Is the Nestle-Aland Bible against the deity of Christ? No!

It is the narrative in a few remote corners of Christendom that only the Textus receptus reflects the original text of the New Testament. Some would add a second chapter, that newer critical editions – which, in fact, are based on almost 6000 manuscripts, let alone ancient versions and church fathers – are part of a conspiracy to destroy the church’s faith. Their editors are supposedly hell-bent on erasing any Bible verse that affirms the trinity, the deity of Christ, redemption by his blood, justification by faith, and other cardinal doctrines. Or so the legend goes.

The evidence for this curious notion simply does not add up. Take a look at the Nestle-Aland Greek New Testament, and you will find all of those doctrines fully and clearly taught; and you will find no evidence of any systematic dismantling of the faith once for all handed down to the saints. This will be evident to those who can read Greek: they can freely access the NA28 online, as well as other information. [1] English readers might look over the ESV on the same quest.

And in fact, there is some nice counter-evidence to the theory. It appears in the little epistle of Jude, where the deity of Christ is more clearly set forth in the latest critical edition than it has been in previous ones.

First, let’s place the critical version in context. The Nestle-Aland 28th edition (published 2012) has the exact same text as the United Bible Societies 5th edition (published in 2014). They differ in the amount of detail in the textual notes. The NA28 is the standard international text for Bible scholars, while the UBS5 edition presents the text in a format more suitable for Bible translators. Contrary to rumor, NA28 and UBS5 are not the same as the Westcott-Hort edition (1881).

This was the first time since the 26th edition of 1979 (and the UBS 3rd edition of 1975) that there were any modifications to the Bible text itself; the intervening editions included updates of the textual apparatus. The new editions have changes in 34 passages, and only in the Catholic Epistles (James through Jude). Most of these are tiny variants, which would not even be noticeable in an English translation (for example, the addition or omission of a definite article, which often is untranslated either way). [2]

These 34 changes were not made willy-nilly, nor in order to forward some theological or cultural agenda – they were based on scholarly analysis of all the data available, put forward in the new edition because the editors concluded that they better reflect what the apostles originally penned.

We said that the deity of Christ is advanced more in the NA28 than in NA27 and other editions. This rests on the revised text of Jude 5, shown here in the Greek and then in representative English versions.

NA28 = ἅπαξ πάντα ὅτι Ἰησοῦς

NA27 = πάντα ὅτι [ὁ] κύριος ἅπαξ

Stephanus Textus receptus = απαξ τουτο οτι ο κυριος

Hence:

KJV, based on the TR, has: “I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.”

NASB 1995, based on the NA26: “Now I desire to remind you, though you know all things once for all, that the Lord, after saving a people out of the land of Egypt…”

ESV, anticipating the NA28: “Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe…”

Again, all three translations have a basis in Greek manuscripts, but the critical text now states that after a consideration of all evidence, “Jesus” now seems the best reading, and “the Lord” a later scribal change.

Let’s give some thought as to what this means. In earlier editions and in the Textus receptus, Jude is saying that “the Lord” (Greek kyrios) is the God of the exodus; he uses the same Greek word that the Septuagint uses to translate both Yahweh and Adonai.

On the other hand, the NA28 states that the evidence points to Jude having written “Jesus.” He is saying that Jesus – of whom Jude is the servant (Jude 1), the Son of God (2), the only Lord and Master (4), the Lord of the apostles (17), the merciful Lord (21), the Lord who is to be praised along with God (25) – that this same Jesus is none other than the Yahweh God who led Israel out of Egypt. Jesus is fully God.

This has a parallel in 1 Cor 10:4 – Israel “drank from the spiritual Rock that followed them, and the Rock was Christ.” This is based on the ancient teaching that Yahweh himself is the rock of Israel: “I will proclaim the name of the Yahweh. Oh, praise the greatness of our God! He is the Rock, his works are perfect, and all his ways are just” (Deut 32:3–4); and as for the pagans: “For their rock is not like our Rock, as even our enemies concede … [Yahweh] will say: ‘Now where are their gods, the rock they took refuge in …?’” (Deut 32:31, 37). For Paul, the rock of salvation is Christ; it was he who went with his people through the desert. As the chorus says: “Jesus is the rock of my salvation” and Jesus is Yahweh God.

Jude 5 unmistakably teaches the “pre-existence” of Jesus, that is, that he existed before his incarnation. Deserving to be ranked up with John 1:1 and John 20:28 and Titus 2:13 and others, Jude 5 is now one of the clearest New Testament proofs of the deity of Jesus: Jesus is Yahweh, Jesus is the God of the exodus.

We can delve even deeper: if, as I think is likely, the author of this epistle was Jude son of Joseph and Mary of Nazareth, then he is saying that his older brother Jesus is the God of the exodus – the same exodus that Jude and his brothers heard about every single Sabbath in the synagogue!

If the editors of Nestle-Aland had as their goal the obliteration of the deity of Christ from the Bible, then they have fatally – and stupidly! – sabotaged their own efforts. A simpler explanation of the facts is that they are not on a jihad against that doctrine; that they are not some hidden cabal trying to usher in the antichrist; and that where the apostles wrote about Jesus’s deity, they wanted to represent that precisely in their Greek New Testament, the Nestle-Aland 28.

God is the author of Scripture; let’s read it, uphold it, obey it, share it!

NOTES:

[1] http://www.nestle-aland.com/en/home/. One of the editions of the Textus receptus – and there are various, and the TR editions all differ one from the other, is the 1550 Stephanus edition, available here – http://www.bibles-online.net/1550/.

[2] The list of all the 34 changes can be read here: http://intf.uni-muenster.de/NA28/files/TextChangesNA28.pdf. 2 Peter 3:10 NA28 contains the second most interesting new reading. In some manuscripts it says the earth and the works done in it “will be burned up” (so KJV; NKJV; NASB; NJB; RSV); in others “will be found” (perhaps meaning “exposed before God’s judgment” – CEB; ESV; GW; GNB; HCSB; NET; NAB; NEB; NIV; NLT; NRSV; REB); but the critical text now reads “will not be found.” Some object to the new reading of NA28, given that it is contained in no Greek manuscripts, but only in some ancient versions; this is an interesting discussion, but not relevant to our topic here. By the way, since someone might bring this up, the critical text is as clear as the Textus receptus on another point: “just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.” (Jude 7, as rendered by the ESV)

“Is the Nestle-Aland Bible against the Deity of Christ? No!” by Gary S. Shogren, Professor of New Testament, Seminario ESEPA, San José, Costa Rica

How to Read Romans [Studies in Romans]

Certeza Unida and Kairos will publish my Romans commentary as part of their Comentario Bíblico Contemporáneo (Contemporary Bible Commentary). More than 160 scholars participated in the project.

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What follows is adapted from the section “How to Read Romans,” in which I show its particular application for Latin America.

The epistle to the Romans meets the Christian on two levels: (1) as a treasure house of beloved gospel texts; (2) as an ancient missionary letter, written for a specific moment in Paul’s work among the nations.

Both levels are valid, since the disciple today first comes to know Romans because of its neat formulations of, for example, the deadliness of sin (3:23), the free gift of eternal life (6:23), the transformation of the new person in Christ (12:1-2). Then beyond that, we must enter into the mind of Paul and appreciate his plan for the final years of the AD 50s – a missionary journey that would take the gospel farther west from Jerusalem than it had ever gone, across several of what we know as time zones. We then see that Romans, when first delivered, was a clear call to action for the believers in the capital to receive Paul for a time, and later to sponsor his trip to evangelize Spain.

In Latin America too we are arming ourselves to take the gospel to the nations, in particular, unreached ones. We too will benefit from knowing, not just what Paul said about salvation, but why he said it to these Christians in Rome, and by extension how it is God’s summons to us to show forth the gospel.

Romans is the largest extant letter by Paul. It is also the most systematic in its structure, touching on many facets of the doctrine of salvation (soteriology) but saying little about other themes, for example, the Last Days. Paul begins with the lostness of the world, then God’s solution in the death of Christ, the power of the new life in the Spirit, and later, details about how to live the Christian life. He also introduces a long section in chapters 9-11 to answer the questions Why don’t Jews believe in their own Messiah? Will Israel come to God eventually?

The best way to enjoy this letter is to read it; one can read Romans aloud at an unhurried pace in about one hour.

“How to Read Romans [Studies in Romans],” by Gary S. Shogren, PhD in New Testament Exegesis, Professor at Seminario ESEPA, San José, Costa Rica

Published in: on February 8, 2017 at 4:31 pm  Leave a Comment  
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Ancient copy of Leviticus deciphered

Experts announced on 9/21/16 that they had deciphered a very old copy of a book of Moses, perhaps from the year AD 100.

As technology advances, so does the ability to read an unopened scroll, just as an MRI can read layer after layer of your brain. By scanning the unopened roll, it was discovered that it was a copy of Leviticus. The reining champion for the oldest manuscript of this book is the Leviticus scroll discovered at the Dead Sea, which dates from the 2nd or 1st century BC.

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See the story HERE. And a video HERE, another HERE.

This is an amazing turn of events, because (1) the new technology will now be used on other rolls that cannot be unrolled and read; (2) it reveals a very early copy of Leviticus; and (3) the text that has been uncovered so far is identical to the Massoretic text, which is the primary source for all Bibles today. This means that the text of Leviticus remained unchanged for century on century.

Every year, experts in the field are discovering new copies of the ancient Scriptures, and for the most part are confirming that the Bibles we have are reliable.

ADDENDUM: 

In fact, experts are already using this in the towns ravaged by Vesuvius in AD 79. We have a decent amount physical evidence that there were Christians who were living in Pompeii when the volcano blew.

If I had one wish, it would be the discovery of a copy of 2 Timothy amid the ashes of Pompeii. Bible students will know why, since the letter is often dated as later in the first century, and because it was supposedly written from Rome, just up the road from Vesuvius.

If I had a second wish, it would be for a copy of Matthew’s Gospel in Greek.

 

Related articles:

The Eclectic Text of the New Testament – a Conspiracy against the Word?

Thou shalt not bully those who use a different Bible translation!

A Year of Aramaic and Syriac!

October 10, 2016 is the day!

We will be launching Peshar (Aramaic for “interpretation”), our new Facebook group for learning and reading Aramaic and Syriac. If you can already read biblical Hebrew and would like to expand your skills, let me know if you want to join! Visit HERE.

Within a few weeks we will be reading about Daniel in the lion’s den, in the original Aramaic, in fact, all the relevant sections of Daniel and Ezra.

And we will be reading portions from 1 Enoch, Tobit, Genesis Apocryphon, the Targums, the Peshitta, Ephrem of Syria, the Midrashim, the Talmud.

Let me know if you’re interested!

The Syriac Peshitta

The Syriac Peshitta

Thoughts on Hebrew and Greek from a Scholar: Will Varner

Thanks to Dr. Will Varner for this article, to which I here post a link. It’s a topic that interests me, but once in a while I come across an article and have to conclude, “This person expresses it so much better than I could, so I’ll just link to their article!”

DO WE NEED TO GET INSIDE THE HEBREW MINDS OF THE NT AUTHORS?

I also recommend my own series that starts with my essay: “But the Greek REALLY says…”: Why Hebrew and Greek are not needed in the pulpit, Part 1

Strong’s Concordance – a Good Tool Gone Bad

To download the entire article, click here Shogren_Strongs Concordance or take a photo

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Strong's Concordance - a Good Tool Gone Bad

Strong’s Concordance – a Good Tool Gone Bad

For Bible students who don’t use Hebrew and Greek, the Strong Concordance is a popular tool, available online. [1]

But it has a serious limitation – namely:

the “dictionary” in the back of Strong’s is not really a dictionary at all, and should not be used to find the “real, true, or root meaning” of a word

I will use the KJV version of Strong’s, since that is the one version I have on hand, but the same thing applies with the ESV or NASB editions.

We are all familiar with Matthew 1:20 –

But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

Let’s say I want to learn more about the words angel (Strongs #G32). (more…)

Is the KJV a perfect translation? According to its translators, no

George Guthrie has an informative and edifying article on the King James Version. In particular, he explores how the translators themselves regarded what they were doing and how it stood in relation to other versions. They also expected the KJV to be later corrected and improved!

By implication, they did not hold to the doctrine that their King James Version is the product of “divine preservation” which supposedly kept one single edition or one single version of the Bible absolutely perfect; this doctrine is recent and not taught in Scriptures.

http://georgehguthrie.com/new-blog/2016/7/5/what-the-kjv-translators-thought-about-other-translations

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Yeshua? Iesous? Jesus? Some other form? Who’s right?

The reader may download the entire article as a pdf file, especially given the presence of long technical footnotes׃ Shogren_Yeshua Iesous Jesus Some other form Who’s right. The results from the TLG search, mentioned in the article, may be downloaded here: Ιησους in TLG first 1000 references

The headlines are usually IN BOLD PRINT!! With lots of COLOR!!!

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Having studied the matter, I believe that the Hebrew name for Jesus is Yeshua, but here I’m talking about the extremists. For example, “Satan has had 2000 years of infiltrating the Church, and look at it, full of every sin and evil imaginable and all under the name of Jesus.”[1] The most extreme blog I have found includes this rant: in Spanish it goes on about how those who use the name Jesus instead of Yeshuaʿ are (supposedly) responsible for the Inquisition, the papacy, Satanism, Christian rock music (!), charging people money to go to heaven. Oh, and they are the ones responsible for killing 6.5 million Jews in the Holocaust.[2]

Spanish rant on JesusSo far, the most extreme rant I have found

“Ah,” we hear, “but we must explore the Jewish roots in order to appreciate the gospel!” And of course this is true: I myself spent some years learning how to read Hebrew, and this year I am reading the daily Parashah (the Torah in a year) in Hebrew with a group of friends. I teach our graduate-level course on Jewish backgrounds of the New Testament. I read the Mishnah, the Dead Sea Scrolls. All to say that I do appreciate, I think, the Jewish background of the faith.

No, what I am talking about here is the kind of people who blog and YouTube about Hebrew Roots and Sacred Names but who themselves know a little Hebrew at best, relying on others’ comments or the Strong’s Concordance for their information, people who must resort to copying and pasting Hebrew and Greek words from other sources.[3]

The premise of their argument, with some variations, is:

  1. “It is impossible to ‘translate’ a name from one language to another. Therefore, the Savior’s name has to remain in its Hebrew form.”
  2. “The name Iesous (the Greek form of the name of Yeshuaʿ) did not even exist before the crucifixion; it was invented by the Romans (or the Jews. Or the Catholic Church. Or Constantine[4])!”
  3. Iesous is a pagan Greek name.”
  4. Iesous has nothing to do etymologically with the Hebrew name Yeshuaʿ.”
  5. “Yeshuaʿ has a meaning in Hebrew, but Iesous does not mean anything in Greek.”
  6. Iesous was fabricated by an enemy of the faith and means ‘Behold the horse!’ Or maybe ‘a pig’ or ‘Hail, Zeus’ or some such thing.”
  7. “The use of Iesous or Jesus or other forms is a plot by the Vatican to blaspheme God and the Savior. If you use that form, you have fallen into their trap and are apostate.”
  8. “Greek or Latin names are by definition polluted with paganism; therefore, the Lord could not have the name Iesous.”
  9. “If you claim to follow Jesus, then you cannot be saved, because there is ‘no other name by which we can be saved’ except for Yeshuaʿ.”

This line of thinking is rife with historical and linguistic errors, and is logically self-contradictory. It fails to explain how the name Iesous could be applied over 1270 times to the Lord in the New Testament, let alone in all the literature of the early church, without a single exception. Let’s take these arguments one by one

1. “It is impossible to ‘translate’ a name from one language to another.” FALSE!

The example that always come up is, “George Bush is George Bush all around the world! You wouldn’t say ‘Jorge Bush,’ because names cannot change!” Well, let’s retire this claim from the outset: two minutes with Google reveals that George H. W. Bush is sometimes called Jorge in Spanish,[5] Giorgio in Italian,[6] and with the French form Georges, as in this article.[7]

Georges

In fact, names can change from one language to another. We could multiply examples: Why do the Italians call the king of France Luigi XIV, but the Spaniards say he is Luis XIV? Why don’t they say Louis XIV, like the French do? In English why do they say Christopher Columbus; in Spanish Cristóbal Colón? Why don’t they say it the right, Italian, way, Cristoforo Colombo? (more…)

The Emperor Constantine the Great – a villain or a hero, or something in-between?

Download the article as a pdf: Shogren_The Emperor Constantine the Great – a villain or a hero, or something in-between

To many, the Emperor Constantine was a saint: in the Orthodox church he is one of the “Equal-to-Apostles” (isapóstolos) a title given to people (such as Patrick, Cyril the evangelist of Russia and others) who were especially effective in establishing the gospel.

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To others, Constantine is Great was a tool of evil, a corrupter of the church.

The attacks against Constantine come from several quarters. Some Messianic believers imagine that he turned the church into a Gentile movement. Others charge him with introducing pagan practices into the church. Seventh-Day Adventists credit him (or some pope) with changing the Sabbath from Saturday to Sunday.[1] Jehovah’s Witnesses think he turned Jesus into God, made the cross a symbol of Christianity, and established Easter and Christmas. All of these parties tend to gang up and use the same materials as the basis for their attacks – for example, many anti-Constantine groups hale back to Babylon Mystery Religion – Ancient and Modern, by Ralph Woodrow (1966). And they and Woodrow borrow much of their “information” from Alexander Hislop’s The Two Babylons (1858), another sketchy attempt to connect Catholicism with Babylonian religion.[2] More on this later.

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Who was Constantine? (more…)

Read the Hebrew Torah in 2015-2016!

Some friends and I are going to read through the books of Moses over the next year. We will be follow the liturgical cycle of the synagogue for the Jewish year 5776, with a set portion or parashah every week. This breaks down to a chapter-plus per day.

I will be using Logos 6 with Stuttgartensia as my base text with the BDB lexicon.

Our reading will be exegetical and reflective rather than mystical or kabbalistic.

For those who wish to, we will be using Facebook to post our observations.

Please, this is for people who already are readers of Biblical Hebrew. I need to bring my level up, and so will others of the group, but this is not a course in Hebrew! You can study Hebrew online from many seminaries, and in Spanish from Seminario ESEPA, from May-December every year, online.

The liturgical year begins with Simchat Torah, on the evening of October 5, 2015. Will you join us?

We will follow the full kriyah calendar from Hebcal.com, the Diaspora version.

In addition, here is a full list of the 613 commandments or mitvot of the Torah, as compiled by Maimonides; it is a widely-accepted tabulation.

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