In my first post on the Grenfell Tower disaster I recalled my father’s distress while serving as an expert witness in the court case that followed the 1994 Ramsgate Walkway collapse, in which six people died and others were seriously injured. He told me that the parties involved were in general interested neither in truth nor in preventing future failures and loss of life, but only in the avoidance of liability for themselves.
In this post I explain why I believe that the Government bears the main responsibility for the fire. That responsibility is shared between successive administrations from around the year 2000 onwards. If the pattern of behaviour that my father observed is a general one, then we might expect the present Government to try to deny culpability, and the Opposition to avoid drawing attention to the failures of past Labour Governments. In following posts, I will demonstrate that the Government is indeed currently engaged in just such an attempt to evade its responsibility for what is a national tragedy. In brief, it is rewriting history by claiming that the cladding panels were installed illegally on Grenfell Tower, when in reality they were permitted under the official guidance.
Continue reading Grenfell Tower: the Government’s responsibility for the fire
I am presenting evidence that seems to suggest that the ‘Passion Translation’, so-called, is not in fact a translation from the original languages as it is represented to be. Yesterday, I examined two of the translator’s footnotes to John 1.10 and today I continue with John 1.11 and its footnote.
Continue reading John 1.11 in Brian Simmons’ ‘Passion Translation’: does τὰ ἴδια mean His ‘own things’ or His ‘own people’?
In my last post, I asked, in connection with a footnote to John 2.3 in the 2015 edition of John: Eternal Love, whether Brian Simmons, the supposed translator of the ‘Passion Translation’, was even looking at the Greek text at all. Today, I ask the same question with regard to the first footnote to John 1.10 in the 2014 edition. The second footnote also casts some doubt on whether he is really translating from Greek. I take them one at a time. Tomorrow, I plan to look at the following verse and its footnote.
I give both verses together here, since the Greek text of verse 11 helps to explain a blunder in the first footnote to verse 10:
Continue reading John 1.10 in the ‘Passion Translation’: more evidence that Brian Simmons may not be translating from Greek.
I continue to question whether the ‘Passion Translation’ New Testament is really translated from Greek, as is claimed. In this post I look at Brian Simmons’ footnote to John 2.3 in the 2015 edition of John: Eternal Love.
1) Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ·
2) ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον.
3) καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν· οἶνον οὐκ ἔχουσιν.
1 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. 2 Now both Jesus and His disciples were invited to the wedding. 3 And when they ran out of wine, the mother of Jesus said to Him, “They have no wine.” [NKJV]
1 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there; 2 and both Jesus and His disciples were invited to the wedding. 3 When the wine ran out, the mother of Jesus *said to Him, “They have no wine.” [NASB]
1 On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” [ESV]
In John: Eternal Love (2015), the passage read:
Continue reading ‘Miriam’, ‘Mary’, or ‘the mother of Jesus’? – is Brian Simmons even looking at the Greek text?
I have been considering two closely related questions:
a) Is the so-called ‘Passion Translation’ New Testament actually translated at all, or is it derived from English versions?
b) Does Brian Simmons, who says he is the ‘translator’, lack elementary competence in Greek?
In this post I consider a second example of a mistake in transliteration. Yesterday, I asked how Simmons could have transliterated ἑώρακα (heōraka) in John 1.34 as ophesthe. Today I consider the implications of his transliterating ἐξηγέομαι (exēgēomai) as hexegeomai, as if the first epsilon had a rough breathing ἑ rather than a smooth breathing ἐ . Although this may seem like a relatively minor error, in comparison with the one I examined yesterday, I would like to ask whether it is an error that somebody who has elementary competence in Greek could plausibly make?
Continue reading Why did Brian Simmons transliterate ἐξηγέομαι (exēgeomai) as ‘hexegeomai’?
In my last two posts I have been presenting evidence (here and here) that Brian Simmons, who calls himself ‘the translator’ of the ‘Passion Translation’ New Testament, is less than familiar with the Greek language. I continue with a surprising mistake in a footnote to John 1.34 in the 2014 edition of John: Eternal Love.
κἀγὼ ἑώρακα καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ [NA 28]
"I myself have seen, and have testified that this is the Son of God." [NASB]
In the Passion Translation, 2014 edition, the verse and first footnote read:
ἑώρακα is the first person perfect active indicative of ὁράω, ‘I see’, ‘I perceive’, and means ‘I have seen’ or ‘I have perceived’. This must be the Greek word that Simmons is referring to in his footnote.
ἑώρακα transliterates as heōraka;
ὁράω, the lexical form, transliterates as horaō.
Why then does Simmons transliterate it as ophesthe?
I cannot give a definitive answer, but I do have a possible partial explanation.
Continue reading Why did Brian Simmons translate ἑώρακα (heōraka) as ‘ophesthe’?
In my last post I began to present evidence that seems to betray a lack of elementary competence in Greek on the part of the supposed translator of the ‘Passion Translation’. I say ‘supposed’, because I have reluctantly come to the provisional conclusion that Brian Simmons is not translating at all, in any meaningful way, but rather is working from English versions, while making some use of lexicons to find novel renderings for individual words. I stand to be corrected. I have written to the author and publisher presenting my evidence and have not received any alternative explanation for the gross blunders in the ‘translator’ footnotes. Yesterday I showed that:
spoken these things
but must mean
spoken to them.
Today I draw attention to a similarly glaring error in another footnote just three verses later in John.
Continue reading Is the ‘Passion Translation’ actually a translation? (part 2)
I spent most of March this year investigating Brian Simmons’ claims to be translating from Aramaic in certain verses of the holy scriptures. I reluctantly came to the conclusion that he did not know the language and was in fact making use of existing English translations from the Aramaic Peshitta. I did my best to discuss the matter with Brian personally before going public with my conclusions, here and here. The only response I had from him was on Facebook, where he referred me to an English translation, and made no reference to the Syriac text, which I had included in the question I put to him about his supposed translation of Galatians 3.1.
It dawned on me gradually, as I was working on the Aramaic text of various verses, and examining Brian’s translator footnotes, that he might not know Greek or Hebrew either. There are many mistakes which I do not think that somebody with even elementary competence in these biblical languages could make. In this post, I share one of these and invite responses.
Continue reading Is the ‘Passion Translation’ actually a translation at all?
I left off my last post halfway through an introduction to Thomas Huxley’s positive review of Origin of Species in The Times of 26 November 1859. I had found Huxley in 1854 committed to the notion of fixed archetypes, giving room for evolution of types within prescribed bounds only. In this post I find Huxley, the following year, still opposed to transmutationism, but now in the context of a broader opposition to ‘progressive development’ in both its transmutationist and creationist varieties.
Continue reading Huxley’s early opposition to ‘progressive development’ (part 2 of series)
In my last posts I have been highlighting the fact that Darwin’s theory of evolution ascribed the origin of the first one or few primordial organisms to the work of the Creator, and have looked at Richard Owen’s criticism (Edinburgh Review, April 1860) of his apparent inconsistency in balking at the miraculous nature of special creation on one page (Origin of Species, 1st edition, 1859, 483), and invoking it on the next (p. 484).
I was aware that the German paleontologist H. G. Bronn had criticised Origin of Species on similar grounds in a review published January 1860, and being interested to find out whether he was the first to do so, began to read reviews (gleaned mainly from here (p. 599), here (p. 25-27), and here) published prior to his. They are of sufficient interest in their own right, in my opinion, to merit a few observations.
My account of Huxley’s review of Origin in The Times is preceded by an introduction, which will extend into my next posts, of his change of view about evolution just prior to the book’s publication.
Continue reading Darwin’s ‘Origin of Species’ under fire and defended (part 1)