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Notes for 1 Peter 2:13-17

2012-01-08T14:24:00.000-08:00

¹³ ^aSubmit yourselves for the Lord's sake to every human institution, whether to a king as the one in authority, ¹⁴ or to governors as sent ¹by him ^afor the punishment of evildoers and the ^bpraise of those who do right. ¹⁵ For ^1asuch is the will of God that by doing right you may ^bsilence the ignorance of foolish men. ¹⁶ Act as ^afree men, and ¹do not use your freedom as a covering for evil, but use it as ^bbondslaves of God. ¹⁷ ^aHonor all people, ^blove the brotherhood, ^cfear God, ^dhonor the ¹king.

Structure:

The most thorough analysis of the structure of this passage comes from J. Michael Ramsey. (The following statements were extracted from 1 Peter WBC.^¹

The whole section from 2:13 to 3:7 has been widely identified as a Haustafel or “household duty code” listing the obligations of various members of the household toward one another. The clearest NT examples of this instructional form as reconstructed by modern scholars are Col 3:18-4:1 and Eph 5:21-6:9. Three relationships are set forth in these passages: wives and husbands, children and parents, and slaves and masters. The household duty code consists of the mutual obligations of the two parties in each relationship.

Wives, be subject to husbands Husbands, love your wives

Children, obey parents Parents, do not anger your chi’dren

Slaves obey masters Masters, treat your slaves justly

What is distinctive about the duty code in 1 Peter?

The symmetry (mutuality) is missing.
Begins with submission to the state rather than mutual submission under Christ.
Parental relationship is missing

The function of vv. 13-17 is to give to the household duty code that follows its distinctively outward focus. This is not about mutual relationships within the Christian community, but social obligations to the greater culture.

Note that it is slaves’ relationship to harsh masters, and wives relationship to non-believing husbands. Only one side of the social relationship is mentioned because these roles serve as models for all Christians who are in subordinate relationships to the greater culture. (Husbands receive passing mention – probably due to the fact that they represented a large portion of the church and could not be exempted from the discussion without sending the wrong message.

Comments:

The Imperative vv 13-14:

Submit yourselves for the Lord’s sake to every human institution:

The command “submit” is placed at the head of the section on household codes, which shows that it is not merely civil authorities in the immediate context, but the servant master relationship, and the marriage relationship which make up “every human institution”.

Believers are given the command to submit to every human institution, not due to their own inherent worthiness, but for the Lord’s sake.

The imperative hoopageete implies that Peter regards the subjection of which he speaks as a matter of choice, not of nature or necessity. His readers are “free” to cooperate or not cooperate with their fellow citizens and rulers, free to resist or comply with the demands of civil authority. Peter requires cooperation and compliance not because the state requires it, but “for the sake of the Lord”.

- Michaels 123-124

Subordination does not mean blind obedience, but rather finding and responsibly exercising one’s proper role within a given social structure. . . Christians can in good conscience respect and fit into them without considering them ultimate, and can still maintain a critical distance because only God is to be worshiped/feared. . .The call to be subordinate is not despite the reality of their freedom in Christ, but on the basis of it; precisely because they are free, they can be instructed to exercise their own responsible decision to fit into the given structure of society. They are subordinate to governmental authorities, including pagan Roman rulers, not as a strategy, compulsion, copromise, indifference, transcendent superiority, or resignation, but as an aspect of Christian service (“for the Lord’s sake,” 2:13) to the God who has called us (like the prophets) as “slaves of God.”

Karl Barth, who resisted Hitler and Nazism, in the years after World War II counseled faithful Christians in the German Democratic Republic to accommodate themselves to their Marxist surroundings. Responding to the question of whether Christians in East Germany could take the loyalty oath to the officially atheist Marxist state, Barth replied with a clear “yes.” “ ‘loyalty’ to this established order means honest readiness to recognize its existence and to take one’s place in it . . .[it] does not mean approval of the ideology . . .The First Epistle of Peter, I should think, is a portion of the New Testament that today is read with special attentiveness in the East German Republic by all who want to be true Christians” (Barth 1959, 49, 67-68).^²

(As turn about is fair play, one cannot use this expression of the household codes as a biblical argument against new more egalitarian formulations of the social order from emerging in culture. We are still called to live within the existing social order, and to do good works.)

Every Human Institution: pasa anthropinee k’tisee: This expression is without parallel in secular as well as Biblical Greek, and poses questions regarding both translation and meaning.^³ The construction here is a noun k’tisee meaning “creature” or “creation”, modified by an adjective anthropinee meaning human. There are several ways of translating this. Here are the renditions of some popular translations.

Translation	Version
Every human institution	NRS, NAS, ESV
Every authority instituted under men	NIV
Every ordinance of man	KJV

However, commentators disagree on whether this refers to human beings (humans who are God’s creation), or the institutions created by human beings.

Achtemeier, Elliot, and Michaels believe that Bible translations have it wrong for saying it refers to institutions^⁴

The concept of “institutions” is modern and could not have been in mind.^⁵
The examples given vv 13 & 14 i.e., king and governors are people not institutions.
Only God creates, therefore the designation “human creation” identifies humans as that part of God’s creation which is in view by Peter.

On the other side are Boring and Grudem who side with Bible translators, choosing “institution” as the correct rendering.^⁶

The context makes it clear it is not referring to every human being but rather to every institution or established authority
Peter’s readers would not have been confused because k’tisee was used in extrabiblical literature to refer to the founding of cities and governments.^⁷

The Reason v 15:

For such is the will of God:

Here Peter lays out the purpose of submission. Submission is not owed to the structures of authority (or people in authority) because they are inherently worthy; it is given at the request of the Lord as a service to Him (for the Lord’s sake). The purpose, as clearly stated here, is so that ignorant talk will be silenced.

The Explanation vv 16-17:

Act as free men, but do not use your freedom as a covering for evil:

In Greek the word kai can be rendered “and” or “but”, so the translations have it wrong here the conjunction is making a contrast “Yes, you are free – BUT do not use your freedom as a covering for evil”.^⁸

In calling Christians “free people,” our author is drawing on a commonplace in NT traditions^⁹ which is also reflected elsewhere in this epistle.^¹⁰ Such freedom carries with it the danger of being employed in such a way that it becomes a cover for evil behavior.

Peter attempts walk a line between freedom and responsibility. If believers do not know they are free, they are at risk of being assimilated into the greater culture, on the other hand, if they abandon the social structure completely, they would become a public menace and bring undue suffering on the church.^¹¹

Verse 17 presents a concrete illustration (using inclusio - a similar statement at the beginning and end as a frame). Honor which brackets the passage - represents relationships outside the community and the appropriate behavior to be given to them - which is honor. Inside the brackets are those who are part of the community God, and other brothers and sisters. We are to love brothers and sisters, and Fear (reverence?)is alone reserved for God.

Honor all people (external relations)

Love the brotherhood (internal relations)

Fear God (internal relations)

Honor the King (external relations)

1 Michaels 121 - 122

2 Boring 115-116

3 Elliot 488

4 Achtemeier 182; Elliot 489, Michaels 124

5 Elliot says this – but I don’t know if I believe him.

6 Grudem 118 -119; Boring 114 -115

7 Grudem 119 (see historical references there).

8 Michaels 129

9 E.g., Matt 17:26; Luke 4:18-21; John 8:32; Rom 6:18-22; 8:2; 1 Cor 7:22; 9:19; 2 Cor 3:17; Gal 5:1, 13

10 E.g., 3:18; cf. 1:18

11 Achtemeier 186

1 Peter 1:6-7 Translation Issues

2011-10-01T17:09:00.000-07:00

- in which you rejoice, (even) if now for a little while, you have had to suffer many trials. So that the evidence of your faith, (which is) more precious than gold, which perishes though proven by fire, may lead to praise, glory and honor when Christ is revealed.

Comments

This passage begins in the middle of a longer sentence 1:3-12, the phrase in which beginning v 6 refers back to something at the end of verse 5. Major translations make smaller sentences by changing which to this.
1. It must be either masculine or neuter, therefore it cannot refer to κληρονομιαν (inheritance) or σωτηριαν (salvation) because they are both feminine nouns.
2. If it refers to καιρω εσχατω (The Last Day). It refers to the Christian's ultimate hope for the reign of God which will bring true justice.
3. If it refers to ο θεος, it refers back to the one who is the source of that hope.
4. While both would be appropriate, both cannot be correct. How much it matters is debatable. In my view καιρω εσχατω has the advantage of being closer to εν ω, and would express the sentiment of those go well with the suffering bit which concludes the verse.

V. 6 can also be translated in the imperative – as a command."-in which, REJOICE !"
The word dokimion which is translated testing is actually a noun. It often used to describe the process for the purification or testing of metals. This is why some have translated it genuineness. I think it would be better to say the proof of your faith, or the evidence of your faith. This proof, for Peter, is synonymous with faith itself. It is this evidence (proven faith) which is more precious than gold. (Hence the imperative I think.).

Evidence of your faith dokimion noun	Trials
Gold proven by fire dokimazo verb participle	Fire

1 Peter 1:3 - A Living Hope

2011-10-01T16:33:00.000-07:00

Summary

Peter’s readers, like us, lived in a cynical age – skeptical of hope.
Hope in the power of God is cited as the first benefit of new birth.
Living Hope is the opposite of Vain (Dead) Hope.

Vain Hope: Based on false beliefs
Certain Hope: Anticipation based on an unchanging

Commentaries

While hope was not a universally recognized virtue in the Hellenistic world[1], it assumes here great importance, since it is understood as a true hope rather than merely an assertion in the face of despair (1:2). Such validity for this hope is constituted by its modification with the concept “living,” to be understood in contrast to a dead or vain hope, one that is based on no reality and hence has neither present nor future validity. Christian hope is a living hope rather than a futile hope because it is linked to, and grounded in, the resurrection of Jesus Christ, a linkage unique to this letter.

Thus the result of the new situation in which Christians are placed by God’s generative act is a living hope, not merely an empty wish, and thus it functions as the content of the Christian life. That life in turn has a present that is defined by its link to the power of the risen Christ (1:6; 3:22) and a future that is defined by the assurance of Christ’s return (1:7) and the blessings that event will bring (4:13, 14; 5:10).

- Actemeier pp 94-95

Here in v 3 hope as a lively (living) confidence in the power of God is cited as the first benefit of divine rebirth. Similarly, as the first exhortation of the following section of the letter (1:13-21), the readers are urged to “set your hope on the grace that is coming to you at the revelation of Jesus Christ” (1:13). A stress on trust and hope in God likewise concludes this section (1:21). In 3:5 the holy matriarchs “who hoped in God” are held up as a model for Christian wives and all the readers. And where the vexing issue of suffering for righteousness’ sake is addressed (3:13-17), again the readers are encouraged to “always be prepared to offer a defense for the hope that fills you” (3:15). Hope was a rare commodity in an age of suffering “a failure of nerve” (G. Murray) in the face of the collapse of old institutions and the emergence of new, uncertain alignments of political power. Hope clearly differentiated adherents of the Jesus movement from Gentile outsiders who were “without hope and without God in the world” (Eph 2:!2). It is especially their hope in the face of abuse and suffering and opposition that made Christians stand out from their anxious contemporaries (3:15). Moreover, the hope and holiness (1:13-21); 3:1-6) that distinguished their conduct represented unusual and superior qualities that could even move detractors and unbelievers to join the Christian cause (2:12; 3:2).

- Elliot p 334

What is meant by “a living hope”? It is doubtful that Peter indents a contrast with the “dead” hopes of Judaism. Even though he may agree with the author of Hebrews that Christians have in Christ a “new and living way” (Heb 10:20) and a “better hope” than the Jews (Heb 7:19), this is not the point he is making. If any contrast is intended, it is with the hopelessness of pagan religion. (cf. Eph 2:12).[2] The point is that ξωσαν (living in v.3) follows naturally from ό αναγεννησας (new birth v.3). If Christians are a reborn people, they are spiritually alive, and their hope is alive (i.e., it is valid that it will not be disappointed, cf. Rom 5:5[3]). Hope in God, as much as faith in God, is the hallmark of their new life in Christ (v 21); their situation corresponds to that of “the holy wives who hoped in God long ago” (3:5). Their hope, and not simply their faith, is what they must be prepared to explain and defend when they are challenged (3:15). Just as “faith” can be subjective (the act of state of believing), or objective (the content of belief), so “hope” can refer either to anticipation (even a certainty) of good things to come or to the content of that anticipation, the good things themselves. The “living hope” of which Peter speaks here is better understood in the second, objective sense. As such, it appropriately parallels, and is further explained by the “inheritance” of v 4 and the “salvation” of v 5 (cf. Col 1:5[4], where Paul speaks of “hope” in much the same way that Peter speaks of the “inheritance”[5]).

- Ramsey p 19

We have been born again, Peter says, to a living hope, or perhaps into (eis, into the sphere or realm of) ‘a living hope’. This hope is the eager, confident expectation of the life to come, which Peter describes in more detail in the next verse. It is ‘living’- by so describing it Peter indicates that it grows and increases in strength year by year. If such a growing hope is the expected result of being born again, then perhaps the degree to which the believers have an intense, confident expectation of the life to come is one useful measure of progress toward spiritual maturity. It is not surprising that such a hope is particularly evident in many older Christians as they approach death.

– Grudem pp 55-56

[1] One the one hand, among the anecdotal evidence for a lack of hope is 1.) Sophocles (Oed. Col. 1225-26), who says best is not to be born, second best is, immediately upon birth, to return whence one has come; 2.) an epitaph of one who never married and wished his father had not either; 3.) the Stoic opinion that hope was a vice, not a virtue (see Cothenet, “Le realisme,” 565). One the other hand, Plutarch mentions philosophers called Elpiskepoi who argue for hope as the strongest bond of life, while its absence renders life unendurable and “good hope” played an important part in the Eleusinian mystery. It is thus difficult to draw broad generalizations on this matter. – Actemeier ff 95

[2] Ephesians 2:12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.

[3] Romans 5:5 ⁵ and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.

[4] Colossians 1:5 because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel

[5] 1 Peter 1:4 an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you,

1 Peter 1:3 - New Birth

2011-10-01T16:30:00.000-07:00

Summary

New Birth, (annagennan,) is unique to1 Peter. It appears only twice in 1:3 and 1:23,
It is the theological equivalent of Paul’s term adoption[1] υίοθεσια (huiathesia) and most likely inspired by Jesus’ expression γενναν ανωθεν (gennan anōthen)[2] literally born from above.
It emphasizes Gods activity as the begetter, rather than our status as the begotten.
It is the source of the believers estrangement from the world.

Comments

The active voice of anagennan, found here is in any case unique, or very close to it. The aorist active is virtually a title (“the Begetter” or “The Progenitor,” with the understanding that a new act of begetting has taken place.; the closest NT equivalent is perhaps ton gennesanta, “the parent,” in 1 John 5:1[3]; cf. Deut 32:18[4] LXX). The accent is on “the God and Father of our Lord Jesus Christ” as the Father of “us” (the confessing community) as well, and on the divine initiative by which he became Father to the Christians both in Rome and in Asia Minor.

- Michaels p 18

The use of the rare word anagennao puts emphasis rather on the rebegetting or begetting anew than on being born anew, although of course the subsequent new birth is assumed (e.g., 2:2). Such an emphasis on begetting anew means this phrase has less reference to baptism than has often been asserted. It points rather to the totally new and unique origins of the Christian community, beginning not merely with a new birth, but with a new origin altogether.[5] It is by reason of this total newness that Christians are aliens and exiles I the world, and the fact that the situation is due to God’s mercy indicates clearly enough that such status is to be seen as a blessing, not a curse, a point those undergoing persecution would need to hear.

- Actemeier p 94

The verb anagennao (“cause to be born again,” “beget again”) occurs only here and in 1:23 in the NT; cf. also the related artigenneta (“newborn” [babies]) in 2:2 It serves as a dramatic metaphor for the decisive transformation of life that belivers have experienced through God’s mercy. God has honored the readers by “rebirthing” them (see also 1:23) as his “children” (1:14) and “newborn babies” (2:2) and incorporating them into his family (2:4-10). This radical transformation from a dead-ended existence to new life (cf. 2:5, 24), enacted in baptism (3:21), involves entry into a new kinship-like relation with God, Christ, and one another. Thus baptism is logically likened to rebirth, since one can only become kin through birth. Subsequent references to believers’ passage from “darkness to light” (2:9), and to their former and present phases of existence (2:10, 25; 4:2-4; cf. 1:18-19), further emphasize this transition. Such transition and transformation also entails deliberate severance from previous futile modes of living and deadly alliances (1:14-16, 18; 2:1, 11; 4:2-4).

- Elliot 331-332

The image of new birth and regeneration appears elsewhere in the NT as a metaphor for conversion in contexts suggesting its role in the baptismal catechesis of the early Church (John 3:3-8; Rom 6:4; 2 Cor 5:17; Titus 3:5-6; Jas 1:18; 1 John 3:9-10; 5:1-5; cf. the related image of adoption as God’s children in Rom 8:9-30; Gal 4:4-7; Eph 1:5). This baptismal tradition appears to be the source of the image here as well. The theme of rebirth/new birth permeates the first section of the letter as a metaphor for the radical transformation of the believer’s relation to God, Jesus Christ, one another, and society. This transformation of relationship and status was inaugurated in their baptismal conversion, an later explicated in 3:21. The source of this transformation was God as a merciful father (1:3) and his Word (1:23; cf. 2:2a, 8), the good news about the Lord Jesus Christ (1:25, cf. 1:12) and his resurrection (1:3, 21). For their further growth toward salvation, it is imperative, on the one hand, that as newborns they continue to draw sustenance from the milk of the word (2:2-3). On the other hand, their rebirth also requires a decisive break with their former life and its ungodly desires (1:17; 2:11; 4:2), loyalties (1:18; 4:3), and behavior (2:1; 4:15). For they are now the holy children of God (1:14-17), redeemed by the holy Christ (1:18-19), and children whose trust and hope are now in God (1:21).

- Elliot 333

[1] Romans 8:15, 23, 9:4; Galatians 4:5; Ephesians 1:5

[2] John 3:3, 7

[3] John 5:1 literally reads whoever loves the begetter loves his begotten.

[4] "You neglected the Rock who begot you, And forgot the God who gave you birth (LXX – the Septuigent Greek Old Testament - uses annagennan).

[5] A teacher of mine (Haskell Stone) used to say “your origin determines your destiny”.

1 Peter 1:2

2011-09-30T14:41:00.000-07:00

Intro

Peter, an apostle of Jesus Christ, To God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia,

² who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: Grace and peace be yours in abundance.

Identity (chosen/strangers):

Both words will be looked at in more detail but there are a few preliminary observations which apply to both.

Both words are adjectives functioning as nouns

So there is confusion as to which is the noun and which is the modifier, hence which is the object of divine foreknowledge in v2 (e.g.)

to the chosen sojourners of the dispersion[1]
to The Elect, strangers scattered[2]
both Could hold equal weight.[3]

Adjectives are descriptive and therefore tell us something about the recipient’s identity.[4]

With regard to God, they are chosen, therefore advantaged
With regard to the world, they are strangers, therefore disadvantaged

Both are terms traditionally applied to Israel – But who are the recipients?

They may be Jews

The author uses Jewish terms “elect/chosen”
Peter was the apostle to the gentiles

They may be Gentiles

The author refers to their “empty way of life” handed down by their forefathers. 1:19
He also tells the readers “you’ve spent enough time in the past, doing what the pagans chose to do. 4:3-4

They may be mixed

Peter sees the body of believers “God’s elect” as the continuation of God’s people, and gentiles are incorporated into the promises of Israel.

The chosen

Though 1 Peter is one of the shorter books of the NT, it uses the term more than any other NT document (5 out of 20 times).[5]

OT Use of the term Elect.

1 Chronicles 16:13 ¹³ O descendants of Israel his servant, O sons of Jacob, his chosen ones.

Psalm 105:6 ⁶ O descendants of Abraham his servant, O sons of Jacob, his chosen ones.

Isaiah 65:9 ⁹ I will bring forth descendants from Jacob, and from Judah those who will possess my mountains; my chosen people will inherit them, and there will my servants live.

Isaiah 65:15 ¹⁵ You will leave your name to my chosen ones as a curse; the Sovereign LORD will put you to death, but to his servants he will give another name.

Isaiah 65:22 ²² No longer will they build houses and others live in them, or plant and others eat. For as the days of a tree, so will be the days of my people; my chosen ones will long enjoy the works of their hands.

According to Boring and Ramsey there is no indication in that Peter or these OT passages have anything to do with choosing in eternity past. Rather it has to do with their present status

“The Chosen,” is a fairly common NT designation for Christians collectively, not with particular reference to God’s act of choosing them in eternity past but with reference to their present historical existence and their final vindication. It’s background lies in the OT as a designation of the people of Israel and in Jewish apocalyptic literature either in the same way or as a designation of the righteous in Israel who will be protected and vindicated in the last days” Ramsey 7

The essential point is that God is the actor who has chosen them (not vice versa). Nothing is made of the point in time when God’s electing activity took place, whether protological, pre-creation times, or at the time of their conversion. The point is their present status as elect (= chosen by God), not the chronological location of God’s electing act. Boring 53

Strangers

Parapidemois: refers to someone temporarily residing in a place that is not their home. Peter will begin the second major part of his epistle by appealing to his readers as “strangers and aliens” (2:!1). He is in some sense appealing to their election. He wants them to more fully realize, in practice, the estrangement from their natural impulses which their election demands.[6]

Foreknowledge

They are elect according to the foreknowledge of God (1:2). God’s foreknowledge (prognosis) of the Christians’ election is a form of the same word used of Christ’s having been “foreknown” (proginosko) before the foundation of the world (1:20), and is the first of several connections in 1 Peter that present the destiny and identity of Christians as parallel to that of Christ (e.g., 2:4-5: rejected by humans but chosen by God; 2:20; suffering for doing good). The claim that God has foreknown Christ and Christians is not a matter of speculative mythology about what went on in the heavenly world prior to creation – 1 Peter has no interest in such matters, nor does the Bible in general, First Peter stands in the tradition of Paul, who had interpreted the church as the elect remnant of Israel and who had cited the same OT texts that reappear in 1 Peter. Boring 54

Route of the Letter

The order in which Peter names the provinces is odd because Pontus at the beginning of the list and Bithinia, at the end – were considered part of the same province since 64 B.C.[7]
The most plausible explanation is that this list is the path that the letter is intended to take.[8]
These provinces were to the north Paul’s missionary activities. There is no evidence that Paul ever visited these Church’s[9]

Proto-Trinitarian Language

chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood

This is an important passage, one of several in scripture, which demonstrates a Trinitarian intuition is present even before the official formulation of the doctrine.

The three terms chosen, through, and for show intent – agency – and purpose

Sprinkling of Blood[10]

Sprinkled blood used in dedication ceremonies in the OT is a reminder of the cost of sin and the price of redemption.

In most cases the blood was sprinkled on the alter, or on the mercy seat

Lev. 4:17, 5:9, 6:14, 6:15, 6:19.
Num. 19:4

There were only three cases in which blood sprinkled on the people themselves.

The Covenant Initiation Exod 24:5-8, Heb 9:19, Isa 52:15
The Ordination of Aaron and his sons as priests Exod 29:21, Heb 10:22
The purification ceremony for a cleansed leper Lev 14:6-7

Shared Foundations with Paul

The Church as God’s People

1 Peter 2:10 Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.

Romans 9:25 ²⁵ As he says in Hosea: "I will call them 'my people' who are not my people; and I will call her 'my loved one' who is not my loved one,"

Hosea 1:10 ¹⁰ "Yet the Israelites will be like the sand on the seashore, which cannot be measured or counted. In the place where it was said to them, 'You are not my people,' they will be called 'sons of the living God.'

Hosea 2:23 - 3:1 I will plant her for myself in the land; I will show my love to the one I called 'Not my loved one. 'I will say to those called 'Not my people, ''You are my people'; and they will say, 'You are my God.'"

Christ as a stone

1 Peter 2:6-8 ⁶ For in Scripture it says: "See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame." ⁷ Now to you who believe, this stone is precious. But to those who do not believe, "The stone the builders rejected has become the capstone," ⁸ and, "A stone that causes men to stumble and a rock that makes them fall." They stumble because they disobey the message-- which is also what they were destined for.

Romans 9:33 - 10:1 As it is written: "See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, and the one who trusts in him will never be put to shame."

Isaiah 28:16 So this is what the Sovereign LORD says: "See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed.

Ramsey, J. Michael, Word Biblical Commentary: 1 Peter

Grudem, Wayne, The Tyndale New Testament Commentaries: 1 Peter

Boring, M. Eugene, Abingdon New Testement Commentaries

[1] Grudem p. 50 says this passage has nothing to do with divine election, but rather with

[2] NIV’s take makes “strangers scattered” a parenthetical statement, indicating the addressees are a specific group within “the elect”.

[3] Michaels p. 6 Michael’s interpretation stating that neither limits or qualifies the other.

[4] Ibid. “The addressees are “strangers” because of, (not despite) being chosen. Their divine election is a sociological as well as a theological fact, for it has sundered them from their social world, and made them like strangers or temporary residents in their respective cities or provinces.”

[5] 1 Peter 1:1, 1:20, 2:4, 2:6, 2:9, 5:13

[6] Michaels 7

[7] Michaels 9

[8] ibid

[9] ibid

[10] Grudem p 52-53

1 Peter: Issues to Resolve

2011-09-30T14:26:00.000-07:00

Structure

The repeated expression "Dear Friends" indicates a transition that essentially divides the epistle into 3 main sections. Verses 1:1-2 and 5:12-14 can further be marked as part of the structure of the epistle.

1:1-2            - Greeting
1:3-2:10     - Section 1
2:11-4:14     - Section 2
4:14-5:11     - Section 3
5:12-14        - Conclusion

Suffering is mentioned in each of the major sections, and "suffering for a little while" appears at the beginning and the end of the letter, forming an inclusio. The purpose of the letter seems to be a call for believers to emulate the voluntary self-sacrifice of Jesus which opens the door of salvation to opponents of the Gospel.

Background

The letter is addressed to the elect, strangers in the diaspora. These two terms, traditionally applied to Israel, are fit terms for God's new covenant people - who are called to be in the world but not of the world. Privileged in regard to their relationship to God. Disadvantaged in regard to their status in the world. While there does not appear to have been an official Roman program of persecution at the time this letter should have been written. (Operating under the assumption that Peter is the author of course). This does not rule out incidents of unofficial persecution - because people do not need official sanction for this. This would mean that martyrdom was probably not the primary form of persecution in mind. Passages like "who is going to harm you - for doing good," and that good behavior can "silence the ignorant talk of foolish people," indicate that the primary form of persecution may have been verbal abuse, gossip, and discrimination.

Difficult Passages

For such a small book, 1 Peter is as packed with controversial issues, as it is packed with wonderful things. Here is a preliminary list of things I've found to present interpretive or theological issues.

Chapter 1
"To God's elect" vv. 1-2
"Gold which perishes" v 7
"1 Peter 1:22 Now that you have purified yourselves by obeying the truth" v. 22
Chapter 2
Destined to stumble v.8
Submit to every human authority v. 13
Slaves submit to masters v. 18
It is commendable (it is grace) if you bear unjust suffering out of consciousness of toward God. v.19
Chapter 3
Wives submit to husbands v.1
(Holy Spirit) - through whom he went and preached to the souls in prison. v. 19
Chapter 4
Those who have suffered bodily are done with sin. v. 1
Gospel preached to those now dead v. 6
Love covers a multitude of sins. v. 8
Chapter 5
Submit to your elders v.5

Scriptural Foundations Shared between 1 Peter and the Writings of Paul

2011-09-24T13:04:00.000-07:00

The Church as God’s People

1 Peter 2:10 Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.

Romans 9:25 As he says in Hosea: "I will call them 'my people' who are not my people; and I will call her 'my loved one' who is not my loved one,"

Hosea 1:10 Yet the Israelites will be like the sand on the seashore, which cannot be measured or counted. In the place where it was said to them, 'You are not my people,' they will be called 'sons of the living God.'

Hosea 2:23 - 3:1 I will plant her for myself in the land; I will show my love to the one I called 'Not my loved one 'I will say to those called 'Not my people, ''You are my people'; and they will say, 'You are my God.'"

Christ as a stone

1 Peter 2:6-8 For in Scripture it says: "See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame." Now to you who believe, this stone is precious. But to those who do not believe, "The stone the builders rejected has become the capstone," and, "A stone that causes men to stumble and a rock that makes them fall." They stumble because they disobey the message-- which is also what they were destined for.

Romans 9:33 - 10:1 As it is written: "See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, and the one who trusts in him will never be put to shame."

Isaiah 28:16 So this is what the Sovereign LORD says: "See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed.

I Peter Outline

2011-09-24T12:52:00.001-07:00

I. 1:1-2 Greeting

II. 1:3-2:10 Section 1

A. 1:3-1:16

B. 1:17-2:3

C. 2:4-2:!0

III. 2:11-4:11 Section2

A. 2:11-3:!2

B. 3:!3-4:6

C. 4:7-4:11

IV. 4:12-5:11 Section 3

A. 4:12-4:19

B. 5:1-5:4

C. 5:5-5:7

D. 5:8-5:11

V. 5:12-5:14 Conclusion

Does Yom Represent a Literal 24 Hours in Genesis 1?

2010-06-26T23:50:00.001-07:00

Textaul Evidence

The word used for day, יֹום (yom) is not used the same way everywhere in the Old Testament. A brief search of the text of Genesis itself will reveal that in 1:14 yom is used to refer to the period of light and dark established by the earth and its relation to the sun and moon. But in chapter 2:4 the word yom means “day” in an inclusive sense that alludes to the whole creation week, which was just reported as haven been seven “days.” Another summary use is in Genesis 5:1-2. Therefore we must conclude that the word yom does not always signify a literal 24 hour period.

We must also consider that the sun, moon, and stars by which we measure the length of days and seasons are not created until day four. We are clearly not talking about evening and morning as they are measured on earth. Furthermore, if we were to leave the earth and spend a day on another planet in our solar system, the length of a day would be different. One day on Venus for instance, is the equivalent of 243 earth days just 18 days longer than its year.[1] The length of a day depends on where you stand. What is the length of a day from where God stands?

Grammatical Evidence

Another thing to consider is that all but the last two of the seven days of creation are marked by cardinal numbers, lacking the definite article, while most English translations insist on translating them as ordinal numbers. Steinmann notes that cardinal numbers are occasionally used as ordinals, but this only has precedent when counting the days of a month or the years of a king’s reign. And the use of cardinal numbers in a list of countables is unattested elsewhere in the Old Testament.[2] The use of cardinal numbers may imply that the creative days were not in immediate succession of each other, and may not be in their actual order of occurrence.

The Significance of the Number Seven

The use of the number seven may not be literal. If we consider the preponderance of sevens in the text, we might assume that the author is in fact be trying to emphasize the overall perfection and completeness of the created order. A fact that is mirrored by the closing statement which appears at the end of each creative day, “and God saw that it was good.”

* Verses 1:1-2 and 2:1-3 are highlighted, by the fact that the number of words in each is multiples of seven.
* God is mentioned 35 times (7x5).
* Earth is mentioned 21 times.
* The barrier of the heavens 21 times
* The phrases, “and so it was” and “God saw that it was good” each appear seven times.

Arvid Kapelrud draws several conclusion about the use of the number seven in ANE cultures from Ugaritic texts.[3]

* For some unknown reason, the number seven is considered a dangerous and powerful throughout the ancient near east.
* Seven is a round number used to designate an unspecified quantity.
* Seven was used to indicate intensity, and quality, but not directly quantity.
* Seven may also indicate fulfillment, completion, finishing.

If we pair some of Kapelrud’s conclusions about the number seven with narrative elements in the text, we can get a sense of how the author is using the number seven. The seven days represent the fact that creation is divine action involving powerful forces, also reflected in the creative words God speaks. The seven days may not indicate literal days, but may only be a round number, representative of the period of time over which God created. It may also be a convenient way of summarizing all the categories that constitute the known world. The seven days also indicate the quality of goodness of creation, reflected in the repeated phrase “and God saw that it was good”. Finally seven emphasizes the completeness or fullness of God’s creation, this is reflected by the emphasized “very good” and the Sabbath rest on the seventh day.

[1] Hey, Nigel. Solar System p 177
[2] Steinmann, Andrew E. dxa as an Ordinal Number, And the Meaning of Genesis 1:5 p 582
[3] Kapelrud, Arvid S. The Number Seven In Ugaritic Texts p 499

B'reshit Bara Elohim

2010-06-26T23:49:00.000-07:00

B'reshit Bara Elohim

One God

The first thing to note here is that it states the creative act was performed by a singular God. While the word Elohim is in plural form and might be translated “gods,” the verb bara, which is singular, removes this ambiguity. At the beginning of the Jewish and Christian cannon, there is only one God standing alone, who is responsible for creation.

Four Possible Interpretations

Did God create matter or did it always exist? בְּרֵאשִׁית בָּרָא אֱלֹהִים suggests four possible interpretations.[1]

Pre-existant matter

Three of interpretations of this verse imply the presence of pre-existent chaotic matter. Two of them do this by making v1 a temporal subordinate clause to v2 or v3, in other words, not “in the very beginning” but “in the beginning of God’s creative activity”.

A third suggests that v1 is a main clause, summarizing the verses which follow. “In the beginning God created etc. (and here’s how) Now the earth was formless … and God said.”

Creation Ex-Nihilo

The fourth interpretation, which also makes v 1 the main clause, proposes that God first created chaotic matter out of nothing, and then ordered it. This is the traditional interpretation. It is the one I attempt to highlight in my use of the vav consecutive in vv 1:1-3. “In the beginning God created ….but the earth was formless and empty…then God said…”

Argument in favor of the Traditional View

Those who would take v1 as a temporal subordinate clause to v2 or 3 argue that this cannot be referring to The Beginning, because the absence of the definite article, means that בְּרֵאשִׁית must be taken in construct form with the verb בָּרָא. However, Heidel states that terms like רֵאשִׁית, when used in adverbial expressions, almost invariably occur without the definite article, and that in the absolute state.[2]

Those who make an argument for the presence of pre-existent chaotic matter, assume that the author of Genesis cannot have a worldview that diverges too greatly from other ANE cultures, that in fact the Genesis account is modeled after Mesopotamian creation accounts. But Heidel further argues, that if the author of Genesis chapter one had intended to begin his account with a subordinate clause, styled after other Mesopotamian creation accounts, he could have used the Hebrew equivalent of the Babylonian enuma, or Sumerian ud-da, which would be ביֹום meaning “in the day” or simply “when.”[3]

Conclusion

If the Bible is a polemic, it is not copying but countering the claims of other ancient near eastern cosmologies, and attempting to show that its God is greater. The Bible affirms the ANE belief in the divine and that the world has its source in the divine. But it refutes the belief that there is more than one god or that matter is somehow eternal. Rather, it claims there is one God, and He is the source of everything that exists.

[1] Wenham, Gordon J. Genesis 1-15. Word Biblical Commentary 1 p 11
[2] Heidel, Alexander. The Babylonian Genesis p 92
[3] Heidel, Alexander. The Babylonian Genesis p 95

Matthew Ch. 4 Plot Outline

2009-11-30T09:39:00.000-08:00

Preparing for SHIFT 2009

2009-08-19T19:19:00.000-07:00

SHIFT 2009 is full steam ahead for September. This year I will only be teaching Biblical Studies: How We Got the Bible and An Introduction to Biblical Genres. Same as last year, we will be using Gordon Fee and Douglas Stewart's book Reading the Bible For All It's Worth. I am looking forward to meeting the new class. It's gonna be awesome.

Tutorial Pages Complete

2009-07-25T05:18:00.000-07:00

I've just completed the Tutorial pages for the Open Source Bible Translation site. So far at least, these are the pages that I think are important for anyone wanting to get started on the site. They include the following pages.

Next I will be creating a flyer of some sort to promote the site. Then I can finally get back to practicing my own translation.

Help Section

2009-07-20T05:16:00.000-07:00

I'm currently working on the tutorial sections of the website. I hope to have them completed in about a week. These are the sections I am working on.

The final thing I hope to get done before I take a break from working on the site, is a brochure that can be distributed to students at Bethel.

Tables of Contents Completed

2009-07-12T22:41:00.000-07:00

Well I took a little time tonight to finish the tables of contents for the Open Source Bible Translation, and although I am very tired and will probably go to sleep in a few minutes it feels good to have gotten it done. The next thing on my OSBT list of tasks is to complete the help pages. There are three sections I am certain I want to do so far.

Creating a user account
Starting a New Page
Posting your work

Lately I have been having fun with screen captures, cropping them and making them into nifty illustrations for my help pages. These should take about a week or so. Then I will be on to creating some promotional material, brochures and instruction booklets. Perhaps when I am done with that I can just relax and just work on translation.

More Structural Work Completed

2009-07-10T19:04:00.000-07:00

For the last couple of days I have done some more structural work to the OSBT website. I am hoping that with this done it will be easier for people who want to contribute their work to the site. I have created the table of contents pages for most of the books in the Old Testament and all of the books in the New Testament. I only have the to complete the Prophets section and this part will be complete. I am also working on the help section. This will explain how to create a user account, contribute to the site, and create new pages - amongst other things. I am hoping to have this complete before the fall so I can start to generate some interest in the site when the Seminary classes start again.

Open Source Bible Translation Update: Colossians Ch 1 & 2

2009-04-22T07:53:00.000-07:00

Monday I completed translating Colossians Ch 1:1-2:7, which is now posted on the OSBT website (Col.Ch.1, Col.Ch.2). I am hoping that my translation work can keep pace with my teaching because it does allow you to really concentrate on the meaning of the text even if it does not always yield earthshaking discoveries.

Open Source Bible Translation Update: Colossians

2009-04-02T02:57:00.000-07:00

I have started translating Colossians and have posted what I have done so far on the OSBT website. So far this consists of chapter 1 verses 1-6. I felt the need to begin this translation because of some confusion over 1:5

because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel

This is the kind of thing that only begins to bother you when you start looking at the text very closely. I was wondering if verse 5 was a motivation for the apostles thanksgiving or if it was a motivation for the Colossians faith and love. The NIV makes its position very clear by restating the words faith and love at the beginning of verse 5, but these words do not appear in the Greek. I basically came to the conclusion that vs 5 modifies the disciples actions in vs. 3 because this is the main clause. I think my translation makes this more clear than the NASB and corrects the NIV.

Personal Note: SHIFT - Teaching

2008-08-31T03:51:00.000-07:00

I've been preparing for SHIFT, which starts September 4th (for me) and runs till November. This year I will be teaching on the Canon of Scripture, Biblical Interpretation, and Church History. I am really excited about this year because it will be my first year that I am not taking classes myself. This will give me the opportunity to focus on preparing for each session they way I would like to. At the same time, I am also creating a version of the slideshow presentation with narration, that will be available to view online - for our church's website. I think the presentation is a marked improvement over the one I've been useing for the last two years. This is the embeded file of what I have done so far. It is not complete and the format online does not allow you to see all the transitions, but you can get an idea. Or if you have ppt you can download it to view. Keep in mind this is a work in progress (there are parts missing).

How We Got the Bible 1 - Version 2.0 - Upload a Document to Scribd

Open Source Bible Translation Update: 1 Peter Ch 1 complete.

2008-08-19T09:44:00.000-07:00

The early translation of 1 Peter ch 1 is now complete. However the process of revision and correction, is never done and requires the work of many eyes and hands. I will be moving on to do some translation work in Genesis ch 2 next. During this time I will be adding some of my translation notes to 1 Peter, after which I will return to 1 Peter to work on chapter 2 (unless someone beats me to it).

Exegetical Notes: Daniel - Outline

2008-08-15T19:08:00.000-07:00

This is my outline of the book of Daniel. It is structured around the reigns of the various kings from Nebbuchadnezzar to Cyrus.

Daniel - Upload a Document to Scribd

Comments: Framing a Debate.

2008-08-13T07:02:00.000-07:00

I recently commented on a post on Hank Hannegraff's blog entitled The Population Boom, and Global warming. In it, I do not so much state my position on the debate, as point out - what I see to be - some weak points in the conversation. Hopefully you know from previous posts, that I am not outspoken about my political beliefs. My reasons for this are clearly stated in previous posts (see 1, 2).

At issue was what some would call framing the discussion. When we argue for a certain position we must be careful not to permit our opponent to frame the discussion in a way that is self-defeating for us. At issue in Hank's post was whether or not we should try and reduce the birth rate. He mentions a pastor, Oliver "Buzz" Thomas, who argues that we are being selfish if we have more than two children, because when we have children we are creating more consumers. Hank, who raises 12 children (6 of them biological,) is rightly offended by Thomas's comment. But he attempts to counter this argument by stating that children will also be producers - and may in fact contribute to solutions to world problems.

The problem with this line of reasoning, is that he has already conceded a major point to his opponent. That human beings = consumers. Now human beings do consume, and they produce. But they are so much more than that. If we limit the definition of humanity to economic terms of production and consumption we lose valuable resources to argue for the value of human life. Then the discussion of the birth rate becomes a mere cost/benefit analysis. If we argue this way we have already lost the debate.

The same limited reasoning was prevalent in the Terri Schiavo case. Time and again I heard Christians arguing that she might have a higher level of awareness than we are aware of, or that someday she might recover. These arguments are weak because they tie the value of human life to physical and mental ability. To argue this way means we already buy into a large part of our opponents argument. At the crux of the issue for me was that there was no living will making her intions known.

If we truly believe that human beings are created in the image and likeness of God (imago dei,) then there is inherant value to human life. We must be careful that our discussions are not self defeating becasue we allow others to set parameters that limit our full range of options in the discussion.

Exegetical Notes: Job - Outline

2008-08-11T15:45:00.000-07:00

This is my outline of the book of Job. It is structured around the Monologs of his friends.

Job - Upload a Document to Scribd

Wordle - The Book of Daniel

2008-08-04T03:35:00.000-07:00

Recently, while reading and posting around the web, I came across a blog called Scripture Zealot , the author made a Wordle of the book of Esther. I though this was really cool way to identify major themes in the book. The following is a Wordle of the book of Daniel - which TJ and I just read again last week.

Personal Note: SHIFT School / TJ's blog / Media Fast

2008-07-31T17:03:00.000-07:00

I'll be gearing up to teach again at the SHIFT school this fall. This will be my third year teaching How We Got the Bible (an introduction to the canon), and my second year teaching Hermeneutics and Church History. For those of you who don't know what SHIFT is, it is the discipleship training program offered by our church - The Salvage Yard. It is a three month program headed by Wendy and Noah Schneider, designed to give believers a solid foundation upon which to live out their faith. I've really enjoyed teaching there in past years, I've met some great people.

- also

My wife, TJ has her blog Manic Upswing, up and running again. Her most recent post, is an essay she has written on worship. It explores one persons experience of our narrow concept of worship - and how broadening that concept has been a liberating experience.

- also

TJ and I went on a media fast last weekend; no TV, no Radio, no Podcasts. It was so peaceful. I really enjoyed it. It was a great opportunity to clear my head from all the noise. When I woke up on Monday morning, my head was clear and I just felt so peaceful. I also felt like I had greater control over how I spent my day. I read and outlined the book of Daniel, and 1 Peter. These will be posted on the Open Source Bible Translation site in a couple of days.

Open Source Bible Translation: Update

2008-07-15T03:38:00.000-07:00

I have recently added some structural notes on the book of Genesis, and some general house cleaning to the OT and NT contents pages. I tell you, when it comes down to translating, I sure am lazy. I plan to get down to it in Genesis and 1 Peter soon though. I will be posting structural notes on 1 Peter in the next few days. I will also be continuing my exegetical notes on 1 Peter here. If any of you are involved with the Greek and Hebrew texts out there I would appreciate your comments on existing translations (Genesis ch 1 and 1 Peter Ch 1:1-10).

Open Source Bible Translation: Update

2008-05-09T01:05:00.000-07:00

A link to Crosswire's "Bible Tool" has been added to the OSBT home page.

Crosswire is doing some great work providing Open Source Bible Study tools, like the Sword Project. I have linked their "Bible Tool" to the home page as an alternate source of Greek and Hebrew fonts and text. It is my understanding that all of the versions accessible through this site are Public Domain and there is no issue of copyrite infringment.

1 Peter chapter 1 verses 8-10 has just been translated.

So today I had a chance to add to my work on 1 Peter chapter 1. I translated verses 8-10 before work tonite. I also added a comment and updated the OSBT Community on Facebook.

Changes to the statement on Approach to Translation.
I have begun a discussion thread on Facebook's OSBT community to discuss the communities Approach to Translation. Before launching the thread, I revisited my comments and made some changes that I feel, more accurately reflect my position. My revised comments are now on the sites Purpose Page under the heading "Approach to Translation", and may soon be joined by others.

Open Source Bible Translation: Update

2008-04-12T04:00:00.000-07:00

The Open Source Bible Translation now has a presence on Facebook. A number of people whom I know were invited to join. We'll see if I get any responses. I have yet to finish my presentation materials to take to Bethel. Things have been kind of hectic for me. The last couple of months I have been preparing for licensing with the Christian and Missionary Alliance. That has been part of the reason why things have not moved forward with the OSBT website. I plan to continue my translation of 1 Peter this week.

Open Source Bible Update

2008-03-15T02:41:00.000-07:00

I began working on a translation of 1 Peter. Follow the link if you would like to see it. It's only the first six or seven verses so far, but it is my first post in the New Testament part of the site. I have mainly been working on a flyer to promote the site, and on preparing for my liscensing interview with the C&MA. Now that have passed my interview, I will be spending some more time translating and promoting the site. I hope to get up to Bethel Seminary some time in the spring semster.

The ISV - Open Source Bible? ? ?

2007-12-13T03:34:00.000-08:00

The closest think I have seen to an operational project for open source translation of the bible is the ISV foundation. Once they claimed

We're the closest you'll ever get to seeing a free, open source modern English Bible translation.

But now they are moving one step closer. In a recent development they have announced - -

Frankly, we've been impressed with the quality of suggestions that have come in from serious students of the Bible. So we're announcing the ISV Open Source™ program, by which all ISV readers are invited to comment on how specific passages of the current release of the ISV can be rendered clearer and even more insightful in the next version.

This brings me to the question I have been wresting with since I started looking into doing this project - how does this project differ from the ISV or other projects?

I think it differs in at least two key ways.

First: The OSBT is a learning community, open to all levels of persons who interact with the bible in the original languages.

Second: Trust in the open source process.

ISV, impressed as it is with the quality of contributors suggestions, is still going to filter their suggestions through a committee which will have the final say. I am not saying that it is not their right to do this, such safeguards will insure a more ready acceptance by the academic community, and by the average churchgoer.

I would like to take moment to tout the advantages of our open and messy process.

The goal is not exclusively to achieve a good english translation, but to broaden peoples exposure to the greek and hebrew.
The presence of errors and poor renderings affords the opportunity for individuals to learn to read critically.
The involvement of individuals at all levels of experience allows newer translators the opportunity to do the heavy lifting, while more experienced translators can focus on the critical editing and correcting of translations.

These are just a few of the ways this project differs from the ISV. The goals are different, therefore the roads are different.

Open Source Bible - Update / Promotion

2007-12-10T12:44:00.000-08:00

I went to Bethel Seminary this morning, with the intent of speaking to some of the Bible profs about the Open Source Bible Project. Since I've graduated, I am not as connected with community life at the seminary. It seems classes have let out for the quarter. I did get to see Dr. Vogt (OT prof.) however, and he seemed enthusiastic and encouraging.

On the site itself, I have made some improvements to the structure. I now have links to web sites which offer OT and NT greek and hebrew audio files in mp3, as well as a place to upload chapter specific vocabulary lists.

Ultimately I think we will be moving from wikispaces to our own server. I will be looking for an open source wiki-platform that can be built off of.

I would like to incorporate

A Rating System
A calculator to determine the percentage completed of each book.
Font style and size flexibility
searchable text of the bible translation itself

Until then, however, that is our home.

Open Source Bible Translation

2007-12-02T03:35:00.000-08:00

Immediatly after the title of this page is a link to the Open Source Bible Translation wiki. This is a project which I have been thinking about for the last year or so. My intention is twofold, to encourage biblical scholarship by increasing people's facility in biblical languages (including my own), and ultimately to develop a Free Bible.

Given the success of wikipedia, and open source software, I believe the open source process has been proven as an effective means of producing quality work (in the long run).

I will be posting on the possibilities and advantages of this endeavor. I have posted an initial list of benefits and questions here.

One of the first stages is to invite as many people with facility in Greek and Hebrew to contribute there translation work to the project. Students, Teachers, Pastors.

Blogging Logos

Notes for 1 Peter 2:13-17

Structure:

Comments:

1 Peter 1:6-7 Translation Issues

Comments

This passage begins in the middle of a longer sentence 1:3-12, the phrase in which beginning v 6 refers back to something at the end of verse 5. Major translations make smaller sentences by changing which to this.

1 Peter 1:3 - A Living Hope

Summary

Commentaries

1 Peter 1:3 - New Birth

Summary

Comments

1 Peter 1:2

Intro

Identity (chosen/strangers):

The chosen

Strangers

Foreknowledge

Route of the Letter

Proto-Trinitarian Language

Sprinkling of Blood[10]

Shared Foundations with Paul

The Church as God’s People

Christ as a stone

1 Peter: Issues to Resolve

Scriptural Foundations Shared between 1 Peter and the Writings of Paul

The Church as God’s People

Christ as a stone

I Peter Outline

II. 1:3-2:10 Section 1

A. 1:3-1:16

B. 1:17-2:3

C. 2:4-2:!0

III. 2:11-4:11 Section2

A. 2:11-3:!2

B. 3:!3-4:6

C. 4:7-4:11

IV. 4:12-5:11 Section 3

A. 4:12-4:19

B. 5:1-5:4

C. 5:5-5:7

D. 5:8-5:11

V. 5:12-5:14 Conclusion

Does Yom Represent a Literal 24 Hours in Genesis 1?

B'reshit Bara Elohim

Matthew Ch. 4 Plot Outline

Preparing for SHIFT 2009

Tutorial Pages Complete

Help Section

Tables of Contents Completed

More Structural Work Completed

Open Source Bible Translation Update: Colossians Ch 1 & 2

Open Source Bible Translation Update: Colossians

Personal Note: SHIFT - Teaching

Open Source Bible Translation Update: 1 Peter Ch 1 complete.

Exegetical Notes: Daniel - Outline

Comments: Framing a Debate.

Exegetical Notes: Job - Outline

Wordle - The Book of Daniel

Personal Note: SHIFT School / TJ's blog / Media Fast

Open Source Bible Translation: Update

Open Source Bible Translation: Update

Open Source Bible Translation: Update

Open Source Bible Update

The ISV - Open Source Bible? ? ?

Open Source Bible - Update / Promotion

Open Source Bible Translation