Modern translations

Is the abundance of translations and paraphrases an indication that we cannot rely on our current English Bible to proclaim God's real message? Perhaps the following quote from Sir Frederic Kenyon, director of the British Museum, will best answer your question: “It is reassuring at the end to find that the general result of all these discoveries and all this study is to strengthen the proof of the authenticity of the Scriptures, and our conviction that we have in our hands, in substantial integrity, the veritable Word of God.” (Sir Frederick Kenyon, The Story of the Bible, 1968.)

Essentially, Sir Frederic Kenyon's statement underlines that extensive research and discoveries have only reinforced the authenticity and reliability of the Scriptures. This perspective extends to modern Bible translations, which are meticulously crafted to maintain the integrity and essence of the original texts. Scholars and theologians work diligently to ensure that these translations accurately convey the meaning and message of the original manuscripts. Thus, modern translations are widely accepted as the Word of God, as they are seen to faithfully represent the Scriptures in their substantial integrity.

The King James Version (KJV) has been a cornerstone for many believers, cherished for its majestic language and historical significance. However, the essence of Scripture isn't confined to the 1611 translation alone.

Modern translations aim to communicate the Word of God effectively to contemporary audiences. Scholars meticulously translate from the original Hebrew, Aramaic, and Greek texts to preserve the intended message. The fidelity of these translations to the original manuscripts strengthens the case for their acceptance as the Word of God.

While the KJV remains a profound literary and spiritual touchstone, modern translations reflect ongoing discoveries in biblical scholarship. They provide clarity and understanding, ensuring the Scriptures remain accessible and meaningful for all believers. The ultimate goal is to convey the veritable Word of God, in which modern translations undeniably play a pivotal role.

Pursuing a perfect Bible translation is like chasing the horizon—noble, but inherently elusive. Language is fluid and ever-evolving, and each translation strives to balance literal accuracy with readability and cultural context. Instead of seeking perfection, the goal should be faithfulness to the original texts and conveying the intended message as clearly as possible.

The beauty of different translations lies in offering diverse perspectives and insights, enriching our understanding of the Scriptures. So, while perfection may be unattainable, striving for a profound and faithful representation remains vital. What’s your take on this? Do you have a preferred version?

I'd advise Jeffrey Khoo, Quek Suan Yew, Prabudas Koshy to appreciate the beauty and complexity of language and translation. Verbal Plenary Preservation advocates the belief that every word of the Scriptures is divinely inspired and preserved. It’s an admirable commitment, but striving for a “perfect” translation might overlook the reality that languages evolve, and interpretations can vary.

Encourage Jeffrey Khoo, Quek Suan Yew, Prabudas Koshy to consider that modern translations are crafted with immense care, aiming to remain faithful to the original texts. Rather than fixating on a single perfect version, embracing the richness of multiple translations can offer deeper understanding and insights into the divine message.

Ultimately, the goal should be to convey the core truths and teachings of the Scriptures, allowing them to resonate meaningfully with diverse audiences. It’s about capturing the essence, not just the exact wording.

I hope we can quit pursuing a perfect Bible.

By Reverend So and So

Evidences of biblical text - over 99 percent pure

Evidences of biblical text

The sincere Bible critic uses the manuscripts, the versions, and the writings of the early church fathers to determine the true wording that is closest to the original manuscripts.

1. The writings of the church fathers: The church fathers were the prominent leaders, theologians, teachers, and scholars during the first few centuries after Christ. They were dedicated Christians who wrote sermons, commentaries, and homilies. They contended for the faith amid the onslaught of false religions. The following are some of the better known names from a group said to number about 200 individuals during the first seven centuries:

  a) A. D. 96–150: Clement of Rome, Hermas, Ignatius and Polycarp

  b) A. D. 150–325: Justin Martyr, Irenaeus, Clement of Alexandria, Origen, Tertullian, Cyprian and Tatian

  c) A. D. 325 and later: Eusebius, Athanasius, Jerome and Augustine

These men quoted freely from the Bible, citing not only all 27 books of the New Testament but also virtually every verse in those books. Geisler and Nix asserted, “Five Fathers alone, from Irenaeus to Eusebius, possess almost 36,000 quotations from the New Testament.”

Some years ago, Sir David Dalrymple was at a dinner with a group of scholars when the question was asked, “If the whole New Testament were destroyed in the fourth century, would it be possible for it to be put together from the writings of the church fathers of the second and third centuries?” Two months later he said to one of the company, “The question aroused my curiosity, and having all existing works of the Fathers from the second and third centuries, I commenced to search. Up to this time I have found all the New Testament except eleven verses.” The testimony of the writings of the church fathers to the authenticity of the text is of significant importance. First, because of their devotion to God and His Word, they were careful in their copying of the Scriptures. Second, because they lived so close to the apostolic days, it is probable that they had access to manuscripts not in existence today. Some may have had access to the originals.

2. The Dead Sea Scrolls: In 1947 a Bedouin boy was herding goats near the northern end of the Dead Sea when he discovered these scrolls in a cave. Approximately 350 scrolls in all, the Dead Sea Scrolls are considered one of the greatest archaeological finds of the last century. Written by the Essenes between the first century before and the first century after Christ, the scriptural portions of the scrolls are hundreds of years older than any other previously known manuscripts. Portions of every book of the Old Testament, with the exception of Esther, are contained in the scrolls. Of special interest is the scroll that contains the entire book of Isaiah. This Hebrew Isaiah manuscript is 1,000 years older than any previously discovered text. Even more remarkably, the scrolls confirm the accuracy of the Masoretic text of the Old Testament.

3. The Papyri: Of great interest to Bible scholars are the papyri found in Egyptian graves during the 1900s. Many assert these are the most important gains for New Testament textual criticism since Tischendorf announced the discovery of the Sinaitic Codes. Sir Arthur Chester Beatty (died 1968) acquired the papyri, now housed in the Beatty Library in Dublin, Ireland. Others are in the possession of the University of Michigan and private individuals. They contain parts of the Old Testament in Greek, with considerable portions of Genesis, Numbers and Deuteronomy, as well as parts of Esther, Ezekiel and Daniel. Three manuscripts in the group are of New Testament books. These include portions of 30 leaves of the Gospels and Acts, 86 leaves of the Pauline Epistles and 10 leaves out of the middle section of the book of Revelation. This material is of great importance for it dates from the third century or earlier. The text is of such high quality that it ranks with the Vatican and Sinaitic Codices.

The John Rylands Fragment is a papyrus fragment that measures only 3½ by 2½ inches. Though small, it is the oldest recognized manuscript of any part of the New Testament. It was obtained in 1920, has writing on both sides, and contains portions of the Gospel of John (John 18:31–33; John 18:37; John 18:38). In 1956, Victor Martin, a professor of classical philology at the University of Geneva, published a papyrus codex of the Gospel of John called Papyrus Bodmer II. The manuscript contains John 1:1–14:26. Dated A. D. 200, it is probably the oldest book of the New Testament in substantial condition.

4. Textual criticism conclusions: Although textual critics have discovered variant readings, none of these have altered Christian doctrine. In fact, “Wescott and Hort, Ezra Abbot, Philip Schaff, and A. T. Robertson have carefully evaluated the evidence and have concluded that the New Testament text is over 99 percent pure.” （Geisler and Nix, From God to Us, 180.）

Adapted from Duffield, Guy P., and Nathaniel M. Van Cleave. 2016. Foundations of Pentecostal Theology. Revised & Updated. Vol. 1. Los Angeles, CA: Foursquare Media.

The Spirit and the word of God

 

         The external word is of no avail by itself unless animated by the power of the Spirit… All power of action, then, resides in the Spirit himself, and thus all praise ought to be entirely referred to God alone.

         JOHN CALVIN

The word of God

 “The word of God is living and powerful, and sharper than any two–edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (4:12 NKJV).

God’s Words in Written Form (the Bible)

 God’s Words in Written Form (the Bible)

In addition to God’s words of decree, God’s words of personal address, and God’s words spoken through the lips of human beings, we also find in Scripture several instances where God’s words were put in written form. The first of these is found in the narrative of the giving of the two tablets of stone on which were written the Ten Commandments: “He gave to Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the testimony, tablets of stone, written with the finger of God” (Ex. 31:18). “The tablets were the work of God, and the writing was the writing of God, engraved on the tablets” (Ex. 32:16; 34:1, 28).

Further writing was done by Moses:

Then Moses wrote this law and gave it to the priests, the sons of Levi, who carried the ark of the covenant of the Lord, and to all the elders of Israel. And Moses commanded them, “At the end of every seven years … you shall read this law before all Israel in their hearing … that they may hear and learn to fear the Lord your God, and be careful to do all the words of this law, and that their children, who have not known it, may hear and learn to fear the Lord your God.” (Deut. 31:9–13)

This book, which Moses wrote, was then deposited by the side of the ark of the covenant: “When Moses had finished writing the words of this law in a book to the very end, Moses commanded the Levites who carried the ark of the covenant of the Lord, ‘Take this Book of the Law and put it by the side of the ark of the covenant of the Lord your God, that it may be there for a witness against you’ ” (Deut. 31:24–26).

Further additions were made to this book of God’s words. “Joshua wrote these words in the Book of the Law of God” (Josh. 24:26). God commanded Isaiah, “Now, go, write it before them on a tablet and inscribe it in a book, that it may be for the time to come as a witness forever” (Isa. 30:8). Once again, God said to Jeremiah, “Write in a book all the words that I have spoken to you” (Jer. 30:2; cf. Jer. 36:2–4, 27–31; 51:60). In the New Testament, Jesus promises his disciples that the Holy Spirit would bring to their remembrance the words which he, Jesus, had spoken (John 14:26; cf. 16:12–13). Paul can say that the very words he writes to the Corinthians are “a command of the Lord” (1 Cor. 14:37; cf. 2 Peter 3:2).

Once again it must be noted that these words are still considered to be God’s own words, even though they are written down mostly by human beings and always in human language. Still, they are absolutely authoritative and absolutely true: to disobey them or disbelieve them is a serious sin and brings judgment from God (1 Cor. 14:37; Jer. 36:29–31).

Several benefits come from the writing down of God’s words. First, there is a much more accurate preservation of God’s words for subsequent generations. To depend on memory and the repeating of oral tradition is a less reliable method of preserving these words throughout history than is their recording ...

Wayne Grudem, Systematic Theology (1994)

Acts 17:22-34

 22 Paul then stood up in the meeting of the Areopagus and said: “People of Athens! I see that in every way you are very religious. 23 For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: to an unknown god. So you are ignorant of the very thing you worship—and this is what I am going to proclaim to you.

24 “The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands. 25 And he is not served by human hands, as if he needed anything. Rather, he himself gives everyone life and breath and everything else. 26 From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands. 27 God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us. 28 ‘For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring.’

29 “Therefore since we are God’s offspring, we should not think that the divine being is like gold or silver or stone—an image made by human design and skill. 30 In the past God overlooked such ignorance, but now he commands all people everywhere to repent. 31 For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to everyone by raising him from the dead.”

32 When they heard about the resurrection of the dead, some of them sneered, but others said, “We want to hear you again on this subject.” 33 At that, Paul left the Council. 34 Some of the people became followers of Paul and believed. Among them was Dionysius, a member of the Areopagus, also a woman named Damaris, and a number of others.

Dr. John Sung often prayed in tongues

John Sung – Spirituality and

Spiritual Power

Posted by OMF International

In many of Sung’s ministries, signs and wonders were often accompanied by repentance of sins and reconciliation between long-standing enemies. Public apologies were made for wrongdoing. A new spirit of love and unity came into being in place of hostility and division in many of the churches where he preached. It is very obvious that John Sung, in all his ministries, held the Word and Spirit together. He always emphasized the experience of the fullness of the Holy Spirit in his teaching. In his personal devotional life, Sung not only regularly prayed, but he also often prayed in tongues, a gift he first received on the 25th March 1934 (Anderson and Tang 2005, 47).

Copied from OMF Australia 

https://omf.org/au/mrt-john-sung-spirituality-and-spiritual-power/

Many Bible-Presbyterian church leaders oppose Christians who pray in tongues because they believe it is demonic and they also do not believe in signs and wonders. These leaders possess the spirits of Balaam and donkeys. They possess the spirits of pride and lust. These leaders are not the genuine offspring and disciples of Dr. John Sung.

Regretfully, some leaders like to claim to be John Sung's disciples, remnants and surviving members of his group. In reality, they are the Lord's disloyal and unfaithful servants; they are combative, like to fight, quarrelsome, militant, petty, incapable of learning, proud, narrow minded, puff up with knowledge. 

The Book of First Clement to the Bible-Presbyterian Church in Singapore

1 Clement 3:1-4

The Degradation of Corinth

All glory and growth was given to you, and that which was written was fulfilled: “My beloved ate and drank and became large and grew fat and kicked.” From this came jealousy and envy and strife and rebellion, persecution and insurrection, war and captivity. So the dishonorable were stirred up against the honorable, the disreputable against the reputable, the foolish against the wise, the young against the old. Because of this, righteousness and peace are far removed from you, each of you has left behind the fear of God and become dim-sighted in faith in him, and neither walk in the lawful ways of his commandments or live life according to what is fitting in Christ. Instead each of you walks according to the desires of his wicked heart, having taken up unjust and ungodly jealousy, through which also death has entered into the world. (1 Clement 3:1-4) 

“Let us, therefore, approach him in holiness of soul, lifting up to him pure and undefiled hands, loving our gentle and compassionate Father who made us his own chosen portion. For thus it is written: ‘When the Most High divided the nations, when he dispersed the sons of Adam, he fixed the boundaries of the nations according to the number of the angels of God. His people, Jacob, became the Lord’s portion, and Israel his inherited allotment‘ [Deut 32:8-9 LXX]. And in another place it says: ‘Behold, the Lord takes for himself a nation out of the midst of the nations, as a man takes the first fruits of his threshing floor; and the Holy of Holies will come forth from that nation.’ Seeing then that we are the portion of the Holy One, let us do all the things that pertain to holiness…” (1 Clement 29:3-30:1. emphasis added).   

Introduction of First Clement

What is known as “First Clement” is actually a letter (epistle) written from the Roman church to the church in Corinth. Tradition views Clement, who was either the second or third bishop of Rome, as the author. It was likely written during the reign of the emperor Domitian, between 81–96 AD (Jefford, Reading, 98). The letter was written due to the Corinthians’ seemingly unwarranted expulsion of their leaders. The letter from Rome advocates reinstitution of the leaders and restoration of peace within the body. To make the case, the letter uses extensive quotations from the Septuagint (Job, Genesis and Isaiah are popular sources) and possible quotations and allusions from the New Testament (Gospel tradition and Hebrews).

Brief Exposition of 1 Clement

Some younger people caused an uproar and had some of their church leaders removed from their positions. Clement identifies the underlying sin as envy. He urged the rash youth to humble themselves and repent, which would imitate the humility, faithfulness, and hospitality of a host of biblical characters. His emphasis was on the equality of all members of the Corinthian Church, regardless of age or gender. Added to the reasons for loving one another was the expectation that Jesus would return soon, and those who had died would be resurrected by the Almighty God. Clement identifies arrogance as a trait of those cursed by God but moderation and humility as being traits of those blessed by God. Clement enjoined the Corinthian Christians to prioritize love and to repent as the occasions might warrant, for in the end, “. . . it is better for you that [you] should occupy a humble but honorable place in the flock of Christ, than that, being highly exalted, [you] should be cast out from the hope of His people.” The best transitions of leadership, in the church or elsewhere, are those that happen peaceably with love and humility.

Conclusion:

Based on the passage, Clement's primary conclusion is that the Corinthian Church, plagued by division and discord caused by envy and arrogance, must prioritize love, humility, and repentance. He emphasizes that these virtues are essential for maintaining unity and fostering a healthy Christian community.

Clement's argument is further strengthened by his appeal to biblical examples and his warning of the consequences of pride and disobedience. He suggests that true leadership is characterized by humility and service, not by arrogance and self-promotion. Ultimately, Clement's goal is to encourage the Corinthians to reconcile their differences and strive for a more harmonious and Christ-centered community.

Introducing a friendly church - Grace Bible Presbysterian Church, Singapore

https://www.gracebpc.org.sg/

https://www.gracebpc.org.sg/

THE DIDACHE (THE TEACHING OF THE TWELVE APOSTLES)

Signs of the Lord’s Return

16.1 Be on the alert for your life, do not let your lamps be extinguished and ⌊do not be unprepared⌋ 1 but be ready, for you do not know the hour in which our Lord comes. 2 2 And be assembled together frequently, seeking what is fitting for your souls. For the full time of your faith will be of no benefit to you unless you are found perfect at the final moment. 3 For in the final days false prophets and corrupters shall be multiplied, and the sheep will be turned into wolves and love will be turned into hate. 4 For as lawlessness increases, they will hate and they will persecute and they will betray one another. 3 And then the deceiver of the world shall appear as a son of God and he will perform signs and wonders, and the earth will be handed over into his hands and he will do incessantly vile things which have never happened before ⌊since time began⌋. 4 5 Then the creation of mankind shall come to the burning ordeal of testing. And many will be led astray and will be destroyed, but the ones enduring in their faith will be saved 5 by the accursed one 6 himself. 6 And then the signs of the truth shall appear: first, a sign of an opening in heaven; then a sign of the sound of a trumpet; and the third sign, the resurrection of the dead. 7 Now, not all of the dead but as was said, the Lord shall come and all the holy ones with him. 7 8 Then the world will see the Lord coming upon the clouds of heaven. 8

1 Literally “do not let your loins be ungirded”

2 Lu 12:35

3 Mt 24:10–12

4 Literally “from eternity”

5 Mt 24:10, 13

6 Here “the accursed one” is actually Christ, the one cursed by those led astray.

7 Zech 14:5

8 Some (e.g. Neiderwimmer 226) hold the original ending of the Didache is lost, positing reconstruction of the ending from related sources (the Apostolic Constitutions and the Georgian version)