MAP — Modular Aggregation of Principles for Bible Translation

Extracted text from KBT-Advocate.doc:

ADVOCATE, COUNSELLOR

ADVOCATE, COUNSELLOR The Greek word (RSV advocate or counsellor) means basically someone who promotes the interests of someone else, especially someone who speaks on behalf of someone else. It is used in two different situations in the New Testament: 1. Advocate, one who speaks on behalf of another 2. Helper, counsellor, one who actively guides and helps

Advocate, one who speaks on behalf of another In 1 John 2:1, Jesus is called our advocate with God. In other words, Jesus Christ speaks to God on our behalf, asking him to forgive our sins. 1 John 2:1 . . . if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous TEV . . . but if anyone does sin, we have someone who pleads with the Father on our behalfJesus Christ, the righteous one.

Suggestions for translating 1 John 2:1:

- If any person does sin, there is If any of us sins, + + + someone who speaks on our behalf to our Father (God). someone who asks our Father (God) to forgive us. a spokesman for us before our Father. + + + This is Jesus Christ, the righteous person. who has never sinned. + +

See also MEDIATOR. 2. Helper, counsellor, one who actively guides and helps The same Greek word, is used in the Gospel of John to describe the Holy Spirit. The Holy Spirit is the one who is active in believers on behalf of God, being with them at all times (John 14:16-17), revealing Gods will, teaching, reminding and guiding (John 14:17, 14:26, 15:26). He shows unbelievers what is wrong and right in Gods sight, and warns people of Gods coming judgement. (John 16:711). John 14:16-17 (16) And I will pray the Father, and he will give you another Counsellor, to be with you for ever, (17) even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you. Notice particularly the use of the word another in John 14:16, He will give you another Counsellor. . . . Another implies that the Holy Spirit would take over the same role that Jesus himself had.

ADVOCATE, COUNSELLOR

Suggestions for translating in sense 2: In the KJV, when refering to the Holy Spirit, was translated as comforter. The meaning of comforter at that time, was one who strengthens. RSV and some other translations translated as Counsellor, while many modern translations translate as Helper. Another possibility is Encourager e.g., NLT (2004) footnote. Louw and Nida (1988), section 12.19: The principal difficulty encountered in rendering is the fact that this term covers potentially such a wide area of meaning. The traditional rendering of Comforter is especially misleading because it suggests only one very limited aspect of what the Holy Spirit does. A term such as Helper is highly generic and can be particularly useful in some languages. It may be helpful to use a verbal form. For example: John 14:26a But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, . . .

Suggestions for translating John 14:26:

But someone is coming who will advise you. help/counsel

This is the Spirit of God. (My) Father will send him

in my name. to represent me. +
He will teach you all things. +

Other words to compare Advisor, counsellor

)

Romans 11:34 For who has known the mind of the Lord, or who has been his counselor [Greek ? The Greek noun occurs only in Romans 11:34. It is translated in most English versions as counsellor or advisor. The corresponding verb occurs in the same sense in John 18:14 and Revelation 3:18. For further study Braumann, G. Article Advocate in The New International Dictionary of New Testament Theology, Vol. 1, Braumann, G. Article Advocate in The New International Dictionary of New Testament Theology, Vol. 1, pages 8891. Barclay, William. New Testament Words. 1964, reprinted Louisville, Kentucky: Westminster John Knox Press, 2000, pages 215222.

Extracted text from KBT-Altar.doc:

ALTAR

ALTAR An altar is a kind of table or platform where sacrifices of animals or other offerings are made to God. Several different kinds of altars are mentioned in the New Testament: 1. Altars that were used for making sacrifices 2. Altars that were used for purposes other than making sacrifices (a) The altar for burning incense in the Temple (b) The altar mentioned in Revelation, where prayers were offered and incense was burnt 3. Altars that were used for making sacrifices to other gods 1. Altars that were used for making sacrifices (Greek ) Historically, there were several different kinds of altars for making sacrifices that are mentioned in the Bible: Stone altars built in the open air in Old Testament times In Old Testament times, especially before the Tabernacle or the Temple were constructed, altars were built in the open air for the purpose of making sacrifices. God instructed his people to make the altars from earth or large stones, piled together to form a platform. If they were made from stones, the stones were to be in their natural state, not cut to a regular shape (Exodus 20:24-26). At each of the four corners altars often had a piece sticking up. This was called a horn. The high priest smeared the blood of the sacrifice on the horns of the altar (Exodus 29:12, Leviticus 4:7ff.). The sacrifices were of animals, such as cattle, sheep or goats, or of offerings of grain. See the article on SACRIFICE. See: Genesis 8:20; 22:9; Exodus 17:15; 20:2426; Deuteronomy 27:56; 1 Kings 18:30; 19:10. ILLUSTRATION TO BE INSERTED

In the New Testament there are two references to this kind of altar: Romans 11:3; James 2:21. Both passages refer back to incidents in the Old Testament. In James 2:21 the sacrifice was brought to the altar, but not actually sacrificed. The story in Genesis 22 makes this clear. James 2:21 Was not Abraham our father justified by works, when he offered his son Isaac on the altar?

Suggestions for translating James 2:21: +

Did God not consider Abraham our father to be righteous because of what he did, + + when he put his son Isaac on the altar (to sacrifice him?) when he was ready to sacrifice his son Isaac to him? when he offered his son Isaac to God as a sacrifice?

The altar for making sacrifices in the Tabernacle and the altar for making sacrifices in the Temple in Jerusalem The portable altar for making sacrifices in the Tabernacle was made of acacia wood, covered with bronze. A description is given in Exodus 27:1-7: Make an altar out of acacia wood. It is to be square, 7 feet long and 7 feet wide, and it is to be 4 feet high. 2 Make projections at the top of the four corners. They are to form one piece with the altar, and the whole is to be covered with bronze. 3 Make pans for the greasy ashes, and make shovels, bowls, hooks, and fire pans. All this equipment is to be made of bronze. 4 Make a bronze grating and put four bronze carrying rings on its corners. 5 Put the grating under the rim of the altar, so that it reaches halfway up the altar. 6 Make carrying poles of acacia wood, cover them with bronze, 7 and put them in the rings on each side of the altar when it is carried. 8 Make the altar out of boards and leave it hollow, according to the plan that I showed you on the mountain. It may have looked something like this:

ALTAR

ILLUSTRATION TO BE INSERTED In the Temple in Jerusalem (as also in the Tabernacle) there were two altars, a large altar called the altar of burnt offering, and a small altar called the altar of incense (see section 2a below). The altar of burnt offering stood in an inner courtyard which was outside the Holy Place. In the first Temple, which King Solomon had built, the altar measured 9 meters long, 9 meters wide and 4.5 meters high (30 feet x 30 feet x 15 feet). When Herod the Great had the Temple rebuilt not long before the birth of Christ, he had the altar enlarged to measure 14.5 meters long, 14.5 meters wide at the base, and 4.5 meters high (48 feet x 48 feet x 15 feet). It was made of earth and uncut stones. On the southern side of the altar there was a ramp 14.5 meters (48 feet) long, which enabled the priests to climb up to it without difficulty. The priests kept a fire on it all the time for burning the animals which people brought to sacrifice to God. There were also two smaller fires, one for lighting the altar of incense, and one that burnt continuously. ILLUSTRATION TO BE INSERTED

Both the altar in the Tabernacle and the altar in the Temple have horns at each corner, as illustrated in the pictures above. 1 Cor. 9:13 . . . those who serve at the altar share in the sacrificial offerings Those who serve at the altar means those who offer the sacrifices at the altar, namely the priests. The meaning of this verse is that the priests receive some of the meat from the animals that have been sacrificed. For details of the regulations on this, see Leviticus chapters 17. Heb. 7:13 For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. See also: Matt. 5:2324; 23:1820, 35; Luke 11:51; 1 Cor. 10:18; Rev. 11:1.

Suggestions for translating altar in sense 1:

place/platform/fireplace where people offer sacrifices (to God) platform for (killing and) offering sacrifices (fireplace) stones for/of sacrificing things If sacrificing animals is something that is done in the receptor-language culture, then consider whether there is some cultural equivalent for an altar. Make sure that the translation makes it clear that the sacrifice is being offered to God. Warning: In some South American languages, a word for altar may have been borrowed from a major language such as Spanish or Portuguese. It may, however, have a restricted meaning, sometimes referring to the shrine of a particular saint, or to the front section of a church, or to a patriotic shrine. When a borrowed word of this kind occurs, always check carefully what meaning it has for speakers of the receptor language in order to know whether or not it is suitable. The actual form of the altar is not in focus; the important fact is that it was a place where sacrifices were made. A figurative use of altar Heb. 13:10 We have an altar from which those who minister at the tabernacle have no right to eat. (NIV) In Heb. 13:10, altar refers figuratively to the sacrifice of Christ, as the context that follows explains. See also the note on this verse in TABERNACLE.

Suggestion for translating Hebrews 13:10:

A sacrifice has been offered for us, but those who continue to offer those sacrifices of former times cannot/may not benefit.

ALTAR

Altars which were used for purposes other than making sacrifices (a) The altar for burning incense in the Temple (Greek or ) This altar was a box-like table, made of wood. It measured 45 cm long, 45 cm wide, and 90 cm high (18 inches x 18 inches x 36 inches) (Exodus 37:25). It was covered with beaten gold. It stood inside the Holy Place in the Temple in Jerusalem and a priest burned incense on it daily and prayed to God. 1

Luke 1:11 And there appeared to him an angel of the Lord, standing on the right side of the altar of incense. Heb. 9:4

Suggestions for translating altar in sense 2a:

. . . gold altar for the burning of incense . . . (TEV)

the table/place/brazier where people used to burn + + incense to/for God oil which smelt sweet

If there is any comparable kind of table or charcoal stove used for ceremonial purposes in the receptor language culture, this may be an appropriate word to use. (b) The altar mentioned in Revelation, where prayers are offered and incense is burnt (Greek ) Rev. 8:3 And another angel came and stood at the altar with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne See also: Rev. 6:9; 8:5; 9:13; 14:18; 16:7. This altar is described as standing in front of Gods throne. The smoke and scent of the incense which burned there rose up to God together with the prayers of all Gods people. The Greek word used here is which usually refers to an altar where sacrifices are made. But this altar was not used for offering animal sacrifices. Beware, therefore, of translating these references in Revelation as if this altar were a place for offering animal sacrifices. Suggestions for translating sense 2a are more appropriate in these contexts. In Rev. 16:7 the word altar is used figuratively (personification): Rev. 16:7 And I heard the altar cry, . . . TEV Then I heard a voice from the altar saying, . . . NLT And I heard a voice from the altar, saying. . . This refers back to Revelation 6:9 (I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne). As mentioned in Revelation 8:3, and 3:5, the priests also used censers to burn the incense. A censer is an open topped pan, tray or bowl, into which burning coals or charcoal were placed and incense was then sprinkled over the fire. See also Leviticus 16:12, Numbers 16:17,18. 3. Altars that were used for making sacrifices to other gods (Greek The word is the common Greek word for an altar, referring to local worship places or shrines where non-Jews made sacrifices to their gods. It is used in the Greek translation of the Old Testament (the Septuagint, LXX) to refer to that kind of altars, thus distinguishing between pagan altars and altars used in Jewish worship. In the New Testament, this word occurs only once. Acts 17:23 I found also an altar on which is written, To an Unknown God (TEV)

ALTAR

Suggestions for translating altar in sense 3: If there is a word in the receptor language for a shrine or a place where offerings are put for fetishes, this may be appropriate. For further study Mitchell, T.C. Illustrated Bible Dictionary. Vol. 1, article on altar, pages 34-37 CHECK R. de Vaux, Ancient Israel. Its Life and Institutions, 1961, pp. 406-414, Hastings Bible Dictionary, article on censer.

Extracted text from KBT-Anoint.doc:

ANOINT, ANOINTING

ANOINT, ANOINTING In considering how to translate the word anoint, it is necessary to know something about the Jewish customs concerning anointing people, and also what significance anointing may have in the receptor-language culture. The word anoint has two senses in the New Testament: 1. To put oil (or some similar substance) on somebody (a) For personal care (b) To welcome a guest (c) To honour someone (d) To prepare a body for burial (e) When praying for the healing of a sick person (f) To apply a substance to somebodys eyes 2. To appoint someone to a special position, appointment to a special position The second of these senses is figurative. It developed from the Jewish custom of anointing a person with oil as a sign that he had been appointed for a special position, as king or priest or (more rarely) as prophet. For example, Samuel anointed Saul to show that God had appointed him to be king (1 Samuel 10:1). Later the word anoint was used to refer to the appointment of someone to a special position even when no oil was put on him. This second sense occurs in the New Testament both in the verb form to anoint and the noun form anointing.

To put oil (or some similar substance) on somebody Unless stated otherwise the Greek word is . In Jewish culture, this action of anointing people was done for a number of different reasons: (a) For personal care The Jews rubbed oil into their hair and skin for daily personal care. The oil was often sweet smelling, like pomade (pleasantly scented oil or ointment to rub on the body). Matt. 6:17 . . . when you fast, anoint your head and wash your face, Matthew 6:17 teaches that when a person fasts, he should take the usual care of his body so that there is no outward sign that he is fasting. This teaching was necessary because of the behaviour of some of the Pharisees when they

Suggestions for translating Matthew 6:17:

were fasting. So that everyone would know they were fasting and would think they were holy people, they deliberately did not wash themselves or anoint their heads.

If it is customary for the people in your area to rub oil on themselves for personal care, then you will probably have no difficulty in translating this passage. But if this is not customary, then you may have to translate in a more general way to make the teaching clear. When you fast, wash your face and prepare yourself as usual tidy yourself

(b) To welcome a guest Amongst the Jews, when a host received a guest into his home, it was the custom for the host to give the guest water to wash (or to have a servant wash his feet for him) and then to pour some oil over his head. This oil (Greek ) was made from the fruit of olive trees and may sometimes have been slightly scented. In Luke 7:46, the Pharisee had failed to show normal politeness to his guest: Luke 7:46 You did not anoint my head with oil . . . NIV You did not put oil on my head . . . (c) To honour someone On two occasions women anointed Jesus with perfume to honour him. They used expensive perfume (Greek ), pouring it over his feet, thus showing special devotion and respect. Luke 7:38 . . . [she] kissed his feet, and anointed them with the ointment. NIV . . . [she] kissed them [his feet], and poured perfume on them. Luke 7:46 . . . but she has anointed my feet with ointment. NIV . . . but she has poured perfume on my feet. John 12:3 Mary took a pound of costly ointment of pure nard and anointed the feet of Jesus and wiped his feet with her hair NIV Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus feet and wiped his feet with her hair. See also: John 11:2. RSV uses the word ointment to translate the Greek . In modern English, ointment refers to a kind of medicine, but in these biblical contexts, the substance was not a kind of medicine but a perfume, a kind of oil that smelled sweet. NIV translates it well as perfume.

ANOINT, ANOINTING

Suggestions for translating to anoint in senses 1b and 1c: In many receptor-language cultures, there may be no custom equivalent to anointing a guest with oil to welcome him, or to pouring perfume over someone to show him honour. In translating these passages, it may be that the situation and context will be sufficient to communicate the purpose for which the action was done in each case. This is something to find out when testing the translation. (Ask, Why did Mary pour the perfume over Jesus feet?) If it is not clear, then it may be necessary to make the purpose explicit. A note on Hebrews 1:9 In Hebrews 1:9 anoint is used in a similar context. The verse is part of a quotation from Psalm 45, which is a wedding song for the king. The writer of Hebrews applies it to the triumphant Son of God. Apparently God anoints him with oil in order to celebrate the righteous actions he had done on earth. Heb. 1:9 You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy. (NIV) TEV . . . and has given you the joy of an honor far greater than he gave to your companions. lit. . . . God has anointed you with the oil of joy above/in-preference-to your companions.

Suggestion for translating Hebrews 1:9:

Although this is not a literal anointing but a symbolic action, the symbol may best be retained together with an explanation: . . . That is why God, the one you serve, has poured oil on your head, it shows that all are rejoicing at what you have done, (in this way) he has honoured you, and not (or: he has not honoured) your companions. (d) To prepare a body for burial It was the custom among the Jews that when a person died, the body was washed and anointed by women in preparation for burial. In Mark 16:1, the anointing was done by pouring perfumed oil (Greek ) over the body. The purpose was to show respect for the person. The word is translated in many English versions as spices, but note that the reference is to perfumed oil, not to herbs used to flavour food. Mark 16:1 Mary Magdalene, and Mary the mother of James, and Salome, brought spices, so that they might go and anoint him. REB Mary of Magdala, Mary the mother of James, and Salome bought aromatic oils, intending to go and anoint him;

Mark 14:8 . . . she has anointed my body beforehand for burying. Mark 14:8 has a different Greek verb, (related to the noun perfume), but the meaning in this context is the same.

Suggestion for translating to anoint in sense 1d: to pour pomade/(perfumed) oil over someone

(e) When praying for the healing of a sick person The disciples of Jesus and the early Christians often anointed sick people with oil when they asked God to heal them. Most commentators think they poured or smeared oil on the forehead of the person as a symbolic action. But rubbing or massaging a persons body with oil was practised routinely as a medical treatment in the ancient world, as indeed it is still practised today in some cultures. However, it is clear that Christians did not believe the oil had magical properties, but that it was by praying to God in faith that the miraculous power of God was released to heal the person. James 5:14 . . . let them pray over him, anointing him with oil in the name of the Lord. See also: Mark 6:13.

Suggestions for translating to anoint in sense 1e:

In translating these passages, consider again the receptor-language culture. Is there any comparable custom or ceremony in which a sick person is anointed with some substance? This may provide an appropriate word, but it is important to make sure that it will be appropriate for speaking of Gods healing power not magical or demonic powers. Some translators have wished to specify that it is the head or forehead that was anointed, but there is no firm evidence of this. (f) To apply a substance to somebodys eyes to heal them A common medical treatment for eye infections was to apply an ointment. This is referred to in Rev. 3:18: Rev. 3:18 . . . [buy from me] salve to anoint (Greek ) your eyes, that you may see. TEV . . . buy also some ointment to put on your eyes, so that you may see. The word salve (TEV ointment) means an ointment for medical treat ment. When healing people who were blind, Jesus sometimes applied his saliva to their eyes.

ANOINT, ANOINTING

John 9:6 . . . he spat on the ground and made clay of the spittle [i.e. a paste made of the spittle and earth] and anointed (Greek ) the mans eyes with the clay. NIV . . . he spat on the ground, made some mud with the saliva, and put it on the mans eyes. See also: John 9:11.

Suggestion for translating to anoint (eyes): smear, apply (something) (to the persons eyes)

To appoint someone to a special position (Greek ), appointment to a special position (Greek ) In Jewish custom, a very important function of anointing a person with oil was as a sign of his divine appointment to an official position. This custom is illustrated by a number of passages in the Old Testament. In the great majority of these, the reference is to appointment as a king (1 Samuel 10:1; 16:13) or as a high priest (Exodus 29:7). There is one passage where the reference is to appointment as a prophet (1 Kings 19:16). In the New Testament, however, the word is used only figuratively. That is, no actual action of pouring oil takes place. Rather, the word means to appoint a person for a special task. Acts 4:27 . . . against thy holy servant Jesus, whom thou didst anoint. TEV . . . against Jesus, your holy Servant, whom you made Messiah. See also: Luke 4:18; Acts 10:38. In 2 Corinthians 1:2122, which speaks of Gods faithfulness, the apostle Paul refers to Christians as having been anointed by God. 2 Cor. 1:2122 But it is God who establishes us with you in Christ, and has commissioned us [NIV anointed us]; he has put his seal upon us and given us his Spirit in our hearts as a guarantee. i.e., 21 it is God who keeps us secure together with you as those who belong to Christ; he has appointed us to represent him (or: he has given us the sign that we are his representatives); 22 he has put his seal/mark on us to show that he owns us, he has given us the Spirit as a pledge (of the good things to come).

In 1 John, in a passage where John warns his readers about false teaching, there are several references to Christians having an anointing (Greek ). 1 John 2:20 But you have been anointed by the Holy One . . .

lit. But you have an anointing from the Holy One . . . TEV But you have had the Holy Spirit poured out on you by Christ . . . 1 John 2:27 the anointing which you received from him abides in you, and you have no need that anyone should teach you; as his anointing teaches you about everything, and is true, and is no lie, just as it has taught you, abide in him. NLT But you have received the Holy Spirit, and he lives within you, so you don't need anyone to teach you what is true. In this passage in 1 John the word anointing is used figuratively, perhaps in contrast to pagan religions in which people believed that by being anointed with oil they were initiated into secret knowledge. John says any person who puts his faith in Christ receives an anointing. Just as in Old Testament times, priests and prophets were anointed with oil as a mark of their appointment, so in the New Testament, all believers receive the Holy Spirit as the mark of their calling. The Holy Spirit communicates to Gods people, revealing the truth about Jesus Christ to them and preventing them from being led astray by false teaching. See also the article on advocate, counsellor.

Suggestions for translating 1 John 2:20:

As for you, ++ ++ + The Holy One has put his Spirit within you Christ himself has sent his Spirit to stay with you + ++ + You have received the Holy Spirit from (the hands of) Christ

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+
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Suggestions for translating 1 John 2:27: (1) The Holy Spirit whom you have received from him is living/staying within you, and you do not need anyone else to teach you anything. The Holy Spirit (who is) within you teaches you everything. (2) You have received the Holy Spirit and he lives within you. Therefore you do not need anyone else to teach you, because he will teach you everything.

(to show that you belong to him)

Suggestions for translating anoint in sense 2:

It is important to consider whether, in the receptor-language culture, there is any comparable ceremony of anointing a person with oil to show that he has been appointed for an important position and to perform a special task. If so, it may be possible to keep the word anoint. But test carefully to find out whether the meaning of specially appointed is being communicated. In most languages it will be preferable to drop the idea of pour oil on and translate the essential meaning of appoint, choose for a special position/task.

ANOINT, ANOINTING

Note on a related form The word Christ (Greek ) is related to the Greek verb anoint. It means the anointed one, that is, the one who is specially appointed (by God). See the article on CHRIST. For further study Brunotte, W. and D. Mller, Article Anoint in The New International Dictionary of New Testament Theology, Vol. 1, pages 119 124.

Extracted text from KBT-Antichrist.doc:

ANTICHRIST

ANTICHRIST The word antichrist comes from the Greek . In Greek the formation of a new word by putting at the beginning of a word may give the meaning either of an opponent/enemy of (as in English) or a rival of, i.e. one who sets himself up to take the place of the first person. Commentators have disagreed on which is correct in the case of antichrist. A study of the contexts in which the word occurs suggests that the meaning an enemy of is most likely. In the New Testament the actual word antichrist occurs only five times, all in the letters of John. But the idea of an antichrist is also clearly present in 2 Thessalonians 2:34 and Revelation 13 and may well be referred to in other passages too. 1 John 2:18 Children, it is the last hour; and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour. Where the word occurs (1 John 2:18 twice, 22; 4:3; 2 John 7), the meaning is probably one who opposes the Christ (the Messiah). Christians had been taught to expect one particular person, the antichrist, a man who would have supernatural power from Satan. John is warning them that there are people who teach that Jesus is not the Christ and that the Christ never became a human being. John says that kind of teacher can be called an antichrist, i.e. an enemy of Christ (1 John 2:18b), and that they have the spirit of the antichrist (1 John 4:3). He even calls them the antichrist (1 John 2:22; 2 John 7). This does not imply that they are the great enemy of Christ who will one day appear on earth, merely that they are the same kind of person. Note the slight but important difference between antichrist and false Christ (Matt. 24:24; Mark 13:22). An antichrist is an enemy of the Christ, that is, an enemy of the Messiah. A false Christ (false Messiah) is someone who deceives people by falsely claiming to be the Christ (Messiah). For discussion of the meaning of the title Christ, see the article on CHRIST.

Suggestions for translating antichrist:

an/the enemy of the Christ an/the enemy of the Saviour whom God appointed [past tense] For further study Haas, C., M. de Jonge and J. L. Swellengrebel. 1972. A Translators Handbook on the Letters of John. London: United Bible Societies, especially pages 6263.

Morris, L. Article Antichrist in The Illustrated Bible Dictionary, Vol. 1, pages 6970 (= The New Bible Dictionary, 2nd ed., pages 50 51).

BODY

Extracted text from KBT-Apostle.doc:

APOSTLE

APOSTLE The general meaning of the Greek word is an envoy, an appointed representative, someone who is sent on a mission. In the New Testament it is most commonly used to refer specifically to those whom Jesus Christ chose for the task of spreading his kingdom. Thus in the New Testament, the word may refer to two different kinds of people: 1. An envoy, an appointed representative, one who is sent to act on behalf of the sender, someone who acts on the authority of another person, an agent 2. An appointed representative of Jesus Christ, sent out on his authority, an apostle After the discussion of the word apostle, the article contains a note on the related word apostleship. At the end of this article there is a chart comparing the meanings of apostle, angel and prophet.

An envoy, an appointed representative, one who is sent to act on behalf of the sender, someone who acts on the authority of another person, an agent There are four passages in the New Testament where the Greek word is clearly used in the general sense of representative of someone, not always a representative of Jesus Christ. In the first three of these passages, none of the major English versions uses the term apostle (except for the RSV footnote to 2 Corinthians 8:23 which is noted below): John 13:16 nor is he who is sent greater than he who sent him TEV no messenger is greater than the one who sent him 2 Cor. 8:23 . . . as for our brethren, they are messengers of the churches . . . TEV . . . as for the other brothers who are going with him, they represent the churches . . . NEB: delegates of our congregations; NIV: representatives of the churches; RSV footnote: apostles Philip. 2:25 Epaphroditus . . . your messenger In both 2 Corinthians 8:23 and Philippians 2:25 the context shows that the reference is to representatives of the churches, not of Jesus Christ. The fourth passage in which the word has more general reference, not referring specifically to those whom Jesus Christ appointed, is Hebrews 3:1,

despite the fact that many English versions translate the word as apostle here. Probably the writer of Hebrews used the word instead of the more common partly because the latter had been used in its specialised sense in chapters 1 and 2, referring to angels, and partly because carries more the idea of a man with authority than does. Heb. 3:1 . . . consider Jesus, the apostle and high priest of our confession. i.e. consider Jesus, the one who is both Gods representative, who brought us the truth we have believed, and who is also High Priest on our behalf. A further example where the word is probably used with more general reference is Luke 11:49, a prophetic saying that seems to refer to messengers such as John the Baptist, and even Jesus himself (see Heb. 3:1), as well as the twelve apostles. Luke 11:49 Therefore also the Wisdom of God said, I will send them prophets and apostles [NEB and TEV messengers], some of whom they will kill and persecute.

Suggestions for translating when it does not refer to an apostle of Jesus Christ: representative, agent one who represents, one who is sent [try using a verb form]

See also further suggestions for translating below. 2. An appointed representative of Jesus Christ, sent out on his authority, an apostle When referring to those whom Jesus Christ appointed as his representatives, is consistently translated in English Bible versions as apostle. We will consider first the use of the term in the Gospels (before Pentecost) and then its use in Acts and the rest of the New Testament (after Pentecost). In the Gospels the term apostle is introduced by Jesus to refer to the twelve disciples whom he chose to be with him and later to become the founders and leaders of the church. Apart from a few exceptions in the Gospel of Luke, the Gospel writers use the term only when they want to refer specifically to the time when Jesus appointed (commissioned) them or when he sent them out on a mission. Otherwise, the apostles are referred to in the Gospels as disciples rather than apostles, since at this time they were still in training. After Pentecost they took up their role as founders and leaders of the church and then they were called apostles. See further the comparison showing the difference between the meaning of apostle and disciple in the article on DISCIPLE.

APOSTLE

The following is a complete list of all the references to apostle ( referring to those whom Jesus Christ appointed as his representatives) in the Gospels: Matt. 10:2 The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew . . . Mark 3:14 he chose twelve, whom he named apostles (TEV) The words whom he named apostles are not found in all the manuscripts and were probably not part of the original text in Mark. Many editions of the Greek text and many translations do not include them or include them only in a footnote. They may have been introduced into the Mark text by a copyist who remembered the parallel passage in Luke 6:13 where the words do occur. Mark 6:30 The apostles returned to Jesus, and told him all that they had done and taught. Mark 6:30 refers to the time when the twelve disciples of Jesus returned after they had been sent out two by two, as described in Mark 6:7: . . . he began to send them out [Greek ] two by two. It is quite possible, therefore, that here the word means those who had been sent out, rather than being used as a technical term. Luke 6:13 . . . he called his disciples, and chose from them twelve, whom he named apostles . . . Luke 9:10 On their return the apostles told him what they had done. . . . This passage is parallel to Mark 6:30 above. Luke 17:5 The apostles said to the Lord, Increase our faith! Luke 22:14 [at the last supper] And when the hour came, he sat at table, and the apostles with him. Luke 24:10 Now it was Mary Magdalene . . . and the other women with them who told this to the apostles . . . In Acts and the rest of the New Testament , the term apostle is the most common term used to refer to those who were commissioned by Jesus Christ to be founders of the church (Matthew 10:2, Mark 6:30; Luke 6:13), and who then took up that function and position. In Acts alone it is used thirty times. In addition, the term refers to the following: (1) In Acts 1:2326, it refers to Matthias, who was chosen to replace Judas Iscariot: Acts 1:23-26 And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 24 And they prayed and said, Lord, who knowest the hearts of all men, show which one of these two thou hast chosen 25 to take the place in this ministry and apostleship from which Judas turned aside, to go to his own place. 26 And they cast

lots for them, and the lot fell on Matthias; and he was enrolled with the eleven apostles. (2) It is also used in Acts 14:34 and 14 to refer to Barnabas and to Paul, both of whom were specially chosen by the Holy Spirit and commissioned by the church (Acts 13:23). Paul frequently refers to himself as an apostle of Jesus Christ (Rom. 1:1; 11:13; 1 Cor. 1:1; 9:1; 15:9; Eph. 1:1), emphasizing the authority given him by Jesus Christ. (3) There are at least three other references where other individuals may also be referred to as apostles. The term may therefore have included certain other individuals who were specially commissioned by Jesus Christ as founders of the church: Rom. 16:7 Greet Andronicus and Junia . . . , they are prominent among the apostles, . . . (NRSV) Many English versions and most commentators, including early church commentators, believe that the text means that Andronicus and Junia were themselves apostles. Note that the second name is sometimes taken as a womans name (NRSV and REB: Junia), and sometimes as a mans (Junias). There is no other ancient record of the name Junias, whereas Junia was common, so it seems that the reference is to a woman. Another interpretation of this text, supported by some commentators, is that Andronicus and Junia(s) were not themselves apostles but they were respected by the apostles. Gal. 1:19 But I saw none of the other apostles except James the Lords brother. Again, it is disputed whether or not the Greek text of Galatians 1:19 implies that James was an apostle. The NIV and the JB follow an alternative interpretation, implying that James was not an apostle: NIV I saw none of the other apostles only James, the Lords brother. JB I did not see any of the other apostles; I only saw James, the brother of the Lord. See for further discussion, F. F. Bruce, The Epistle to the Galatians, The New International Greek Testament Commentary, pages 100 101, who defends the interpretation that James was an apostle. 1 Thess. 2:6 . . . though we might have made demands as apostles of Christ. The pronoun we here apparently refers back to Paul and Silvanus (Silas) named in 1 Thessalonians 1:1. There is some supporting evidence that Silas was considered to be an apostle (Acts 15:40). As for Timothy, who is also mentioned in 1 Thessalonians 1:1, other letters of Paul seem to imply that he was not an apostle, but was rather the assistant of Paul and Silas.

APOSTLE

The word was, therefore, used in New Testament times to refer to others besides the twelve originally appointed by Jesus himself. Its use, however, is apparently limited to those who were specially appointed by Christ in some way and who held a position of authority in the early church. The main functions of the apostles The main functions of the apostles in the New Testament were: to witness to the fact that Jesus Christ has risen from death Acts 1:2122; 3:15; 13:31. to preach the gospel and found new churches Acts 5:42; 6:4; 14:2123; Gal. 2:79. to hold spiritual authority in the church (questions concerning right doctrine and practice in the church were referred to the apostles) Acts 4:37; 6:16; 9:27; 15:2, 4, 6, 2223; Eph. 2:20. The fact that God had given authority to the apostles was confirmed by the power he gave them to perform miracles in the name of Jesus Christ (Acts 2:43; 5:12; 19:1112; 2 Cor. 12:12). Common phrases and important collocations The role of an apostle is linked with various other special roles in the church: Eph. 4:11 his [Jesus] gifts were that some shou ld be apostles, some prophets, some evangelists, some pastors and teachers. 2 Tim. 1:11 I was appointed a preacher and apostle and teacher Both of the above references illustrate the different offices within the church. Apostles have a role distinct from the others listed but share with them in the total ministry of the church. apostles and prophets Eph. 2:20; 3:5; Rev. 18:20. Both apostles and prophets were agents of God, given power by him to reveal the way in which God would save human beings. The apostles preached the gospel and started churches, whereas prophets were used by God to exhort and encourage believers. apostles and elders Acts 15:4, 6, 22, 23; 16:4. Since one of the primary functions of the apostles was to be a final authority within the church, they are often linked with the other leaders of the church. The difference between apostles and elders is that elders exercised authority as leaders in local churches, whereas apostles did so in the church at large.

apostles and brothers, i.e. apostles and (all the ordinary) church members Acts 11:1. false apostles 2 Cor. 11:13; compare also Rev. 2:2. False apostles were those who falsely claimed to be commissioned by Jesus Christ. They said that they spoke on behalf of Jesus Christ, but in fact they taught lies and led people astray. While the apostles were responsible for guarding the truth of the gospel, false apostles introduced lies and deceptions. False apostles might be translated those liars who claim (falsely) to be apostles or those who pretend to be apostles.

Suggestions for

translating apostle when referring specifically to those whom Jesus Christ appointed as his representatives: In the receptor-language culture, is there any group of people who function as representatives or envoys, ambassadors of a higher authority, having been given authority to act on behalf of the one they represent? If so, the word used to refer to such people might be suitable to transla te apostle. It will probably need to be qualified by of Jesus Christ. Other suggestions: representatives of Jesus Christ (special) messengers of Jesus Christ sent-people of Jesus Christ Try to find a word which indicates a position of trust and authority. Note, however, that the meaning of the phrase as a special term will be built up in the receptor language by the contexts in which it is used in the New Testament and by teaching. In deciding how to translate apostle the translation of other words of related meaning should also be considered. The chart on page xxx compares the meaning of apostle, angel and prophet. This may be helpful in identifying the crucial differences of meaning between these terms and thus in finding appropriate equivalents in the receptor language. Warning: In certain passages in the Gospels (see Matt. 10:12; Mark 6:7, 30, 35, etc.; Luke 9:1, 10, 12, 14, etc.; 22:3, 14) the Twelve are referred to first as the Twelve or disciples and then as apostles. In translating these passages, make sure that it is clear that the same group of people is being referred to throughout.

APOSTLE

The related word apostleship The noun form apostleship (Greek ) refers to the position or ministry of being an apostle. It occurs in the following passages: Acts 1:2425 . . . show which one of these two thou hast chosen to take the place in this ministry and apostleship from which Judas turned aside . . . TEV . . . show us which of these two you have chosen to serve as an apostle in the place of Judas . . . Rom. 1:5 through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations TEV Through him God gave me the privilege of being an apostle . . . 1 Cor. 9:2 . . . for you are the seal of my apostleship in the Lord. i.e. the fact that you have come to follow Christ is evidence that I truly am appointed by him as an apostle. A Comparison of the Meaning of Apostle (referring to those whom Jesus Christ appointed as his representatives), Angel and Prophet The shared meaning of these three words is that they all refer to one who acts on behalf of a divine being (either God or Jesus Christ), under his orders and with his authority. The chart below shows the major differences between the words: Apostle Human being They are commissioned by Jesus Christ Their work is to act on behalf of Jesus Christ, with his authority, to found churches and guard them from false teaching Angel Spiritual being They work for God Their work is to deliver a message or do other work as they are instructed Prophet Human being They speak on behalf of God Their work is to speak messages given them by God

For further study Grudem, W. The Gift of Prophecy in the New Testament and Today. Eastbourne, England: Kingsway; Westchester, Ill.: Crossway Books (Good News Publishers), 1988. (Grudem argues that apostles correspond to Old Testament prophets and that New Testament prophecy is different from Old Testament prophecy.) Walls, A. F. Article Apostle in The Illustrated Bible Dictionary, Vol. 1, pages 7880 (= The New Bible Dictionary, 2nd ed. pages 59 61).

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