by Dwight A. Pryor
The words we speak are important and the translations of the Bible we read are de factocommentaries. This becomes very apparent when it comes to language and scriptures pertaining to Israel.
Recently we witnessed an example of the first problem, surprisingly enough, with the popular Evangelical pastor and Israel advocate, Rev. John Hagee. I say surprising because Hagee is noted as a master wordsmith and orator of considerable skill. But in his new book, In Defense of Israel, he sparked a firestorm of controversy in the Christian media by his use of the word “Messiah”.
Hagee seemed to suggest that Jesus of Nazareth did not come as the “Messiah” for Israel and therefore it is inaccurate and prejudicial for Christians to criticize the Jewish people for failing to recognize him as the Promised One. Hagee’s equivocal use of the term “Messiah” caused the confusion and concern. As he subsequently explained in a letter of apology posted on his website, “I chose to use challenging language that I hoped would confront the body of Christ to consider events from the Jewish and historical perspective and therefore develop greater empathy for our Jewish friends.
”In fact the term “Messiah” means something quite different to Jews, both in ancient times and today, than it does to Christians. We both use the same word but not with the same connotations. Judaism sees no need for a divine spiritual Savior figure to die vicariously on others’ behalf as an atoning sacrifice for sins that they might be put right with God. This type of “Messiah” is neither expected nor consistent with the Hebrew Scriptures in the classic Jewish view.
The Messiah of Jewish hope will be entirely human but anointed for divine purposes, a Moses-type figure that will literally (not just spiritually) rescue Israel from her enemies, gather all the exiles back to the Land, and institute a reign of peace, security and prosperity for the Jewish State in which devotion to the Torah and blessings to the nations will abound. This is the Messiah that devout Jews believe in with perfect faith and for whose coming they pray daily.
Devout Christians believe of course that when this Messiah comes, it will be none other than the risen savior, Jesus of Nazareth. The Suffering Servant will return as the Reigning King and Rescuer of Israel. Until then, however, our two communities will continue to use the word “Messiah” in quite different ways. The language we use is important!
Once in Jerusalem I attended a lecture by another well known Christian commentator speaking from Romans 11 about Israel’s “fall” and the consequent spiritual benefits to the nations.
11: I say then, Have they stumbled that they should fall [A]? God forbid: but rather through their fall [B] salvation is come unto the Gentiles, for to provoke them to jealousy. 12: Now if the fall [C] of them be the riches of the world …how much more their fullness? [KJV]
In the King James translation the Apostle Paul says first that Israel did not fall – God forbid! – but then adds that, yes, by their fall salvation and riches came to the nations. These statements seem contradictory. Did Israel fall or did it not?
The Greek text clarifies the confusion and highlights the bias in translation. Three times the KJV uses the same word “fall” but in Greek they are not the same word. The first “fall” (“A”) does speaks of falling down, such as falling from one level to another – and this Paul says Israel did not do. The second and third “falls” (“B” and “C”) speak instead of a misstep or a false step that leads to stumbling – something that can be corrected according to Paul.
The Apostle’s point then is that Israel has not fallen but stumbled – specifically with respect to the righteousness of God (His saving covenantal faithfulness) and the Messianic identity and atoning sacrifice of Yeshua – and that this misstep on their part has brought salvation and riches to the Gentiles joined to Messiah and thereby grafted into the olive tree of Israel’s faith and heritage. All this, in Paul’s perspective, is by the sovereign will of God.
The KJV translation suggests a subtle but significant bias against Israel and prejudices the reader’s orientation. The scholarly adage that translations are commentaries is true. Reader beware!
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Want to study this subject in-depth? We recommend Christian Anti-Semitism in Historical Perspective.
Take me back to the library. Or if you prefer, back to the topic Israel.