In a recent discussion with professors who tout their own literacy in the writings of antiquity, I was surprised to learn that they believed the KJV remains the only translation. Period. They also referenced Milton as creating part of the creation myths. Not sources on equal historical footing, by any means. Forgive the piling up of my adjectives, but I was disappointed by the poor, imbalanced nature of this type of fallacious scholarship. Why do you believe "the guard" of secular academia are so unwilling to award credit to life's work done by linguists in Biblical studies? Even for secular purposes, it seems like an academic feast. Even if you believe the Bible is literature, and not inspired, one must admit the linguistic work accomplished here, even when improving upon a translation we already possess, benefits the entire world. Boo to censorship.
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ReplyDeleteThere is plenty more to write on this, but I hope this helps open up avenues in the discussion. Also, this argument is primarily from a historical angle. There are probably other reasons as well for the lack of interaction.
ReplyDeleteI would be interested to know from Dr. Blomberg whether there was much scholarship or textual criticism involving manuscripts prior to the discovery of the texts at Qumran. Do we still have manuscript copies of that which developed through the Vulgate eventually to the KJV, or is it traced only through translations?
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ReplyDeleteI posted a more concise and corrected version of that which I have deleted above at the following web address. Apologies all around for any confusion I may have caused in my response.
ReplyDeletehttp://tobuildwithwords.blogspot.com/
I hope this helps.
Thanks, Clint; while i think what you said was very good and indeed concise, I appreciate you refining it all the more! great post!
ReplyDeleteA couple of reasons come to mind regarding the split between secular and biblical scholarship: first, has to do with fear surrounding what fellow secular scholars might think if credence is given to biblical scholarship. While modernist dichotomies (e.g. faith vs. reason) at the heart of this distinction are being challenged at multiple levels, there remains a fear that if one is considered a person of faith (or trusts in scholarship by someone who is a Christian) his/her work will be discounted as non-objective. Second, scholars don't have the time or energy to really understand other fields of study and thus speak about them filtered only thru their own prejudices.
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