A Bible Worthy of All Translations, or “The Nature of the KJO Error”

Hyperstasia rather than apostasia

I’m discussing the King James Only (KJO) error in a series of posts. I hope I’ve demonstrated how serious the error is, compromising as it does a root doctrine, the doctrine of inspiration. I’ve also suggested several steps in the way forward for pastors that could form a basis for consensus by independent Baptist societies if they so choose.

We should now say a word about the nature of the error. There are a lot of fellows in the “young Turk” mode on this issue who want to label the KJO error as a heresy. Having done so, all that is left is to pronounce an anathema and move on. That approach may seem simple and satisfying (in a fleshly kind of way), but one reason it fails is that the error isn’t clearly understood or appreciated for the kind of error it is.

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An Attempt at a Way Forward

In this discussion (one-sided, me talking to myself!), I’ve stated these positions:

  1. Translational variations within the range of meanings allowed by the original text are acceptable, keeping in mind current usage as our ever-changing environment.
  2. Significant textual variations in those original Greek and Hebrew manuscripts are relatively rare: where there is no variation, there should be no attempt to change the text. Where there is variation, we require diligent and skilled research to ascertain what text is original. We recognize that in some cases Bible believers will come to different conclusions on specific passages, but at all costs, the goal is the original. (Beyond this concept, I add no discussion as I am not capable of the definitive study required — I am merely stating the premises on which I rely.)
  3. When someone elevates any one translation (the KJV or any other) to the level where its words may not change, he steps into a fundamental bibliological error, ascribing to a translation an authority the Bible reserves exclusively for the originals.

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Apostolic Translators?

In my last post, I discussed the question posed by some King James Onlyists (KJO), “Why would you change the Word of God?” The question refers to the King James Version itself. While most people acknowledge that in trying to understand the word of God, we can entertain alternate vocabulary choices to get a better understanding of the text, the KJO question suggests that to change the words of the King James Version is to change the word of God.

Doctrinal statements imply the same notion when they say, “the King James Version is the preserved Word of God for the English speaking peoples.” If the KJV is the Word of God, as such it is unchangeable in any way. I say this because of the Biblical directive found in Rev 22.18-19.

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Can We Update the (KJV) Words?

In a previous post, I talked about our willingness to discuss possible translations of the original words of the Scriptures. In many passages, everyone agrees on the originals. When we are grappling with the meaning of the text, we are willing to consider alternate translations suggested by commentaries for added insight into meaning. If anyone looks up a word in a dictionary, in a sense, he is discussing the translation of that word in his own mind. He wants to come to a better understanding of the word, a clearer understanding of what the Scripture means.

When it comes to the manuscripts and which words are the original words, I am sure you are well aware of exceeding great controversy. The reality is, the actual words under disputation are relatively small — I’ve seen various estimates of the number of variants in the New Testament, and even the most ardent King James Onlyist (KJO) typically admits that the vast majority of words are under no dispute at all. (See the KJV Parallel Bible Project for vivid examples: verse after verse is identical in both major Greek New Testament texts.) There is even less dispute over textual matters in the Old Testament. [Read more…]

Switching Tools in the Translation Debate

Guest Post

Kevin Schaal, in a recent post, commented that our grounds for using a preferred Bible translation is something “we need to talk more about…not less.” A positive development in the recent conversation is that we seem to be focusing more and more on reading comprehension and less and less on textual criticism. Yes, textual criticism matters, but the majority of believers are just plain unqualified to productively wade into an array of subject matter that rivals the board game The Campaign for North Africa for byzantine complexity. No one should take this as an insult. Textual criticism is simply very, very demanding. Nowhere else in biblical studies, perhaps, will you encounter so many technical terms: lectio difficilior lectio potior, the Coherence-Based Genealogical Method, Text und Textwert! This is a specialized science, even an art. Anyone brandishing it as a weapon for the translation debate would do well to heed Kurt and Barbara Aland’s words of caution:

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Why Can’t We Update the Words?

As we get started thinking about the King James Version controversies, I want to think about the nature of translation and inspiration. I suppose some have read more extensively on this than I have, but some aspects of the topic that seem to lack discussion. This is my attempt at addressing those issues.

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Raising the Oxgoad

My blog sits in cyberspace, silent, with the occasional reader, awaiting renewed attention. While I am much too busy to write as actively as I once did, and I will post most of my writing at Proclaim & Defend rather than here, nevertheless an old topic calls for some new attention because certain events bring it up again. More discussion, if not resolution, is needed in addressing:

The King James Version debate.

You may be among the many who wish this debate would simply go away. You also probably know that as long as there are vociferous advocates of the King James Only position your wish will never come true.

One recent spark to this topic for me comes from the post on Aug 27, 2018 at Proclaim & Defend by my good friend David Shumate. I encourage you to read his whole article; it is a summary of the various statements made by the FBFI (Foundations Baptist Fellowship International) over the years. In his conclusion, he says:

  1. The FBFI is on record as holding to the preservation of Scripture as a matter of doctrine. It has also taken the position that it does not believe that this doctrine (or other Scriptural doctrines or principles) compels a specific textual allegiance. However, there is still a need to determine the contours of the doctrine of preservation: what are the bounds of legitimate disagreement, what are the implications for textual positions. For example, does preservation include what is often called “general availability,” and how does this affect textual arguments? On the other hand, can claims of perfect preservation in a specific text cross the line into de facto multiple inspiration?
  2. A second major question is the issue of what constitutes divisiveness over the issue? The answer to this question, of course depends upon the resolution of the issue just mentioned (It is not schismatic to separate from theological error). The FBFI has always had members that have appreciated and used the King James Version. It also has members who use other translations. When does expressing one’s conviction (perhaps enthusiastically) about a text or translation become judgmental of brethren who believe or practice differently? On the other hand, when does disagreeing (perhaps also enthusiastically) with someone else’s convictions or arguments become dismissive of one’s brother?

I’d like to take some time to write especially in these two areas. I am writing as an individual, not as a spokesman for the FBFI or even my own local church. Besides my own articles, articles from friends who also want to engage the issue will appear here as well.

The topic is one of long-standing, but there is a need for clear definition on these points. I hope our efforts here can move us (some of us?) towards some resolution concerning this matter. I don’t plan daily posts. I don’t have a definite number of posts in mind. It may be a brief flurry of activity for a few weeks, then silence once again. But today, we are raising the oxgoad and we are aiming at some resolution of an issue that even after many decades continues to plague fundamentalism.

— Don Johnson
Jer 33.3

Other posts in this series:

Why Can’t We Update the Words?

Switching Tools in the Translation Debate – Brent Niedergall

Can We Update the (KJV) Words?

Apostolic Translators?

An Attempt at a Way Forward

A Bible Worthy of All Translations, or “The Nature of the KJO Error”

that Martin!

I am reading an e-book translation of Martin Luther’s letter to a friend on translation. You can find it here: An Open Letter on Translating. The style is certainly Luther, in full bombast mode. To our ears, it sounds alternately crude, rude, and hilarious. Here is a paragraph I read to my wife, it should give you a flavor…

Now when the angel greets Mary, he says: “Greetings to you, Mary, full of grace, the Lord is with you.” Well up to this point, this has simply been translated from the simple Latin, but tell me is that good German? Since when does a German speak like that—being "full of grace"? One would have to think about a keg "full of" beer or a purse "full of" money. So I translated it: "You gracious one". This way a German can at last think about what the angel meant by his greeting. Yet the papists rant about me corrupting the angelic greeting—and I still have not used the most satisfactory German translation. What if I had used the most satisfactory German and translated the salutation: "God says hello, Mary dear" (for that is what the angel was intending to say and what he would have said had he even been German!). If I had, I believe that they would  have hanged themselves out of their great devotion to dear Mary and because I have destroyed the greeting.

Bro. Martin is arguing against a charge that he mistranslated Rm 3.28 by adding in the word ‘alone’ to modify ‘faith’ where it says:

For we maintain that a man is justified by faith apart from works of the Law.

Martin’s point is that in translating, getting the meaning is more important than seeking a word-for-word correspondence. (He also says something to this effect, ‘If the papists don’t like my translation, let them write one of their own.’ He says this in a characteristically Martin-esque way.)

His letter is instructive and something that all of us concerned with the Bible and its translation should bear in mind. And it is entertaining to read at certain points!

don_sig2

is it right to be NASB-only?

In a previous thread, one of my good on-line friends posed a real dilemma that he says happened in our circles. I am sure he is reporting accurately, I am not accusing him of making any misstatements or misrepresentations at all.

The scenario is that of a missionary from a fundamentalist mission board who is required by his board to use the KJV when preaching in English in the USA. He wants to present his mission at a local church that has made the NASB the only version that can be used in its pulpit.

Obviously, if there is no give on either side, the missionary would have to forego that meeting. (From a missionary’s perspective, given the odds of getting support from any given church, missing one isn’t that big a problem.)

And from a local church perspective, I think establishing such a policy is certainly within the rights of a local church. We can quibble as to the wisdom of the policy, but it is within the purview of any local church to make a decision about a standard version for their church.

However, the scenario raises a few questions that I wonder how my readers might answer.

  1. While I can understand standardizing on a version for your local ministry, wouldn’t it be better to allow visiting speakers some flexibility in use of translations?
  2. Wouldn’t a rigid inflexibility here tend to communicate the same error that rigid King James Onlyism makes? (i.e., Only the KJV is the Word of God … or, in this scenario, Only the NASB is the Word of God.)
  3. How would you feel if you did allow guest speakers limited flexibility and they used…
    1. … the KJV in your services?
    2. … the NASB?
    3. … the ESV?
    4. … the NKJV?
    5. … the Holman?
    6. … _______? (you fill in the blank)

Just a little thought experiment. I am not pontificating, just wondering.

I am also, of course, assuming that versions other than the KJV are permissible. So, my KJO friends, this is not a thread to raise the KJV debate. I won’t post any comments that get into that fight. I am just interested in discussing this scenario and these questions. If you would only ever use the KJV, then this thread is probably not for you.

don_sig2

a fundamental failure?

Recent discussions here prompt a longer response, hence a new post on the question: Have Fundamentalists failed to separate from heretics on their ‘right’?

For context, I am going to quote from two of my correspondents. I’ll link to the comments of each so you can see the whole context. First, from Larry:

on the KJVO thing, there are two points: (1) KJVO people deny what the Bible teaches about itself and therefore have denied a fundamental of the faith; as fundamentalists, if there were ever a cause for separation surely this would be it. Fundamentalism’s willingness to tolerate doctrinal aberrancy in this situation is why many people are leaving it. (2) I am for not making it an issue. KJVO people make it an issue which they have done by their vocal stands. I am fine if someone uses only the KJV or believes it is the best translation or believes that the TR is the best text. I can and will work with that kind of person. There are no problems there for me. I would only make an issue of it if they did. (Full comment here.)

We should be willing to speak out about "us" just as freely and strongly as we do about "them." People should not get a pass on doctrine or practice simply because they separate from the same people we do. (Full comment here – different comment from above quoted paragraph.)

And from Dave

The issue with the "nutbars," as you call them, is not that they haven’t separated from mainstream fundamentalism themselves, but that they have not, by and large, been clearly repudiated by mainstream fundamentalism.  …

Even brothers can be noted and avoided that they may be ashamed, and fundamentalism should clearly do this with the extremists, just as they do with the NEs.  Not dealing with the extremists on the right absolutely contributes to the young people then not believing what is said about those on the near left, especially when what they hear from them is much sounder doctrinally than the preaching they hear from those on the right that are tacitly accepted. (Full comment here.)

You can see, I think, a common thread. Larry and Dave are arguing that Fundamentalism by and large has tolerated errors on its right, leaving itself open to the charge of inconsistency and hypocrisy. Larry uses phrases like “denied a fundamental of the faith” and “doctrinal aberrancy.” Dave uses the term “extremists.”

Regular readers will not be surprised that I don’t think Fundamentalism is guilty as charged. In fact, I think quite the opposite.

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