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Monday, March 18, 2024

Gone at 3:17

March 18th, 1937: The Day a Generation Died -- “In 1937 New London, Texas, in northwest Rusk County, had one of the richest rural school districts in the United States. Community residents in the East Texas oilfields were proud of the beautiful, modern, steel-framed, E-shaped school building.”

Gone at 3:17: The Untold Story of the Worst School Disaster in American History, by David M. Brown and Michael Wereschagin.

Without note or comment

...it has long been a standing rule with me, when about to expound a text or context, first to study the naked scripture, generally in the original, without note or comment; lest the weight of a commentator’s opinion should bias my own judgment in the sifting of terms. Afterwards my rule has been, to examine authorities, and compare them, with the results of my own cogitations. This rule I learned at the feet of our Gamaliel, and twenty years practice has confirmed the opinion of its practical wisdom....

...every man is bound, by the highest authority, to interpret scripture in consistency with scripture—“according to the analogy of the faith.” Rom. xii. 6.

George Junkin in The Vindication, containing a History of the Trial of the Rev. Albert Barnes, Philadelphia, PA: W. S. Martin, 1836, pp. 17-18.

Sunday, March 17, 2024

“Saint Patrick’s” Hymn

The Hymn, or Breastplace

The hymn below is traditionally attributed to Patrick of Ireland, most commonly known as “Saint Patrick.” It appears below as it found in the 1995 Moravian Book of Worship – translated/paraphrased in 1889 by Cecil Frances Humphreys Alexander (ca. 1820-1895). In 1850 she married William Alexander, who later became the Anglican chief bishop for Ireland. She was a prolific writer of poetry, having written over 400 hymns – including “All things bright and beautiful” and “Once in royal David’s city.” She and her husband are buried at the Derry City Cemetery, County Londonderry, Northern Ireland. In the Moravian Book of Worship, the hymn translation is presented with a tune called Oakeley, by Herbert Stanley Oakeley.

After transmission, changes, translation, paraphrase, etc., it may be questionable how much of the hymn is actually by Patrick. Most all of you know about “Saint Patrick,” though much of what you know probably is not correct. He was not a Roman Catholic, and there were no snakes in Ireland for him to drive out. He did not drink green beer, but might have used the three-leaf clover to illustrate the Trinity.

1. I bind this day to me for ever
By power of faith, Christ’s incarnation;
His baptism in Jordan river;
His death on cross for my salvation;
His bursting from the spiced tomb;
His riding up the heavenly way;
His coming at the day of doom;
I bind unto myself today.

2. I bind unto myself today
The power of God to hold and lead,
His eye to watch, his might to stay,
His ear to hearken to my need,
The wisdom of my God to teach,
His hand to guide, his shield to ward;
The word of God to give me speech,
His heavenly host to be my guard.

3. Christ be with me, Christ within me,
Christ behind me, Christ before me,
Christ beside me, Christ to win me,
Christ to comfort and restore me,
Christ beneath me, Christ above me,
Christ in quiet, Christ in danger,
Christ in hearts of all that love me,
Christ in mouth of friend and stranger.

4. I bind unto myself the name,
The strong name of the Trinity,
By invocation of the same,
The three in one, and one in three.
Of whom all nature has creation,
Eternal Father, Spirit, Word,
Praise to the Lord of my salvation;
Salvation is of Christ the Lord.

Another translation (with annotations) from the Irish, by Whitley Stokes, is found in The Writings of St. Patrick, the Apostle of Ireland (by Charles Henry Hamilton Wright, editor, 1874).

Saturday, March 16, 2024

God’s word is true, and other quotes

The posting of quotes by human authors does not constitute agreement with either the quotes or their sources. (I try to confirm the sources that I give, but may miss on occasion; please verify if possible.)

“Those who make themselves God by discounting all accountability, if they go unchecked long enough, eventually destroy whatever they lead.” -- Jonathan Leeman

“God’s word is true and pure and holy because he gave it, not because I preached it.” -- Jon Gleason

“When God acts, he acts in the harmonious consistency of his attributes, holiness, love, mercy, justice, sovereignty, and knowledge.” -- Unknown (I wrote it down; maybe I thought it, or heard it; not sure at this point)

“Remember that we have no more faith at any time than we have in the hour of trial. All that will not bear to be tested is mere carnal confidence. Fair-weather faith is no faith.” -- Charles H. Spurgeon

“He who is too lazy to work and too proud to beg, jumps into the clerical profession with the lie that he is moved by the Holy Ghost, when his highest aim is a fat living.” -- Adapted from a statement by William Livingston, referenced in Marriage to a Difficult Man: the “Uncommon Union” of Jonathan and Sarah Edwards, by Elisabeth Dodds

“A day will come when those who are not born again will wish that they had never been born at all.” -- J. C. Ryle

“The only people who achieve much are those who want knowledge so badly that they seek it while the conditions are still unfavorable.” -- C. S. Lewis

“A preacher who believes in the sufficiency of Scripture is content to trust the preaching of the Scriptures to be the means Christ uses to build his church.” -- Nick White

“Wisdom is not necessarily found in age or youth; wisdom is found in speaking the word of God.” -- Pat Windham

Friday, March 15, 2024

The value of studying Greek and Hebrew

From The Berean Call:

Question: You seem to discount the value of studying Greek and Hebrew in order to be able to understand the Bible better. A friend of mine is trying to persuade me to go to seminary in order to learn the original biblical languages. Why shouldn’t I?

Answer: If the Lord leads you to seminary, by all means go. But let’s be practical. How many years of study and experience do you think the translators of the King James Bible had in order to qualify them for that job? How long would it take a beginner to learn Greek and Hebrew well enough to discover where these men made a poor translation (if they did) and to improve it? Does your friend, or do you, intend to reach that level of expertise? Is that remote possibility worth the time and effort?

If you say that Greek is a richer language than English, and that knowing it would give you a deeper understanding, I won’t argue. But wouldn’t the time you’d have to spend learning Greek to any beneficial level be better spent in studying the Bible itself on your knees, seeking understanding from the Holy Spirit, and getting to know Him and His Word? Comparing scripture with scripture, and using a good concordance, you can see how the same Greek or Hebrew words and expressions are used in different passages. The Bible interprets itself.

I have been told lately by several Calvinists that I can’t understand the Bible—not even John:3:16—because I don’t know the original languages. If so, then neither does the average Christian, but must look to experts to interpret it for him—experts who therefore stand between him and God. Far from biblical, this is elitism similar to Roman Catholicism, which discourages ordinary members from studying the Bible because only the magisterium (bishops in concert with the Pope) can interpret it.

Saying this doesn’t make me popular and offends some of my dearest friends. But a knowledge of Greek and Hebrew has been elevated so highly that one must conclude that the Wycliffe Bible translators have wasted their time all these years. Why translate the Bible into native languages if these people still couldn’t understand it because they don’t know Greek and Hebrew? Wouldn’t it be more efficient and less time consuming to teach Greek and Hebrew to native peoples so they could read the Bible in those languages instead of translating it into their native tongues? May the Lord give you wisdom in coming to your own conclusions.

The Berean Call Staff (Dave Hunt, T. A. McMahon, et. al), September 1, 2003 [Note: I have some minor disagreements with the quote—for example, rather than “go” to seminary, I advocate the church taking back the education of its ministers—but I agree with the general tenor of it regarding the use, misuse, and abuse of language studies to create an elite class among (above) our churches.]

Thursday, March 14, 2024

“Direct Missions” Acts 13

Acts Chapter 13 begins the story of the expansion into the wider Roman Empire. It can be divided into three parts – 1-3 Called by God and sent by the church; 4-13 Seleucia to Perga, with a miracle at Paphos; 14-52 Antioch Pisidia, a sermon and a stay.

1-3 Called by God and sent by the church


“the church that was at Antioch” New Testament believers connected themselves to visible churches meeting in certain locations. Compare these Bible references to Christians “in” and “of” particular congregations. Certain prophets and teachers were in the church at Antioch (Acts 13:1). Phebe was a servant of the church of Cenchrea (Romans 16:1). Saul (Paul) attempted to join the disciples in Jerusalem (Acts 9:32). The Bible identifies the elders at Ephesus by the church over which they had oversight (Acts 20:17, 28). The saints in Philippi were a congregation with bishops and deacons, an identifiable people who communicated with Paul “concerning giving and receiving” (Cf. Philippians 1:1; 4:15). Note also: the church at/in Jerusalem (Acts 8:1; 11:22); in the house of Priscilla and Aquila (Romans 16:5); at Corinth (1 Corinthians 1:2; 2 Corinthians 1:1); churches of Galatia (1 Corinthians 16:1; Galatians 1:2); of Asia (1 Corinthians 16:19; Revelation 1:4, 11, et al. ); of Macedonia (2 Corinthians 8:1); of Judæa (Galatians 1:22); in the house of Nymphas (Colossians 4:15); at Babylon (1 Peter 5:13).

 

Verse 1: Of the prophets and teachers in the church at Antioch, five are named. Three – Simeon, Lucius, and Manaen, of whom we know only what is mentioned here – are couched between Barnabas and Saul. Simeon, possessing a common Jewish name, was also called Niger (νιγερ). The Greek surname νιγερ is apparently a transliteration of or a loan word from the Latin “niger,” which means black. He may have been a black man. Lucius was “of Cyrene.” He likely was one of those described in Acts 11 “which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.” Further, he probably is the Lucius of Romans 16:21 – and should be distinguished from the author of Acts, Luke or Lucas. Manaen was brought up in the same household with Herod the tetrarch. The closest Herod mentioned in Acts is Herod Agrippa, whose life and death is described in chapter 12. Nevertheless, Herod Antipas (Luke 3:1, 19; 9:7; 13:31-32; Acts 4:27) is the Herod denoted the tetrarch (from tetra, four, suggesting ruler of a quarter, or one of four rulers; in Luke 3:1, Luke mentions four rulers – Pontius Pilate governor of Judæa, Herod tetrarch of Galilee, Philip tetrarch of Ituræa & Trachonitis, and Lysanias the tetrarch of Abilene).

 

Verses 2-3: The church at work in Antioch received directions from God, “Separate me Barnabas and Saul for the work whereunto I have called them.” Whereas they had previously ministered at Antioch, now the church at Antioch would send them “far hence unto the Gentiles” (cf. Acts 22:21). The calling and sending must be first by God, then ratified by the church. “I have called them…sent forth by the Holy Ghost” The sending church fasted, prayed, laid hands on them, and sent them away.

 

When the church at Antioch set apart Paul and Barnabas to the work to which God had called them, they did not put one minister “in charge” over the other. God obviously had a special calling for Paul as an apostle (Acts 9:6; Romans 11:13; Galatians 2:8). However, a contrived authority did not exist under which Barnabas assumed he must acquiesce to whatever Paul wanted. See Acts 15:36-39.

 

“and fasted” New Testament Fasting

 

  • Jesus fasted before his temptation in the wilderness, Matthew 4:1-4.
  • Fasting is not for a show of piety, Matthew 6:16-18.
  • Fasting time will come for the disciples, Matthew 9:14-15; Mark 2:18-19; Luke 5:33-35.
  • Fasting can be arrogant and hypocritical, Luke 18:12.
  • Fasting, accompanied with prayer, was part of the ordination of elders, Acts 14:23.
  • Fasting can be a part of an individual’s spiritual regimen, 1 Corinthians 7:5.
  • Fasting is sometimes a thrust-upon situational necessity, 2 Corinthians 6:5, 11:27.

Here, within the purview of the work and authority of a local congregation of believers, we find the work of affirming the call of God.[i] God leading the church at Antioch regarding Paul and Barnabas is a lesson in consensus decision making.  The church at Antioch united in consensus to send Barnabas and Saul according to the choice of the Holy Spirit.

 

The outreach from Antioch is a biblical pattern for “direct missions.” Paul and Barnabas were called by God (v. 2), separated and sent by the church at Antioch (vs. 2-3), and sent forth by the Holy Spirit (v. 4). No other actions or entities were necessary. Insistence on parachurch organizations to oversee the spreading of the gospel is a late non-biblical addition based on human pragmatics.

 

Notes on direct missions – “The Scriptural Plan of Doing Mission Work.”[ii]

 

  • God calls his preachers, and he directs their local church to set them apart. Acts 13:3; I Timothy 3:1-7; Acts 14:23-25.
  • The church sends them out and the Holy Ghost directs them to the field of labor. “And the hand of the Lord was with them.” The Holy Spirit leads and directs both the church and the ministers. Acts 13:4; 11:21-22.
  • Rather than parachurch men and organizations, the Holy Spirit is the Bible “Superintendent” of mission work. Acts 16:4, 6, 7, 9-11.
  • The Holy Spirit works in various ways; He says go and where to go, and forbids going. Acts 16:7-15. Compare also Acts 8:28, 31, 36, 39.
  • These ministers made the report of their work to the church that sent them. They were responsible to the Lord and the body who sent them out. Acts 14:23-27.

[i] Other congregational responsibilities involve in exercising discipline (I Corinthians 5:3-5), selecting officers (Acts 1:23; 6:5), providing doctrinal and practical clarification (Acts 15:22-29), sending messengers (cf. Acts 11:22; 15:2, 22), and receiving Christian itinerants, ministers and members (II John 10; Acts 9:26; Romans 16:1-2; Galatians 6:1). Sometimes congregations misuse their idea of “congregationalism” to step outside their purview such as usurping the role of the Spirit in sending his ministers. The churches of the New Testament did not tell Paul and others where to preach. They acknowledged and affirmed the call of God and left the ministers to be guided by the Spirit. They did not tell the apostles and elders what to preach. They preached the word, the whole counsel of God (Acts 20:20, 27-28; II Timothy 4:2). They did not tell them how to preach – they are to teach doctrine, reprove, rebuke, exhort. A congregation has no right to step into the sphere of what the Spirit and word directs. They are responsible to use discernment of what is being preached, reject false doctrine, and shun false ministers.
[ii] See “The Scriptural Plan of Doing Mission Work” by G. T. Taylor in the September 1950 issue of The Rock of Ages.

Wednesday, March 13, 2024

Why, NKJV, Why?

Proponents of modern Bibles, and the New King James Version in particular, feel that objections of King James Bible defenders can be small, petty, or even desperate. To exasperate the situation, some King James supporters have made wild and exaggerated charges against the New King James, not founded in the facts. Nevertheless, there are legitimate reasons that some of us do not trust the New King James translation. The NKJV may not be as horrible as the wild-eyed shout. However, I do not trust it, and cannot recommend it. Rather than the “large” errors with which it is sometimes charged, it is often the subtle things that bother me. They make me ask, “Why?” I have previously pointed out that the translators of the NKJV did not prefer the Greek text they were using, that some of them worked simultaneously on the New International Version, and that there are some Critical Text preferences that creep into the readings.

There are very subtle changes that seem to have neither rhyme nor reason in light of their stated goals. These changes reflect that the translators and editors did not carefully follow their own claims in regard to the work. They claimed they wanted to speak “within the format of the original 1611 version—so that a reader of this edition may follow without confusion a reading of the original edition from the pulpit.”[i] Additionally, we are told:

“…the translators and editors of the present work have not pursued a goal of innovation.”

“…special care has also been taken in the present edition to preserve the work of precision which is the legacy of the 1611 translators.”

“A special feature of the New King James Version is its conformity to the thought flow of the 1611 Bible. The reader discovers that the sequence and selection of words, phrases, and clauses of the new edition, while much clearer, are so close to the traditional that there is remarkable ease in listening to the reading of either edition while following with the other.”

“Some variations exist in the spelling of Greek words, in word order, and in similar details. These ordinarily do not show up in translation and do not affect the sense of the text in any way.”[ii]

Notice an example of subtle change, from Mark 9:25. The NKJV translators changed the word order of “dumb and deaf” to “deaf and dumb.”[iii] Obviously, this is the same information. It will be understood in basically the same way by the reader. Then, why change the word order of dumb and deaf?

Mark 9:25

  • AKJV: When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.
  • NKJV: When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it, “Deaf and dumb spirit, I command you, come out of him and enter him no more!”

This does not seem to be a change that could be attributed to a different TR (even if so, why make it). The Erasmus 1519, Stephanus 1550, and Beza 1598 Greek texts have το πνευμα το αλαλον και κωφον (the spirit, the dumb and deaf; that is, the dumb and deaf spirit).[iv]

Even the critical texts represented by Westcott-Hort, Nestle-Aland, UBS, Society of Biblical Literature, and Tyndale House, though slightly different from the TR, have the “dumb and deaf” word order – το αλαλον και κωφον πνευμα (the dumb and deaf spirit). So does the Robinson-Pierpont Majority Text.[v]

NAUBS:

ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ, Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν.

RPMT:

Ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος, ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ, λέγων αὐτῷ, Τὸ πνεῦμα το ἄλαλον καὶ κωφὸν, ἐγὼ σοι ἐπιτάσσω, ἔξελθε ἐξ αὐτοῦ, καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν.

Many modern translations keep the KJV and Greek word order, with dumb and deaf spirit (e.g., ERV, ASV, RSV) or mute and deaf spirit (e.g., CSB, ESV, LEB, LSB, NASB, NET). Of major modern translations, the NKJV agrees with the order of NASB1995 and the NIV, which have “deaf and mute.”[vi] (Remember, the NIV and NKJV have several translators in common.)

The preamble to the NKJV guidelines states, “The purpose of this project is to produce an updated English Version that follows the sentence structure of the 1611 Authorized Version as closely as possible. As much of the original King James Version as possible will be preserved.” The 9th guideline of the NKJV translators says they would “Attempt to keep King James word order. However, when comprehension or readability is affected, transpose or revise sentence structure.” No comprehension or readability issues are in view in Mark 9:25. It was possible and easy to have preserved the Greek and KJV word order in this verse. They did not. 

A change such as this is extremely minor. Why make it, especially in light of purported claims of being a “new” King James Bible that substantially reads like the old one? Such a change, though minor, sends up a red flag! The translators did not respect the KJV or the KJV readers as they claimed. This is one of the reasons I have “trust issues” with the NKJV.[vii] 

Why, O NKJV, why the change?


[i]Guidelines” developed for the New King James Version of the Bible was given by its executive editor, Arthur L. Farstad, in The New King James Version: In the Great Tradition (Nashville, TN: Thomas Nelson, Inc., 1989, pp. 33-34). A “Statement of Purpose” of the New King James Version of the Bible was given by Farstad, in The New King James Version: In the Great Tradition (p. 33).
[ii] These statements are from the “Preface” of The New King James Version.
[iii] αλαλον (dumb, mute, incapable of speaking) και (and) κωφον (deaf, incapable of hearing)
[iv] And, of course, the F.H.A. Scrivener TR has this word order.
[v] Yes, some of these came after the NKJV translation. I am just making the point of the general consistency of the Greek text word order.
[vi] Bibles with the “deaf and dumb” word order include: Amplified Bible © 2015, Lockman Foundation; Douay-Rheims 1899 American Edition; Easy-to-Read Version © 2006, Bible League International; Expanded Bible, © 2011 Thomas Nelson; Good News Translation © 1992 American Bible Society; International Children’s Bible 2015, Thomas Nelson; J. B Phillips’s NT © 1972; New American Standard Bible 1995® © 1995, Lockman Foundation; New Catholic Bible © 2019, Catholic Book Publishing Corp.; New International Version © 2011, Biblica, Inc.; Tree of Life Translation © 2015, The Messianic Jewish Family Bible Society.
[vii] At the least, someone who wants an updated King James Version should find one produced by translators and editors who actually prefer the traditional texts as a basis for translation, and have great respect for the King James Bible.

Tuesday, March 12, 2024

Jehovah in the NKJV and the KJV

There are a lot of wacky unproven rants online against the New King James Version. These work a lot like the “The Little Boy Who Cried Wolf.” In this story a little boy repeatedly “cries wolf” when there is no wolf. Finally, no one will believe him when a wolf actually appears to devour the sheep. From this moralistic fable we get the oft-used English idiom “to cry wolf” – which means “to give a false alarm.”

Another way this can be described is like calluses. When I worked regularly as a carpenter, I developed hard skin on my palms, especially where the palm met the base of my fingers. I could stick a needle in those places and not feel it. After repeatedly being told the NKJV has thousands of departures from the Textus Receptus, hundreds of deletions from the KJV, and so on, some hearers of this become hardened and cannot “feel” there are any problems in the New King James Bible. Wolf has been cried too long.

Nevertheless, the wolf does come. There are legitimate places where the New King James Version differs from the King James Bible for no good reason – especially in light of the proclaimed purpose of the NKJV and the guidelines to which its architects alleged to adhere.

A comparison of “Jehovah” in the King James Bible versus the New King James Bible may not be an earth-shattering experience. However, it yields some perhaps small but fascinating fruit. Hopefully, some calloused hands might soften, some closed ears might hear, and the cry of wolf might be heeded.

Note that the New King James Version I use for comparison was copyrighted in 1982 by Thomas Nelson, Inc. There may be changes in newer editions/printings of which I am unaware. Regardless, this will compare the New King James Version as originally published.
“In harmony with the purpose of the King James scholars, the translators and editors of the present work have not pursued a goal of innovation. They have perceived the Holy Bible, New King James Version, as a continuation of the labors of the earlier translators, thus unlocking for today’s readers the spiritual treasures found especially in the Authorized Version of the Holy Scriptures.” “Purpose” in the “Preface” of the New King James Version, page iii.

“The Covenant name of God was usually translated from the Hebrew as “Lord” (using capital letters as shown), in the King James Old Testament. This tradition is maintained. In the present edition the name is so capitalized whenever the covenant name is quoted in the New Testament from a passage in the Old Testament.” “The Format” in the “Preface” of the New King James Version, p. iv

Now consider the comparisons. In the New King James Version, Yah is used 4 times (Psalm 68:4; Isaiah 12:2; 26:4; 38:11), Jah none, Jehovah none, Yahweh none. The King James Bibles uses Jehovah 7 times (Genesis 22:14; Exodus 6:3; 17:15; Judges 6:24; Psalm 83:18 Isaiah 12:2; 26:4) and Jah one time (Psalm 68:4). (Bolding in the verses below is mine for easy visualization, and is not in the original.)

Psalm 68:4

  • AKJV: Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.
  • NKJV: Sing to God, sing praises to His name; Extol Him who rides on the clouds, By His name Yah, And rejoice before Him.

Genesis 22:14

  • AKJV: And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of the Lord it shall be seen.
  • NKJV: And Abraham called the name of the place, The-Lord-Will-Provide; as it is said to this day, “In the Mount of the Lord it shall be provided.”

Exodus 6:3

  • AKJV: and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
  • NKJV: I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by My name Lord I was not known to them.

Exodus 17:15

  • AKJV: And Moses built an altar, and called the name of it Jehovah-nissi:
  • NKJV: And Moses built an altar and called its name, The-Lord-Is-My-Banner;

Judges 6:24

  • AKJV: Then Gideon built an altar there unto the Lord, and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abi-ezrites.
  • NKJV: So Gideon built an altar there to the Lord, and called it The-Lord-Is-Peace. To this day it is still in Ophrah of the Abiezrites.

Psalm 83:18

  • AKJV: that men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
  • NKJV: That they may know that You, whose name alone is the Lord, Are the Most High over all the earth.

Isaiah 12:2

  • AKJV: Behold, God is my salvation; I will trust, and not be afraid: for the Lord JEHOVAH is my strength and my song; he also is become my salvation.
  • NKJV: Behold, God is my salvation, I will trust and not be afraid; ‘For Yah, the Lord, is my strength and song; He also has become my salvation.’”

Isaiah 26:4

  • AKJV: Trust ye in the Lord for ever: for in the Lord JEHOVAH is everlasting strength:
  • NKJV: Trust in the Lord forever, For in Yah, the Lord, is everlasting strength.

Isaiah 38:11

  • AKJV: I said, I shall not see the Lord, even the Lord, in the land of the living: I shall behold man no more with the inhabitants of the world.
  • NKJV: I said, “I shall not see Yah, The Lord in the land of the living; I shall observe man no more among the inhabitants of the world.

I will not add many comments here. The readers may peruse on their own the comparisons and see that the New King James translation made some innovations in the use of Jehovah as compared to the old King James Bible. In places where changes could not be claimed as necessary to update to “modern” language, the NKJV translators changed regardless.

My objections to the NKJV might be summed up in three categories:

  • Text issues. There are some critical text influences on the text and translational choices of the NKJV. In those places the NKJV is closer to the critical text and modern critical text translations than to the KJV.
  • Translation issues. There are changes in places where it cannot be argued that the KJV was hard to understand. The translators and editors changed it anyway – against the stated purpose of the NKJV “that a reader of this edition may follow without confusion a reading of the original edition from the pulpit.”
  • Trust issues. None of the translators of the New King James Bible thought the Textus Receptus was the best Greek text to use for the basis of a New Testament translation. Why should we trust a product that even they did not believe in?

Monday, March 11, 2024

A bishop must be blameless

A bishop then must be blameless… 1 Timothy 3:2

To be above reproach or blameless is, arguably, the most general of all the elder qualifications, so it has to be defined more generally. A good start might be to say that it means being beyond reach of any criticism or accusation that, if true, would either disqualify a man from office for aberrant conviction, deficient character, or sinful outward conduct; or would cast serious doubt on the credibility of his own personal profession of faith in Jesus and the reality of his repentance. He certainly is not sinless, but neither does his example invite the kind of disparagement that undermines his public ministry or the testimony of the church he serves.

Paul Alexander, pastor of Grace Covenant Baptist Church in Elgin, Illinois