What if Paul is saying something contextual, specific to a time and place and circumstance, relevant to the culture that he is speaking to? 1 Timothy is a letter from Paul to Timothy, a church leader in Ephesus. Paul is writing to Timothy telling him how to handle false teachers—teachers who are misrepresenting the gospel.
Important questions, including over women’s leadership in the church and home, often hinge on translation issues. We don’t all need to be translation experts, but a basic understanding of Bible translation concepts helps us judge whether the arguments we hear are valid. It’s my hope that these principles will help us all better appreciate the challenge of translation and approach gender (and other) debates with knowledge and humility.
It is often suggested that using a gender-accurate translation is giving in to political correctness or feminism. Sometimes the resistance is based simply on personal preference, as in the case of the pastor who told me he was “too attached” to his Bible translation to make the change. Whatever the reason, we need to realize that our language choices have consequences.
If you are still on the fence about giving up your ESV or NIV1984 for a gender-accurate translation, here are some reasons to make the switch.
In part 1, I opened by clarifying that I sincerely believe gender-inclusive Bible translation always matters. Nevertheless, it matters more in some places than in others. I described four examples where gender-inclusive Bible translation makes a real difference. Here I list three more.
People who claim that the New Testament has a masculine feel, and claim that gender-inclusive translation tactics do damage to that masculine feel, are expressing a truth about certain English translations, not a truth about the Greek New Testament.
Without the work of a generous widow, millions of people may have gone without a good translation of the Bible for centuries. This woman had a profound hunger for the word of God, boundless care for the needy, courage to cross cultural boundaries based on gender, ethnicity, and class, and gospel vision to put the values of Christ before the values of empire.
Two Bible translations from the mid-nineteenth and early twentieth centuries were the solo efforts of women scholars. Let me introduce you to Julia Evelina Smith (1792–1886) and Helen Barrett Montgomery (1861–1934).
This is the first in a series of four blogs that demonstrate common Bible word study fallacies and why they are important for egalitarians studying Scripture to know. Word studies are a common part of Bible interpretation.
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.
“Daddy, why does God only like boys?” My eight-year-old daughter surprised me with her theological question. We attended a conservative, evangelical church and she was in third grade in a Christian grade school—what were they teaching her?