One aspect of Islam that I appreciate is their approach to translation of scriptures. You see, the Quran is considered a sacred text that was originally revealed in Arabic, and translations into other languages are often called “interpretations”. This is because Muslims believe that the Quran’s sacred character is unique to the Arabic language, and that translating it into another language changes its meaning. While I don’t know that the original language of a volume of scripture is sacred per se, any translation of that text can be viewed as an interpretation that changes its meaning to one degree or another and should be approached with a degree of caution as a result. The Renaissance has an excellent example of why this is important to keep in mind while reading scripture. In Western Europe, the Vulgate (a late-4th-century Latin translation of the Bible prepared by Jerome) was the main form of the Bible used throughout the middle ages. As humanism began to gain traction, however, there was an increased emphasis on going back to original sources. Desiderius Erasmus Roterodamus (Erasmus of Rotterdam) was a key figure in this movement’s impact on Christianity due to his work on scholarly Greek and Latin editions of the New Testament. During his work in comparing the Bible text with earlier Greek manuscripts, Erasmus discovered that some Catholic doctrines were problematic because they relied specifically on the Vulgate in ways that the Greek did not…
Category: New Testament
Historical Narratives and the Pharisees
Growing up in the Church, I repeatedly heard stories where missionaries encountered people who had been reading anti-Mormon literature and told them that “you wouldn’t decide on which car to buy by reading only the stuff put out by a company’s competitors – you would also read what the company that produced the car has to say to get a balanced view. The same should be true for religions.” When looking at historical sources, unfortunately, it isn’t always easy to do the same, because the religion’s own sources are no longer extant. Such was the case with the early Pharisees – a topic explored by Thomas Wayment in a recent interview at the Latter-day Saint history blog From the Desk. What follows here is a copost to the full interview.
You Might Be a Pharisee if…
The Pharisees get a bad reputation from their portrayal in the gospels, but it probably isn’t deserved. Jewish scholar Amy-Jill Levine recently discussed why that is likely to be the case that we are guilty of misunderstanding the Pharisees in a recent interview at the Latter-day Saint history blog From the Desk. What follows here is a copost to that interview. To start, Amy-Jill Levine shared some information about who the Pharisees were: In much of the Christian imagination, beginning with the Gospels, the Pharisees (with a few notable exceptions) represent hypocrisy, misogynism, elitism, xenophobia, the letter of the law rather than on the Spirit, and generally everything that Christians, and by extension, everyone, does not like. Conversely, Jews have, since the Middle Ages, recognized the Pharisees as the predecessors of Rabbinic Judaism: The Pharisees encouraged the Jewish people to increase the sanctity of their lives and fully to be a “priestly kingdom and a holy nation” (Exodus 19:6). Even within the New Testament, however, the picture is complicated: The Gospels show them in synagogues, as hosting Jesus at dinner, and as teaching the people. When Matthew states that the Pharisees “cross sea and land to make a single proselyte” (23:15), the impression is not one of separation but of active engagement with fellow Jews to help them better to follow Torah. Josephus also talks about the popularity of the Pharisees among the masses despite not being a fan. (Josephus…
Septuagint
When Jesus and the early Christians talked about the scriptures, they were using a version that is different from the manuscript basis of most English translations, including the King James Version that is so often used in Latter-day Saint circles. In a Hellenistic world, they relied on the Septuagint—a Greek translation of the Tanakh (Old Testament). In a recent post at the Latter-day Saint history blog From the Desk, Philip Jenkins (professor of history at Baylor University) discussed more about the Septuagint. What follows here is a copost (a shorter post with some commentary).
Notes on Revelation
[As I was going through my files, I found this draft that written four years ago. As it has about 24 hours of relevance left, I’m publishing it now. Happy New Year.] When I teach Revelation 1-11 to my youth Sunday School class, I’ll probably start off by saying something about gasoline.
Thomas Wayment on the KJV
Why do Latter-day Saints regard the King James Version as the official English translation of the Bible for the Church? It’s a question that has been asked many times by different people, especially since there are translations in modern English that have a better textual basis in Greek manuscripts. In a recent co-post at the Latter-day Saint history blog From the Desk, Thomas Wayment discussed why Latter-day Saints use the King James Version (KJV). What follows here is a copost to the full interview.
Jesus’s Female Ancestors
Jesus the Messiah was the son of a righteous and godly woman named Mary, through whom he had many ancestors discussed in the Hebrew Bible. Among those were several remarkable women. In a recent interview at the Latter-day Saint history blog, Camille Fronk Olson discussed some of the women in the genealogy of Jesus. What follows here is a co-post to the full interview.
The Bible and the Latter-day Saint Tradition: A Review
The Bible and the Latter-day Saint Tradition, published by University of Utah Press, is an impressive collection of information about Bible studies and how Latter-day Saints interact with the Bible.
“Like a wise man who built his house on rock”: A Pioneer Day Homily on Matthew 7:21-27
A sacrament meeting talk given 23 July 2023 At the conclusion of the Sermon on the Mount, St. Matthew recorded that the Lord, Jesus Christ stated: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ Then I will declare to them, ‘I never knew you; go away from me, you who behave lawlessly.’ “Everyone, then, who hears these words of mine and acts on them will be like a wise man who built his house on rock. The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall because it had been founded on rock. And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. The rain fell, and the floods came, and the winds blew and beat against that house, and it fell—and great was its fall!” (Matthew 7:21-27, NRSV.) Besides being the basis of a very fun song to sing with children, these words underscore the importance of both learning and acting upon the words of the Lord. Now, why did the Lord…
The Jewish Revolt and the Abomination of Desolation
One of the more pivotal events in the development of both Christianity and modern Judaism was the First Jewish Revolt, which started in 66 CE and culminated in the destruction of the Temple in Jerusalem in 70 CE. In a recent interview at the Latter-day Saint history blog From the Desk, Jared W. Ludlow discussed this event in connection with his chapter in New Testament History, Culture, and Society: A Background to the Texts of the New Testament. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion). To start, Ludlow discussed what the First Jewish Revolt was: The First Jewish Revolt beginning in AD 66 was an attempt by the Jews in the Roman province of Judea to gain independence from Rome. Rome had dominated the region since 63 BC, mostly under vassal kings like Herod, but also directly with procurators and prefects. The revolt culminated in a siege on Jerusalem and the subsequent destruction of the Jerusalem Temple in AD 70. Some of the rebels held out, particularly at Masada until AD 73. . . . There were various factors that caused the Jewish Revolt. There was long-simmering animosity among the populace against the local vassal kings and elites who worked closely with Rome. This animosity fed the rise of Zealots who wanted to purge the land from foreign, corrupt influence and return greater control of religious traditions to their understanding of…
Camille Fronk Olson on Women in the New Testament
The Bible is “the bedrock of all Christianity” and women play some very key roles in the stories that it shares. Camille Fronk Olson has worked to highlight these female Bible characters as a member of The Church of Jesus Christ of Latter-day Saints. In a recent interview at the Latter-day Saint history blog From the Desk, Olson discussed some of what she has learned about the women of the New Testament through her studies and work in writing Women of the New Testament. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion).
Herod the Great as the Messiah
A repeating theme in Second Temple Judaism is the expectation for a political messiah that would rule Judea. While Christians are aware of this primarily through the expectations that Jesus of Nazareth encountered during his ministry, there are many other people who tried to fulfill that role. Herod the Great may have been one of these people who claimed messiahship. In a recent interview at the Latter-day Saint history blog From the Desk, Jodi Magness discussed Herod the Great. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion). First, it is important to note who Herod the Great was. As Jodi Magness explained: King Herod ruled Judea as client king on behalf of Rome from 40 BCE until his death in 4 BCE. He was the son of an Idumaean Jew named Antipater and a Nabataean woman named Cypros. … For most people, Herod is probably most known for the massacre of the innocents described in Matthew 2:16, according to which he ordered all boys under the age of two in and around Bethlehem put to death after being informed that the Messiah had just been born. … Among archaeologists who work in Israel, Herod is known as the greatest builder in the country’s history. So, Herod the Great has a few things for which he is known, even today. And his descendants are also found throughout the New Testament time—such…
Who was Mary Magdalene?
Mary Magdalene is a well-known figure in the New Testament whose life has been the subject of speculation and storytelling for much of Christian History. One of the more recent instances of this is The Chosen. In a recent interview at the Latter-day Saint history blog, From the Desk, Bruce Chilton discussed Mary Magdalene, offering insight into who she was, who she isn’t, and how she has been portrayed over time. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion).
The New Testament: A Translation for Latter-day Saints, Revised Edition
Thomas Wayment’s The New Testament: A Translation for Latter-day Saints, Revised Edition is an exceptional resource for anyone, and particularly a Latter-day Saint, interested in studying the New Testament from a fresh and modern perspective through its clear and readable translation, insightful commentary, and expanded introductory material. One of the standout features of this book is its readability. The translation is clear, easy to understand, and faithful to the original text. The text flows well and is not bogged down by archaic language or convoluted syntax, making it more accessible than, say, a 400-year old translation. In many ways, I also found it more accessible than the New Revised Standard Version (NRSV) (my usual go-to translation). Additionally, the commentary in the footnotes is insightful and enriching. Wayment provides helpful background information on cultural and historical contexts, as well as offering his own interpretations of certain passages. The footnotes are well-researched and thought-provoking, providing a deeper understanding of the text without being overly wordy or academic. The revised edition differs from the original in several ways. First, the revised edition includes upwards of two hundred updates and corrections to both the translation and the footnotes, taking into account recent scholarship to improve the accuracy of the translation. Second, the revised edition features expanded introductory material that includes discussions of the Joseph Smith Translation and on reading scripture, which were both interesting and helpful. Finally, the appendices detailing the instances in which…
Thomas Wayment on New Testament Canonization
An interesting point made by the late Eastern Orthodox bishop Kallistos Ware is that the books that were selected to be contained in the Bible are a tradition that developed within and passed on by the Proto-Orthodox Church. The process by which that tradition solidified into official canon was a gradual (and messy) one. In a recent interview at the Latter-day Saint history blog From the Desk, biblical scholar and BYU professor Thomas Wayment discussed that process of canonization of the New Testament (in connection with a chapter in Ancient Christians: An Introduction for Latter-day Saints). What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion). Now, a big part of the discussion revolves around the fact that it took several centuries to formally establish the Christian canon. As he states in the interview: One of the key points of conversation about the canon is the idea that it took several centuries for the church to firmly establish its own textual canon. The process was messy in many ways, and as one might expect, problematic statements were made about specific scriptural texts. It seems to me that much of the interest in this topic is to destabilize the notion of a binding scriptural canon because the process itself was not direct. Another problem in the conversation is that the duration of the conversation seems to give the impression that Christians were widely…
What You Might Be Missing in Matthew’s Genealogy of Jesus
“Most readers of Matthew’s Gospel take one look at that first page full of ‘begats’ and impossible-to-pronounce names and quickly turn the page.” So begins Julie Smith’s thoughtful essay “Why These Women in Jesus’s Genealogy?”, which is available free of charge in the Segullah journal (2008) and is reprinted in her book Search, Ponder, and Pray: A Guide to the Gospels. “But,” Smith continues, “Matthew was a deliberate writer.” She goes on to highlight that among more than 25 men in Jesus’s line, Matthew includes just four women (plus Mary), and they aren’t the matriarchs, as one might have expected (such as Abraham’s wife Sarah or Isaac’s wife Rebekah). Rather, the women she includes are Tamar, Rahab, Ruth, and Bathsheba. Smith goes on to reflect on why Matthew may have included each of these women who were outside of the social mainstream in at least some way. Smith poses a range of hypotheses; readers can, of course, decide for themselves. I strongly recommend reading the (short, accessible) article yourself. But I’ll share two passages that I marked with exclamation points in my hard copy. “These women are, as Jesus is, intercessors: Tamar enables Judah’s line to continue; Rahab brings her family into the house of Israel; Ruth brings the Moabites into David’s line; and Bathsheba brings her son Solomon to the throne.” And one more: “Modern readers generally do this Gospel an injustice by skimming over the genealogy as if…
When Was Jesus Born?
When was Jesus born? While not consequential to our salvation or daily choices, it’s an interesting question to explore. In a recent interview at the Latter-day Saint history blog From the Desk, Jeffrey R. Chadwick discussed his research into the question: When was Jesus actually born? What follows here is a co-post to that discussion (a shorter post with excerpts and some discussion). When a non-expert Latter-day Saints approach the question of “When was Jesus born?”, they often draw upon a traditional interpretation of Doctrine and Covenants, 20:1 to claim that it happened on 6 April. Elder James E. Talmage’s widely read Jesus the Christ reinforces this interpretation. As Chadwick explained: Growing up as a Latter-day Saint boy, serving a mission, and entering service as a seminary teacher 45 years ago, it was axiomatic in our conversation that Jesus had been born on April 6th of 1 BC, as stated by Elder James E. Talmage in his classic work Jesus the Christ. … Generally, and also quite specifically, many Latter-day Saints take at face value the statement of Elder James E. Talmage that Jesus was born on April 6 of 1 BC, a position Elder Talmage linked to the passage in Doctrine and Covenants 20:1 which notes the organization of the Church on April 6 of 1830, being that many years since the “coming of … Jesus Christ in the flesh.” This seemed to Elder Talmage a specific dating tag…
Ancient Christians: An Introduction for Latter-day Saints
The Maxwell Institute at BYU recently published Ancient Christians: An Introduction for Latter-day Saints, and it is a fantastic journey into early Christianity geared specifically to Latter-day Saints. Through a collection of 14 essays dealing with topics ranging from praxis and worship to scripture and theology, the key elements of Christianity during its first several centuries (and beyond) are addressed in an accessible way. The discussions are punctuated by a large collection of artwork produced by early Christians, spread throughout the book in beautiful detail. When approaching Latter-day Saint writings about early Christianity, I’m generally concerned that it will be an effort to convince people that the ancient Church was identical to the modern one in a polemic effort to reinforce the traditional apostasy-restoration narrative. Ancient Christians quickly dispatched that concern, with Jason R. Combs discussing this at length in the introduction. He notes that: “rather than dismissing entire epochs as corrupt … today we work to understand ancient Christians on their own terms.” He added that: “We cannot assume that today’s Church is a template for what the first-century Church must have been, or vice versa. For that reason, in this book, our authors acknowledge the differences between ancient Christians and Latter-day Saints without automatically assuming such differences to be evidence of apostasy.” In this way, Ancient Christians both compliments and expands on some of the concepts discussed in Standing Apart: Mormon Historical Consciousness and the Concept of Apostasy (Oxford University…
Was Jesus Married or Not?
An enigma that has been explored repeatedly over the years, both in the Church of Jesus Christ of Latter-day Saints and in Christianity more broadly, is the marital status of Jesus of Nazareth. There is little to reliably indicate either way in the established canon of the New Testament, but that hadn’t stopped people from discussing the topic. And in organizations like the Church that emphasize marriage, there are some theological reasons to want to say that he was indeed a married man. In a recent interview over at the Latter-day Saint history and theology blog From the Desk, Christopher Blythe discussed the issue in connection with a recent article published in BYU Studies. What follows here is a copost to that interview. In addressing how Latter-day Saints have approached the question “was Jesus married?” over the years, Blythe described how it has shifted within the Church. It’s a little more complicated when you talk about whether Jesus was married. Historically, the question has gone through an evolutionary process: First, there was a wide consensus among Latter-day Saints that Jesus was married. Then, there was a wide consensus that he was married (but we should not speak about it). And finally, it was thought that the answer is unknowable and individual Latter-day Saints might take either position. For me, this essay belongs in the book because it shows that even when a doctrine is privately held by general authorities, that does not…