#exegesis of a pericope

[mashupofmylife]

The theology teacher from my freshman year of high school died a few days ago. His kids were both younger than me by more than a few years, and its always a weird mortality check on my family when something like that happens.

He was one of the giants of my high school--a teacher that had legends associated with his name. His class was hard. I credit it with being where I actually learned to type. I got lucky and was the first class that didn't have to prepare a massive animated powerpoint presentation on the book of Exodus, because at that point no one needed to be taught how to use powerpoint. (I would have benefitted from that project, but I'm not complaining that I was spared.) One random day, he would cancel class by surprise and regale us with the story of how he proposed to his wife. And at just fifteen years of age, he assigned a gospel research paper so focused that I had to visit a local seminary college and use their physical library to find information. Exegesis of a pericope anyone?

(I now realize how much this ages me, that I went to a highly specific university library to research a few bible verses, because I couldn't access the necessary resources with the limited online research tools available at the time)

I could wax poetic about tiger amulets, a class known as FARTS, and how I learned about so much more than the Catholic bible from this man, but this is already highly specific. Going to a women's high school meant that we had weird narratives built up around the male faculty, even when they were older than most of our fathers, because there weren't high school boys to distract us. Almost all of them have retired, and three of those men have died.

Adulting is weird and sad, and as much as I was a ball of stress and anxiety during high school, I really love my memories, friends, and experiences and look back fondly on those times in life. It makes me more grateful for the relationships that I've been able to form with some of those same faculty members as an adult.

[biblenewsprophecy]

Papias is considered to be a Greco-Roman Catholic saint and COG leader–which faith did he seem to actually hold?

COGwriter

The Catholics of Rome consider February 22nd as the day to honor Papias of Hierapolis, whom they consider to be one of their saints. This is somewhat odd in that Papias held many Church of God, not  Greco-Roman Catholic views. One of which, the current Catechism of the Catholic Church considers to be a doctrine of antichrist.

The Catholic Encyclopedia notes that Papias was:

Bishop of Hierapolis (close to Laodicea and Colossae in the valley of the Lycus in Phrygia) and Apostolic Father, called by St. Irenaeus “a hearer of John, and companion of Polycarp, a man of old time”. He wrote a work in five books, logion kyriakon exegesis, of which all but some fragments is lost…Of Papias’s life nothing is known. If Polycarp was born in 69, his “comrade” may have been born a few years earlier…The work of Papias was evidently written in his old age, say between the years 115 and 140 “…His knowledge of St. John’s Gospel is proved not merely by his mention of aloes, but by a citation of John 14:2, which occurs in the curious prophecy of a miraculous vintage in the millennium which he attributed to Our Lord…

Eusebius says that Papias frequently cited traditions of John…Eusebius says Papias “published a story of a woman accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews”. This appears to refer to the pericope adulterae (John 8). The cause of the loss of this precious work of an Apostolic Father was the chiliastic view which he taught, like St. Justin and St. Irenæus. (Chapman J. Transcribed by Marcia L. Bellafiore. St. Papias. The Catholic Encyclopedia, Volume XI. Copyright © 1911 by Robert Appleton Company. Online Edition Copyright © 2003 by K. Knight. Nihil Obstat, February 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York).

Since John and Polycarp were quartodecimans (Eusebius. Church History. Book V, Chapter 24), apparently so was Papias (since the churches in Asia Minor had not adopted a Sunday Passover at this time, Ibid). Yet, being a Quartodeciman (observing the Passover on the biblical date of the 14th) was seriously denounced by an edict of Theodosius in the late fourth century.

Papias and John

The Catholic Encyclopedia notes this about Papias and the Apostle John:

The author of the Second and Third Epistles of John designates himself in the superscription of each by the name (ho presbyteros), “the ancient”, “the old”. Papias, Bishop of Hierapolis, also uses the same name to designate the “Presbyter John” as in addition to Aristion, his particular authority, directly after he has named the presbyters Andrew, Peter, Philip, Thomas, James, John, and Matthew (in Eusebius, “Hist. eccl.”, III, xxxix, 4)…St. Irenaeus also positively designates the Apostle and Evangelist John as the teacher of Papias, and neither he nor any other writer before Eusebius had any idea of a second John in Asia (Adv. haer., V, xxxiii, 4). In what Papias himself says the connection plainly shows that in this passage by the word presbyters only Apostles can be understood. If John is mentioned twice the explanation lies in the peculiar relationship in which Papias stood to this, his most eminent teacher. By inquiring of others he had learned some things indirectly from John, just as he had from the other Apostles referred to. In addition he had received information concerning the teachings and acts of Jesus directly, without the intervention of others, from the still living “Presbyter John”, as he also had from Aristion. Thus the teaching of Papias casts absolutely no doubt upon what the New-Testament writings presuppose and expressly mention concerning the residence of the Evangelist John in Asia (Fonck L. Transcribed by Michael Little. St. John the Evangelist. The Catholic Encyclopedia, Volume VIII Copyright © 1910 by Robert Appleton Company Online Edition Copyright © 2003 by K. Knight Nihil Obstat, October 1, 1910. Remy Lafort, S.T.D., Censor Imprimatur. +John Cardinal Farley, Archbishop of New York).

Thus, it appears that Papias directly knew the Apostle John. The Apostle John wrote the Book of Revelation which, among other things, described a thousand year reign of Christ on the earth (Revelation 20:4).

Eusebius recorded the following about Papias:

1. There are extant five books of Papias, which bear the title Expositions of Oracles of the Lord. Irenæus makes mention of these as the only works written by him, in the following words: “These things are attested by Papias, an ancient man who was a hearer of John and a companion of Polycarp, in his fourth book. For five books have been written by him.” These are the words of Irenæus. 2. But Papias himself in the preface to his discourses by no means declares that he was himself a hearer and eye-witness of the holy apostles, but he shows by the words which he uses that he received the doctrines of the faith from those who were their friends. 3. He says: But I shall not hesitate also to put down for you along with my interpretations whatsoever things I have at any time learned carefully from the elders and carefully remembered, guaranteeing their truth. For I did not, like the multitude, take pleasure in those that speak much, but in those that teach the truth; not in those that relate strange commandments, but in those that deliver the commandments given by the Lord to faith, and springing from the truth itself. 4. If, then, any one came, who had been a follower of the elders, I questioned him in regard to the words of the elders— what Andrew or what Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion and the presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice. 5. It is worth while observing here that the name John is twice enumerated by him. The first one he mentions in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the evangelist; but the other John he mentions after an interval, and places him among others outside of the number of the apostles, putting Aristion before him, and he distinctly calls him a presbyter. 6. This shows that the statement of those is true, who say that there were two persons in Asia that bore the same name, and that there were two tombs in Ephesus, each of which, even to the present day, is called John’s. It is important to notice this. For it is probable that it was the second, if one is not willing to admit that it was the first that saw the Revelation, which is ascribed by name to John. 7. And Papias, of whom we are now speaking, confesses that he received the words of the apostles from those that followed them, but says that he was himself a hearer of Aristion and the presbyter John. At least he mentions them frequently by name, and gives their traditions in his writings. These things, we hope, have not been uselessly adduced by us. 8. But it is fitting to subjoin to the words of Papias which have been quoted, other passages from his works in which he relates some other wonderful events which he claims to have received from tradition. 9. That Philip the apostle dwelt at Hierapolis with his daughters has been already stated. But it must be noted here that Papias, their contemporary, says that he heard a wonderful tale from the daughters of Philip. For he relates that in his time one rose from the dead. And he tells another wonderful story of Justus, surnamed Barsabbas: that he drank a deadly poison, and yet, by the grace of the Lord, suffered no harm. 10. The Book of Acts records that the holy apostles after the ascension of the Saviour, put forward this Justus, together with Matthias, and prayed that one might be chosen in place of the traitor Judas, to fill up their number. The account is as follows: “And they put forward two, Joseph, called Barsabbas, who was surnamed Justus, and Matthias; and they prayed and said.” Acts 1:23 11. The same writer gives also other accounts which he says came to him through unwritten tradition, certain strange parables and teachings of the Saviour, and some other more mythical things. 12. To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth. I suppose he got these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by them were spoken mystically in figures. 13. For he appears to have been of very limited understanding, as one can see from his discourses. But it was due to him that so many of the Church Fathers after him adopted a like opinion, urging in their own support the antiquity of the man; as for instance Irenæus and any one else that may have proclaimed similar views. 14. Papias gives also in his own work other accounts of the words of the Lord on the authority of Aristion who was mentioned above, and traditions as handed down by the presbyter John; to which we refer those who are fond of learning. But now we must add to the words of his which we have already quoted the tradition which he gives in regard to Mark, the author of the Gospel. 15. “This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord’s discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.” These things are related by Papias concerning Mark. 16. But concerning Matthew he writes as follows: “So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able.” And the same writer uses testimonies from the first Epistle of John and from that of Peter likewise. And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated. (Eusebius. The History of the Church, Book 3, Chapter XXXIX; Digireads, pp. 68-69)

So, this “Catholic saint” taught the millennium–a doctrine that is now denounced by the Vatican as associated with Antichrist (see Did The Early Church Teach Millenarianism?).

Papias would have observed Passover on the 14th of Nisan instead of a Sunday. Neither Papias nor other early Christian leaders observed Lent or Easter.

The Roman Catholic Church, in spite of the fact that it admits that many of its early saints taught the millennium, now strongly condemns this belief. Notice:

676 The Antichrist’s deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgment. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, especially the “intrinsically perverse” political form of a secular messianism. (Catechism of the Catholic Church. Imprimatur Potest +Joseph Cardinal Ratzinger. Doubleday, NY 1995, p. 194).

It should be noted that the millennial teaching appears to be the only doctrine associated with Antichrist that is condemned in the current official Catechism of the Catholic Church (which is the first new one in hundreds of years). The one that has the imprimatur of Joseph Cardinal Ratzinger, who was later called Pope Emeritus and was Pope Benedict XVI.

Notice something else that Joseph Ratzinger wrote in a paper titled The Theology of History in St. Bonaventure prior to becoming pope:

“…both Chiliasm [the teaching of the Millennium] and Montanism were declared heretical and were excluded from the universal church; for they both denied this vision [the “Christ is the end of the ages” vision] and awaited still another period of more definitive salvation to follow after the age of Christ” (as cited in Birch, pp. 515-516; note the comments within [] were from the Catholic writer Birch).

This is an odd statement for several reasons. It was the leaders in Asia Minor who stood for the Millennium and were the first to oppose Montanism–whom the Roman Catholics originally tolerated (please see the article Location of the Early Church)–hence the belief in one is NOT necessarily related to the other.

The other reason this condemnation is odd, is that even though the Greek Origen was opposed to the millennium, Origen also taught that there was definitive salvation after what then Cardinal Ratzinger calls “the age of Christ” (please see the article Hope of Salvation: How the Continuing Church of God Differs from Protestantism). Yet pontiff emeritus Benedict XVI had publicly praised Origin as a “true teacher” (for documentation, see What is the Appropriate Form of Biblical Interpretation?).

It appears to me that the millennial view is being so definitely condemned now, because we are getting so close to that time when the Church of Rome is expected to compromise more and the Pope has prepared his followers to do that. It seems like the final revised Roman Church intends to warn against following any (like the actual two witnesses) who will be teaching the original millennial doctrine. Of course, there still are Catholics who accept the biblical teaching on the millennium–but they are becoming more and more of a minority within their church.

Despite any ‘Catholic’ observance in Papias’ honor, the reality is that based on what is actually known about Papias, he had views closer to the Church of God, than the current Church of Rome.

Related Items:

Papias Papias died circa 135-145 and oversaw churches from Hierapolis. This article has many of his writings that are not in today’s post.

Beliefs of the Original Catholic Church: Could a remnant group have continuing apostolic succession? Did the original “catholic church” have doctrines held by the Continuing Church of God? Did Church of God leaders uses the term “catholic church” to ever describe the church they were part of? Here are links to related sermons: Original Catholic Church of God?, Original Catholic Doctrine: Creed, Liturgy, Baptism, Passover, What Type of Catholic was Polycarp of Smyrna?, Tradition, Holy Days, Salvation, Dress, & Celibacy, Early Heresies and Heretics, Doctrines: 3 Days, Abortion, Ecumenism, Meats, Tithes, Crosses, Destiny, and more, Saturday or Sunday?, The Godhead, Apostolic Laying on of Hands Succession, Church in the Wilderness Apostolic Succession List, Holy Mother Church and Heresies, and Lying Wonders and Original Beliefs. Here is a link to that book in the Spanish language: Creencias de la iglesia Católica original.

Did The Early Church Teach Millenarianism? Was the millennium (sometimes called chiliasm) taught by early Christians? Who condemned it? Will Jesus literally reign for 1000 years on the earth? Is this time near? Two related sermons are available Millennial Utopia and The Millennium.

Could God Have a 6,000 Year Plan? What Year Does the 6,000 Years End? Was a 6000 year time allowed for humans to rule followed by a literal thousand year reign of Christ on Earth taught by the early Christians? Does God have 7,000 year plan? What year may the six thousand years of human rule end? When will Jesus return? 2032, 2035, or 2036 or? There is also a video titled: When Does the 6000 Years End? 2031? 2035? Here is a link to the article in Spanish: ¿Tiene Dios un plan de 6,000 años?

Hope of Salvation: How the Continuing Church of God Differs from Protestantism The CCOG is NOT Protestant. This free online book explains how the real Church of God differs from mainstream/traditional Protestants. Several sermons related to the free book are also available: Protestant, Baptist, and CCOG History; The First Protestant, God’s Command, Grace, & Character; The New Testament, Martin Luther, and the Canon; Eucharist, Passover, and Easter; Views of Jews, Lost Tribes, Warfare, & Baptism; Scripture vs. Tradition, Sabbath vs. Sunday; Church Services, Sunday, Heaven, and God’s Plan; Seventh Day Baptists/Adventists/Messianics: Protestant or COG?; Millennial Kingdom of God and God’s Plan of Salvation; Crosses, Trees, Tithes, and Unclean Meats; The Godhead and the Trinity; Fleeing or Rapture?; and Ecumenism, Rome, and CCOG Differences.

Passover and the Early Church Did the early Christians observe Passover? What did Jesus and Paul teach? Why did Jesus die for our sins? There is also a detailed YouTube video available titled History of the Christian Passover.

The Passover Plot What was the first Passover plot? Which plots have Islam and the Greco-Roman faiths perpetuated about Passover? A sermon video of related interest is The Passover Plots, Including Easter. Some Similarities and Differences Between the Eastern Orthodox Church and the Continuing Church of God Both groups claim to be the original church, but both groups have differing ways to claim it. Both groups have some amazing similarities and some major differences. Do you know what they are?

Which Is Faithful: The Roman Catholic Church or the Continuing Church of God? Do you know that both groups shared a lot of the earliest teachings? Do you know which church changed? Do you know which group is most faithful to the teachings of the apostolic church? Which group best represents true Christianity? This documented article answers those questions.

Tradition and Scripture: From the Bible and Church Writings Are traditions on equal par with scripture? Many believe that is what Peter, John, and Paul taught. But did they? A related sermon is titled Tradition and Scripture.

Where is the True Christian Church Today? This free online pdf booklet answers that question and includes 18 proofs, clues, and signs to identify the true vs. false Christian church. Plus 7 proofs, clues, and signs to help identify Laodicean churches. A related sermon is also available: Where is the True Christian Church? Here is a link to the booklet in the Spanish language: ¿Dónde está la verdadera Iglesia cristiana de hoy? Here is a link in the German language: WO IST DIE WAHRE CHRISTLICHE KIRCHE HEUTE? Here is a link in the French language: Où est la vraie Église Chrétienne aujourd’hui?

Continuing History of the Church of God This pdf booklet is a historical overview of the true Church of God and some of its main opponents from Acts 2 to the 21st century. Related sermon links include Continuing History of the Church of God: c. 31 to c. 300 A.D. and Continuing History of the Church of God: 4th-16th Centuries and Continuing History of the Church of God: 17th-20th Centuries. The booklet is available in Spanish: Continuación de la Historia de la Iglesia de Dios, German: Kontinuierliche Geschichte der Kirche Gottes, French: L’Histoire Continue de l’Église de Dieu and Ekegusii Omogano Bw’ekanisa Ya Nyasae Egendererete.

The History of Early Christianity Are you aware that what most people believe is not what truly happened to the true Christian church? Do you know where the early church was based? Do you know what were the doctrines of the early church? Is your faith really based upon the truth or compromise?

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[friarmusings]

Causes of Sin

This coming Sunday is the 26th Sunday in Ordinary Time. In seminary exegesis courses one is taught to look for details that indicate a change of scene, location, or other markers to indicate the boundaries of a particular pericope (a technical word used in exegesis meaning “narrative” – and a word that auto-correction keeps wanting to change to “periscope,” which given my history serving on…

[agameforgoodchristians]

A Legion of Demons (Mark 5:9)

Starting at the End

We’re coming at this Card Talk from a different angle than most. Consider this more midrash, than exegesis. A “what if?” more than “this is what happened.” So we’ll start with an unusual proposition: What if it was the man questioning Jesus, not the demons?

The Man, The Demons, The Pigs

Here’s the story in Mark 5:1-20: Jesus and His disciples cross the water into the region of Gerasenes. The second His feet touch the shore, Jesus was verbally accosted by a man with “an unclean spirit,” a demon, whose situation was dire.

He lived among the tombs, and no one could restrain him any more, even with a chain, for he had often been restrained with shackles and chains, but the chains he wrenched apart, and the shackles he broke in pieces, and no one had the strength to subdue him. Night and day among the tombs and on the mountains he was always howling and bruising himself with stones. (Mark 5:3-5)

When the man saw Jesus, he ran, threw himself at Jesus’ feet, and screamed, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me” (vs 7). So Jesus gets into a shouting match with the demon (which He wins), and He tells the demon he’s about to be exorcised from the man. But being a nice exorcist, Jesus asks the demon its name and learns that it is not one demon, but a whole bunch of them when it/they replied, “My name is Legion, for we are many” (vs 9). The demon(s) beg not to be sent too far away because they like the region (they’ve put down roots, it’s on the beach) and asks to be sent into a herd of pigs nearby. Jesus, again being a nice exorcist, says sure and sends the legion of demons into the assembled pigs.

So he gave them permission. And the unclean spirits came out and entered the swine, and the herd, numbering about two thousand, stampeded down the steep bank into the sea and were drowned in the sea. (vs 13)

Needless to say, this pissed off the owners of the pigs, who ran into town and told everyone in earshot what happened, eventually demanding that Jesus get the hell out of the region (exorcism pun!). In the meantime, the formerly possessed man, now clothed and thinking clearly, asked Jesus if he could go with Him on His journey. Jesus tells him to go home to his family and his people, and “tell them how much the Lord has done for you and what mercy he has shown you” (vs.19), which of course he did to the amazement of everyone.

There’s the story. But let’s return to vs 7 and our initial question.

What if this is the man talking,

not Legion the demons?

Who’s Asking?

When he saw Jesus from a distance, he ran and bowed down before him, and he shouted at the top of his voice, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me!” (Mark 5:6-7)

What are we suggesting? Simple: that it’s the man, not the demons, talking to Jesus in vs 7.

Yes, in vs 8-9 Jesus is talking to the demons and the demons answer in vs 9-12, but we’re asking, what if the initial question was from the man? He isn’t yet “sitting…clothed and in his right mind” (vs 15), but he is briefly lucid in that moment, perhaps because the demons were so scared at the approaching of Jesus. Why would we even propose this question? Re-read verses 3-5 above.

This was a man who had been regularly abused by those in his community who tried everything to cure, save, and help him, but now just try to keep him out of the way: bind him, hold him captive, so he is not a danger to others. He is used to being seen as “other,” as less than. And here comes Jesus. Another in a long line of supposed healers who will only cause him additional pain.

Sure. You think we’re heretics. That’s nothing new. But this reading is not outside the scope of the rest of the chapter. Consider the other pericopes in Mark chapter 5.

The Rest of the Stories

In the rest of chapter 5 of Mark, verses 21-43, Jesus crosses back across the waters and performs two more healings: He brings Jarius’ 12 year old daughter back from the dead, and heals a grown woman with the 12 year old bleeding problem. We won’t spend time with the parallelism (e.g. young and old women, the obvious use of 12 symbolizing the renewal and rebirth of Israel’s 12 tribes heralded by Jesus’ actions). Let’s look at this two women’s stories. Two people who could not find the healing that they needed from those in their community (sound familiar?).

No actions of the religious leaders or politicians saved them. The younger woman was on her death bed, indeed she died and had to be brought back to life by Jesus. For the older women, the text makes it clear that she spent 12 years being taken advantage of by doctors, to the point of her being poverty stricken, while her ailment only got worse.

In addition, she was “unclean” in the eyes of the people, removing her from right worship within the Temple worship [and we’ve written quite a bit about the misconceptions of “clean and unclean” as it relates to the Bible. Read about that here.].

Those in charge of physical, social, and spiritual healing could do nothing for either of these women.

Until Jesus shows up.

All three of these characters know what it is like to have a community think they know what is best and astonishingly fail.

They all have reason to doubt, to question whether healing is possible, whether they will be taken advantage of and hurt by the people who have known them the longest, to say nothing of this stranger.

Which brings to bear another element: the man with legion demons was a gentile, not a Jew (didn’t you wonder why there were so many pigs around? They ain’t kosher.). The man was used to taking it from those in his own community, he didn’t need any more pain from the outside.

Turn on the news and then walk into a church. Listen to things that have been shouted from the pulpit in recent days. Is it really so hard to believe that someone in their right mind might be skeptical of “good christians”?

Perhaps we should not be so quick as to wonder why those on the outside of the household of faith might not be flocking to us for aid or help.

Perhaps we just seem like another in a long line waiting to hurt them.

But what do we know: we made this game and you probably think we’re going to Hell.

[itunesbooks]

John, Volume 36 - George R. Beasley-Murray, Bruce M Metzger, David Allen Hubbard & Glenn W. Barker

John, Volume 36 Revised Edition George R. Beasley-Murray, Bruce M Metzger, David Allen Hubbard & Glenn W. Barker Genre: Bible Studies Price: $35.99 Publish Date: April 24, 2018 Publisher: Zondervan Academic Seller: HARPERCOLLINS PUBLISHERS The Word Biblical Commentary delivers the best in biblical scholarship, from the leading scholars of our day who share a commitment to Scripture as divine revelation. This series emphasizes a thorough analysis of textual, linguistic, structural, and theological evidence. The result is judicious and balanced insight into the meanings of the text in the framework of biblical theology. These widely acclaimed commentaries serve as exceptional resources for the professional theologian and instructor, the seminary or university student, the working minister, and everyone concerned with building theological understanding from a solid base of biblical scholarship. Overview of Commentary Organization Introduction—covers issues pertaining to the whole book, including context, date, authorship, composition, interpretive issues, purpose, and theology.Each section of the commentary includes:Pericope Bibliography—a helpful resource containing the most important works that pertain to each particular pericope.Translation—the author’s own translation of the biblical text, reflecting the end result of exegesis and attending to Hebrew and Greek idiomatic usage of words, phrases, and tenses, yet in reasonably good English.Notes—the author’s notes to the translation that address any textual variants, grammatical forms, syntactical constructions, basic meanings of words, and problems of translation.Form/Structure/Setting—a discussion of redaction, genre, sources, and tradition as they concern the origin of the pericope, its canonical form, and its relation to the biblical and extra-biblical contexts in order to illuminate the structure and character of the pericope. Rhetorical or compositional features important to understanding the passage are also introduced here.Comment—verse-by-verse interpretation of the text and dialogue with other interpreters, engaging with current opinion and scholarly research.Explanation—brings together all the results of the discussion in previous sections to expose the meaning and intention of the text at several levels: (1) within the context of the book itself; (2) its meaning in the OT or NT; (3) its place in the entire canon; (4) theological relevance to broader OT or NT issues.General Bibliography—occurring at the end of each volume, this extensive bibliographycontains all sources used anywhere in the commentary. http://dlvr.it/R4xFRC

[meekspaceng]

New World Translation of the Holy Scriptures

HistoryEdit

Until the release of the New World Translation, Jehovah's Witnesses in English-speaking countries primarily used the King James Version.[7][8] According to the publishers, one of the main reasons for producing a new translation was that most Bible versions in common use, including the Authorized Version(King James), employed archaic language. The stated intention was to produce a fresh translation, free of archaisms.[9] Additionally, over the centuries since the King James Version was produced, more copies of earlier manuscripts of the original texts in the Hebrew and Greek languages have become available. According to the publishers, better manuscript evidence had made it possible to determine with greater accuracy what the original writers intended, particularly in more obscure passages, allowing linguists to better understand certain aspects of the original languages.[10]

In October 1946, the president of the Watch Tower Society, Nathan H. Knorr, proposed a fresh translation of the New Testament, which Jehovah's Witnesses usually refer to as the Christian Greek Scriptures.[11] Work began on December 2, 1947 when the "New World Bible Translation Committee" was formed, composed of Jehovah's Witnesses who professed to be anointed.[12][13] The Watch Tower Society is said to have "become aware" of the committee's existence a year later. The committee agreed to turn over its translation to the Society for publication[14] and on September 3, 1949, Knorr convened a joint meeting of the board of directors of both the Watch Tower Society's New York and Pennsylvania corporations where he again announced to the directors the existence of the committee[15] and that it was now able to print its new modern English translation of the Christian Greek Scriptures. Several chapters of the translation were read to the directors, who then voted to accept it as a gift.[14]

The New World Translation of the Christian Greek Scriptures was released at a convention of Jehovah's Witnesses at Yankee Stadium, New York, on August 2, 1950. The translation of the Old Testament, which Jehovah's Witnesses refer to as the Hebrew Scriptures, was released in five volumes in 1953, 1955, 1957, 1958, and 1960. The complete New World Translation of the Holy Scriptures was released as a single volume in 1961, and has since undergone minor revisions.[16]Cross references which had appeared in the six separate volumes were updated and included in the complete volume in the 1984 revision.[17]

In 1961 the Watch Tower Society began to translate the New World Translation into Dutch, French, German, Italian, Portuguese, and Spanish; the New Testament in these languages was released simultaneously in July 1963 in Milwaukee, Wisconsin. By 1989 the New World Translation was translated into eleven languages, with more than 56,000,000 copies printed.[18]

TranslatorsEdit

The New World Translation was produced by the New World Bible Translation Committee, formed in 1947. This committee is said to have comprised unnamed members of multinational background.[19] The committee requested that the Watch Tower Society not publish the names of its members,[20][21] stating that they did not want to "advertise themselves but let all the glory go to the Author of the Scriptures, God,"[22] adding that the translation, "should direct the reader... to... Jehovah God".[23] The publishers believe that "the particulars of [the New World Bible Translation Committee's members] university or other educational training are not the important thing" and that "the translation testifies to their qualification".[23]

Former high-ranking Watch Tower staff have identified various members of the translation team. Former governing body member Raymond Franz listed Nathan H. Knorr, Fredrick W. Franz, Albert D. Schroeder, George D. Gangas, and Milton G. Henschel as members of the translation team, adding that only Frederick Franz had sufficient knowledge in biblical languages.[24][25] Referring to the identified members, evangelical minister Walter Ralston Martin said, "The New World Bible translation committee had no known translators with recognized degrees in Greek or Hebrew exegesis or translation... None of these men had any university education except Franz, who left school after two years, never completing even an undergraduate degree." Franz had stated that he was familiar with not only Hebrew, but with Greek, Latin, Spanish, Portuguese, German, and French for the purpose of biblical translation.[26][27]

Translation Services DepartmentEdit

In 1989 a Translation Services Department was established at the world headquarters of Jehovah's Witnesses, overseen by the Writing Committee of the Governing Body. The goal of the Translation Services Department was to accelerate Bible translation with the aid of computer technology. Previously, some Bible translation projects lasted twenty years or more. Under the direction of the Translation Services Department, translation of the Old Testament in a particular language may be completed in as little as two years. During the period from 1963 to 1989, the New World Translation became available in ten additional languages. Since the formation of the Translation Services Department in 1989, there has been a significant increase in the number of languages in which the New World Translation has been made available.[28][29]

2013 revisionEdit

At the Watch Tower Society's annual meeting on October 5, 2013, a significantly revised translation was released. Referring to the new revision, the publishers stated, "There are now about 10 percent fewer English words in the translation. Some key Biblical terms were revised. Certain chapters were changed to poetic format, and clarifying footnotes were added to the regular edition."[30]

The Pericope Adulterae (John 7:53 – 8:11) and the Short and Long Conclusions of Mark 16 (Mark16:8–20)—offset from the main text in earlier editions—were removed. The new revision was also released as part of an app called JW Library.[31] As of July 2019, the 2013 edition of the New World Translation has been translated into 29 languages.[32]