C
Crumpy
Guest
Personally, I don’t worry about inerrancy. There are lots of books about problems in the bible. None of those problems worry me.
If you read the book “Whose Bible is it?” by Yaroslav Pelikan, he mentions a problem or two in interpreting the scripture. There is a Hebrew word for something that is prohibitied on the Sabbath, and modern Hebrew scholars (and certainly Christians) have no idea what the word means. It has been interpreted to mean “servile labor” which is prohibited on Sabbaths, but nobody knows for sure.
In a larger circle of discussion, Hebrew is an old language that presents a lot of difficulty. There are no vowels, no punctuation, no verse numbers, no footnotes, no dictionary, no chapter headings. And, the Greek septuagint doesn’t agree with the Masoretic text with respect to the number of books included or with the precise meaning of the Masoretic text. It’s really a turkey shoot to just pick one which appears to be earlier, and put all your faith in just that. It’s just somebody’s opinion.
So, when you pick up (insert your favorite translation here) and see all the verse numbers and punctuation and footnotes etc. you’re already looking at a lot of people’s interpretation of what the scripture actually said.
The Masoretic texts were teaching texts and they had insertions of a lot of marks and notes to teach modern readers what the earlier (lost) manuscripts said and meant. So, scholars of any merit have to be fluent in all the texts and do a literary analysis to sift out what the text can possibly mean. The translation into English is by no means a dead subject. don’t ever get that idea.
Then, you can get into deeper discussions about the ‘sources’ of Genesis, which conflict in parts with each other. There’s a book entitled “The Divine Symphony” from the Jewish Publication Society about the various text sources in Genesis and what impact these varying viewpoints have had on Judaism.
God Himself is depicted with complex attributes, just yet merciful. Which picture is right?
If you read the book “Whose Bible is it?” by Yaroslav Pelikan, he mentions a problem or two in interpreting the scripture. There is a Hebrew word for something that is prohibitied on the Sabbath, and modern Hebrew scholars (and certainly Christians) have no idea what the word means. It has been interpreted to mean “servile labor” which is prohibited on Sabbaths, but nobody knows for sure.
In a larger circle of discussion, Hebrew is an old language that presents a lot of difficulty. There are no vowels, no punctuation, no verse numbers, no footnotes, no dictionary, no chapter headings. And, the Greek septuagint doesn’t agree with the Masoretic text with respect to the number of books included or with the precise meaning of the Masoretic text. It’s really a turkey shoot to just pick one which appears to be earlier, and put all your faith in just that. It’s just somebody’s opinion.
So, when you pick up (insert your favorite translation here) and see all the verse numbers and punctuation and footnotes etc. you’re already looking at a lot of people’s interpretation of what the scripture actually said.
The Masoretic texts were teaching texts and they had insertions of a lot of marks and notes to teach modern readers what the earlier (lost) manuscripts said and meant. So, scholars of any merit have to be fluent in all the texts and do a literary analysis to sift out what the text can possibly mean. The translation into English is by no means a dead subject. don’t ever get that idea.
Then, you can get into deeper discussions about the ‘sources’ of Genesis, which conflict in parts with each other. There’s a book entitled “The Divine Symphony” from the Jewish Publication Society about the various text sources in Genesis and what impact these varying viewpoints have had on Judaism.
God Himself is depicted with complex attributes, just yet merciful. Which picture is right?