Allowing for the fact that we all hear words a little differently, I was surprised to read that in many translations the Israelites really did not cross the Red Sea on dry ground. We’ve been tricked all these years!

At least that is how I hear the “as” in Heb 11:29.

Paul tells the young Thessalonian church, “For what is our hope or (ἤ) joy or (ἤ) crown of boasting before our Lord Jesus at his coming? Is it not you?” (ESV; see also the NASB, HCSB, and NRSV). What’s wrong with that?

Lately I have been fascinated by the more subtle methods of translation. One of the problems of first year Greek training is that we have to over-simplify the process. If we don’t, there is simply too much to learn. But somewhere along the process each of us needs to learn to read Greek in larger chunks.

Peter concludes a discussion on suffering with these words. “Therefore, let those suffering in accordance with God’s will entrust (παρατιθέσθωσαν) themselves (τὰς ψυχὰς αὐτῶν) to a faithful Creator, while continuing to do good” (1 Pet 4:19, NRSV).

I came across a great “divine passive” that has some interesting implications for how we study the Bible and train our seminarians and preach to our people.

“Divine passive” is more of a theological category than grammatical. In form and basic meaning, it is simply a passive, but when God is the author of the verb, we call it a “divine passive.”

When Mary anointed Jesus’ feet, Judas objected to the extravagant waste of money. Jesus responds, “‘Leave (Ἄφες) her alone,’ Jesus replied. ‘It was intended (ἵνα) that she should save this perfume for the day of my burial’” (NIV).

Here is a great example of why translation involves interpretation, and why a “word-for-word” approach can often fail.

When Jesus’ parents finally find Jesus, he responds, “Didn’t you know I had to be (δεῖ εἶναί με) in my Father’s house (ἐν τοῖς τοῦ πατρός μου)? (NIV).

It is amazing what difference a little word like “a” can make. Since Greek does not have the indefinite article, we primarily use it according to English style; but it can still seriously impact the meaning of a sentence.

I never cease to be amazed at the literary quality of the NIV. Yes, I know, I am on the committee, but I am thinking about verses that I find periodically that were written before I came on.

One of the great conundrums in the Synoptics is the issue of whether Jesus told his disciples to take a staff, not take a staff, or don't take an extra staff. I don't have a complete answer, but in my reading part of the answer occurred to me and it illustrates the need for common sense in exegesis.

One of the benefits of working with Joni and Friends is that I have developed some sensitivities to the disability community. What I once dismissed as political correctness is now an important shift in thinking.

There is no question that "they" is becoming the pronoun of choice to refer back to either a singular or plural antecedent. Like it or not, I've seen the statistics and it is where the language is going.

I know. καί and pain in the same title. Strange bedfellows.

ξύλον is an extremely difficult word to translate, although from its entry in BDAG you wouldn’t think so. It gives three basic meanings:

The third angel cries, “If anyone worships the beast and its image and (καί) receives a mark on his forehead or on his hand, he also will drink the wine of God’s wrath ... and they have no rest, day or night, these worshipers of the beast and its image, and (καί) whoever receives the mark of its name” (Rev 14:9-11).

This is actually a great example of how to deal with a word’s etymology and meaning.

When the disciples could not exorcize the demon, Jesus responded, “O unbelieving (ἄπιστος) and perverse generation, how long am I to be with you?” (Matt 17:17).

It’s good to be back. I have had a great vacation, time to rest, and time to clear my head. Hope you have been enjoying the archived blogs.

I will be taking a break from blogging until the beginning of September. I need to focus on finishing my next book. See you in the Fall. —Bill

In Acts 8:27 (NIV), Luke writes that Philip “started out, and on his way he met an Ethiopian eunuch, an important official in charge of all the treasury of the Kandake (Κανδάκης) (which means “queen of the Ethiopians” [βασιλίσσης Αἰθιόπων]).

Every once in a while I come across a verse that is simply impossible to translate. No matter what you do, you over- or under-translate, or worst mistranslate. 2 John 1:12 is one of those verses.

I heard a Father’s Day sermon yesterday in which the preacher said Ephesians 6:4 applies to mothers and well as fathers, specifically that πατήρ can mean “mother.”

Omitted words. We all do it. I am from Minnesota, and we love to end sentences in prepositions. “Do you want to go with?” From context, you know to supply the final “me.”

Today’s blog has nothing to do with Greek. I can’t even find the Greek word for “options.” But I have been thinking about the topic a lot and thought I would share it.

Terry asked me about this verse, wondering why the NIV 1984 was changed and made more confusing.

ὁ has got to be one of the most flexible words in Greek. When I first saw the 85 pages Wallace commits to the article, I remembered being shocked there was that much to say. But of course there is that much to say, and Matt 28:17 is a good example.

Steve asked me about the NIV’s use of “ransom” in Heb 9:15. He wrote, “I've always been confused by the ransom concept, because it leads to thinking God paid a ransom to Satan or some such craziness, which is obviously wrong.”

In this most central passage on discipleship, Jesus says, “If anyone resolves to come after me, he must deny himself and take up  his cross and follow me.  For whoever resolves to save his life will lose (ἀπολέσει) it; but whoever loses (ἀπολέσῃ) his life for my sake will find it (vv 24-25).” In the list of the Bible’s most solemn verses, this passage surely is near the top.

In speaking of Judas, Peter quotes Ps 69:25. “‘For,’ said Peter, ‘it is written in the Book of Psalms: “May his place (ἔπαυλις) be deserted; let there be no one to dwell in it,” and, “May another take his place of leadership (ἐπισκοπήν).”’” (NIV).

A couple interesting problems with this verse.

Let’s have a little fun in the LXX. I have been especially interested lately in what it means to wait on the Lord. Sometimes I call out to him, “Show me where I am going.” His answer is always, “Do you know where to take the next step?” “Yes,“ I respond. “Good, then that is all you need to know,” he answers.

I had a great question from a friend last week. Chris asked about the translation of Acts 6:2. The Jewish widows were being given preferential treatment over the Hellenistic widows, and the Apostles say, “It would not be right for us to neglect the ministry of the word of God in order to wait on tables” (NIV).