun. The Greek word: “didasko” is a verb, meaning to teach, taught, or teaching (verbs are action words) in section 1. To hold discourse with others to instruct them and deliver didactic discourses. [This work is being done by a non-Greek scholar. Please excuse any improperly hyphenated or misspelled Greek words].
NOTE: Final observation: If you copy and paste the word "taught*" and place it in the BLB’s search window (as before), it would appear 81 times in 79 verses in the KJV of the Bible. Titus 1:9 will be the only verse translated with the Greek word: “didache” rather than “didasko,” as it is with the other 80 passages of scriptures. I know this was a little boring, but it was necessary. I appreciate your patience. Let's continue with the lesson.
f) Conclusion: In Paul’s other Letters, the word “didasko” is translated as "taught, teaching,” and coded G1321, as a Verb in these other scriptures, 1 Timothy 1:3; 1 Timothy 6:2; 2 Timothy 2:2; Titus 1:11. On the other hand, the word “didache” is translated “doctrine,” and is coded G1322.
NOTE: See Note 18 in the CSB, where it has been coded, N-ASF, page 997. In my judgment, the definite article “ho" or T-ASF should be a part of Paul's Salutation: "Paul…according to the faith,” would complete the phrase: “the” T-ASF, and "faith" N-ASF. It was "the faith" of God's elect! Amen, beloved in Christ.
NOTE: For more information regarding these Greek words, review the Attachment to the Lesson: Divine Revelation and Inspiration [The Phrase: “Have Been Taught.”] We are winding this all up now. Let's now consider an example of what the translators deem a "variant translation." Observe,
6. Variant translations. We find these words in our exposition of John’s message regarding the "woman caught in the very act of adultery" in John 8:1-11. John wrote: “And the scribes and Pharisees brought unto Him a woman taken in adultery; and when they had set her in the midst, They say unto Him, Master; this woman was taken in adultery, in the very act,” John 8:3-4. These alleged charges: "She was taken in adultery, in the very act." Case closed! We will observe the setting of this lesson. The variant translation is in this sentence: "They had set her in the midst. They say unto Him, Master; this woman was taken in adultery, in the very act," John 8:3-4. Observe,
a. They set her. In John 8:3, the phrase: “When they had set her in the midst” needs some review.
Mainly because there is much discussion of where she was: "set in the midst" John 8:3.
1) There is a notion that they "stood her in the midst" rather than "set her in the midst," conveying a different position of her before the Lord. (Establishing her placement before Jesus is essential, mainly because of their possible interaction during her trial). Notice,
2) The verb "set" in Gr., is histemi or his'-tay-mee, which means to stand or sit among (the context dictates the inferred position). Jesus was standing, and they sat her amid Jesus and His learners, who were present for His morning lecture. What a site this must have been for these students!
3) There is another verb for "set" in Gr.; it is kath-id'-zo, which means to set, to sit (down); to settle, dwell: —continue, set, sit (down), tarry, etc. This word describes the "people's posture" during Jesus' lecture, John 8:2. This same word, kath-id'zo is used in another account of Jesus's teaching. This time in His sermon on the mount, Matthew 5:1-2. Continuing,
b. With this evidence presented. We are now ready to deal with the sentence: “and the woman being in the midst,” John 8:9. We will deal with this now to set a firm foundation when discussed at the end of the sermon. John wrote: "And the ones having heard departed one by one having begun from the older ones. And He (Jesus) was left alone, and the woman was in the midst," John 8:9. The NRSV, page 345.
NOTE: The KJV of the Bible reads: "and the woman standing in the midst." It is noted that the word "standing" in this phrase is a variant translation in this Text. As we discussed earlier, the word "standing" in Gr., is histemi or his'-tay-mee. There is, however, a special note to explain its use in John 8:9. I don't understand why, however!
NOTE: †-- Indicates that the form listed is a variant spelling or variant form of the Greek word found in Strong's Greek Dictionary under that number (G2476). We find this note in the BLB.org Application for the word "standing," which is not found in most later Bible translations.
1) The word "standing," however, does appear in an earlier translation in (The Authorized Version of 1611) of the KJV of the Bible as "estousa" with the Note: [f, "ousa," being w.] The w., meaning, Wordsworth, 1870. The Gr. word "ousa" is a "participle" that is translated as "being" in John 8:9. In the three interlinear texts and one Greek text, the word "standing" does not appear.
2) The one Interlinear where the word "standing" appears contains Wordsworth’s note in its footnotes, which translates the sentence to read: “and the woman in [the] midst being,” or “and the woman being in the midst,” John 8:9.
NOTE: The Englishman’s Greek New Testament, An Interlinear Literal Translation and (The Authorized Version of 1611), Page 267.
3) I'm confused as to why the word "being" was removed and the word "standing" was inserted. It adds little to the importance of the verse.
c. The insertion of the word "standing" as opposed to "being" is not a matter of faith but one of accurately presenting the Greek Text consistent with the best translations, with integrity, soundness in the faith, and a good conscience: in the sight of God and before all men, 2 Corinthians 4:1-2.
d. Thus, inferring that “the woman was standing with Jesus" at the time the scribes and the Pharisees presented their case of her adultery has little to do with the matter of Jesus’ judgment of her guilt or innocence. In continuing, let’s consider two other words important in this matter. Observe,
e. The verb and preposition "stooped down" in Gr., are kypto or koop'-to and kato or kat'-o. This Jesus did twice in our Text of discussion. Once before His sentence, and again after saying: "He that is without sin among you, let him first cast a stone at her," John 8:7.
1) This was enough to convict her accusers. Jeremiah wrote: "Is not my word like as a fire? Saith the Lord; and like a hammer that breaketh the rock in pieces?" Jeremiah 23:29.
2) After hearing them, Jesus' words broke these hearts of stone: being pierced in their hearts and convicted of their sins.
f. Conclusion: We should allow the context of the Text to help us understand the setting of the rulers' discourse before the Lord and the woman. Something had happened that is not mentioned in the Text that has the woman "standing" after her accusers left "one-by-one" from the temple. If there is some merit to "her standing," perhaps that could have occurred during one of the times Jesus had: "stooped down to write on the ground with His finger," John 8:6; John 8:8. However, I'm not inclined to agree in either case to the merits of any change in the Text of discussion. Now, let's consider our last topic in this lesson. Observe,
7. Text lacking Interlinear glossing. The Text has been translated without authorized Interlinear glossing of words, phrases, or sentences from Greek into English. I have provided an example of this probable error. It is found in Paul's Epistles to Timothy and Titus regarding the "characteristics of elders and deacons," 1 Timothy 3:2; 1 Timothy 3:12; Titus 1:6. Observe,
a. The bishop can be married only once. We find this sentence in the Interlinear of the NRSV within the margin. The Text reads: “Now a bishop must be above reproach, married only once,” 1 Timothy 3:2, NRSV, page 720. This Translation is not reflective of the original Greek Text. Consider,
1) This exact phrase in other Interlinear reads: “(For) the overseer…to be…of one wife a husband,” 1 Timothy 3:2. (CSB, ESV, and EGNT).
2) The EGNT Interlinear does not contain the words in Greek: "married only once." But instead, "of one wife a husband." This rendering is an interpretation and not a translation of the Greek Text.
3) The marginal comments for this text state: Note, i, Gr., the husband of one wife, from the "Textus Receptus" of 1970. Therefore, I sought to resolve this probable error through Greek Parsing.
NOTE: Recall Greek parsing, which means “To divide (a sentence) into grammatical parts and identify the parts and their relationship to each other.” Reference, Merriam-Webster Dictionary. Now our,
b. Greek Parsing Exercise. In this exercise, we are looking for an article, adjective, verb, adverb, noun, etc., that all agree on case, number, and gender. Observe,
1) The phrase interpreted: “Married only once,” 1 Timothy 3:2, NRSV, page 720.
a) First, the word “married” in Greek is “gameo,” a verb that I'm unable to locate in my Greek-English Interlinear. It, however, can be inferred by the words “husband or wife.”
b) Second, the word “only” in Greek is: “mon'-on," an adverb meaning merely: —alone, but, or only. Again, this word is not a part of the Greek Text.
c) Third, the word "once" in Greek is: "pote" or pot-eh', which is an enclitic particle, meaning at some time, ever: —afore- (any, some-), (n-) ever, in time past, once, etc. The word "once" is not a part of the Greek Text under discussion, 1 Timothy 3:2.
d) Therefore, we cannot rightfully map this phrase: "married only once," using Greek Parsing due to the absence of the Greek Text: "gameo mon'-on pote,” enabling “interlinear glossing” beneath the Greek Text into an English translation. Now,
c. A comparative analysis. Whereas the word “married” is “gameo,” a verb;" the word "only" is “mon'-on,” an adverb; and the word “once” is a particle, or PRT. The phrase: “married only once,” could not be map during our Greek Parsing Exercise. The Greek Text is “aner eis gyne,” or “the husband of one wife,” 1 Timothy 3:2. And not “gameo mon'-on pote" which does not appear in our Text to permit Interlinear glossing, from Greek into an English equivalent translation.
d. Conclusion: Therefore, the phrase interpreted as "married only once," NRSV, page 720, was not part of the Greek Text in 1 Timothy 3:2. Which was necessary for a word-for-word translation into English. [The author referred to Galatians 1:23 and 1 Corinthians 7:9 to obtain the English words "married only once."].
1) The translators gave us their interpretation; however, the phrase is not a part of the Greek Text of Stephens 1550, page 542. It is translated: “to be of one wife husband.” Their interpretation: "Married only once" is written in the margin of the NRSV Interlinear, page 720.
2) Again, I present these examples only to show that some translators may have allowed their interpretations, opinions, and beliefs to influence their translations of the Sacred Text.
3) As a result of a careful review of the sentence: “the husband of one wife,” it is evident that the phrase: "married only once" could not have been Paul's instruction to the Christian characteristics both the elders and deacons should manifest to become leaders in the church of the Lord.
NOTE: For a full explanation of this phrase: “Husband of one wife.” Download our lesson entitled: “The Husband of One Wife" on Sermoncentral.com by Ron Freeman, Evangelist.
4) Consider our last probable error in the translation process. Which we call the "incorrect translation of the Greek text." What is meant by this is that the same Greek word appears in the Text but needs to be translated consistently by all translators (some were interpretations and not translations). Observe, here is one,
8. Inconsistent Translation of the Greek Text (word). We find this probable error in Paul's Letter to the Romans. In chapter six, verse 7, he wrote: "For he that is dead is freed from sin," Romans 6:7. As Paul concludes his discourse, he defines how he, the Romans, and we were “freed from sin.” Two NOTES are presented regarding the Greek word: “dikaioo” in Romans 6:7. Observe,
NOTE: The King James Version (KJV) translated the Greek word “dikaioo” as: “freed.”
NOTE: The Englishman’s Greek English Interlinear translated “dikaioo” as: “justified.”
a. The definite article "the" or "ho" is absent in the Translation of the KJV of the Bible.
b. The Greek reads: "Is justified from the sin.” Therefore, it should read: “He that is dead is justified from (the) sin,” Romans 6:7. Here, Paul meant,
c. “For if we have been planted together in the likeness of His death, we shall also be in the likeness of His resurrection. Knowing this, that our old man is crucified with Him, that the body of the sin might be destroyed…He that is dead is justified from the sin,” Romans 6:5-7. [Text shortened for brevity].
d. More clarification is needed to completely understand what Paul was affirming took place in our death, planting, and resurrection “to walk in newness of life.” Witnessing further discussion of our death to sin might surprise some of you.
1) The phrase “is freed” from sin is rightly translated as “is justified” from (the) sin, Romans 6:7. Please consult your own Greek-English Interlinear to see the apostles' words regarding this undeniable truth of the scriptures. Also, consider,
2) In the Gr., the word “dikaioo” is translated as “justified” rather than “freed.”
3) The Gr., word for “freed” is “eleutheroo,” as translated in Romans 6:18; Romans 6:22; John 8:32, and other passages within the Greek-English Interlinear New Testament. Here is a short,
e. Summary of several Greek-English Interlinear of Romans 6:7. Consider,
1) The Englishman’s New Testament, “For he that died has been justified (dikaioo) from sin,” Page 414.
2) The United Bible Societies, New Testament, “For the one having died has been justified (dikaioo) from sin,” Page 546.
3) The CSB New Testament, “For the one having died he has been set free (dikaioo) from the sin,” Page 742.
4) The ESV New Testament, “For the one having died (he) has been justified (dikaioo) from the sin,” Page 667.
5) The BLB Textus Receptus New Testament, “For he that is dead is freed (dikaioo) from sin,” Romans 6:7.
6) Conclusion. Every Interlinear had the Greek word “dikaioo” in them; two translated it as “freed,” and three as “justified.” The Greek word did not change. However, two Interlinear did not provide a word-for-word translation or “interlinear glossing” beneath the Greek words forming our discussion text. The Greek word “freed” is: “eleutheroo,” as mentioned earlier in this lesson.
a) The Greek word “eleutheroo” is absent in Romans 6:7. Therefore, this could not have been Paul's meaning.
b) It is time for me to conclude this lesson; I appreciate your patience and attention during my presentation of this most profound doctrinal teaching concerning the "revelation, inspiration, and translation" of the divine word of God.
c) It was our aim in this lesson to test this epistasis. We found some discrepancies, but they were insufficient to change our view that these works were done in true faith and allegiance to the will of God. So, with this, I will conclude this lesson. Recall what we discussed...
CONCLUSION
A. Outline.
3. The Process of Human Translation
B. Summarize main points.
1. Lastly, we investigated the process of human translations of the word of God. This last process was done without "divine revelation and inspiration." It was accomplished through the hands of men and women who were uninspired. They came from many backgrounds, educational standings, and religious beliefs. Their pledge during the Translation of the Greek Text into our English language was to do so without any "interpretations." The Englishman's Greek New Testament, of the Greek Text of Stephens 1550, in its Introduction, provided these words: "Thus we have endeavored to furnish the English student with all he may require both as to the Text of the New Testament and possibly all he required for its word-for-word Translation. The interpretation (of the sacred Text) we have endeavored to avoid," Page V. [Words in parentheses are mine].
2. Still another, The Greek-English Interlinear ESV New Testament, made this promise in its Preface: "The ESV is an 'essentially literal' translation that seeks as far as possible to reproduce the precise wording of the original Text, and the personal style of each Bible writer. As such, its emphasis is on 'word-for-word' correspondence while fully considering differences in grammar, syntax, and idiom between current literary English and the original language. Thus, it seeks to be transparent to the original Text, letting the reader see as directly as possible the structure and exact force of the original (word)," Page XIX-XX. To become a New Testament Christian, under Christ's Covenant, you must….
C. Invitation. Present God’s pattern of conversion. Jesus said: "Come unto me all ye that labor," Matthew 11:28-30. [Explain the POC, i.e., hearing and believing the gospel; repentance of all past sins; confessing faith in Christ, as the Son of God; and then, by obeying the gospel; that is to: "repent and be baptized, in the name of Jesus Christ for the remission of sins, and to receive the gift of the Holy Ghost," Acts 2:38; Romans 6:17-18; Ephesians 1:12-14]. See the attachments below.
D. Exhortation. “The harvest is past, the summer is ended, and we are not saved,” Jeremiah 8:20.
E. Motivation. Do as Peter directed: “Save thyself,” Acts 2:40; Acts 2:36-39; Acts 2:41.
Consultations and Commendations
I submit this verse unto you that I may: “Render therefore to all their dues: tributes to whom tribute is due; custom to whom custom; fear to whom fear; and honor to whom honor, (is due),” Romans 13:7. I acknowledge my consultation with these distinguished authors in this lesson.
References
1. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, Copyright 1970.
2. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, Copyright 1990.
3. The Greek–English Interlinear, ESV New Testament, Published by Crossway, Wheaton, IL 60187, Copyright 2018.
4. The New Greek/English Interlinear, NRSV, New Testament, United Bible Societies,’ Fifth Revised Edition, Tyndale House Publishers, Inc., Carol Stream, IL 60188, Copyright 2020.
5. The Greek-English Interlinear CSB New Testament, Holman Bible Publishers, 28th Revised Edition, Christian Standard Bible, One LifeWay Plaza, Nashville, TN 37234, Copyright 2022.
6. The BlueLetterBible.org, (BLB’s) Interlinear, Textus Receptus; and the Morphological GNT, Copyright 2022. This tool allows you to access the Greek New Testament in both manuscripts. http://www.blb.org/. The BLB also provides tutorials to help you learn how to use it in your bible study and research—The Link to this tool is (www.BLB.org).
7. [12] McKim, DK, Westminster Dictionary of theological terms, Westminster John Knox Press, 1996.
8. [13] Geisler, N. L. (ed), Inerrancy, Zondervan, 1980, p. 22.
9. [14] Frame, John M. "Is the Bible Inerrant?" IIIM Magazine Online, Volume 4, Number 19, May 13 to May 20, 2002. 1]. The article "Is The Bible Inerrant?" by Professor John M. Frame,
10. [15] Lindsell, Harold. The Battle for the Bible. Zondervan, 1978, p. 31. ISBN 978-0-310-27681-4.
11. [46]. McGrath, Alister E., Christian Theology: An Introduction, Oxford: Blackwell Publishers, 1994; 3rd ed. 2001. p. 176.
12. [53] Driver, S. R., Church Congress speech, cited in F.W. Farrar, The Bible: Its Meaning and Supremacy, Longmans, Green, and Co., 1897.
13. [54]. Mozley, J. K., "The Bible: Its Unity, Inspiration, and Authority," in W.R. Matthews, ed., The Christian Faith: Essays in Explanation and Defense, Harper, and Bros., 1936. pp. 58-59.
14. [90]. See Encyclical Letter of 1893 quoted in Schwarz, W., Principles, and Problems of Biblical Translation: Some Reformation Controversies and Their Background, CUP Archive, 1955, p. 11.
15. Matthew Henry's Complete Commentary on the Bible, by Matthew Henry, Christian Classics Ethereal Library, Grand Rapids, MI, 1706.
16. The People's New Testament, by B. W. Johnson, Christian Publishing Company, Grand Rapids, MI, 1891.
17. Vine’s Expository Dictionary of Old and New Testament Words, by W. E. Vine, Fleming H. Revell Company, Old Tappan, NJ, Copyright, 1981.
18. Smith's Bible Dictionary, William Smith, Grand Rapids, MI: Christian Classics Ethereal Library, Printing 1884.
19. Merriam-Webster Online Dictionary © 2015 by Merriam-Webster, Incorporated; Springfield, Massachusetts, 01105.
20. Merriam-Webster Online Thesaurus © 2015 by Merriam-Webster, Incorporated; Springfield, Massachusetts, 01105.
21. Wikipedia Foundation, Inc., 1 Montgomery Street, Suite 1600, San Francisco, CA 94104, Copyright 2023. http://en.wikipedia.org.
22. The BlueLetterBible.org, (BLB’s) Interlinear, Textus Receptus; and the Morphological GNT, © 2022, by the Blue Letter Bible. This tool allows you to access the Greek New Testament in both manuscripts. http://www.blb.org/The BLB also provides tutorials to help you learn how to use it. Link, (www.BLB.org).
A word of thanks to BLB.org.
Thank you for this valuable study tool, BLB.org. It has been an excellent instrument for me to learn and use the Interlinear to bring my sermons alive to the audience. Thank you very much for this great Application to help study the scriptures.
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THE PHRASE: “HAVE BEEN TAUGHT”
Attachment to Lesson: Divine Revelation and Inspiration
We have searched other writings of Paul in his Letters to the Saints to determine how he inscribed this phrase in other passages of the scriptures. Here are my findings from that search.
1. In the Text of discovery, we find these words,
First, in Titus, chapter 1, verse 9, he wrote: “Holding fast the faithful word [as he hath been taught], that he may be able by sound doctrine both to exhort and to convince the gainsayers,” Titus 1:9.
2. In three other passages, we find similar words,
Second, in Ephesians 4:21, he penned: “If so, be that ye have heard him, and have been taught by him, as the truth is in Jesus.”
Third, in Colossians 2:7, he noted: “Rooted and built up in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving.”
Fourth, he edited 2 Thessalonians 2:15: “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.”
3. Similarity of the phrase: “have been taught.”
a. In Titus 1:9, it is translated: “he hath been taught,” G1322, didache, N-ASF [meaning, Noun, Accusative Singular Feminine].
b. In Ephesians 4:21, it is translated: “have been taught,” G1321, didasko, V-API-2P [meaning, Verb, Aorist Passive Indicative - 2nd Person Plural].
c. In Colossians 2:7, it is translated: “ye have been taught,” G1321, didasko, V-API-2P [meaning, Verb, Aorist Passive Indicative - 2nd Person Plural].
d. In 2 Thessalonians 2:15, it's translated: “ye have been taught,” G1321, didasko, V-API-2P, [meaning, Verb, Aorist Passive Indicative - 2nd Person Plural].
4. Comparative analysis of the phrase: “hath been taught” and “have been taught.”
a. I searched for the phrase: “He hath been taught.” Titus 1:9 was returned as the only listing. The word “taught” was coded as G1322, in Gr., “didache,” and part of speech: a “noun,” or N-ASF. I then searched for the phrase: “have been taught.” I found three verses.
b. They were Ephesians 4:21; Colossians 2:7; and 2 Thessalonians 2:5. The words “taught” were coded as G1321, in Gr., “didasko,” and part of speech: “are verbs” or V-API-2P, respectively.
c. I then searched for the word “taught.” It returned “taught” as being discovered and translated 81 times in 79 verses in the KJV of the Bible. The Greek word was “didasko," coded as G1321 80 times and G1322 only once in Titus 1:9.
1) Titus 1:9 was part of this search list, coded and translated as indicated (4.a.).
2) However, Titus 1:11 was absent from this list. Yet, coded as G1321, in Gr., “didasko,” and part of speech: “a verb” or V-PAP-NPM. Why did it not populate in our return list while searching for the word: "taught. I then searched for the word: "doctrine. Observe these findings,
3) The word “didache” is translated as “doctrine” and occurs 56 times in 55 verses in the KJV of the Bible. It is coded as G1319, in Gr., “didaskalia”; part of its speech is a noun or N-DSF. The list included 1 Timothy 6:3; Titus 1:9, and eight other scriptures from Paul’s Letters to the churches. Therefore,
5. Our summation: The Greek word “didache” in Titus 1:9 is translated as “taught” but is coded as a “noun” or N-ASF. The Greek word “didasko” was translated as “taught” and occurs 81 times in 79 verses in the KJV of the Bible.
a. In Paul’s other Letters, the word “didasko” is translated as "taught, or teaching,” and coded G1321, and is coded a verb, or V-API-2P, in Ephesians 4:21; Colossians 2:7; and 2 Thessalonians 2:15.
b. I firmly believe the phrase: [as he hath been taught], was not a part of the inspired word of God, as included in Titus 1:9. That phrase is absent in several later Interlinear translations of Titus 1:9. [ESV, page 904, NRSV, 4th and 5th Edition, pages 748, 740, respectively.
c. However, if it was part of the Text, in my judgment, it could have read: “Holding fast the faithful word according to the teaching, that he may be able by the sound doctrine both to exhort and convince the gainsayers,” Titus 1:9.”
d. [The Gr., words “ho didasko” is translated as "the teaching” and coded as G1321, a verb or V-API-2P]. Thank you for your attention and patience in listening to or reading the “Divine Revelation and Inspiration” of the Word of God.
