rmwilliamsll
avid reader
in reply to:
setting the context:
Here is a sophisticated example. this blog is an excellent example of a discussion based on the Greek text of Romans. it is well worth reading if you have any desire at all to understand theology.
note carefully that this part of the posting involves comparision of a tremendously important verse in Latin and Greek in the hands of one of the most important theologians ever. and it revolves around the usage and meaning of one word......
No, they are not the same. not by a long shot. to believe so is to ignore the data.
most of all it does not do justice to either church history or to the revelation of God in the Bible.
Nope --- they all say the same thing.
setting the context:
I've given the entire line of authorized versions many times, but for the record, here it is again:
* 96AD --- completed Scriputres
* AV100 Koine Greek Version
* AV330 Gothic Version
* AV700 Anglo-Saxon Version
* AV1389 Wycliffe Bible
* AV1530 Tyndale Bible
* AV1568 Bishops' Bible
* AV1587 Geneva Bible
* AV1611 King James Version
So if you don't speak English or ancient greek you are hosed, eh?
To believe that they are all the same thing is to completely ignore the depth of disagreement between Christians over the meaning of the Scriptures for two millennium.Nope --- they all say the same thing.
Here is a sophisticated example. this blog is an excellent example of a discussion based on the Greek text of Romans. it is well worth reading if you have any desire at all to understand theology.
from: http://crosstalking.blogspot.com/2006/03/comments-on-romans-512-14.htmlAugustine, who did not know Greek well, set interpreters to misreading the phrase eph hō pantes hēmarton as though it were equivalent to ev hō pantes hēmarton. Augustine made two mistakes. First, he misunderstood eph hō as equivalent to en hō, thus his Latin translation, in quo. Second, he misunderstood the relative pronoun to refer to the one man (anthrōpou), Adam, rather than to death (thanatos), thus yielding his translation in whom rather than upon the basis of which.
Following Augustine theologically but not exegetically, most interpreters take the phrase eph hō in a causal sense—so death came to all, because all sinned (cf. RSV, NRSV, NIV, NASB, NASB95, ESV). Many take the all sinned to refer to solidarity with Adam when he sinned. Some who take the phrase causally also take the all sinned as referring to imitation of Adam by sinning as individuals in the likeness of Adam’s sin. The problem with this, as Schreiner rightly observes, is that “it suggests a Pelagian understanding of the relationship between Adam’s sin and the sin of the rest of humanity” (p. 275). Of course, if indeed Paul’s theological formulations in Romans 5:12ff support Pelagius’ teaching, we ought to follow such formulations. The remainder of the passage (5:15-21) is against Pelagius’ view. This includes especially verse 14 which, as we will see below, makes it expressly clear that death reigned over all from Adam until Moses even though they did not sin in the same way that Adam had sinned.
note carefully that this part of the posting involves comparision of a tremendously important verse in Latin and Greek in the hands of one of the most important theologians ever. and it revolves around the usage and meaning of one word......
No, they are not the same. not by a long shot. to believe so is to ignore the data.
most of all it does not do justice to either church history or to the revelation of God in the Bible.
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