Where and how we start in our interpretation of Scripture determines where we will end up. When seeking to understand the relevance of the Bible’s teaching for our lives, interpretive starting points are particularly significant. The method by which we read and derive meaning from Scripture is the fundamental determinant of the nature of the meaning we will derive.
In the spring of 2002, Zondervan and the International Bible Society released the latest work of the ongoing Committee on Bible Translation (CBT), Today's New International Version (TNIV) of the New Testament. The Old Testament is slated for release in 2005. Approximately 7% of the text is changed from the last American revision of the NIV, published in 1984.
Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came to her for judgment. (Judges 4:4–5, NASB)
The occasion for writing the following article is this: at a recent summer convention [probably 1893] a young lady missionary had been appointed to give an account of her work at one of the public sessions. The scruples of certain of the delegates against a woman’s addressing a mixed assembly were found to be so strong, however, that the lady was withdrawn from the programme, and further public participation in the conference confined to its male constituency.
Recent events in the evangelical community—particularly with the release of Todays New International Version (TNIV) Bible translation—have raised concerns over masculine language. Does Jesus ask us to be fishers of people or fishers of men (Matt. 4:19)? Is there a difference? Should we be afraid to use words like people, especially when the ancient text and context warrants this?
Biblical feminists, as opposed to other feminists outside and within the church, accept the full authority of all Scripture for all the people of God. But they recognize, with all modern people, that we do not absorb Scripture in its pure form into our understanding. Like anything else we read, reading Scripture is an interpretive process.
Language does affect our thinking and our sense of who we are. Because both men and women have been conditioned to accept noninclusive language—even deprecating language—we may be unaware of the effects of a lifetime of such language on our psyche.
King-James-Only advocates have taken a personal preference, elevated it to a theological absolute, and used it to divide liberals from conservatives, believers from unbelievers, servants of God from minions of Satan. Critics of inclusive language in Bible translation are doing the very same thing with their reckless, blanket denunciations of the TNIV.
The Bible sets forth an ideal and calls the ideal woman an eshet-chayil, which is the Hebrew for a “virtuous woman” (KJV) or a “wife of noble character” (NIV). This Hebrew expression occurs only three times in the Old Testament, but a study of these three passages is likely to reveal what the Bible supports as an ideal of Christian womanhood.