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 CSB 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.

Paul is combating the false theology of the opponents in Ephesus who put too much emphasis on the law. In verse 8, he's going to agree with them that the law is good, but then qualifies that it has to be used as it is intended.

This is one of Paul's many puns that rarely makes it into translations. "The law (νόμος) is good, but it must be used lawfully (νομίμως)." Since that really doesn't make any sense, most translations need to interpret νομίμως.

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 perceived extravagant waste of money. Jesus responds, “‘Leave (ἄφες) her alone,’ Jesus replied. ‘It was intended that (ἵνα) she should save this perfume for the day of my burial’” (NIV). “It was intended” was added to make some sense of Jesus’ statement, but does that mean Mary changed her mind? She had intended to save it for the actual day of his burial, but changed her mind and poured it out in anticipation of his death?

It is good to be back. It’s been a busy summer full of friends at our cabin, hand surgery on my right hand, and a full knee replacement for my wife. Needless to say, nothing’s been quite normal so I had to take a break from writing. I’ll be starting up the Greek Verse of the Day and the Greek Word of the Day as well as Monday with Mounce.

Someone wrote about the use of the word “contend” in Jude 1:3. I think this is an interesting example of how a word gets into our translations that probably isn’t the best word. Jude is telling his people that they have to “fight” for the faith. Two problems with the translation “contend.”

In the near future, we are going to start selling only streaming access to our lectures. You will no longer be able to purchase flash drives. 

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).

There is a peculiar change in the 2011 NIV. The 1984 says, “Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.” The 2011 edition begins the verse, “Who then is the one who condemns? No one.” Where does the “no one” come from? Not the Greek.