My posts here are really just one voice in a conversation. Other posts to read in connection with Psalm 91 are those of Iyov, El Shaddai here and here, and on Psalm 51 Bob. Here is another post of mine on Psalm 91.
One of the things that I really want to do is talk about how I see the Bible functioning in the lives of people I interact with in real life. Most of these people are women, so yes, gender in translation is an ongoing concern for me.
I have to temper my former warm words about the Good News Bible. Just the other day my daughter read to me from her old Good News Bible, and she wanted to know what it meant that the “the husband is supreme over his wife?” My daughter has asked me to write about these things, so I am still collecting evidence on my other blog.
I gave my daughter the polkadot blue TNIV last year.
For myself, I am enjoying my class on the Psalms and am currently reading “Take hold of the Robe of a Jew” by Deborah Goodwin on Herbert of Bosham’s Christian Hebraism. Herbert, 12th century, was the first one to write a commentary on Jerome’s translation of the Psalms from the Hebrew rather than from the Greek.
The Psalms have always occupied a central place in the liturgy of the church. They belong more to oral culture than to literate culture. As such the Old Latin Psalms never lost their pride of place in the church. And so it was not until the 12th century that attention was given to the translation of the Psalms which Jerome had made from the Hebrew.
In the same way, you can see now that the Book of Alternative Services for the Anglican Church of Canada includes Psalm 23 in the KJV. People do not easily accept change in a text which has entered oral culture.
Most of the time I let conversations on innerrancy of scripture, one way or the other, go right over my head, but this is not to be missed! Read the full post here and follow up post here. The concrete details of how Pharoah’s daughter named Moses are at stake. This makes more sense to me than the usual abstract theorizing. Enjoy.