Dear Beloved Community,
WHY WE MUST WRESTLE WITH SCRIPTURE
One of the joysâand challengesâof sermon preparation is discovering the layers of meaning buried in Scripture. This weekâs study reminded me of something crucial: we do notâand have never hadâa single, definitive version of the Bible, not even in the original languages. Take the book of Jeremiah, for example. The version of Jeremiah preserved in the Septuagintâthe ancient Greek translation of the Hebrew Scriptures used by Jesus and the apostlesâ is very different from the Hebrew version that underlies most modern Bibles. Sections of Jeremiah are reordered, wording is changed, and about 15% of the passages are omitted entirely. In other words, the Bible Jesus would have read and quoted from did not match the exact text we have today. Thatâs not a flawâitâs a testimony to how Scripture has always been a living, evolving conversation.
The impact of translation and textual choices became especially vivid for me as I sat with the story of Jeremiah and Ebed-Melech in Jeremiah 38. A little background: Jeremiah had made enemies among the political and religious leaders of his day by daring to speak Godâs truth about injustice and destruction. For this, he was thrown into a muddy cistern and left to die. Enter Ebed-Melech, an outsiderâa foreigner from Ethiopia and, according to the text, a eunuchâwho courageously intervenes to save Jeremiah from certain death.
I usually hold up the New Revised Standard Version (2021 Updated Edition) as the gold standard for biblical translation, appreciating its scholarly rigor and commitment to inclusive language. I also appreciate the devotional power of The Message by Eugene Peterson. But this week, I was surprised at how much these translations shifted the story.
For starters, The Message completely leaves out the detail that Ebed-Melech was a eunuch. This isnât a minor omission. It erases a crucial aspect of his identityâand with it, the opportunity to see a marginalized figure emerge as a biblical hero. Without that detail, we lose a moment where Scripture highlights someone many would have seen as âotherâ stepping up in faith and courage.
The NRSV does retain the reference to Ebed-Melech being a eunuch, but it quietly diminishes his authority and the risk he takes. In the original Hebrew, the king tells Ebed-Melech to take âmen under your authorityâ to go and rescue Jeremiah. But in the NRSV, that phrase disappears, as does the original number of menâthirtyâwho accompany Ebed-Melech. Instead, it simply says three. Thirty men suggest a serious, even dangerous, missionâa need to protect oneself in hostile territory. Three men make it seem like a minor errand.
All of this invites us to think more deeply about how Scripture comes to usânot as a static, unchanging text, but as a living witness passed down through the generations. Every translation is an interpretation. Every editing choice can amplify some voices while silencing others. This is why we must approach the Bible with curiosity, humility, and a heart attuned to justice. We must learn to ask, âWhose stories have been softened? Whose courage has been minimized? Whose presence has been erased?â Because how we tell the story mattersâespecially for those who have too often been left out of it.
Blessings,
Pastor Brian