An LSB discussion: NT use of the OT, Bible software, and more

00:00:00.000 | Well, thank you all for joining us to talk once again about the Legacy Standard Bible.

00:00:09.720 | The whole translation is in, and as a result of even the Psalms, New Testament, and Proverbs

00:00:16.060 | coming out, there have been quite a few questions that have come across my desk, so I'm going

00:00:19.920 | to ask for your help right now to help me answer some of these questions.

00:00:24.440 | One of them is about the issue of translating the word "temple" in the New Testament, and

00:00:31.160 | sometimes we have "sanctuary" as opposed to "temple" in some very familiar passages.

00:00:35.200 | Dr. Varner, can you help us to think through why we did that and why is that important?

00:00:40.680 | Yes.

00:00:41.680 | There are actually two words in Greek that render "temple" or "sanctuary," which of course

00:00:49.240 | refers in the New Testament to what we call the second temple or Herod's temple, the temple

00:00:54.880 | that was there in Jesus' day.

00:00:57.600 | One is "eiron," which we have tried to consistently translate as "temple," and the other one is

00:01:02.960 | "naas," which we've tried to consistently translate as "sanctuary."

00:01:07.640 | So what's the difference?

00:01:08.640 | Why is it important?

00:01:11.600 | "Temple" is a word that describes the entire structure, including an outer courtyard, which

00:01:19.980 | probably was not in Solomon's temple.

00:01:23.720 | "Sanctuary" refers to the inner section of the temple, what we call the holy place and

00:01:29.440 | the holy of holies, the priest's place, and that word "sanctuary" seems to be, at least

00:01:36.640 | in the New Testament, applying to that inner part of the temple complex.

00:01:41.960 | A couple of illustrations that might help in that regard is when the Gospels say that

00:01:48.640 | Jesus cleansed the temple, he did not cleanse the sanctuary.

00:01:54.000 | He cleansed the outer part of the temple, really the court of the Gentiles.

00:01:59.760 | That was part of the temple complex.

00:02:02.980 | So that's where the sellers of animals, that's where the money changers had set up shop,

00:02:10.120 | out there in the outer part of the temple.

00:02:13.080 | So he cleansed that temple from that, from those activities.

00:02:20.200 | They couldn't have gotten any further into the sanctuary, but they were in the temple

00:02:25.040 | complex.

00:02:27.200 | The sanctuary was where the priests did their work.

00:02:30.720 | The closest that a layman would come would be to bring a sacrifice to the fence that

00:02:36.520 | separated the temple of Israel from the temple of the priests, or the sanctuary of the people

00:02:44.600 | from the sanctuary of the priests, and he would hand the animal over.

00:02:49.280 | That's as far as a layman could get.

00:02:52.560 | Then Judas betrayed our Lord for the pieces of silver, and then things didn't go as

00:03:00.840 | he had planned, I believe, and in the garden Jesus was arrested.

00:03:07.900 | And so it says that he took that money, which had become blood money, and he cast it into

00:03:14.900 | many translations just say the temple.

00:03:17.720 | But actually the Greek says he cast it into the sanctuary, which makes it even more I

00:03:23.360 | think dramatic.

00:03:24.880 | He had gone through the court of the Gentiles with the money.

00:03:27.440 | He had gone through the court of the women.

00:03:29.280 | He had gone through Nicanor's gate and right up to the fence where a layman could go no

00:03:35.080 | further and he tossed it over the fence right into the sanctuary of the priests.

00:03:41.800 | So we've tried to consistently translate and show a distinction between the outer part

00:03:48.080 | of the temple and the inner part called the sanctuary.

00:03:53.080 | And I think in later on in the epistles, the word sanctuary is used to even describe us

00:03:58.320 | as the people of God as the church.

00:04:00.680 | Is that right?

00:04:01.680 | And that has particular theological meaning because the Shekinah glory, the presence of

00:04:07.520 | God was in the sanctuary, and so when we are called the "temple," we're really called the

00:04:13.720 | sanctuary of the Holy Spirit because in us the Holy Spirit dwells even as he dwelt in

00:04:21.440 | the Holy of Holies.

00:04:22.600 | So there's this deliberate word choice and word distinction between two different terms

00:04:29.000 | that describe the "temple," but really the temple complex versus the very structure of

00:04:35.520 | the temple itself, the sanctuary, and by bringing that out, there is a theological significance

00:04:40.720 | to it.

00:04:41.720 | - It certainly is.

00:04:42.720 | - Yeah.

00:04:43.720 | - Certainly.

00:04:44.720 | - But while I have you here, let me ask another question, and people have asked me this.

00:04:48.360 | Why did you guys change brethren to brothers?

00:04:53.640 | - This was a mini crusade of mine, but you guys got on board with it very, very early.

00:05:02.600 | There are certain words that I call "church words" that we only use them in church.

00:05:08.480 | We don't use them in everyday talk.

00:05:09.960 | We don't even use them outside church when we're talking with each other, and one of

00:05:15.720 | those is "brethren."

00:05:17.280 | Now you tell me, do you ever refer to your male siblings as your brethren?

00:05:22.920 | No, you don't.

00:05:25.400 | But in church, sometimes we refer to our spiritual brothers as "brethren," but the Greek word

00:05:32.080 | is the same for physical brothers and also for spiritual brothers.

00:05:37.400 | And if the Greek word is the same, when Paul addresses the brothers in Philippi, the brothers

00:05:45.720 | in Thessalonica, he's talking about the spiritual brothers, and there's no difference in the

00:05:51.640 | Greek word, so why don't we keep it as "brothers."

00:05:55.920 | So I think that's important.

00:05:58.680 | I don't think we lose any theological or gain anything theologically from it, but we I think

00:06:05.680 | correct what I call a "church word."

00:06:09.200 | Now there's something else, Abner, and that is some of modern translations, when they

00:06:15.440 | come to brothers, because they don't want to eliminate the ladies, they will automatically,

00:06:24.680 | even though the Greek just says "brothers," say "brothers and sisters."

00:06:28.520 | We have refused to do that because we know that "brothers" can be collective.

00:06:36.240 | It's not just referring to male believers in those times when brothers are addressed

00:06:43.280 | in a church.

00:06:44.460 | It is "brothers and sisters," but it's just one word.

00:06:49.600 | But in James chapter 2, when James wants to specifically address brothers and sisters,

00:06:57.240 | he says that.

00:06:58.600 | If you see a brother or a sister in need, but he adds the Greek word "sister."

00:07:06.140 | So when the New Testament writers wanted to include sisters, they included the word "sister."

00:07:15.640 | So I think it's not only getting away from just a churchy word, brethren, but it's also

00:07:23.200 | honoring that's what it says.

00:07:25.560 | And also, can we leave something to the preacher and teacher, who should come to the word "brothers"

00:07:32.640 | and remind the congregation that these spiritual brothers include male and female believers

00:07:41.200 | in the Lord Jesus.

00:07:42.280 | So let's leave some choice to the preacher or teacher to bring that out.

00:07:49.760 | So I think, well, I think we did the right thing in keeping it to "brothers."

00:07:55.560 | Yeah, that's what the text says, and that actually by keeping it not only with the translation

00:08:01.560 | of "brothers," but not including "and sisters" as a gloss on top of that brings out when

00:08:07.280 | the New Testament actually does say it.

00:08:09.040 | It makes it stand out all the more.

00:08:11.120 | There's a deliberateness to that that is lost if you always just translate the gloss with

00:08:15.800 | multiple words.

00:08:17.480 | So this is, I think this is a very important observation.

00:08:20.340 | One of the other questions that have popped across my desk is the New Testament's use

00:08:23.760 | of the old and how we signify that in the legacy standard, following the NASB with some

00:08:29.640 | small caps.

00:08:31.200 | But people have been wondering, "Where have you done more?

00:08:33.780 | Where have you brought that out more?"

00:08:34.880 | So Jason, why don't you begin by helping us identify some of those, and then Paul, you

00:08:39.600 | can follow up.

00:08:40.600 | Yeah, sure.

00:08:41.600 | I would love to.

00:08:42.600 | One that sticks out, I think, for me is Luke chapter 12, verse 35.

00:08:49.280 | This one actually hits a couple different points that we wanted to draw out, in particular

00:08:55.720 | the Old Testament and the New, but several others even just having a window into the

00:09:00.000 | text that we've been kind of encouraging to do that.

00:09:03.560 | "Gird up your loins" seems like an old expression.

00:09:07.600 | Most people don't talk about girding up your loins, and in fact, some of the translations

00:09:12.360 | just simply render it ready for service, ready for action.

00:09:17.160 | But we translated it "gird up your loins" in particular because it was a quotation from

00:09:22.200 | Exodus 12, verse 11.

00:09:25.280 | And both contexts have this idea of being prepared and ready to act when God will deliver

00:09:31.840 | His people.

00:09:32.880 | So in Luke 12, 35 through 40, Christ is talking about His return, and when the Son of Man

00:09:41.000 | comes at an hour that you don't expect, and He uses terms like "waiting" and "ready" and

00:09:47.080 | "awake."

00:09:48.080 | And so we translated that, what other translations would simply try to help the reader understand

00:09:55.480 | a little bit more by a modern translation.

00:09:58.840 | We wanted to go back because there's not only a connection back to the Old Testament in

00:10:04.040 | which the Israelites were being told to be ready and prepared and waiting for the deliverance

00:10:11.920 | that Yahweh would bring, Christ points back to that in the same context of His second

00:10:19.280 | coming and His disciples being ready for that deliverance.

00:10:24.720 | And then there's also a wordplay on that that you lose if you don't translate that.

00:10:29.200 | Not only do you lose that Old Testament quotation, which we rendered in small caps, but you have

00:10:34.800 | this idea of where Christ is saying, "Gird up your loins and keep your lamps lit."

00:10:40.920 | And waiting for the Master to return, and when He comes you open up the door and then

00:10:46.120 | it says in verse 37, "Blessed are those slaves whom the Master will find awake when He comes

00:10:51.440 | truly I say to you that He will gird Himself to serve and to have them recline at the table."

00:10:57.040 | And so the expectation is the servants are ready and they're girded, meaning their robes

00:11:02.480 | are wrapped up and ready for service, ready for work.

00:11:05.420 | And when the Master comes, you would anticipate that it would be the servants who are serving,

00:11:11.680 | and yet it's the Master when He returns, the one who will serve.

00:11:15.720 | And this eschatological banquet of this dinner table.

00:11:20.200 | So there's just a lot of, I think, nuances there that by simply having a window into

00:11:25.520 | the text of girding up your loins, connecting it back into Exodus, there's a lot of, I think,

00:11:32.160 | depth that the average reader might miss that I think we're trying to help give some insight

00:11:39.040 | into.

00:11:40.040 | Yeah, if you honor the text, the text is so sophisticated, the text is so rich.

00:11:47.240 | All these implications, not just like you just pointed out of connecting back with the

00:11:51.000 | Old Testament, but connecting within the passage itself, there's so much theology that comes

00:11:56.480 | out.

00:11:57.480 | That's really, really good.

00:11:59.640 | Help us out, Paul.

00:12:01.200 | Another one that comes to mind, sticking with Luke, the author, now in the book of Acts,

00:12:07.640 | in chapter 1, verse 8, Jesus gives the disciples their blueprint, their mission.

00:12:13.960 | And He says that you're to preach the gospel, you're to be my witnesses in Jerusalem, Judea

00:12:19.400 | and Samaria, and to the end of the earth.

00:12:22.200 | And we've capitalized that last phrase, "to the end of the earth," believing it to be

00:12:26.280 | an intentional quotation of the Old Testament scriptures.

00:12:31.720 | Now the NASB doesn't do that.

00:12:32.880 | Why did we think that was appropriate?

00:12:35.720 | As you read through the book of Acts, what you start to see is a theology where Luke

00:12:40.560 | is intentionally portraying the apostles' ministry in the likeness of the servant.

00:12:47.000 | So he's not only drawing arcs back to his gospel, he's doing that, and showing these

00:12:52.560 | apostles are simply carrying on the ministry of the Lord Jesus.

00:12:56.600 | A lot of things that happens to them happen to Christ, a lot of things they do are similar

00:13:01.280 | to what Christ did.

00:13:02.840 | He's drawing those arcs, but in addition, he's drawing arcs all the way back to Isaiah.

00:13:08.760 | And he's trying to stress, I think, that this mission, this gospel mission, is one that

00:13:16.000 | is advanced through suffering, the suffering that we see in Isaiah.

00:13:21.560 | And so that term, "the end of the earth," it's found in a number of places in the Old

00:13:24.520 | Testament, but it is found in one of the servant songs.

00:13:27.720 | And so as Jesus gives the blueprint to the apostles, "This is what you're going to do,"

00:13:32.760 | he's not simply giving them geographical locations.

00:13:36.920 | We tend to think of Jerusalem, Judea and Samaria, and the end of the earth as just a geographical

00:13:40.820 | progression of the gospel.

00:13:42.220 | It is that, but it's so much more.

00:13:44.860 | These are not just markers on a map.

00:13:47.320 | I mean, think about the fact Jerusalem's a city, Judea and Samaria's a region with certain

00:13:52.680 | connotations because of the Samaritans and their relationship with the Jews.

00:13:57.080 | And then you get the end of the earth, not simply the extremity, but to the Gentiles.

00:14:01.920 | The gospel's going to the Gentiles.

00:14:04.240 | And as we know from the book of Isaiah, that was the servant's ministry.

00:14:08.520 | The glory of the Lord is too great to be contained within Israel.

00:14:11.880 | It's to go out to the Gentiles, and we understand from Isaiah 53 that the means by which that

00:14:18.440 | will happen will be through suffering.

00:14:20.480 | And so it is a hint, and it gets developed as you read through the book of Acts.

00:14:25.480 | That theology gets developed, but we believe that in that first chapter there's just the

00:14:30.680 | first subtle hint that this book, the book of Acts, is going to be one that portrays

00:14:37.520 | the apostles in the likeness of the servant, particularly with reference to his suffering.

00:14:43.520 | And so it's in capitals as an indication that it's drawing from Old Testament theology there.

00:14:49.560 | And that's so rich because that indication draws from the Old Testament the way you just

00:14:54.760 | said, and it draws a very deep and rich and broad theology into and incorporate into the

00:15:01.840 | book of Acts.

00:15:02.840 | That's very helpful.

00:15:03.840 | Paul, while I have you, you have talked about and we've talked about some other translational

00:15:10.100 | decisions that kind of bring out some nuance in 1 John.

00:15:13.320 | Would you share some of those with us?

00:15:15.600 | Yeah.

00:15:16.600 | So if we jump over then to 1 John, and I think what we're talking about here is a more literal

00:15:24.020 | rendering of something that John says, which I remember we kind of deliberated over this

00:15:30.460 | for some time because it's difficult to bring out in the English, and the tendency would

00:15:35.880 | be to find a synonym, but when you do that you lose what John is doing.

00:15:40.680 | So I'm in 1 John chapter 5 here, and John says, verse 1, "Everyone who believes that

00:15:49.120 | Jesus is the Christ has been born of God, and everyone who loves the one who gives new

00:15:54.800 | birth loves also the one who has been born of him."

00:15:59.680 | And it sounds maybe a little bit convoluted, and I think if you check other translations

00:16:04.400 | that second half of the verse will make reference to the Father and to those who have been born

00:16:09.080 | of him, which is a good translation, and it captures the essence.

00:16:14.360 | The problem is you miss the play that John makes on the verb to beget, to give birth.

00:16:22.640 | So the verse would read, perhaps even more literally, "Everyone who loves the one who

00:16:27.640 | begets, the begetting one, God the Father, also loves the one who has been begotten,

00:16:35.120 | who has received the new birth."

00:16:38.600 | And I think what our translation does, it draws out that subtle play that John is making

00:16:46.980 | on this concept of the new birth, which again plays into the theology of this letter.

00:16:54.480 | When we understand who we are, we're those that have been privileged, we've received

00:16:59.640 | the new birth, and when I understand that about myself and about you, you're one that's

00:17:04.560 | received the new birth and so am I, how can I not love you?

00:17:09.080 | How can I not love you as an expression of my love for the one who gave me the new birth?

00:17:16.440 | We're caught up in this theology of the new birth, and John brings that out by refusing

00:17:23.440 | to simply say "Father" and "Children of God," but just to keep using that one verb, "genao,"

00:17:30.460 | to give birth in this one verse, and so we tried to do that.

00:17:34.700 | And then just a few verses later, another one that we really tried hard to bring out

00:17:40.520 | what John's doing, in verse four, he says, "For everything that has been born of God

00:17:45.240 | overcomes the world, and this is the overcoming that has overcome the world, our faith."

00:17:51.320 | Again, it sounds convoluted, and perhaps the more straightforward path is to find synonyms.

00:17:59.520 | But John is intentionally using this one verb, "genao," to overcome, to conquer, and he's

00:18:06.600 | doing it in a very emphatic way.

00:18:11.120 | This is the triumph that triumphs.

00:18:14.080 | This is the victory that victors.

00:18:18.600 | That's what John is saying.

00:18:20.200 | And when you see that intentional persistence with this one verb, "to conquer," you understand

00:18:29.400 | just how emphatic John is being.

00:18:32.420 | When you've received the new birth, you are no longer enslaved to sin, period.

00:18:38.800 | Sin is not going to triumph in your life, ultimately.

00:18:42.140 | And he wants to communicate that as a great encouragement to his readers, and we tried

00:18:45.360 | to bring that out by also persisting with one English verb here, "to overcome."

00:18:52.840 | That's really helpful, and I think when we bring out what is already there, I think that's

00:18:58.560 | the predominant theme.

00:19:00.660 | We are…there is a reason for it, not just on a translation philosophy side, but really

00:19:05.000 | on a bibliology side, because we believe that the Bible is inspired and that we don't improve

00:19:12.200 | on it.

00:19:13.200 | We just deliver what it is, and it in and of itself has it, and there is significance

00:19:18.100 | in every word choice, every decision that the Scriptures make.

00:19:21.640 | Along that line, people sometimes wonder about James 3.1, and they say, "Oh, you kind of

00:19:28.320 | changed it from what NASB had.

00:19:30.120 | Let not many of you brothers or brethren or whatnot become teachers," but we translate

00:19:36.160 | it with a more direct imperative, "Do not become teachers, many of you."

00:19:42.160 | And why was that?

00:19:43.880 | Well, "Let someone not become this" is a more indirect imperative.

00:19:49.000 | It would be more of a third-person kind of imperative, but James is not trying to skirt

00:19:54.500 | away from the issue.

00:19:55.500 | He is making a demand directly to his readers that many of them, many of you, you may never

00:20:04.040 | become this way.

00:20:05.120 | You do not become this way, and we didn't want to lose that force because that's James's

00:20:09.840 | decision, and we wanted to honor that.

00:20:12.200 | And so these are the kinds of decisions where I almost describe it like Simon says.

00:20:18.220 | The author says it this way, so we do it that way, but we don't really have an option,

00:20:23.080 | and that's a really great thing.

00:20:24.880 | Dr. Varner, help us think through another one of these kind of consistency word issues,

00:20:31.160 | which is of one accord.

00:20:33.160 | One accord.

00:20:34.160 | Help us to think through that.

00:20:35.160 | Well, you know, I like to use silly puns to keep my students' attention, and here's one

00:20:39.560 | of those.

00:20:41.240 | The King James, and we do too, say that all the believers were in one accord, and the

00:20:47.360 | silly thing is there are Hondas in the Bible, a Honda accord.

00:20:52.420 | And well, apart from the silliness, accord is a good word.

00:20:56.720 | It means together, one accord, one mind, one purpose.

00:21:02.320 | We've tried to consistently translate that word, hamathumadon, and one accord.

00:21:07.360 | Actually, we do it more often with one accord, same meaning.

00:21:12.740 | It appears 10 times in the book of Acts, six times a positive statement.

00:21:17.720 | All the believers were together with one accord.

00:21:21.120 | Four times in a negative way, the enemies of Stephen rose up against him with one accord.

00:21:28.440 | So 10 times it appears in the book of Acts, and we've tried to consistently translate

00:21:34.440 | it with one accord, while other versions will mix with one mind, with one purpose.

00:21:41.580 | But Luke used the same word, and I think we should translate it that way.

00:21:47.620 | It does appear one time out of the book of Acts, Paul uses it, that with one accord,

00:21:54.800 | Jews and Gentiles might glorify God, Romans 15, 6.

00:22:02.740 | So I think in translating it with one accord, we've done honor to Luke and to Paul, and

00:22:10.300 | brought out that it can be with one bad accord or evil accord, and it can be with one good

00:22:16.720 | accord, depending on the context.

00:22:19.480 | - And the reader will know that's the same word.

00:22:23.100 | That's the same word all the way through.

00:22:24.360 | They can trace it out themselves.

00:22:27.120 | That's really useful.

00:22:29.800 | Are there any materials, this is another question people have, are there any materials, new

00:22:34.120 | kinds of research that really helped you all, us all in the process of translating and updating

00:22:42.360 | the New American Standard to the Legacy Standard Bible, were there specific resources that

00:22:47.060 | you used in this process that really helped?

00:22:51.040 | - I mentioned this on an earlier video.

00:22:53.120 | This might be a little bit of a repetition, but in Textual Criticism, we are the first

00:22:58.000 | English translation to have access to not just one Greek New Testament, but three editions

00:23:05.700 | of the Greek New Testament, the Nestle-Alan, the SBL Greek New Testament, and the Tyndale

00:23:11.060 | House Greek New Testament, that was done in a city called Cambridge, so we have access

00:23:20.560 | to that.

00:23:21.560 | Now, Textual Criticism can be boring to a lot of people, I understand that, but we are

00:23:27.880 | not just depending on one group, say, of German Text Critics, we have an American Text Critic

00:23:35.080 | and British Text Critics to compare and see, and I think while we have stayed with the

00:23:42.220 | Nestle-Alan reading most of the time, we've been able to benefit from the scholarship

00:23:47.400 | of others.

00:23:48.400 | I just heard an American Text Critic say yesterday in Mark 1-1, the beginning of the Gospel of

00:23:55.840 | Jesus Christ, the Son of God, there are some manuscripts that don't have Son of God.

00:24:02.920 | We retain that, and not only do manuscripts support it, but internally that's supported

00:24:10.040 | because Son of God is a major theme in the Gospel of Mark.

00:24:15.740 | At the beginning, and then towards the end, the Centurion says, "Certainly this was

00:24:21.960 | God's Son.

00:24:23.280 | This was the Son of God."

00:24:24.580 | So at the beginning and the end of the Gospel of Mark.

00:24:28.080 | So not only do the manuscripts support the inclusion of these words, but internally,

00:24:35.560 | what's called internal evidence, supports the inclusion of those words as well.

00:24:40.360 | Yeah, I'm thinking from a Hebrew side, we had access to at least part of things of like

00:24:46.560 | BHQ, Biblia Hebraica Quinta, and did you guys, and this is just me asking off the cuff, did

00:24:52.720 | you guys use Bible software in the process?

00:24:56.320 | We, I mean, our meetings were on Logos, and then I would always have my accordance as

00:25:02.040 | well.

00:25:03.040 | And yeah, I just always ponder what it would have been like to undertake such a project

00:25:10.240 | before the age of Bible software.

00:25:12.320 | I mean, you just can't imagine.

00:25:14.440 | And so I was very, very thankful for the resources that we had, but also just the quick and ready

00:25:20.240 | access we had.

00:25:21.240 | - And I think we're also drawing on just a wealth of research that we've done in the

00:25:25.520 | past.

00:25:26.720 | I'm thinking of issues in Romans, and Luke, I had read some articles by Gathercol, and

00:25:33.040 | we incorporated that research in our commentary on John by Carson and certain lexical issues

00:25:39.080 | that he raised there, and we tried to wrestle through and how to process that.

00:25:43.600 | And I know both of you are in the process of dissertation work, and so you guys brought

00:25:50.220 | a lot of those insights into the mix as well.

00:25:53.080 | So yeah, there, I think there was a lot, a lot of just a wealth of research that comes

00:25:57.960 | in a lifetime study that comes into Bible translation, and that's important to note.

00:26:03.440 | And we're thankful.

00:26:04.440 | We're just thankful for a lot of people who have done a lot of hard work and invested

00:26:07.320 | in us in that way.

00:26:08.320 | - And the quick access that we have to all of that at the fingertips, that is, you know,

00:26:13.360 | you could potentially have to stop and go and go to libraries and things like that,

00:26:18.200 | but with us and the ability, the benefit of having COVID shut down where we were really

00:26:24.160 | isolated in our homes, the software was really helpful, Logos, and I still am an old user

00:26:30.820 | of BibleWorks.

00:26:31.820 | It's still working for me, as well as Accordance and those things.

00:26:35.680 | So it was, I think, really valuable.

00:26:37.280 | - Yeah, I had BibleWorks and Accordance on my screen, and every verse I was comparing.

00:26:43.520 | I could see the Greek, I could see three or four or five translations that we could compare

00:26:48.240 | it with.

00:26:49.240 | It was very, very helpful, and I'm glad to see that Accordance, and I use Accordance

00:26:55.480 | every day now with the LSB being part of the Accordance modules.

00:27:01.960 | - And I think this just kind of brings us full circle back to the whole idea of why

00:27:07.120 | we do what we do and how we do it.

00:27:09.080 | It's not just arbitrary decisions.

00:27:11.480 | This is well-researched.

00:27:13.000 | It's based upon the author's decision, and that kind of even ties into a question that

00:27:18.080 | people have, which is, "Why did you translate Messiah in some places, even in the New Testament

00:27:23.960 | at times, but Christ predominantly in the New Testament, and yet in the Old Testament,

00:27:29.760 | anointed one or Messiah is present?"

00:27:32.600 | And it goes back to the same principle, which is, we say what the text says.

00:27:38.520 | John sometimes has the word Messiah transliterated, and when he does that, we say it.

00:27:44.120 | And when Christ is used, the Greek word there, we reflect that.

00:27:48.000 | And that's kind of the overriding principle there.

00:27:50.520 | There are decisions.

00:27:51.520 | We're not making arbitrary choices.

00:27:53.920 | We're trying to do as much research as we can into them so that what comes forth is

00:27:59.040 | not our opinion, but rather a window into what exactly was going on, represented correctly

00:28:07.440 | from the Greek and Hebrew and Aramaic of the Scriptures.

00:28:11.480 | And that's kind of our goal.

00:28:12.840 | Thank you guys for your great work on this, and thank you for answering these questions.

00:28:16.920 | I hope it's been very edifying for everyone.

00:28:19.000 | Thank you.

00:28:20.000 | Thank you.

00:28:20.000 | [BLANK_AUDIO]

An LSB discussion: NT use of the OT, Bible software, and more

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