27 Aug '07 17:47>1 edit
>> 2nd Timothy 13:15 and how from childhood you have known the sacred writings that are able to instruct you for salvation through faith in Christ Jesus.
16 All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness,
17 so that everyone who belongs to God may be proficient, equipped for every good work.
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I want to invite some of you Biblical exegetes to grapple with this text a bit, rather than simply assuming (e.g., from familiarity) that it is clear on the face of it. Persons of all theological persuasions and doctrinal schools of thought are welcome.
Instead of starting with an alternative translation, I want to offer some points: clues, if you will, that I see—
(1) The Greek word graphe means writing; “scripture” is an accurate translation because all writing at that time was hand-scripted. Any special meaning for the word has to come from context.
(2) The “you” in verse 15 is singular in the Greek, referring specifically to the person the author is writing to. [Note: the pronoun itself is not in the Greek text, but the verb oidas—to know or be acquainted with—is in the second-person singular.]
(3) There is no verb at all in verse 16 in the Greek. Theopneustos—inspired; literally god-breathed—is an adjective modifying graphe.
This is the single instance of the word theopneustos (so far as I can find) in the whole Biblical canon; it is also the only reference to “inspired scripture”.
One question, of course, is exactly what “sacred writings”* the recipient of this letter could have known “from childhood”.
Another is: Can this text, in its original Greek, really be taken to refer to the entire Biblical corpus (no less and no more)? Is not an alternative reading at least possible—and perhaps more accurately rendered from the Greek?
At the very least, is this text so clear that one can properly insist that the notion that the entire Biblical corpus is theopneustos is, in fact, “proved” by scripture itself (or even clearly indicated)?
I would be very interested if some of you could undertake to offer an alternative translation that seems closer to the original.
NOTE: I am aware that there are various understandings of what “inspired” might mean—covering a range from divine verbal dictation to simply being moved to speak. I am interested here in any understanding in that range that would entail the Biblical texts being “the word of God”, however one understands that.
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* iera grammata: which can be translated as sacred letters, characters, records or learning—literally, gramma means “that which is drawn”.
16 All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness,
17 so that everyone who belongs to God may be proficient, equipped for every good work.
______________________________________
I want to invite some of you Biblical exegetes to grapple with this text a bit, rather than simply assuming (e.g., from familiarity) that it is clear on the face of it. Persons of all theological persuasions and doctrinal schools of thought are welcome.
Instead of starting with an alternative translation, I want to offer some points: clues, if you will, that I see—
(1) The Greek word graphe means writing; “scripture” is an accurate translation because all writing at that time was hand-scripted. Any special meaning for the word has to come from context.
(2) The “you” in verse 15 is singular in the Greek, referring specifically to the person the author is writing to. [Note: the pronoun itself is not in the Greek text, but the verb oidas—to know or be acquainted with—is in the second-person singular.]
(3) There is no verb at all in verse 16 in the Greek. Theopneustos—inspired; literally god-breathed—is an adjective modifying graphe.
This is the single instance of the word theopneustos (so far as I can find) in the whole Biblical canon; it is also the only reference to “inspired scripture”.
One question, of course, is exactly what “sacred writings”* the recipient of this letter could have known “from childhood”.
Another is: Can this text, in its original Greek, really be taken to refer to the entire Biblical corpus (no less and no more)? Is not an alternative reading at least possible—and perhaps more accurately rendered from the Greek?
At the very least, is this text so clear that one can properly insist that the notion that the entire Biblical corpus is theopneustos is, in fact, “proved” by scripture itself (or even clearly indicated)?
I would be very interested if some of you could undertake to offer an alternative translation that seems closer to the original.
NOTE: I am aware that there are various understandings of what “inspired” might mean—covering a range from divine verbal dictation to simply being moved to speak. I am interested here in any understanding in that range that would entail the Biblical texts being “the word of God”, however one understands that.
__________________________________
* iera grammata: which can be translated as sacred letters, characters, records or learning—literally, gramma means “that which is drawn”.