Question Corner

Pacific Press Publishing Association · Mountain View, California · Nov 24, 1909

FromSigns of the Times, Vol. 36, No. 46.

2979.—Effect of Multiplied Translations

Are not the different versions of the Bible, with their different renderings, likely to engender doubt as to the inspiration and reliability of any of them? W. M. C.

It does not so seem to us, any more than the rendering of the Scriptures into the 500 or more languages and dialects in which it has been translated. To us it confirms the Scriptures. All the differences that there are in all the various renderings into English do not make enough difference in doctrine so as to change the teaching of the Bible. It may alter some texts. A better rendering may show that some text which has been used to support some doctrine, does not support it; and yet if the doctrine is worthy of support, there will be other scriptures sufficient, or the general teaching of the Bible will support it.

The whole aim of the child of God ought not to be to desire a translation that is in harmony with his views; his whole soul ought to go out into the question, What does the Father say in His Word? And the better translation that he could get from the earlier copies, ought to be the one which would best satisfy.

Our Common English Version was translated from what would be called late copies of the original; that is, copies of copies of copies for centuries. The American Revised Version has been compared with the very earliest original copies which have been found. This is especially true of the New Testament. These copies very clearly show that they were very early copies; very much nearer the time of our Lord. One was found, for instance, in a convent near Mount Sinai; another one in the Vatican in Rome; another in Alexandria, Egypt; all entirely different copies, one not copied from the other, and each confirming the other in all the great general particulars.

Every additional copy of this kind, every additional good translation, confirms the Scriptures of truth, leads some to read it who might not otherwise read it, and tends to spread abroad the knowledge and glory of God.

It is not difficult to imagine how we would feel if we were to receive a letter from a dear relative who had left us a large fortune on certain conditions; that letter written in the Bengali language, for instance, or the Sanskrit, a language of which we are totally ignorant. That letter had been copied several times before it reached us; our copy perhaps being the fifteenth or twentieth which had been made. Naturally we would go to the best scholar we could to get a translation. That translation furnishes us very much satisfaction and joy; but it leaves some doubts; we are not clear in regard to the meaning of some passages. We find that there are earlier copies; copies which are nearer the time of the writing of that letter. We search and find those, we take them to still other scholars. The translation of these earlier copies confirms us all the more in the blessings and bounties which came to us through that letter. We learn of still earlier copies, of still better scholars of the language in which the letter was written. Again we obtain a translation. We find different renderings sometimes, very minor differences; but in all the great things of which the letter speaks, there is no difference. Would any of these translations lead us to doubt? Nay, but each would confirm all the others, and all would confirm and establish our faith that the letter was what it purported to be, and that the message which it brought to us was in every wise genuine.

2980.—Building of the Temple and Going Forth of the Commandment

How do you explain Ezra 6:15, the sixth year of Darius, or B.C. 515, when we say that the temple was first begun in 457, or the 7th year of Artaxerxes? F. L. R.

We do not know that any one has said that the temple was begun in B.C. 457. Really the temple was begun under the decree of Cyrus, as recorded in the first two chapters of Ezra. The date B.C. 457 marks another event, and that is the going forth of the commandment to restore and to build Jerusalem, as predicted in Dan. 9:25. That commandment was the commandment of God. It was carried out by three different kings, and could not be said to have gone forth in its fulness until the last king had acted. See Ezra 6:14: “And they builded, and finished it, according to the commandment of the God of Israel, and according to the decree of Cyrus, and Darius, and Artaxerxes king of Persia.” The decree of Artaxerxes was in the 7th year of his reign. Ezra 7:7. And the seventh year of his reign was B.C. 457.

2981.—Esteeming One Day Above Another

A text in Rom. 14:5, 6 reads: “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it.” Could this text be taken to refer in any way to those who do not think it essential to regard the Sabbath day as binding on a particular day? F. J. S.

We so many times miss the great thought of the Scripture by dwelling upon isolated portions of it. Romans 14 has its lesson, and it is a wonderful lesson. Previous to this the apostle has set forth the duties and privileges of the Christian. He has told us how God takes man from sin and makes him a child of grace. He has told us, in the 8th chapter, that grace makes him obedient to God’s law, so that the law of life in Christ Jesus makes him free from the law of sin and death, and that he walks by the Spirit, and fulfils the righteousness of the law; that is, its every requirement. The apostle still exhorts to faithfulness as in the last part of the 13th chapter; yet he also foresaw that there would be certain scruples among the disciples on account of nationality, or birth, or previous training, and so he urges that the least in faith be received, yet not for “decision of scruples,” or to “doubtful disputations,” or the “judging of his doubtful thoughts;” and then he gives illustrations of this. One man has faith to eat all things, but he that is weak eats herbs. Neither should judge the other. Then he gives us one of the striking thoughts of the chapter. “Who art thou that judgest the servant of another? to his own lord he standeth or falleth.” Now, this does not mean not judging the world, or not judging those who are disobedient; it is not judging the obedient ones who may differ from us in the matter of non-essentials. For a servant is one who obeys.

Then he uses another illustration. Many of these Roman Christians had been Jews, and they had learned to regard the feasts of the Passover, and Pentecost, and ingathering of fruits, and new moons, etc. Read as in the American Revised Version: “One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind. He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks.”

You will notice that the Revised Version omits a portion that is in the Authorized Version, but which does not really belong to the original text. The great thought is that one should not judge his brother. God has not made us judge. We can proclaim His truth; we can declare to the people His Word, and assure them that they must all stand before the judgment-seat of Christ; but the judgment is reserved to Him. Yet the fact that we are not to judge others nor others judge us is no proof that either they or we are correct, nor should we gather such a thought from the apostle’s words. Man may not judge us even tho we do wrong, but before God’s judgment all must appear. “Each one of us shall give account of himself to God. Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumbling-block in his brother’s way, or an occasion of falling.”

One other thought in connection with this as a part of the teaching of the Word of the Lord, is that in the great judgment-day when we shall all stand before God’s judgment-bar, the great rule of judgment will be His holy law. Eccl. 12:13, 14; James 2:8-12.

2982.—Belgian Hares

Is it a good thing to raise Belgian hares for the market? Is it in harmony with the great Threefold Message? B.

The editor could only say that it is a business in which he would not wish to engage, and yet he would not wish to sit in judgment upon any one who is engaged in that work. We certainly would not consider hares the best of food in the light of the law which God has Himself given in Leviticus 11 and Deuteronomy 14. Hares are quite susceptible to germ diseases and are used largely for experiments in this line because of that. It would seem that a person could turn his abilities and talents to a better business and one which would be equally profitable and much more satisfactory.