This posting is about the rules of engagement concerning Biblical exegesis according to the four levels of theological study. To go about conducting research and forming our presuppositions and convictions to articulate a purpose or end-goal clearly. Where this is to arrive at true and rigorous results, honoring to God, there are two major doctrines of research about what God has revealed. Specifically, these are fundamental doctrines of inspiration and translation.
These are course lecture notes on inspiration and translation concerning Biblical studies.
Inspiration
Here is the idea that God moved human writers exactly how He intended to communicate. To recognize and accept a verbal plenary inspiration. Not merely thoughts of inspiration, rather by what was said and written in Scripture. The plenary (full, complete, or without any limit) words of Scripture without exception are inspired or God-breathed. As it is written, “men spoke from God” (2 Peter 1:20-21), their message was sourced from God.
Verbal plenary inspiration is what is written in our Bibles — every word articulated as God intended. What the human authors of Scripture meant is exactly what He said.
Dictation Theory
The debates concerning inspiration consist of dictation theory and accommodation. Whereas between God and the text of Scripture, communication, and meaning are transparent. Dictation theory is to say God is in control of the entire process, and the human author is a scribe with no input on his own. Conversely, while God guided the process perfectly, “men spoke from God,” specifies that they spoke and not that God spoke through them. This is their conscious effort to act upon their thoughts by what they wrote in an active way. Their intent was God’s intent (2 Peter 1:21).
This clarity dismisses the possibility of hidden meaning in Scripture, because of the literal, grammatical, and historical issues derived from Biblical hermeneutics.
Accommodation Theory
Accommodation theory represents an idea that God formed and communicated meaning in such a simple and understandable way even if principles or concepts were not necessarily or precisely true. Specifically, ideas and meaning people become led to believe as valid for a time. Explanations that are not entirely true, and we are allowed to think about a concept or truth for a specific purpose. Liberal scholars are of this view that the Bible accommodated. Whereby from accommodation, stories become told to people who could not understand advanced concepts and could not understand science and then were given a lie. Yet a nice lie because Biblical or Theological truth is illustrated in a comprehensible fashion. To infer that when people get caught up in what is really true, you don’t need the myths anymore. This is the Theory of Accommodation in a nutshell.
In contrast to this way of thinking, God is a God of truth. Not a God of deception as it is written, God cannot lie (Titus 1:2). Moreover, throughout the Epistles, we are warned by the Apostles against the influence of myths. Scripture prizes truth as reinforced in both Old and New Testaments.
Inspiration is a vital doctrine because it warns us against the fallacies of dictation theory and accommodation theory. According to 2 Timothy 3:16, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness,” we are reminded that His inspired words within the Bible are profitable. His articulated message is categorically relevant to all generations.
The hermeneutical principle of authorial intent specifies that the author (God and human authors) are in total control of meaning. Not the text, or readers across generations. Liberal scholars, or progressives (deconstructionists), do not control or shape meaning to fit preferences or ideology.
The Bible is not an experiment, an academic playground, or where we dabble with intellectual philosophy to please ourselves. This is not our book; it is God’s book. He is the source of it, and these are the fundamental rules of engagement. We surrender to the word of God.
Translation
Within the original autographs of manuscript texts among human authors, God communicates His precise meaning. Written in Hebrew, Aramaic, and Greek, Biblical languages are expressed and translated into different languages (such as English) questions arise about the suitability and justification of using translations. So during the course of study, discipleship, counseling, and so forth, is it acceptable or sufficient to use a translation that satisfies God’s intended purpose of His Word? The answer is a resounding, Yes!
Every time the New Testament references the Old Testament, there is a translation in a language that is in use. Specifically, and most typically, from Hebrew to Greek. We see this throughout Scripture as referenced by human authors to support and reinforce their intended meaning or biblical and theological principles. When the New Testament quotes the Old Testament, it cites a translation.
There is a derived inspiration of Scripture when it comes to translation from the Old Testament to the New Testament. The inspired quality of translations bears out God’s intended meaning and authority. This ancient practice of derived communication from one language to another gives us a precedent of inspired translation. To reinforce this notion that a translated copy of Scripture to a modern language is derived inspiration. Your Bible is okay to use. It contains authoritative and binding truth insofar as it corresponds to what the original text has said.
Every tongue, tribe, and nation is to know God (Revelation 7:9, 14 NKJV). So the Bible’s advocacy of translation is evident and intended because there is a global mission of the Church to fulfill the great commission (Matthew 28:16-20). So translation is Biblically justified.
Spectrum of Translations
There are different categories of translation as follows:
Formal Equivalents
KJV – King James Version
ASV – American Standard Version
NASB – New American Standard Bible
NKJV – New King James Version
ESV – English Standard Version
RSV – Revised Standard Version
HCSB – Holman Christian Standard Bible
NRSV – New Revised Standard Version
NET – New English Translation
Dynamic Equivalents
NAB – New American Bible (Catholic)
NIV – New International Version
TNIV – Today’s New International Version
Paraphrases / Functional
GNB – Good News Bible
NLT – New Living Translation
The Message
As a reader goes from formal equivalency to paraphrase, inspiration becomes more derived as a more loose idea of original manuscripts. The closer a reader gets to formal equivalents, the more inspired the Bible as God originally intended. Where formal equivalents might not be as readable as compared to paraphrase translations or versions.
So translations correspond to a “right tool for the right job” in terms of purpose. To either get a general idea of a passage, or for study. For the close and careful study of Scripture, it will become necessary to get closer to the KJV or NASB and yet even further to original languages Hebrew, Greek, and Aramaic. This is because we want to know exactly what God has said in His original word.
To bridge the gap between formal and dynamic equivalents (precision and readability), the New Testament will sometimes provide an explanation of language translation that occurs from the Old Testament. As illustrated in Matthew 15, Mark 5, Mark 15, Acts 1, and Acts 4, there are additional examples. Such as “Talitha Kum!” or translated “Little girl, I say to you get up!” (Mark 5:41). With this explanation given within Scripture itself.
King James Only Controversy
Some people advocate that the King James Version (KJV) of the Bible is the new autographa (“original writings”). It is the new original manuscript as it corrects any errors of the past and that it is essentially what Apostle Paul wrote. The controversy stems from the notion that the KJV is the only word-inspired and preserved word of God and that all other versions or translations are corrupted. In contradiction to the intent of translation into every tribe, tongue, and nation as given by precedent and examples presented within Scripture itself.
The KJV only perspective of God’s word also runs counter to derived inspiration in that a translation is only as good as its original. Scripture itself doesn’t specify a new original manuscript. It instead only points to what original Scripture itself says elsewhere as compared to what it will say in terms of a final expression in meaning. There is no such inference in Scripture. Fellow believers in the Lord, who are King James Version or King Jame Bible only are nervous and concerned about a faulty, inaccurate, or corrupted translation where they become at risk of not knowing God.
King James Only individuals care very deeply about doctrine, inspiration, and inerrancy. However, it should be recognized that translations are a window to original manuscripts from Biblical authors as intended by God Himself. Patience and careful discussion about Scripture should, therefore, involve encouragement. To show how Scripture deals with translation. That Scripture translates into a variety of languages, and it has within itself a philosophy of translation. There does not exist within it a theology of perfect translation or a forthcoming rendering in the future.
