Translating

Translating

Exodus 3:4

Excerpt

God said shows the narrator’s insistence that it is God who is about to reveal his name. But I am who I am is not the name; it is an intentional play on the word I am, the word on which the name [YHWH]in verse 15 is based. This roundabout reply is not as difficult to translate as it is to understand. Various attempts have been made to translate the meaning: I am; that is who I am (NEB); “I am who am” (nab); “I am he who is” (NJB). One translation (tan) even transliterates from the Hebrew: “Ehyeh-Asher-Ehyeh.” Another way to express this is ‘I Am’ is who I am. In languages that have different verbs for permanent and temporary being, the permanent one should be used.

Osborn, Noel D., and Howard A. Hatton. A Handbook on Exodus. New York: United Bible Societies, 1999. Print. UBS Handbook Series.

Introduction

Introduction

Excerpt

‎Over the centuries, theologians have offered a number of accounts of the ways in which Jesus has atoning significance. Different theories, analogies and metaphors have been used in attempts to explain or to illuminate the essential experience and principal testimony of the church; that God has acted in and through Jesus Christ to deal with the fundamental flaw in human existence. Different understandings of atonement have stressed either the incarnation of God in Jesus, the death of Jesus on the cross, the resurrection of Jesus from the dead, or some combination of these, as being the key atoning act or acts. Most theologians of the Western church have defined the flaw in the relationship between God and humanity in terms of sin and its consequences and have tended to offer accounts of atonement in which the crucifixion of Jesus is the central act and is understood as a sacrifice. One difficulty with many of these views is that they concentrate on the death of Jesus and pay relatively little attention to his life… 

Finamore, Stephen. God, Order, and Chaos: René Girard and the Apocalypse. Milton Keynes: Paternoster, 2009. Print.

Doxa

Doxa

Excerpt

‎Doxa essentially describes manifestations of supernatural splendor or divine glory. In the Greek translation of the [OT] (LXX), doxa is the usual translation for the Hebrew word kabod, whose primary meaning relates to weight (being heavy, weighty, or impressive). God’s presence was manifested by a visible, luminous phenomenon referred to as His doxa, which rested in particular in the tabernacle or temple (Exod 40:34–35; 1 Kgs 8:11; Hag 2:7 [LXX]).

‎In the [NT] doxa can also refer to the visible splendor or brightness of God’s presence (e.g. Rev 15:8; 21:11). Writing to the Romans, Paul uses doxa to describe the direct presence of God and the communion with Him that was forfeited by humanity at the fall (Rom 3:23). …

Barry, John D., Michael R. Grigoni, et al. Faithlife Study Bible. Bellingham, WA: Logos Bible Software, 2012. Print.

The Message of the Chronicles

The Message of the Chronicles

Chronicles is a book of ‘roots’. It is compiled and written for the Israelites who have returned from exile, to remind them who they are. It may seem that Israel is a poor, small, weak nation on the fringes of the Persian empire. However, the reality is that God is still their king and he has a continuing calling and mission for his people.
‎The message of the Chronicles is that God is with Israel, just as much as he was in the days of David and the ark of the covenant, or Solomon and the temple. The royal and priestly lines continue to the present day, and so does God’s promise to bless his people if they are faithful to him. …

Knowles, Andrew. The Bible Guide. 1st Augsburg books ed. Minneapolis, MN: Augsburg, 2001. Print.

Introduction

Introduction

Excerpt

‎There has hardly been a more important time in the history of the United States for Christians to be aware of the nature and function of law and government. Law is the skeletal structure of society, and Christians must work within that structure every day. Jesus said that we are not to be of the world, that is, we are not to adopt its values and ideology. He continues, however, by saying that we are in the world, surrounded by it and interacting with it. The problem is that many Christians in that contact are not having an impact on the world; rather, they are merely bombarded by its values and often succumb to its pressures. To interact with and have an impact on the society in which we live, it is important that we develop a biblical view of the purpose of law and government. …

House, H. Wayne. Christian Ministries and the Law: Revised Edition. Grand Rapids, MI: Kregel, 1999. Print.

The Wilderness

The Wilderness

Exodus 3:1


‎The wilderness was not a wide, flat area of nothing but sand, as the word “desert” (3:1, TEV) may imply. Rather it was a mostly dry and barren region through which Moses was leading the flock in search of seasonal pasturage. There would, however, be occasional patches of moisture and vegetation; but for the most part it was uncultivated. Nomads and their herds inhabited certain areas of the wilderness. In cultures where a wilderness is unknown, one may translate the term with a descriptive phrase; for example, “a dry, barren land,” “a rocky region,” “a place where people don’t settle,” “a place where no house is,” and so on. 

Translators may prefer to borrow a term from a national language and explain it in a footnote.

Osborn, Noel D., and Howard A. Hatton. A Handbook on Exodus. New York: United Bible Societies, 1999. Print. UBS Handbook Series.

My Verse for Today

My Verse for Today | Leviticus 20:26

"And you shall be holy to Me, for I the LORD am holy, and have separated you from the peoples, that you should be Mine." Leviticus 20:26

The New King James Version. Nashville: Thomas Nelson, 1982. Print.

Today's Verse of the Day

Today's Verse of the Day is From 2 Samuel 2:5
KJV Translation:
And David sent messengers unto the men of Jabesh-gilead, and said unto them, Blessed be ye of the LORD, that ye have shewed this kindness unto your lord, even unto Saul, and have buried him.

NKJV Translation:
And David sent messengers to the men of Jabeshgilead, and said to them, Blessed be you of the LORD, that you have showed this kindness to your lord, even to Saul, and have buried him.

© Copyright Thomas Nelson Publishers.

Connect the Testaments: A Daily Devotional

February 13

The System 

Exodus 30–32; John 5:31–47; Song of Solomon 4:4–8


Religion is a tough subject. Jesus staunchly opposed religion for religion’s sake, yet He was a Law-abiding Jew. He recognized the value of worship, community, and discipleship, but not the value of religious constraints: religion can bind someone in tradition and be used for oppression. This knowledge makes it hard to understand why God set up religious systems in the first place. Their purpose is confusing.

In Exodus 30–31, there are full descriptions of altars, taxes, basins, oils, incense, and the Sabbath. In the middle of this, we’re given a glimpse into what it’s all about in a scene where God places His Spirit upon two men so that they may honor Him with a creative craft. They will depict, in art, what it means to know God. Here we get a glimpse into the symbolic work at play. God is not building religion for religion’s sake—He is building systems to help people understand Him. They’re meant to be used for the purpose of knowing Him and nothing else.

Religion is exploited in the narrative in the next chapter, where an impatient Aaron (the man meant to lead God’s people to Him) promotes the worship of another god. (The golden calf was a symbol of Baal, the chief god of a neighboring people group.) Here we are given another glimpse into something deeper, but this situation is not God’s will. We see what happens when people become impatient: they build their own systems, reaching out to something that can’t actually help them.

And this is precisely what we do when we sin. We seek our own way, our own system, when instead we should be seeking God’s way and worshiping Him the way in which He has called us.

Jesus confronts this problem with religion. “Do not think that I will accuse you before the Father! The one who accuses you is Moses, in whom you have put your hope! For if you had believed Moses, you would believe me, for that one wrote about me. But if you do not believe that one’s writings, how will you believe my words?” (John 5:45–47). These words would have cut to the core of a highly religious, first-century Jew. Imagine someone claiming that the very way they worshiped and their very book of teachings actually testifies against them. Imagine losing the court case because the authority you appeal to is actually revealing the errors of your ways.

Just a few lines earlier, Jesus provides His reasoning for this statement: “I do not accept glory from people, but I know you, that you do not have the love of God in yourselves. I have come in my Father’s name, and you do not accept me” (John 5:41–42).

Jesus does not seek glory from a religious system—a system that both He and Paul acknowledge was failing because of people’s sinfulness and desires to exploit it. Instead, He’s in the business of relationships. We all have our failing systems, and they’re revealed as we seek Jesus. And when they’re revealed, we must let God work within us and our communities to destroy those systems. A creative act that leads to better worship, discipleship, or community is desirable, but an act that inhibits it must be destroyed.

What systems have you and your worship community built that are keeping you from fully entering into relationship with Jesus?


JOHN D. BARRY


Barry, John D., and Rebecca Kruyswijk. Connect the Testaments: A Daily Devotional. Bellingham, WA: Lexham Press, 2012. Print.