Translation Methods and Original Text Comparison in Bible Study
Translation Methods and Original Text Comparison in Bible Study
The study of the Bible involves understanding the original texts and their translations. The original texts of the Bible were written in Hebrew, Aramaic, and Greek, and over time, they have been translated into various languages [3]. The process of translation is crucial in Bible study, as it affects the interpretation of the text.
The earliest translations of the Bible were made into Aramaic, known as Targums, which were used by the Jews after their return from captivity [1]. The Targums were necessary because the Jews had lost familiarity with Hebrew. The Septuagint, a Greek translation of the Hebrew Bible, is another significant early translation [2].
In comparing translations, scholars examine the differences between various versions to understand the nuances of the original text. For instance, the Greek text of the New Testament has variations across manuscripts, which can impact interpretation [4, 5, 6, 7, 8]. John Chrysostom's homilies on the Gospel of John and Hebrews demonstrate an awareness of textual variations and their implications for understanding the text [5, 8].
The comparison of spiritual things with spiritual, as mentioned in 1 Corinthians 2:13, is a principle that guides the interpretation of Scripture. This involves understanding the Old Testament in light of the New Testament and vice versa [10]. Calvin's commentary on Genesis illustrates this principle, where he references other biblical passages to elucidate the meaning of the text [9].
The history of the text of the Old Testament is complex, with the original text being written on skins and rolled into volumes [3]. The transmission of the text over time has resulted in variations, making it essential to study the original languages and compare translations.
In Bible study, understanding the methods of translation and comparing original texts is vital for accurate interpretation. By examining the history of the text, the process of translation, and the comparison of spiritual things with spiritual, scholars can gain a deeper understanding of the Bible.
The Eastern Orthodox tradition, as represented by John Chrysostom's homilies, emphasizes the importance of understanding the original text and its transmission [4, 5, 6, 7, 8]. The Reformed tradition, as seen in Calvin's commentary on Genesis, also highlights the significance of comparing Scripture with Scripture [9]. The Presbyterian tradition, as represented by Jamieson, Fausset & Brown's commentary on 1 Corinthians, further underscores the importance of understanding the original text and its interpretation [10].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Version — A translation of the holy Scriptures. This word is not found in the Bible, nevertheless, as frequent references are made in this work to various ancient as well as modern versions, it is fitting that some brief account should be given of the most important of these. These versions are important helps to the right interpretation of the Word. (See SAMARITAN [653]PENTATEUCH.) 1. The Targums. After the return from the Captivity, the Jews, no longer familiar with the old Hebrew, required that their Scriptures should be translated for them into the Chaldaic or Ar”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Targum — [See [1199]Versions, Ancient, Of The Old And New Testaments, [1200]Versions, Authorized]”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Old Testament — I. TEXT OF THE OLD TESTAMENT.-- + History of the text. -A history of the text of the Old Testament should properly commence from the date of the completion of the canon. As regards the form in which the sacred writings were little doubt that the text was ordinarily were preserved, there can be written on skins, rolled up into volumes, like the modern synagogue rolls. (Psalms 40:7; Jeremiah 36:14; Ezekiel 2:9; Zechariah 5:1) The original character in which the text was expressed is that still preserved to us, with the exception of four letters, on the M”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: and practice within the Church. For all information with respect to the Text and Manuscripts of these Homilies, the learned reader is referred to the Greek Edition of Mr. Field, which has been of great service, as affording a safe basis for the Translation. The paucity of materials possessed by Savile, and the carelessness of the Benedictine Editor, had left much room for improvement by a judicious and faithful use of the existing copies. It may now at last be hoped, that we have a Text very closely approximating to the genuine work of the Author. For the ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: particular words and constructions, as of the general cast, both of the phraseology and the structure of the sentences; but that this similarity arises, not from the identity of the writers, but from the fact that both wrote in somewhat better Greek than is found in the rest of the New Testament. The grammars of the New Testament Greek continually refer to the fact, that certain classical constructions are found only, or at least more frequently, in these writers than elsewhere. But this does not prove more than that the author of this Epistle, as m”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: iii Preface to the American Edition. ———————————— In the preparation of this volume of Chrysostom’s Homilies on Acts and Romans, the effort has been to improve the Oxford edition by some changes and corrections, and by the addition of critical and explanatory notes. The translation remains substantially unchanged. Frequent minor changes have, however, been made in phraseology, where it has seemed to me that the sense could thereby be made plainer. Archaic and obsolescent words or expressions have often been replaced by more idiomatic modern language.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: documents as before, but C here presents marked differences of text. B K, with or without one or two other mss. , will be found very generally wrong, with the peculiarities of the altered text. C sometimes joins them, but oftener stands aloof, frequently uniting with I or L in giving the true text, and sometimes standing alone for the right. In Philippians (out of four mss. , C E F G) C G will quite frequently give the altered text, but there is not such uniformity as in the Homilies on the other Epistles. It may be added that (a”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”