CSB (Holman) - Ultrathin Reference Bible - Brown Leathertouch

The Christian Standard Bible is a new revision of the Holman Christian Standard Bible.  They have made some changes, and it seems to me that many of those changes are toward a more literal translation, which is a good thing. 

Here are some samples:

In Matthew 19:28 the HCSB renders it:

"Jesus said to them, 'I assure you: in the Messianic Age, when the Son of Man sits on His glorious throne…" This new revision has it as, "Jesus said to them, 'Truly I tell you, In the renewal of all things, when the Son of Man sits on His glorious throne…'" - CSB

Not that I'm disputing that the renewal of all things references the Messianic age, it's just that "the renewal of all things" is a more literal rendition of what Christ said, more toward a formal equivalence rather than a dynamic one - which I believe is a safer route.

To some degree the same holds true with the following:

Daniel 9:25:"Know and understand this:  From the issuing of the decree to restore and rebuild Jerusalem until Messiah the Prince will be seven weeks and 62 weeks…" HCSB

"Know and understand this:  From the issuing of the decree to restore and rebuild Jerusalem until an Anointed One, the ruler, will be seven weeks and sixty-two weeks" CSB

1 Peter 3:1-2: "In the same way, wives, submit yourselves to your own  husbands so that, even if some disobey the Christian message, they may be won over without a message by the way their wives live when they observe your pure, reverent lives." HCSB

"In the same way, wives, submit yourselves to your own husbands so that, even if some disobey the word, they may be won over without a word by the way their wives live when they observe your pure, reverent lives."  CSB

The translators also switched "languages" in 1 Corinthians 14 to "tongues", though I still think that Languages was a good translation.

There are also noticeable changes in the way the translators interpret the text, for example, in 1 Corinthians 7, where Paul is explaining that if a husband or a wife has an unbelieving spouse who wants to leave them, that they should let them leave, they then translate his next words as, "Wife, for all you know, you might save your husband.  Husband, for all you know you might save your wife." CSB  Whereas the HCSB said, "For you, wife, how do you know whether you will save your husband?  Or you, husband, how do you know whether you will save your wife?"  - 1 Cor 7:16?   Which is a rather significant change.

There were some things that I did not like about this translation.  For instance, they seem to have caved a little bit more on the gender inclusive language - 1 John 3:17  "If anyone has this worlds goods and sees a fellow believer in need but withholds compassion from him -how does God's love reside in him?" CSB

"If anyone has this world's goods and sees his brother in need but closes his eyes to his need - how can God's love reside in him?"   HCSB  They do note that their goal is to translate the Bible faithfully, they simply change some gender specific language to gender inclusive when the text itself allows for it. I still don't think that that is necessary, but okay.   

And then there is a problem that I had with the HCSB that I still have with this revision.  One of which is that, despite saying in their introduction that their "OT Textual notes show IMPORTANT differences among Hebrew (HB) manuscripts and ancient OT versions, such as the Septuagint…(emphasis mine)", they do not include the LXX variant of Psalm 40:6, Sacrifice and offering thou wouldest not; but a BODY hast thou prepared me: (Brenton- Emphasis added), Whereas the Masoretic text (which only goes back to about 900 A.D. [or CE]), the text the Majority of our Old Testaments are based on, says, Sacrifice and offering thou didst not desire; MINE EARS HAST THOU OPENED: burnt offering and sin offering hast thou not required." (KJV - emphasis added).  The difference is extremely significant as the writer of Hebrews quotation of that verse matches the Septuagint and not our Masoretic text in that it says that God prepared a body for the speaker rather than opened his ears.   And yet they include a manuscript variant of the number of the beast, 616 - which variant is quite suspect as Irenaeus (a person who lived in the earlier days of the church who is thought to have been a follower of Polycarp a follower of the Apostle John) said that this variant was false, and that the older manuscripts did not contain it nor did those who knew the Apostles support it.  If they included this variant of the number of the beast then I do not  understand how they did not give the variant of Psalm 40 which is supported by the writer of Hebrews in the Bible!

One other thing that confused me:  The CSB is presented as having been translated directly from the original languages rather than using an existing translation as its basis. There is a chart on the website for this translation showing many translations and separating them on the basis of whether or not they are translated directly from the ancient languages as opposed to using an existing English translation as the basis.  The CSB is shown to be a translation not based upon an existing translation. But to me this seems to be contradicted by the admission that the CSB is a revision of the HCSB.   That just struck me as rather deceptive.  Perhaps I simply didn't understand the chart….

Otherwise, this is quite a nice translation  Also, this Bible is very nicely bound, with a LeatherTouch cover (it feels very nice).  The text is in two columns with a center column cross reference.  There is also a concordance at the back as well as full color maps.  All in all, very nice.

Many thanks to the folks at B&H publishers for sending me a free review copy of this book (My review did not have to be favorable).

My rating: 5 out of 5 stars

 *****

Among other websites you may purchase this Bible at Christianbook.com and on Amazon.com

Discovering the Septuagint: A Guided Reader

Discovering the Septuagint - A Guided Reader - by Karen Jobes is a very nice resource for those looking for an introduction to the Greek of the LXX (The Septuagint).  There are chapters dealing with selected passages from 9 books of the LXX, in each chapter there is an introduction telling you about that particular book and its translation techniques.   Then follows the  Rahlfs-Hanhart Greek text of an excerpt from that particular book and a brief examination of certain key words and phrases in each verse, notes on vocabulary and syntax. Then comes another excerpt of the Greek text and the notes on the various verses…etc.  After all of the selected texts are done being examined, then comes the NETS (New English Translation of the Septuagint) version of the passage(s) so that one may read the whole thing in English. And then finally, if verses from the chapter are cited in the New Testament, they have a table showing where in the NT the passage is referred to and a small summary of its context in the NT.

I like this study resource pretty well, and I like having an introduction to the language of the LXX.   Again, this is just an introduction to the study of the LXX, not necessarily a study resource, Jobes gives a list of recommended reference works on the LXX at the beginning of the book, as well as selected bibliography at the end of each chapter. 

I especially like that Jobes points out that each book of the LXX "potentially gives us a 'snapshot' of what the Hebrew looked like at the time of its translation".  But she seems rather contradictory when she then goes on to say that, "In places, the Greek translators of the Hebrew Bible used forms of words and interpreted their text in ways (without being able to foresee it, of course) that were more congenial to the message of the New Testament than the corresponding Hebrew texts would have been…"  But if the LXX potentially gives us a look at what the Hebrew text looked like in the days of the Apostles, why not assume that the Hebrew text of that day actually said what the Apostles quoted from the Greek?  Why do we hold our present day Hebrew text  as being the authoritative text with which to judge an older translation of an older Hebrew text?  Why not even consider the thought that perhaps the translation that various Apostles used was actually a literal translation of their Hebrew text rather than a heavily interpretative translation?

Anyway, I do like this resource, and think that it will be quite handy for those looking to be introduced to the Greek of the LXX.  I think it would be really neat if they came out with a book doing basically the same thing with the full text of the LXX…especially if they also included the variants that are found in the various Greek OT manuscripts.  

Many thanks to the folks at Kregel Academic for sending me a free review copy of this book! - My review did not have to be favorable.

One the the websites where this book may be purchased is at Christianbook.com

The Murderous History of Bible Translations - by Harry Freedman

I often sense a tendency in myself to take having an English translation of the Old and New Testaments for granted.  But, as Harry Freedman demonstrates in his book, The Murderous History of Bible Translations: Power, Conflict, and the Quest for Meaning, I shouldn't take it for granted and should appreciate all the more the effort and sacrifice that went in to getting the written Word of God into a book that ordinary people could read. 

In this book Freedman does an excellent job at writing, he grasps and keeps one's attention, and it flows nicely.  He takes you through history, beginning with the translation of the Old Testament and then including the New in the focus as well.   Translating God's Word into the common vernacular of any people was often very tumultuous and controversial, and we see this down the passage of time that the author examines, and through many different translators who often took many risks to make the translation. 

Though I really like the book, I feel the need to mention that there were several things that I did not like, for instance, statements like:  ""…even to this day, radical fundamentalism hasn't gone away.  And religious extremism relies upon a revealed, unmediated, literal reading of Scripture, one which rejects the prism of human interpretation."(pg.139)  Perhaps I am misunderstanding what the author is saying, but I think that' religious extremism' is that which focuses upon the "prism of human interpretation" without interpreting the Word of God with a literal/grammatical-historical hermeneutic. To be extreme is to not take the Bible for what it says, to not interpret it literally.  Interpreting the Bible "literally" in my view is to interpret it correctly in context: taking allegory as allegory, historical narrative as narrative, prophecy as prophecy, …etc. But again, perhaps I  misunderstand what he meant by that statement.

This book seemed more or less secular look at the history of Bible translation, but Freedman did a very good job at giving the perspective of the translators (whether Christian or Jewish) whose lives he recounts.  All in all, despite statements that I disagreed with, I really liked the history given, it is very, very interesting and an informative read.  Knowing this history should drive Christians more to reading this Holy Book that people in the past translated and read in secret, suffered and died for, many considered the Words it contains as much more valuable than their lives or comfort in this earth.  Shouldn't we do the same and do God the honor of reading it?

Many thanks to the folks at Bloomsbury Press for sending me a free advance review copy of this book! (My review did not have to be favorable)

This book is slated for release on November 15, 2016

You may preorder it at Amazon and on the Bloomsbury website  (and probably from other sites as well)

Rating: 5 out of 5 stars *****

A Commentary on the Manuscripts and Text of the New Testament, by Philip Wesley Comfort

A Commentary on the Manuscripts and text of the New Testament, by Philip Wesley Comfort is an interesting and a potentially helpful resource in studying the NT.  I appreciate that summaries are given about the various manuscripts that are referred to in the commentary, including their symbols, which are what Comfort uses to refer to the different manuscripts as he comments on the different readings of any particular verse. 

Most of the variants appear to be rather small and do not appear to change the meaning of a verse much, for instance some manuscripts saying 'Jesus Christ' in a certain variant and others reading simply "Christ",  whichever reading a Bible translator chooses to use doesn't make a major difference as either way we know to Whom it refers.   Comfort mentions a variant of Romans 8:28 which I found interesting, he translates the variant as, "God turns everything to good" which of course is different from "all things work together for good."  He says that "this is the original wording according to three early MSS….It is God who turns everything to good; it is not just that everything works out for the good."*  But I don't think that that concept is lost by using "all things work together for good" because God's being the One working all things together for good is evidenced by the verses that follow (and by realizing the sovereignty of God that is taught throughout the Bible).  It is an interesting variant though. 

Comfort's eschatological views are evidenced in his commentary on the number of the beast in Revelation, "A variant reading is 'his number is 616…Either reading could be original…whichever one John wrote, they both symbolize Caesar Nero…"  I take it that Mr. Comfort is not premillennial.  Also, I disagree with some of his commentary on the variants of 1 Cor. 14:33, " 'For God is not the  author of discord but of harmony, as in all the gatherings of the saints.'  This reflects the reading of the three earliest MSS…contra NA…which join this phrase with the beginning of 14:34.  The difference in meaning is significant:  harmony is the rule of God for all the gatherings of the believers…"…Paul was not saying that women should be silent in all the Christian gatherings, only in Corinth, which must have been experiencing problems with women speaking out of turn during the prophesying."  But even if the statement, "as in all the gatherings of the saints" doesn't connect with vs. 34 that doesn't imply that the command about women not speaking in the assembly only applied to the Corinthians church.  I don't see that implication at all.  Paul says, "It is shameful for a woman to speak in the Church."  That sounds like a very general statement that encompasses all church gatherings.  Besides, what about Paul's telling Timothy that women shouldn't teach or hold authority over men but should remain quiet while learning (1 Tim 2:11-15)?  Was he referring only to the women of the Corinthian church?  I think not.  

But,  I do like the book overall, and really appreciate Mr. Comfort's work in putting this book together enabling one to learn about the different variants of the NT even if one doesn't agree with all of Mr. Comfort's comments on them.

Many thanks to Kregel Academic for sending me a free copy of this book to review!

One of the places where this book may be purchased is at Amazon.com

*I omit certain parts of quotations as they are mostly symbols of various manuscripts referred to that I don't know how to replicate in type.