Posts tagged Bible
One of the signs of burnout is when you stop caring about the things you really should care about. You know you should take better care of your body, but you eat another bowl of ice cream instead. You know you shouldn’t watch so much TV, but you veg-out on mind numbing idiocy for hours anyhow (there’s a reason some call it the idiot box). You know you should spend more quality time with your family, but you choose to hibernate in the garage alone. You know you should drag your butt out of bed and go to church, but you roll over and think, “I’ll go next week” (and you’re the pastor!).
Burnout isn’t pretty. It isn’t fun. And it’s never anyone’s plan. You didn’t wake up one day and say, “Hmmm, wonder what I can do this week to end up in a pile of drool and in a fetal position, numb to everything?”
Typically, the path to becoming emotional toast happens slowly and unintentionally. You said, “Yes!” when you should have said “No!” to another commitment outside of your gift mix. You said, “Just this one time…” when you should have said, “Thank you, I’ll pass.” You did something out of obligation or to keep somebody happy because you still wrestle with being a people-pleaser. Or maybe you suffer from a “Messiah” complex and actually believe that the world might stop spinning if you stop spinning all the plates you’ve got up in the air.
Whatever the reason, the honest truth is, we are responsible for our choices, and all too often we choose poorly.
Okay, so that’s the problem. What’s the solution?
1. Own it and confess it. Living in denial about burnout is foolish. The path to health starts with acknowledging you need to change, and you want help.
2. Develop a trusting relationship with someone who will encourage and support you. This guy or gal shouldn’t be the “margin police” in your life, but they should be able to ask you the hard questions in love.
3. Intentionally carve out time in your calendar for rest and recuperation. I make appointments in my day-timer for me to be with me. If someone asks, “Are you available tomorrow at 8am for coffee?” and I’ve made an appointment to be with a cup of coffee and a good book, I say, “Sorry, no, I already have an appointment at that time.” And for heaven’s sake (and yours), don’t feel guilty about it!
4. Learn to practice the power of no! Where did we get the crazy idea “no” is a bad word? If you are going to survive for the long haul, you better figure out that always saying “yes” will kill ya!
5. Make a firm commitment to run, walk, bike, or Zumba at least three times a week for at least thirty minutes. How many times do we have to be told about the benefit of physical exercise? Seriously, this is a no brainer. By the way, go back and read #3 and then schedule several weekly appointments with the treadmill.
6. Rather than zone out, zoom out. Practice the lost art of reflection. Stop at least once a week, if not once a day, and zoom out to see the big picture. One of the easiest ways to suffer burnout is to lose sight of what truly does and doesn’t matter. I hate procrastination. I generally operate with the idea of not putting off until tomorrow what can be done today. But I’m learning to ask this simple and powerful question, “If I don’t do this, will it really matter in a week, a month, or a year from now?” Guess what? I’m not as critical to the world’s survival as I thought I was.
Burnout is a serious issue. You can’t be the man or woman of God you are destined to become if you lack the passion and energy needed to accomplish what He has called you to do. We need to have the long view and learn to live wisely.
The Hebrew Bible: Westminster Leningrad Codex digital text is a project of the Groves Center based on the Leningrad Codex, Firkovich B19A, residing in the Russian National Library. The Leningrad Codex is the oldest, complete manuscript of the Hebrew Bible, dated to around 1008 AD. It serves as the basis for the Biblia Hebraica Stuttgartensia (BHS), which has updated the Leningrad Codex text in several hundred places.
Add this title to your digital study library by clicking HERE!
One of the great features of The Bible Study App is the ability to sync the notes you take with all of your devices that have the App installed. This allows notes you’ve taken on your tablet or phone to be available on your laptop where you can edit them or easily copy and paste them into a word document. For iOS users there’s also another option that we call ‘External Sync’.
The Bible Study App allows you to sync your notes with Evernote. If you have a free Evernote account you can easily sync, edit, store, or email the notes that you’ve created within Olive Tree’s Bible Study App.
First tap My Suff (Briefcase icon). At the bottom select “External Sync Services”.
Then simply tap on Evernote and Login with your Evernote account. From there you’ll be able to sync the notes you made in The Bible Study App and now they’ll be available to edit or email in your Evernote account.
Jude 5 in the NA28
By Olive Tree Staff: Matt Jonas
Olive Tree recently released the NA28 for the Bible Study App and some of you may be wondering “why all the fuss”? I wrote a blog post covering some of the major differences between the NA28 and the previous edition. However, there was one very specific change that I didn’t mention in that article that is of great significance to me and all other Bible-believing Christians. It is a change in Jude 5 that has great implications for the current discussion regarding the “historical Jesus” and the early church’s views on the divinity of Christ.
The Greek text of Jude 5 in the NA27 reads as follows:
“ Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας [ὑμᾶς] πάντα ὅτι [ὁ] κύριος ἅπαξ λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν,”
Here’s how the NRSV translates this verse into English:
“Now I desire to remind you, though you are fully informed, that the Lord, who once for all saved a people out of the land of Egypt, afterward destroyed those who did not believe.”
The NA28, however, has Ἰησοῦς (Jesus) in place of κύριος (Lord). Here’s the same passage from the NA28:
“ Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας [ὑμᾶς] ἅπαξ πάντα ὅτι Ἰησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν,”
Interestingly, the ESV already translated the passage this way on the basis of the better manuscript evidence for the reading used by the NA28. I believe this is the only place where the ESV translators departed from the main text of the NA27 and used a “variant” reading instead. It is a little ironic, in my opinion, that the “variant” reading they chose is now in the main text of the NA28.
Here’s how the ESV translates Jude 5:
“Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe.”
In the book of Exodus, it was the Lord (YHWH) who led the Israelites out of Egypt. If Jude is claiming that it was Jesus who led the Israelites out of captivity, then he is apparently identifying Jesus with the Lord.
It is interesting to note that this change was made because it is the” best attested reading” for this passage. Bruce Metzger even said as much in his Textual Commentary, but regardless, the editors of the NA27 still chose the reading “Lord” rather than “Jesus”.
Here are Metzger’s own words:
“Critical principles seem to require the adoption of Ἰησοῦς, which admittedly is the best attested reading among Greek and versional witnesses…” (Metzger, 657).
At the beginning of the same note, Metzger explained the reading used in the main text of the NA27 in this way:
“Despite the weighty attestation supporting Ἰησοῦς … a majority of the Committee was of the opinion that this reading was difficult to the point of impossibility, and explained its origin in terms of transcriptional oversight…”(Metzger, 657).
The NA28 has reversed this decision, going with the “best attested reading” even though it might be theologically objectionable to those who wish to claim that Christ’s divinity was not a belief held by the early church and was instead a later invention.
This view even became a part of our popular culture recently due to Dan Brown’s novel “The Da Vinci Code.” Among other things, the novel claims that Emperor Constantine I suppressed Gnosticism and promoted the deity of Christ for political reasons. Brown’s view is presented as fiction (which it clearly is due to the numerous historical inaccuracies), but there have been other more scholarly attempts to support similar claims.
Thomas Jefferson famously cut-and-pasted pieces from his collection of Bibles to create “The Life and Morals of Jesus of Nazereth,” better known as the Jefferson Bible. In this harmony of the gospels, he complete eliminated all references to Christ’s divinity and his miracles (including, of course, his resurrection).
More recently, the Jesus Seminar did something similar, voting on whether they believed that the words attributed to Jesus by the Gospels were authentic. Not surprisingly, passages in which Jesus claims divinity (such as John 14), didn’t make the cut.
In his recent book Misquoting Jesus, Bart Ehrman even claims that early Christian scribes altered the text of the New Testament to support their views, such as the deity of Christ. Ironically, Jude 5 (in the NA27) may be an example of the opposite phenomenon, in which modern “scribes” altered the text in a way that deemphasized this doctrine. It’s refreshing to see that the editors of the NA28 have corrected this bias and have ruled simply in favor of the textual evidence, even though the resulting reading may be troubling to some.
Hopefully, the choice to include this reading marks the beginning of a trend against the bias that I mentioned above. In his talk on the NA28 at the 2012 SBL national conference in Chicago, Klaus Wachtel noted that the NA27 showed bias against the Byzantine tradition. He also claimed that NA28 by contrast recognizes the reliability of the mainstream tradition. This respect for the mainstream tradition is evident in how the editors of the NA28 chose to handle Jude 5. The textual evidence has always been on the side of the reading that was chosen, and yet previous editions used a less well attested variant instead because of the theological implications. How the NA28 handles Jude 5 may not “disprove” the claims of Dan Brown, or Thomas Jefferson, the Jesus Seminar, or Bart Ehrman, but it is still a step in the right direction.