The challenging complexity of the ministry of Bible translation should spark humility, among translators themselves and among those who critique them. I pledge to keep such humility in mind as I describe four types of shortcomings that can be found in Bible translations, using 1 Corinthians 14:34–35 as a test case.
Recently, CBE lost a dear friend and a most gifted intellectual, John Kohlenberger III, after a thirteen-year battle with cancer. A humble but brilliant scholar, John published over sixty study Bibles and reference books. Serving CBE as a board member and advisor, John contributed to our scholarship, vision, and CBE’s “egalitarian speak” for more than fifteen years. A leader in Bible translation, John’s burning passion was to help people understand God’s word, especially as it addressed gender and power.
In 1 Corinthians 11:2-16, Paul is concerned that both men and women should exercise their leadership gifts—with appropriate authority—while presenting themselves in a manner that celebrates the uniqueness of their respective genders.
I recently wrote a book about marriage. It is a mix of personal narrative, cultural commentary, and biblical reflection. As it turns out, you cannot write about marriage from a Christian perspective without addressing texts such as this one.
Gifts and callings are hand-selected by God, for you, to bless his church and impact the world around you. Yet sometimes, even with this knowledge, we can experience a spirit of fear regarding what God has called us to do.
This is the third in our sermon series called “Breaking the Silence,” where we’ve talked about some hard issues, such as mental health, suicide, and now, domestic violence. These three things are somewhat interconnected, and one thing they have in common is that they cross racial, gender, and socioeconomic lines.
Some of us come from traditions where you don’t ask questions of the text. If you ask questions, that means you are questioning God, and that’s not allowed. I want to expose you to the two typical ways this passage has been understood.
Several months ago, I was invited to preach on Ephesians 5:21–6:9. I was thrilled—finally, there’d be a sermon on this passage that I actually approved of, even if I had to be the one to give it (public speaking is not my thing).
The two-dot-plus-bar ‘distigme-obelos’ symbols in Vaticanus signal added text. Five characteristic features distinguish their obeloi from paragraphoi. Like scribe B's LXX obeloi, all eight distigme-obelos symbols mark the location of added text. A gap at the exact location of a widely recognised, multi-word addition follows every distigme-obelos except one with distinctive downward dipping strokes. The Vaticanus Gospels are so early that they have virtually no high stops, a feature older than even 75. Consequently, they contain none of these additions, but the Vaticanus epistles have high stops throughout and contain their one distigme-obelos-marked addition, 1 Cor 14.34–5. Contemporaneous LXX G has corresponding distigmai.
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.