The First Nations Version is a phenomenal work. It is poetic, beautiful, and striking time and again. It captures the feel of hearing God's word spoken, and it corrects some mistakes other translations make.
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I would recommend the CSB over the ESV. I would not, however, recommend the CSB over other Bibles that have a commitment to gender-accurate translation—most notably the CEB.
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Seventeen essays explore how the biblical Miriam, Mary the mother of Jesus, Mary of Bethany, and Mary Magdalene were portrayed in the early Christian era, also touching on Jewish and Muslim interpretations.
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Cleansing the Bible of counter-cultural female roles not only masculinizes history, it also deprives women of a broader picture of how God has and might use women and their gifts in church, home, and society.
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Most people read a translated Bible, a domesticated Bible that by means of translators’ mediation has crossed time, space, language, and culture. Bible translators strive to provide people with access to this ancient text.
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Romans 16:7 presents two interpretive issues. Was the person named Iounian a man or a woman and was Iounian counted as “highly regarded among the apostles” or only “highly regarded by the apostles”?
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Maasai believers need a Maasai Christianity within which they “feel at home" to “enable women to view the Bible through African eyes and to distinguish and extract from it what is liberating.”
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First Corinthians 14 contains the only passage in the Bible that at face value silences women or restricts their ministry in the churches. It is important for all who believe Scripture to understand the truth about this passage.
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Does 1 Timothy 3:8-13 discount the possibility of women deacons? Not at all.
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