Legacy Standard Bible (LSB) - Round Table Discussion

00:00:00.000 | Well, here we are, all again, another round.

00:00:07.600 | And unlike the first time where we kind of did some more general ideas behind the translation,

00:00:13.640 | this time we want to go into a little bit more detail, kind of take people behind the

00:00:17.080 | scenes.

00:00:18.080 | They have a lot of questions.

00:00:19.080 | They're great questions.

00:00:20.240 | And sometimes people just don't know all that goes behind a translation.

00:00:24.800 | And by giving them that information, it can be really clarifying and really edifying.

00:00:29.440 | And so that's kind of the goal of this time.

00:00:30.760 | I'm just going to ask you questions.

00:00:32.220 | This time I don't have to work as hard.

00:00:33.880 | I can ask you guys the questions and you all can help us understand better the nature of

00:00:39.520 | translation and what we did in the Legacy Standard Bible.

00:00:44.920 | So with that in mind, kind of a first question, regards of fundamental framework kind of issue.

00:00:52.080 | Sometimes when people come to their translation, they're looking for what speaks to me, what

00:00:57.360 | sounds good to me.

00:00:58.520 | It uses my kind of language.

00:01:00.480 | I like the way it sounds.

00:01:02.960 | And while that's not bad and those aren't wrong ideas, the question I would have is,

00:01:08.920 | is that the most fundamental question we should be asking when we think about the issue of

00:01:13.200 | translation?

00:01:14.200 | So Jason, help us to think through the notion of a window.

00:01:17.560 | What is the purpose of a translation, specifically a Bible translation, a translation of the

00:01:21.480 | Scripture, the Word of God?

00:01:23.960 | And help us to have the right approach here as we begin.

00:01:26.680 | Yeah.

00:01:27.680 | I think one of the things that, as we approach the project in general, is that the fundamental

00:01:35.280 | aspect of what we're looking to accomplish is having a window for the reader to be able

00:01:43.680 | to peer into the original language.

00:01:45.880 | We are, I would say, we are strong in holding to inspiration.

00:01:52.400 | We look at that every part, every word is inspired and the whole of Scripture is inspired.

00:01:58.520 | And so with that kind of a fundamental baseline as we approach the text, we're looking to

00:02:05.880 | replicate an author's word choice, a particular wordplay that he has decided to do.

00:02:13.040 | And so our goal was not to simply kind of smooth it out and be stylistic and do different

00:02:18.720 | changes and things like that.

00:02:20.320 | Our goal was to be as close to the original so the reader could look into that window

00:02:24.720 | and see this is what the authorial intent accomplished.

00:02:30.440 | This is how we looked at the text and worked hard to replicate what the original said into

00:02:37.040 | English as best we could so the reader could see the word plays, they could see the authorial

00:02:43.200 | flow and thought.

00:02:44.280 | One of the things that comes to mind is 2 Timothy 3.17 and the NASB has this, "so that

00:02:52.720 | the man of God may be adequate and equipped for every good work."

00:02:56.760 | But there's a wordplay there, "artos" and "exartos" and so you have this idea of being

00:03:03.160 | equipped and then we wanted to show that emphasis of that second term use, that perfect participle

00:03:10.300 | of being thoroughly equipped and that's kind of when you look at it and it may seem redundant

00:03:15.920 | but it's not redundant because as we really hold fast to what the author chose, inspired

00:03:23.880 | by the spirit, looking at and choosing that wordplay, we wanted to replicate that as best

00:03:29.160 | we could for the reader so they could follow along because the goal I think in all of it

00:03:33.800 | is to be that window to show what the author has written versus kind of the stylistic and

00:03:39.540 | smoothing it out.

00:03:40.680 | - Yeah, so in other words, a translation is not necessarily what I'd like it to be but

00:03:45.640 | what the scripture says and that's kind of the standard and in this case, we're trying

00:03:51.240 | to make sure that when people read their Bible, in a sense, it's almost as if they're reading

00:03:56.560 | the Greek and Hebrew, what we would see when we read Greek and Hebrew and so if something's

00:04:00.520 | repeated there, we should repeat it.

00:04:03.040 | If there's a wordplay there, we should read it and have it that way because we're trying

00:04:07.920 | to replicate, we're trying to be that window into the original.

00:04:11.320 | That's really helpful.

00:04:12.320 | - Yeah, and it goes into even levels of grammar so we talked about either repetition or as

00:04:19.260 | Jason said, trying to see the emphatic, the participle, the perfect but if you see a series

00:04:25.960 | of participles, sometimes in the NAS, it was translated as a verb or as an imperative.

00:04:31.280 | We tried to demonstrate, no, there's actual parallelism that the author was trying to

00:04:35.000 | convey and we're going to capture that as much as possible for this translation.

00:04:40.200 | - Yeah, no, this is helpful.

00:04:42.000 | We are trying to replicate what is going on in the original text and so we're not really

00:04:47.720 | making decisions based upon what we would like.

00:04:51.680 | We're making decisions based upon the standard which is what the original said and matching

00:04:57.000 | that.

00:04:58.000 | That's kind of determining us.

00:04:59.200 | - Yeah, because when you think of like Mark, right, and you look at Mark and we translated

00:05:04.080 | all the chi's in Mark because Mark specifically chose those chi's and so it might seem redundant

00:05:10.440 | at first, the ands, the ands, the ands in that but Mark specifically chose those things

00:05:16.080 | for a reason and so leaving it there for the reader to be able to follow and then also

00:05:21.480 | ask the question, why did Mark choose to structure his gospel that way?

00:05:27.120 | - Yeah, this is helpful.

00:05:29.160 | Our choices are really determined by the Bible's choices in that way.

00:05:33.840 | - Let me, can I add one more example to this?

00:05:35.680 | I think it's helpful.

00:05:36.680 | - Please.

00:05:37.680 | - Especially in John.

00:05:38.680 | So John, in his gospel, tries to emphasize this eternality of eternal life and protection

00:05:45.000 | that we get from God and so I remember we had a long discussion about how to best capture

00:05:50.680 | this.

00:05:51.680 | - I remember that.

00:05:52.680 | - So one example is from John chapter eight.

00:05:53.680 | It's a famous verse.

00:05:54.680 | I will give them eternal life and they will never perish but we added ever because in

00:06:00.720 | the original Greek, there is more emphasis just never perish and there's different ways

00:06:04.120 | to say that and so in order to show this to the reader, we did this in every single instance

00:06:11.040 | of that phrase.

00:06:12.040 | - Yeah, there's a very emphatic negation or extension and there's several levels of it

00:06:17.760 | and this is the most intense and yeah, I remember we really wrestled with how to convey that

00:06:23.360 | and each of those distinctions properly and that's a great example.

00:06:27.160 | That's really helpful and all of this I think illustrates that I think earlier in our conversation,

00:06:34.400 | Pastor John, Dr. MacArthur said, "Do you guys have a manual for these kinds of things?"

00:06:38.640 | and we said, "No, there's no written guidebook."

00:06:41.520 | I mean, sometimes I think we wish there was one that kind of said, "Step one, do this.

00:06:45.520 | Step two, do that," but that doesn't mean that there weren't carefully designed reasons

00:06:52.000 | and carefully designed principles that drove every single decision.

00:06:56.200 | It wasn't done on a whim and so I think it's good to take people behind the scenes and

00:07:01.520 | show these are the decisions, these are the principles involved and they guided and they

00:07:08.320 | actually set the boundary lines and determine the decisions that we made and so I just like

00:07:13.520 | to walk through some of these big principles and it even helps people to know how we thought

00:07:19.080 | through this and it makes them better able to use a translation because they would know,

00:07:23.280 | "Oh, if the translators did this here, well, that's probably because of this so I need

00:07:28.280 | to be looking for something like that as I study the Bible," and so this kind of gives

00:07:32.160 | them that insider information in a good way.

00:07:35.500 | So with that in mind, let's go through some rules.

00:07:37.960 | Here's the first one, "If it ain't broke, don't fix it," Paul, speak to us on the nature

00:07:43.020 | of that and the implications of that.

00:07:45.320 | So the one thing that I have tried to emphasize to folks as they've asked about the translation

00:07:49.960 | along the way is that we're building upon the preexisting NASB translation and oftentimes

00:07:58.320 | in our discussions, we would say that, "If it's not broken, then don't fix it.

00:08:02.560 | We're not trying to reinvent the wheel here."

00:08:04.880 | The implication is if you're not familiar with the NASB as a translation, this is not

00:08:10.120 | going to read as radically different.

00:08:11.800 | I mean, it doesn't but that's the point.

00:08:15.240 | If you're very, very familiar with the NASB, you'll see the changes we've made and we're

00:08:20.720 | building on that foundation.

00:08:22.800 | But in many senses, the aim of the project was to preserve and improve upon an already

00:08:29.080 | existing translation.

00:08:30.560 | Yeah.

00:08:31.560 | I think sometimes people wonder when new translations come out, is this undermining people's confidence

00:08:37.360 | in translation?

00:08:39.160 | And I would say that this project in a lot of ways is the opposite of that.

00:08:43.360 | What it's trying to do is confirm for generations to come, they did it right.

00:08:48.980 | They did it right.

00:08:49.980 | They did it right over and over and over again.

00:08:52.280 | You can trust this.

00:08:53.760 | It stands the highest scrutiny.

00:08:55.800 | It stands multiple rounds of scrutiny.

00:08:58.360 | They did it right.

00:08:59.360 | And I think that's really important for us to emphasize to people, especially as translations

00:09:03.500 | are coming out and people are thinking, "Well, can anybody figure out what the Word of God

00:09:07.840 | says?

00:09:08.840 | What was written?"

00:09:09.840 | And the answer is yes.

00:09:11.720 | They got it right and that's a legacy that we want to leave with people.

00:09:15.360 | When you read a psalm or you read any passage and it reads very much like you've read it

00:09:19.880 | and you read it and you compare it to NASB and you say, "You guys didn't change anything

00:09:23.640 | here."

00:09:24.920 | And that's because it was right.

00:09:27.000 | It was done right.

00:09:28.080 | And we affirm NASB in that regard.

00:09:31.520 | I mean, I'm thinking of Psalm 23.

00:09:33.420 | It's going to read like it's been read, but then you get to verse six and there's going

00:09:37.640 | to be one word that is different because we could make that word more precise and the

00:09:43.080 | word is "follow" versus "pursue."

00:09:46.440 | God's loving kindness and goodness, usually it says, "We'll follow you all the days of

00:09:50.360 | your life."

00:09:51.360 | But we adjusted it to "pursue all the days of your life" because the word is "pursue"

00:09:56.840 | and it's the same word that is used when enemies pursue righteous people, like when the Egyptians

00:10:02.600 | were pursuing the Israelites in order to kill them.

00:10:04.960 | Well, that's the word that is used in Psalm 23 and you're thinking, "Well, that's a bad

00:10:09.040 | word."

00:10:10.040 | Well, no, the point of it is that God's pursuit with His goodness and loving kindness is intense,

00:10:16.240 | but it's the good version of it.

00:10:17.440 | But you read the entire Psalm, Psalm 23, it's going to read very much the same until you

00:10:20.920 | get to that one word and that'll be the only difference.

00:10:23.620 | But again, that affirms that NASB did it well.

00:10:26.640 | - But I would also add that if there is no change that's evident, it doesn't mean we

00:10:30.600 | skipped it.

00:10:31.600 | - That's right.

00:10:32.600 | - We haven't thought about it and we've ultimately decided, "No, this is the best way to say

00:10:37.200 | this."

00:10:38.200 | - That's right.

00:10:39.200 | We went through everything.

00:10:40.200 | - Exactly.

00:10:41.200 | - Verse by verse, word by word, Old Testament to New Testament.

00:10:44.280 | And often it came out to be, "This is good.

00:10:47.400 | This is good.

00:10:48.400 | There's no need to change it.

00:10:50.240 | It's the way it should be and it's an affirmation that you can really trust your translation.

00:10:55.000 | It's well done."

00:10:56.000 | - And the affirmation of the man who did the work.

00:10:58.040 | - That's right.

00:10:59.040 | - Years ago.

00:11:00.040 | - I grew up in the NASB since I was 10 years old.

00:11:02.920 | And so all my memorization, everything was done in the NASB.

00:11:06.080 | And having gone through this project, it was so reaffirming that this is a great translation

00:11:11.280 | of the English.

00:11:12.280 | And I think for people who have loved the NASB translation, have used it, have memorized

00:11:17.840 | it, you should be reaffirmed in that commitment and affection.

00:11:21.960 | And this is going to take it to a different level in nuancing certain things like Joe

00:11:25.440 | just exemplified.

00:11:26.440 | - Yeah.

00:11:27.440 | And there were several times that we talked about changing something and we looked at

00:11:31.840 | trying to do it and then we would circle back and go, "No, actually, this is the best way

00:11:36.840 | that it could be rendered."

00:11:38.000 | - And even when we did make a change, I mean, one of the things people don't think about

00:11:41.440 | is when you have to swap a word, what word do you put there?

00:11:45.640 | And we had to go through the vocabulary of NASB because you can't just insert a word

00:11:50.920 | that stands out from the normal diction of the New American Standard.

00:11:55.640 | You have to have something that blends in, that matches.

00:11:58.320 | And ultimately, I guess you could say this way for people, we just wanted to make the

00:12:02.680 | New American Standard more New American Standard in a lot of ways.

00:12:06.960 | And we're not trying to deviate from that, we're trying to actually build upon what they

00:12:11.120 | always wanted it to be and we were given an opportunity to help make it further that way.

00:12:16.160 | Well, another kind of rule that we had along the lines that we've been just talking about

00:12:21.720 | is we'd only make a modification if there was an issue, for example, of accuracy, of

00:12:28.160 | accuracy.

00:12:29.160 | And what do we mean by accuracy?

00:12:31.680 | One of the things might be bringing out a nuance of grammar.

00:12:34.480 | I know, Dr. Varner, you and I were talking earlier about something in Matthew 13.

00:12:41.240 | And why don't you share that with us?

00:12:42.400 | - Yeah, it's a very small thing, but it is significant.

00:12:47.440 | It's in the parable of the soils and it says that others of the seed, as they were sown,

00:12:53.560 | fell on the rocky ground, others fell among thorns.

00:12:58.560 | But then the good seed fell on the good ground and instead of saying and yielded a crop,

00:13:07.120 | we put and were yielding a crop.

00:13:10.360 | Well, why did we switch from simple past tense to this were yielding?

00:13:17.120 | In the Greek, it's the aorist tense and the imperfect tense.

00:13:22.120 | And I think we did make a right decision by saying and were yielding a crop because there

00:13:28.840 | you see the process.

00:13:31.880 | Grow it down, it roots, and it grows, and then it's yielding a crop.

00:13:41.120 | That's the process.

00:13:42.920 | Obviously, that yielding a crop would be over months.

00:13:48.200 | And the imperfect tense there has that what is called the imperfective aspect, the continuing,

00:13:54.640 | the process.

00:13:55.640 | Now, it's a very small thing.

00:13:58.240 | But other translations just say and yielded a crop.

00:14:01.880 | And they don't recognize, many of these translations, that there's a shift in the

00:14:06.400 | tense.

00:14:07.400 | Well, why did the author shift the tense?

00:14:11.600 | He wanted to make a point.

00:14:15.280 | I want you to notice this, boy, the whole process of the crop developing there.

00:14:23.480 | Small thing, but I think it's more accurately reflecting the Greek.

00:14:29.200 | I think that just illustrates that the choices of the scriptures, going back to inspiration,

00:14:35.720 | they're deliberate.

00:14:36.720 | And when we reflect those choices, it's not because we arbitrarily chose to do so.

00:14:42.320 | It's because the Bible told us to do so.

00:14:44.680 | And if Matthew changed his tense there, we ought to change the tense.

00:14:49.160 | That's right.

00:14:50.160 | That's right.

00:14:51.160 | So there's issues of accuracy relative to grammar.

00:14:53.080 | Joe, did you have something on the Old Testament?

00:14:54.840 | Well, there's a accuracy with respect to meanings of words, again, with the new ones.

00:15:01.240 | You can think about Jonah, where Jonah is fleeing from God in the beginning of Jonah

00:15:07.080 | chapter 1.

00:15:08.080 | And he goes into the ship, and God sends a storm on the sea.

00:15:14.200 | And it describes the ship as typically the texts would say that the ship was about to

00:15:20.220 | break apart in the storm.

00:15:23.180 | But the Hebrew says that the ship was thinking to break apart.

00:15:29.380 | And you look at that nuance, and you're thinking the ship was thinking.

00:15:32.840 | What was the ship thinking, right?

00:15:35.520 | But that nuance is deliberately put into the text because it's putting in line what the

00:15:40.120 | ship was doing with all of the other inanimate objects, right?

00:15:44.200 | God sends wind, inanimate object, and it submits to God.

00:15:48.040 | God sends a worm, and it submits to God.

00:15:52.300 | God sends a fish to swallow Jonah.

00:15:54.400 | It submits to God.

00:15:55.720 | And so all of these inanimate objects are submitting to God.

00:15:59.120 | And now the ship is also thinking in a way that aligns with all of these other elements

00:16:03.480 | that are submitting to God, which is in contrast to what Jonah is doing, right?

00:16:07.880 | And so it brings out this nuance, this detail brings out a theological point that even the

00:16:12.260 | inanimate objects are submitting to God.

00:16:14.520 | And yet Jonah, who is created in the image of God and who is a prophet of God, is refusing

00:16:18.480 | to submit to God.

00:16:19.480 | It comes out just from the fact that the word is "think."

00:16:22.520 | And just like the imperfect was yielding, it has theological implications on the believer's

00:16:27.080 | life.

00:16:28.080 | Absolutely.

00:16:29.080 | Process of growing and bearing fruit.

00:16:31.160 | All of these are theologically significant because the Scripture is theologically significant.

00:16:36.640 | Thinking through accuracy, it's not just word choice or grammar.

00:16:40.060 | It can even be because we're wanting to be a window into what was originally written.

00:16:44.500 | Well, that gets into textual criticism, upholding what was originally written, making sure we

00:16:49.760 | safeguard that and affirm that carefully.

00:16:53.200 | So on the New Testament side, Dr. Varner, help us to think through what was the process

00:16:58.740 | of that like and give us some examples.

00:17:01.060 | Yes.

00:17:02.060 | Well, in case people don't realize it, we're working from Greek text in the New Testament

00:17:06.880 | and Hebrew and Aramaic text in the Old Testament.

00:17:09.840 | We didn't just look at the NASB's English and said, "How can we improve it?"

00:17:14.140 | That's right.

00:17:15.140 | We're looking underneath the NASB at these Greek texts.

00:17:19.100 | Now, what Greek text do you translate?

00:17:23.020 | Erasmus, great scholar, and did us a great service by bringing together the first printed

00:17:29.460 | Greek New Testament, worked from only six manuscripts.

00:17:33.280 | That's all he had.

00:17:34.760 | And all of them were later than the 12th century AD.

00:17:38.360 | And he produced a great New Testament that became the basis for Tyndale and the Geneva

00:17:45.660 | Bible and the authorized version, the King Jimmy's version.

00:17:50.380 | Wonderful.

00:17:51.380 | But in the succeeding centuries, other manuscripts much, much earlier than the 12th century were

00:17:59.660 | discovered, some of them huge, some of them on papyri.

00:18:04.740 | And they had earlier readings that may have been changed through the years.

00:18:10.460 | And it's not Erasmus' fault.

00:18:12.400 | He just worked with what he had.

00:18:14.320 | Now we work with what we have, and text critics are saying maybe there's a few changes because

00:18:20.500 | the earliest manuscripts support a different reading.

00:18:24.620 | Now it's not radical, but it is important.

00:18:27.580 | One of my favorites is Jude 5.

00:18:30.940 | In Jude 5, we read, I want to remind you, though you know all things, the King James

00:18:38.260 | and many translations have that the Lord, having once saved a people out of Egypt, subsequently

00:18:44.500 | destroyed those who did not believe.

00:18:48.540 | Our translation has Jesus having once saved a people out of the land of Egypt, subsequently

00:18:55.780 | destroyed those who did not believe.

00:18:57.720 | And that might come shocking to the reader, Jesus saved the Israelites out of Egypt?

00:19:04.240 | But the earliest and best manuscripts have Jesus, not Lord.

00:19:10.800 | And maybe later scribes say, "Wow, that's a little bit shocking to see Jesus in the

00:19:15.280 | Old Testament."

00:19:16.920 | But it's not unbiblical.

00:19:20.160 | First Corinthians 10 says, "They drank of the rock that followed them, and that rock

00:19:25.280 | was Christ."

00:19:26.280 | So, and we believe in Jesus' pre-existence.

00:19:30.240 | So the earliest and best manuscripts have Jesus there.

00:19:34.980 | But we don't just do that on our own.

00:19:37.480 | We looked at other editions of the Greek New Testament, and the Nestle-Alan 28th edition

00:19:43.960 | has Jesus.

00:19:45.480 | The SBL Greek New Testament has Jesus.

00:19:49.100 | The Tyndale House Greek New Testament, the last two of those editions done by evangelicals,

00:19:53.840 | has Jesus.

00:19:54.840 | So we didn't just go out on our own and say, "Well, early manuscripts have it, but

00:19:58.960 | we don't care what anybody else says."

00:20:02.120 | The published Greek New Testaments today all have Jesus.

00:20:07.400 | And I'm surprised that more translations haven't really gone to that.

00:20:12.560 | It's theologically sound, and it's supported by the earliest and best manuscripts.

00:20:19.720 | Now, but also, we don't want to make changes too radically.

00:20:26.180 | We realize that there's tradition, and we realize that there's support for some readings

00:20:34.200 | that may be questionable that is earlier.

00:20:38.400 | I think of Acts 8 37.

00:20:41.760 | This is the incident of Philip and the Ethiopian eunuch, and verse 36 says, "He's ready

00:20:47.840 | to get baptized."

00:20:48.840 | The eunuch says, "Look, water.

00:20:51.240 | What prevents me from being baptized?"

00:20:54.120 | And the next verse says, "And Philip said, 'If you believe with all your heart, you

00:20:58.200 | may.'"

00:20:59.200 | And he answered, "I believe that Jesus Christ is the Son of God."

00:21:02.720 | And he ordered the chariot to stop, and they went down, and they were baptized.

00:21:06.920 | The problem is the earliest manuscripts don't have verse 37, where Philip says, "If you

00:21:14.160 | believe with all your heart, you may."

00:21:16.600 | Now, there's nothing wrong with that text.

00:21:19.400 | That is speaking the truth, but maybe some later scribes said, "This jumped from what

00:21:27.200 | prevents me from being baptized," and he ordered the chariot to stop, and they went down to

00:21:32.240 | the water, and he baptized them.

00:21:34.480 | Well, we require a confession of faith, don't we?

00:21:37.480 | Yes.

00:21:38.480 | Well, he must have required a confession of faith, so they put that in there.

00:21:41.760 | And of course, the question comes up, if it was original, why would anybody drop that

00:21:46.440 | out?

00:21:47.440 | Why would anybody drop that out?

00:21:48.960 | Because it's theologically sound.

00:21:50.920 | But if it wasn't in there, you can see how some later scribes say, "Let's make sure that

00:21:55.280 | people understand that the Ethiopian believed."

00:21:59.440 | But notice the transition without the verse.

00:22:03.440 | "Look, water, what prevents me from being baptized?"

00:22:07.680 | And he ordered the chariot to stop, and they went down in the water, and Philip baptized

00:22:12.960 | him.

00:22:13.960 | So now, with all due understanding of the earliest manuscripts not having it, there's

00:22:20.160 | a tradition here, and we don't want to just run roughshod over the tradition, and so we

00:22:27.840 | have included that verse, but in brackets.

00:22:32.240 | And there's nothing theologically wrong in the content of the verse, but we put it in

00:22:38.120 | brackets, and future editions will have a note, "The earliest manuscripts do not have

00:22:43.960 | this verse."

00:22:45.960 | But that takes some work.

00:22:47.840 | We don't want to do things on our own, but we have other texts that support, like the

00:22:53.560 | Jude 5, and other texts do not have Acts 8:37, and some texts have it with brackets around

00:23:01.760 | it.

00:23:02.760 | And that's what we've chose to do.

00:23:04.480 | Not run roughshod over tradition, but respect it, but also make decisions not just on tradition,

00:23:12.080 | but on the earliest and the best manuscripts.

00:23:14.520 | - That's really helpful, and by putting things in brackets and in footnotes, just like the

00:23:19.000 | New American Standard did, I mean, we're not reinventing the wheel there, we're just adopting

00:23:24.240 | their philosophy, and it's a good one, because our job is to give people the resources to

00:23:29.040 | understand what's going on, to make informed decisions, and this provides them the opportunity

00:23:35.960 | to do so, and that's kind of been our goal.

00:23:38.840 | This is good for accuracy.

00:23:40.540 | Another aspect of accuracy on textual criticism is not just the New Testament side, but on

00:23:46.080 | the Old Testament side.

00:23:47.080 | Joe, help us out here.

00:23:48.080 | - Yeah, the rigor that goes into looking at the textual critical matters in the Old Testament

00:23:52.680 | is just as rigorous as in the New Testament, and I think in that regard, I would just affirm

00:23:58.660 | what we said earlier, that NASB did a great job, and we consulted various questions that

00:24:03.940 | arose, but we worked with the BHS, so the Biblia Hebraica Stuttgartensia, and they have

00:24:10.000 | excellent notes for us in a textual critical apparatus.

00:24:13.160 | There's also Masoretic notes on the sides which sometimes relate to textual critical

00:24:17.280 | matters.

00:24:18.280 | We consulted those, then there's also the Biblia Hebraica Quinta that's coming out.

00:24:23.200 | It's partially out, not all of it, but those are also available for consideration, and

00:24:29.620 | of course, there's the versions, the translations.

00:24:32.060 | There's the Septuagint, there are the Targums, which are in Aramaic.

00:24:36.660 | There's the Syriac Peshitta, in Syriac, of course, the Latin, so all of those were, when

00:24:41.700 | questions arose, we could consult those and make decisions, and for the most part, we

00:24:47.220 | affirmed what NASB did.

00:24:49.180 | But there were some parts that we made adjustments to, but with footnotes and recognition that

00:24:58.060 | there was a change made.

00:24:59.060 | Now, just as an example of what we affirmed, in Ruth chapter 4, verse 5, there's a textual

00:25:03.900 | critical matter when Boaz is talking to Polonium Moni, and the elders.

00:25:12.140 | He says to him that, you know, the moment that you acquire the field from Naomi, you

00:25:18.380 | also acquire Ruth.

00:25:20.100 | And there's a question, does he say, "You acquire Ruth," or, "I acquire Ruth?"

00:25:24.300 | The text could go either way.

00:25:25.940 | I mean, so after considering the Hebrew, the internal evidence, the logic of the text,

00:25:32.820 | consulting the various translations, the Aramaic, the Greek, we decided that the NASB did it

00:25:39.140 | right.

00:25:40.140 | That you will acquire Ruth with the property, and so we left that as is, with the footnote

00:25:46.300 | explaining that there is a question there.

00:25:49.060 | But a smaller textual critical question appears in Deuteronomy chapter 11, verses 13, 14,

00:25:55.220 | and 15, and there the context is that Moses is speaking to the people, and he's saying

00:26:01.640 | to them that he's reciting God's commandments to them, and he's saying that, "If you obey

00:26:06.020 | me, you will be blessed."

00:26:07.020 | Right?

00:26:08.020 | He's saying, "If you obey the commandments that I'm giving you," and this is Moses speaking,

00:26:13.100 | then verse 14 continues to say that, "Then he will send you rain."

00:26:19.420 | Now, "he" is a reference to God, but the Hebrew says, "I will send you rain."

00:26:25.460 | And so there is a rough transition in the Hebrew where Moses says, "If you obey the

00:26:30.980 | commandments that I am giving you, then I will give you rain."

00:26:34.940 | It sounds as if Moses is the one who's sending the rain.

00:26:38.020 | Well, after considering the external evidence and the internal evidence, we came to the

00:26:43.220 | conclusion that it has to be "I."

00:26:45.660 | But that's what the Hebrew text says, and there's no evidence, strong evidence to suggest

00:26:50.020 | that it should be otherwise.

00:26:51.620 | And so then we looked at the rest of the Old Testament, and we searched and saw, does the

00:26:56.060 | Old Testament do this anywhere else, where there's this sharp, if you will, transition

00:27:00.560 | from one speaker to another speaker, and it's actually, there's plenty of examples.

00:27:05.340 | Zechariah 12, verses 8, 9, and 10, Zechariah is speaking, and then there's an immediate

00:27:10.820 | switch to Yahweh speaking.

00:27:13.380 | And so because of that, we adjusted the NASB, and we put "I" in the text, and we put "he"

00:27:20.020 | in the footnote, and then we have a small comment explaining that there is a question

00:27:23.980 | there.

00:27:24.980 | - And even in that case, I think we put "I, Yahweh," so that people would know it's not

00:27:29.620 | Moses, it's Yahweh Himself giving these exhortations, these conclusions, just for the sake of clarity.

00:27:36.660 | And that's in italics.

00:27:37.660 | - And it's in italics, so that it's clear that this is a clarification.

00:27:40.700 | - Yes, it's us helping the reader just to make sure that they don't confuse it.

00:27:44.660 | But that's the drama of the text.

00:27:46.980 | That's the drama of the text.

00:27:47.980 | - Another note on the italics, I was thinking a little bit earlier that some of the criticism

00:27:52.580 | against the NASB has been there's too many words in italics.

00:27:56.820 | And people have sent us suggestions, "Can you please minimize that in your translation?"

00:28:01.380 | And we took that for consideration, and we did, I think, our best to minimize the italics.

00:28:06.860 | But if it's still in there, it's really the smoothest way to read the English.

00:28:10.900 | - Yeah, and that's what readers have said when they've turned drafts back to us.

00:28:16.660 | Having read it, they said, "This is really smooth.

00:28:18.780 | It reads nicely.

00:28:21.260 | I don't see anything abrasive."

00:28:22.860 | And I think that's just the right balance of having enough italics to help make grammatical

00:28:27.820 | sense, but not having too much that it's unnecessary.

00:28:32.260 | And sometimes readers will come back and say, "I think we could drop that one, too."

00:28:35.220 | And we're saying, "Oh, that's great.

00:28:36.820 | We'll do it."

00:28:37.820 | Because we're for that, absolutely.

00:28:40.340 | Another aspect of accuracy is allusions, recognizing allusions.

00:28:45.020 | The NASB had things in small caps when they alluded back to the Old Testament.

00:28:49.660 | That's a great marker, and we tried to look at different resources to help us do that.

00:28:55.140 | Jason, do you have any examples of that?

00:28:57.900 | - Yeah, one of those allusions in the small caps for the Old Testament is in 2 Thessalonians

00:29:04.900 | 2, verse 8.

00:29:06.820 | And that reads that, "And then the lawless one will be revealed, whom the Lord Jesus

00:29:11.580 | will slay with the breath of his mouth."

00:29:14.580 | And that's really pointing back to Isaiah 11, 4, and making that connection of the righteous

00:29:21.140 | Messiah, the righteous branch who will rule in Isaiah 11.

00:29:25.600 | And so there's this pointing back to the Old Testament that Paul does in the context of

00:29:33.420 | Jesus coming and slaying the lawless one with his breath that's linking it back to Isaiah

00:29:40.420 | chapter 11.

00:29:41.500 | There's a couple that, you know, as we work through it, we wanted to make sure that as

00:29:46.420 | best we could, we could help the reader kind of be able to trace back when the author was

00:29:51.640 | alluding to an Old Testament text so they could go back and deepen their study.

00:29:56.020 | One was that really, I think, those that read Philippians that maybe even caught them off

00:30:01.540 | guard is Paul actually alludes to Job 13.

00:30:07.220 | In Philippians 1, 19, he says this, "For I know that this will turn out for my salvation."

00:30:12.180 | And so you go back to Job 13, and then that context, Job 13, 16.

00:30:18.360 | But even in 15, "Though He slay me, I will trust in Him, hope in Him.

00:30:24.260 | And then this will turn out for my deliverance."

00:30:26.660 | And Paul actually draws off of that language.

00:30:29.340 | And there's a depth there that I think if you didn't see that, you'd miss it.

00:30:34.260 | Same thing with chapter 2, right?

00:30:37.340 | There's the whole "Every knee will bow and every tongue will confess" in chapter 2, verses

00:30:42.100 | 10 and 11.

00:30:43.100 | And I think that the NAS had those in capitals, but one of the things that I think that, you

00:30:48.220 | know, for us, especially with this translation, is we put in small caps "LORD."

00:30:53.140 | And I think that, because as I was paying attention to people talking, you're like,

00:30:57.860 | "Well, how are they going to translate 'LORD' in the New Testament?

00:31:00.660 | Are they going to superimpose 'Yahweh'?"

00:31:04.260 | Because it's kurios, and all those questions.

00:31:06.940 | And I think what we tried to do is, if we could footnote it.

00:31:12.060 | But then if there was a quotation like Isaiah 45, where God says, "I am Yahweh, I am the

00:31:18.820 | only one.

00:31:20.080 | Every knee will bow and every tongue confess."

00:31:23.940 | And Paul draws that, and he actually applies that to Jesus.

00:31:28.700 | And so we, in our small caps in "LORD" there, are pointing the reader back to Isaiah 45

00:31:35.000 | and showing this clear deity of Christ, where Paul is saying, "All will bow the knee and

00:31:42.500 | Jesus will be worshipped because He is God."

00:31:45.860 | And I think those things, those little things, really deepen the study for the reader.

00:31:50.860 | - Yeah, no, that's very helpful.

00:31:52.480 | That's very helpful.

00:31:53.480 | I think in our notes, we made a footnote for every one of those small caps kind of passage

00:32:00.120 | that directs the reader back to the Old Testament to know, "Yeah, this is where that quote is

00:32:04.640 | coming from.

00:32:05.640 | This is where that information is coming from."

00:32:08.100 | That's very helpful.

00:32:09.100 | So we've been talking about different principles.

00:32:11.380 | One of them we said was, "If it ain't broke, don't fix it."

00:32:14.120 | Another one we emphasized was accuracy.

00:32:16.240 | And another big one is consistency.

00:32:18.760 | Mark help us to think through the issue of consistency.

00:32:21.640 | - Sure, yeah.

00:32:22.640 | I have a couple examples that I think will help.

00:32:24.640 | So in the Gospel of John, there's a word, "parasia" in the Greek that is translated

00:32:29.500 | multiple ways in the English.

00:32:31.840 | Sometimes open, sometimes frank, sometimes not in secret, sometimes public, but it's

00:32:38.040 | the same word in the Greek.

00:32:39.440 | And so we work quite a bit actually to try to come up with one word that would capture

00:32:45.320 | all the different passages with that Greek word.

00:32:48.320 | And one example is John 7, verse 13.

00:32:51.220 | This is in the context of Jesus going to Jerusalem.

00:32:55.200 | His brothers are trying to send him there.

00:32:57.160 | And he said, "Look, if you are truly the Messiah, why are you hiding?"

00:33:00.720 | And so in the middle of that, Jesus does end up there.

00:33:05.000 | And it says that the people were so afraid of the Jewish leadership because of what the

00:33:09.400 | consequences could be for professing Jesus to be the Christ.

00:33:14.400 | It says in verse 13, "No one was speaking openly about him for the fear of the Jews."

00:33:18.600 | And so you have this open and then multiple passages later in John 16, the disciples after

00:33:24.220 | trying to understand Jesus' prophecies about the future, finally say, "Okay, now you're

00:33:28.160 | now speaking openly to us," whereas in a few other places in Nazby has different synonyms.

00:33:33.320 | And so when you look at the legacy standard, you'll see this word appear repeatedly.

00:33:38.920 | It's because it is the same exact word.

00:33:41.000 | And I think our struggle was that finding the right English word that would capture

00:33:44.720 | the meaning and not sound awkward in the English.

00:33:48.040 | And I think of another example in Philippians, Philippians chapter 2, now many of us have

00:33:53.840 | memorized that verse who just, you know, love the Bible.

00:33:59.040 | But it's because it's so Christ-oriented, that whole passage, the first 11 verses of

00:34:02.080 | chapter 2.

00:34:03.080 | And something, another nuance different than what Jason was highlighting is that there's

00:34:09.120 | a call to humility and unity and single-mindedness.

00:34:13.800 | And in verse 2, it says, "Think the same way, maintain the same love, think on the

00:34:20.080 | same purpose."

00:34:21.080 | And then in verse 5, "Have this way of thinking."

00:34:24.720 | Well, the Nazby said, "Have this mindset," but it's the same word in the Greek.

00:34:29.840 | And so if you're following along this whole paragraph, you see, "Think, think, think,"

00:34:34.800 | going back to Christ.

00:34:35.800 | So the whole point is, "Think like Christ thinks."

00:34:39.020 | And so you're not thrown off by a synonym in English.

00:34:41.540 | You keep, see the argument develop that ultimately we have the mind of Christ from 1 Corinthians

00:34:46.800 | chapter 2, and now this is what it looks like in real life as you spend time with people

00:34:52.200 | and the humility that you're to exemplify.

00:34:55.040 | - Mark, I think you're exemplifying something else that we tried to do as well.

00:35:01.320 | Mindset and way of thinking, it sort of means the same thing, okay?

00:35:06.440 | It's not wicked, that other translation.

00:35:10.640 | It means the same thing, but we're trying to see the similarities and use that word

00:35:18.700 | and that word group consistently through the passage.

00:35:22.500 | So using thinking, there's a reason by it.

00:35:28.920 | You know, there's in the modern view of translation, you want to be more readable, more readable,

00:35:34.240 | more readable.

00:35:35.240 | Well, we're not against that at all.

00:35:37.700 | But if we could put the arrow back a little bit towards accuracy and if it's still readable,

00:35:45.400 | and that is have this way of thinking, I think we're on the right track.

00:35:49.960 | And so we're just trying to be consistent with the use of the word within the passage.

00:35:56.160 | - I think it serves two purposes.

00:35:58.680 | One is what we're alluding to here.

00:36:00.520 | You see a consistency of thought within the immediate context, so you can follow the argument

00:36:06.400 | more closely, I think.

00:36:08.340 | But secondarily, you start to see a consistency of thought across a corpus.

00:36:13.760 | So now you get to see this one idea encapsulated by a single word throughout the Johannine

00:36:20.160 | corpus or throughout the Pauline corpus.

00:36:23.120 | And that, again, just affirms the consistency of the Scriptures, the unity of the Scriptures,

00:36:31.000 | and will be helpful not just as people study individual texts, but as people read through

00:36:35.960 | the Scriptures, I hope.

00:36:36.960 | - Right.

00:36:37.960 | Yeah.

00:36:38.960 | So, you know, I think katsumi work out.

00:36:42.880 | And when we use that word in a specific nuance, we have to recognize that words have multiple

00:36:47.940 | nuances.

00:36:49.940 | And sometimes there's a reason that there's a distinction between the two, and you've

00:36:53.240 | got to maintain that.

00:36:54.280 | So our consistency wasn't just, hey, there's a word, plug in over there, the same word,

00:36:59.400 | no matter what.

00:37:00.400 | It was, we have to understand that words have different nuances, different categories within

00:37:05.320 | themselves, and we want to match each thing according to those categories.

00:37:09.560 | But as we did that, the word worked out.

00:37:11.840 | And I remember one of the reviewers reading it and saying, "Hey, is that the same word

00:37:15.480 | in Philippians 2?

00:37:16.760 | I see it in Romans.

00:37:17.760 | Is that the same thing going on?"

00:37:18.760 | And I said, "Yeah."

00:37:19.760 | He goes, "I just knew that because I saw the word."

00:37:22.980 | You mean you can actually do that.

00:37:24.640 | You can actually see a word and just make the correlation across it.

00:37:28.640 | So that's the design of the Legacy Standard Bible.

00:37:31.660 | And that helps people to even think about a word study better, and a pastor to access

00:37:36.420 | and explain word studies better from the pulpit because everything is nicely correlated in

00:37:42.060 | these ways.

00:37:43.060 | That is very, very helpful.

00:37:44.340 | Yeah, and I think those who read the Greek regularly, those who studied it, they read

00:37:48.300 | it, it comes to mind.

00:37:49.660 | The more you read the New Testament, the more you remember, oh, this phrase or this word

00:37:53.140 | appeared elsewhere.

00:37:54.140 | Well, now the people reading the Legacy Standard can do something similar.

00:37:59.020 | And I think we've gone as far as we possibly could to accomplish this goal.

00:38:03.460 | Yeah, and that's, again, goes back to the whole notion of window.

00:38:05.980 | Yeah, window and accuracy of Dr. Vonnepot.

00:38:07.980 | Yeah, that's right.

00:38:08.980 | That's right.

00:38:09.980 | Yeah, and the beauty of this is that it happens across the board.

00:38:12.500 | Paul was saying it happens within the passage, then within the corpus, within the book and,

00:38:18.900 | you know, within, between books, the Old Testament and the New Testament, and Jason referred

00:38:23.180 | to some references from the New Testament to the Old Testament.

00:38:28.300 | And just some of the smaller examples that we've discussed happen in a similar way in

00:38:31.840 | the Old Testament as well.

00:38:32.840 | You can think to Daniel chapter 2 and 3, where you have Nebuchadnezzar having a dream about

00:38:40.380 | a statue.

00:38:41.380 | In the Nazareth, he says that he had a dream about a statue.

00:38:44.420 | And then in chapter 3, it says that he built the image of that statue, evidently that he

00:38:50.300 | had.

00:38:51.300 | Well, the word for statue and for image is actually the same word in chapter 2 and chapter

00:38:57.940 | 3.

00:38:58.940 | So we translated it as image, all of them.

00:39:02.340 | And in that case, it becomes immediately clear that what he's building is exactly what he

00:39:07.540 | saw in his dream.

00:39:09.060 | Now that's not the end of the story because he builds that image and then he has the entire

00:39:13.660 | nation come and worship that image as a command that he gives to the nation, to the people.

00:39:22.460 | Well, there are three men, Shadrach, Meshach, and Abednego, who refused to bow to that image.

00:39:28.220 | And the text says that when they refused, the translation in chapter 3 verse 19 says

00:39:34.380 | that the expression of his face changed.

00:39:38.420 | But the expression of his face is the exact same word for image.

00:39:42.620 | The image of his face changed.

00:39:45.220 | So what the text is doing is it's saying that he had a dream of an image.

00:39:49.600 | He built that image.

00:39:51.460 | He himself is that image.

00:39:53.680 | And so when he has the nation come and bow down to that image, he's actually requiring

00:40:00.420 | worship of himself.

00:40:02.580 | That's a big deal because the image is now representing him.

00:40:08.660 | But when we think about the Bible on a bigger scale, we remember another passage where somebody

00:40:13.300 | creates somebody in their image or in his image, I should say, right?

00:40:18.500 | In Genesis chapter 1, God is creating man in his image.

00:40:22.600 | And when we make that connection across the books, we see that what Nebuchadnezzar is

00:40:26.900 | doing is he's really trying to fill the place of God, creating somebody in his own image,

00:40:32.000 | and then requiring worship from those people of himself, of his image.

00:40:36.240 | And you make that connection because we now translate the words in a consistent manner.

00:40:40.260 | - And you can cross the Testament.

00:40:42.380 | - That's right.

00:40:43.380 | - So as he's speaking, I'm thinking of Romans 1, they exchanged the glory of the incorruptible

00:40:47.180 | God for an image in likeness of corruptible man.

00:40:50.340 | And so now you have Paul writing against, you know, unsaved humanity saying now they

00:40:55.820 | are bowing down to creation.

00:40:58.780 | And it's all, again, another attempt at creating some form of an image and to worship that

00:41:03.220 | image, whether it's you make an image of yourself and calling people to worship yourself or

00:41:07.660 | you're worshiping other images.

00:41:09.860 | But again, all this speaks to man rebelling against God.

00:41:13.900 | And then the wrath of God is revealed because of that exact practice that Nebuchadnezzar

00:41:18.060 | essentially illustrates for us.

00:41:19.060 | - That's right.

00:41:20.060 | - What's in the heart of man.

00:41:21.060 | - Yeah, and then...

00:41:22.060 | Go ahead.

00:41:23.060 | - Yeah, I was thinking, and if a layman says, "Well, I don't understand Hebrew and Greek,

00:41:25.900 | you know what you're talking about," that's okay.

00:41:29.100 | We do, and that's why we're trying to translate this consistently so you can see what the

00:41:33.780 | Hebrew and Greek says.

00:41:34.980 | It says image, image, image.

00:41:36.620 | You don't have to know Hebrew and Greek.

00:41:38.340 | - That's right.

00:41:39.340 | - But then take it a step further.

00:41:40.780 | He is the image of the invisible God.

00:41:42.860 | - Yeah, that's right.

00:41:43.860 | - And it's Christ.

00:41:44.860 | - That's right.

00:41:45.860 | - And so now there is a command that we should be worshiping to speak, you know, lexically

00:41:49.420 | here, an image.

00:41:50.820 | But it's Jesus Christ.

00:41:51.820 | So he's the only one worthy of worshiping.

00:41:53.620 | So in that New Testament, whether it's John 1 or Colossians 2 or Colossians 1 as well,

00:41:59.460 | and then you have Hebrews 1, you know, kind of repeating that same idea that Jesus Christ

00:42:04.460 | represents God perfectly, and we are to worship him now.

00:42:07.560 | - And it connects, yeah, like you said, the whole Testament.

00:42:09.180 | - And the word is the image.

00:42:10.180 | - Testament together.

00:42:11.180 | - And another example I thought, because I'm writing this devotional based on the Legacy

00:42:14.540 | Standard Bible and I was sharing with Joe, that we had made this decision earlier throughout

00:42:22.020 | these different scenes of women at the well.

00:42:24.820 | You have Moses interacting, you have Abraham's servant interacting, you have Jacob interacting,

00:42:30.360 | and there's a certain verb, and there are different ways to translate it.

00:42:34.660 | You could legitimately translate it in multiple ways, but we wanted to standardize the translation

00:42:39.040 | to instead of watering or giving a drink of water or whatever, just simply give a drink,

00:42:45.200 | give a drink, just to give a drink of water, cause the animals to drink, something of that

00:42:49.940 | nature.

00:42:50.940 | And it was consistent and consistent, and I wanted to draw out the connection between

00:42:56.140 | all these women at the well scenes and how they're interconnected and why that mattered,

00:43:00.460 | and ultimately tie it to the woman at the well scene, John 4.

00:43:04.840 | And it's fascinating.

00:43:05.840 | When I got to John 4, I just sat there and I thought, "Wow, did we do that on purpose?

00:43:09.860 | Or what happened?"

00:43:11.200 | And Jesus says to the woman, "What?

00:43:12.900 | Give me a drink."

00:43:14.180 | And all of a sudden you just see the repetition, and you realize this is not by accident.

00:43:19.040 | This is not by accident.

00:43:20.040 | This is by God's design, both in the event and in His Word, to link it all together and

00:43:25.620 | to show the climax of what He's been doing through the Old Testament into the New Testament.

00:43:29.860 | And these are just kinds of the insights that you can have when you have consistency.

00:43:33.500 | It is really marvelous, marvelous to see.

00:43:36.420 | - But it also speaks into the mind of the author.

00:43:39.100 | God used John to write that gospel as He knew His Old Testament.

00:43:43.780 | And so He's now trying to make these connections, and it gives us, I think, a lesson, especially

00:43:47.300 | those who are teachers of the Bible, that use Scripture to interpret Scripture, because

00:43:53.340 | that's what they were doing.

00:43:54.340 | They were leaning on previous revelation as they were writing and preaching and so on.

00:43:58.820 | We see so many quotes, as Jason pointed out a few minutes ago, whether it's in Acts or

00:44:02.540 | in other Pauline literature, that the Old Testament was being used by first Christians

00:44:08.620 | to that effect.

00:44:09.620 | - And one thing we try to do to ensure this, and Jason and Paul can attest to this particularly,

00:44:15.500 | is double-check everything.

00:44:17.300 | Yeah, Paul, I always inflict you with these kinds of things.

00:44:21.620 | Thank you for bearing up with this.

00:44:23.420 | - And the truth of the matter is, with all of the technology we have, there are no shortcuts.

00:44:27.660 | - Correct.

00:44:28.780 | - So it was just sitting there, having worked through the translation and come up with,

00:44:35.180 | I guess, a first draft, and now we have to proofread it and double-check everything.

00:44:40.740 | And it would be not just making sure that the English makes sense and is readable, but

00:44:45.540 | have we attained the standard that we've set in terms of consistency?

00:44:51.660 | And you were commenting one time we met that how you've just memorized all of the numbers

00:44:58.500 | that are attached to these words, because you're just in them all the time to make sure

00:45:04.140 | that this word here, that is the same in the original, we've maintained that consistency

00:45:09.860 | as we've gone across.

00:45:11.420 | And it does take a long time, but it's necessary and hopefully worth the effort.

00:45:18.300 | - Well, what all of this demonstrates is that it's just a lot of work.

00:45:23.020 | And I want to thank all of you, because you sacrificially gave your time and invested.

00:45:29.060 | And sometimes people say, you know, "Is this for you?"

00:45:31.860 | And in a sense, I think it is for us in the sense we learn so much.

00:45:36.380 | And is it for us in the sense that we'll read it, yes, but we'll still read our Greek and

00:45:41.420 | Hebrew Bibles.

00:45:42.420 | I know that for sure.

00:45:44.360 | But I know for you guys, it was for people you'll never meet until heaven.

00:45:48.620 | And you are striving to give them a translation that would minister to the church for years

00:45:53.560 | and years to come, and it was your labor of love.

00:45:55.740 | So thank you.

00:45:57.020 | Thank you for that.

00:45:58.020 | And just hearing the insights that we have and can be attained through just that consistency

00:46:04.380 | and tying the whole Scripture together within a passage, it just shows how much we can go

00:46:09.180 | in depth in our Bible.

00:46:10.180 | - And thank you, Abner, again, for being a taskmaster, but a genial taskmaster.

00:46:14.460 | - And a genius.

00:46:17.460 | - You smiled as you cracked the whip.

00:46:19.740 | - We reflected behind your back that we love you as our leader, since you were the perfect

00:46:24.700 | leader.

00:46:25.700 | - You guys are so kind.

00:46:26.700 | - It was a delight of a project, I know that.

00:46:27.700 | While it was hard work, and Paul, I mean, did a lot of the review and we're so grateful

00:46:31.500 | for that, but it was a delightful project.

00:46:33.620 | - Yeah.

00:46:34.620 | Praise God.

00:46:35.620 | And I think it's our prayer then that this would be used by the church for years and

00:46:40.100 | years to come, and that people would use this in their ministry, and they'd use it to see

00:46:45.660 | great and wonderful things in God's Word, and may the Lord then just establish the work

00:46:50.660 | of His hands through this.

00:46:52.540 | - Amen.

00:46:53.060 | - Amen.

00:46:54.060 | - Amen.

00:46:55.060 | - Amen.

00:46:56.060 | - Amen.

00:46:57.060 | - Amen.

00:46:57.060 | [BLANK_AUDIO]

Legacy Standard Bible (LSB) - Round Table Discussion - Pt. 2

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