Notes on the Old Testament Translation
1. Introduction to the OT Translation
The Family of God Bible (FOGB) Old Testament is a careful translation rooted in the Hebrew Masoretic Text with support from Hebrew concordances, lexicons. The goal was to correct mistranslations, clarify ambiguities, and preserve the intended meaning of God’s Word as found in the most reliable texts. This translation emphasizes the divine family—God the Father and His Son, Jesus Christ, identified as the Lord [yhvh] and Spokesman of the OT—who are expanding their family through salvation, as revealed in the scriptures. Adherence to the command not to add or subtract from God’s Word (Deuteronomy 4:2, Revelation 22:18–19) was a guiding force. Only minor alterations were made to the OT, as the Masoretic Text is deemed highly reliable.
2. Textual Sources and Variants
The FOGB OT is based on the Masoretic Text (Biblia Hebraica Stuttgartensia), widely regarded as the most authoritative Hebrew text due to its meticulous preservation by Jewish scribes. The Masoretic Text’s reliability minimized the need for significant changes, but minor corrections were made to address mistranslations or harmonizations introduced over time. Below are key considerations and examples of textual variants or corrections:
Minimal Alterations: The preface notes that only minor changes were made to the OT. These include corrections to English renderings that obscured the Hebrew’s theological clarity. For example, Genesis 1:2 renders “The earth became without order and desolate” (rather than “was”), reflecting the Hebrew verb [hyh] and the theological view that God’s creation did not begin in chaos as the angels rejoiced at its creation, Job 48:4-7.
Genesis 4:8 (Cain’s Dialogue): Some Septuagint manuscripts include Cain saying, “Let us go out to the field,” before killing Abel, a phrase not in the Masoretic Text. The FOGB did not add this addition, following the Masoretic Text.
Other Variants: Minor discrepancies were resolved by prioritizing the Masoretic Text and theological consistency. Such instances are few.
Committing to fidelity ensures the FOGB OT reflects the most authentic Hebrew texts. Readers seeking detailed textual analysis can consult Biblia Hebraica Stuttgartensia or DSS, Dead Sea Scrolls, resources.
3. Divine Names and Theological Terms
The FOGB OT carefully renders Hebrew divine names and key terms to reflect their original meaning and the perspective of a two-God family (God the Father and Jesus Christ, the OT [yhvh]). There are approximately 100 grammatical variations of God’s name in the OT, all represented here in the FOGB, per Exodus 20:7 “You shall not take the name of the Lord [yhvh] your God [alhym] in vain”, see also; 1 Chronicles 16:35, Psalms 54:1, 68:4, 106:47, Jeremiah 23:6, 33:16, Joel 2:32, Acts 2:21, Romans 10:13, John 10:30, 1 John 2:23 and others. Below are the primary renderings and their significance:
[alhym] (Elohim): Translated “Gods,” reflecting its grammatical plural form in Hebrew and our belief in the divine family of the Father and Son. For example, Genesis 1:1 reads, “In the beginning the Gods [alhym] created the heavens and the earth.” This contrasts with most translations’ singular “God,” emphasizing the collaborative work of the Father and Son (see Genesis 1:26, “Let Us make man in Our image”).
[yhvh] (Yahveh): Translated “Lord,” typically referring to Jesus Christ, the OT Spokesman and Word of God (John 1:1–2). For example, Genesis 2:4 introduces “the Lord Gods [yhvh alhym],” indicating Jesus’ active role alongside the Father.
[yhvh alhym]: Rendered “Lord Gods,” combining the personal name [yhvh] (Jesus) and the plural [alhym], the divine family. This appears frequently in Genesis 2–3, highlighting the Father-Son unity.
[alhy] (Elohi): Translated “God,” often in poetic or patriarchal contexts, as in Genesis 9:26 (“Blessed be the Lord [yhvh], the God [alhy] of Shem”). It typically refers to the Father but can include the Son contextually.
Variations of God’s Name: As mentioned above, ~100 variations, a full list is impractical here, but include expressions like; to God(s), for God(s), by God(s), from God(s), my God(s), your God(s), their God(s), our God(s) … which affect prefixes and suffixes.
[nephesh]: Rendered “living soul” in Genesis 2:7, “man became a living soul [nephesh]”, emphasizing the Hebrew term’s meaning as a living, breathing being, distinct from an immortal soul concept.
These renderings align with the theology that the Father and Jesus, as the divine Family, are central to creation and salvation. The plural “Gods” [alhym] in the OT transitions to the singular “God” [Theos] in the NT due to Greek linguistic conventions, but the theological unity of the Father and Son remains consistent, (see Appendix A, Section 3).
4. Formatting and Font Conventions
The FOGB OT employs distinct fonts to clarify speakers and textual status, consistent with the NT (see Appendix A, Section 4 and Fonts Usage following the Preface):
God the Father’s Words: [Cambria], used for direct speech attributed to the Father, though rare in the OT, as Jesus ([yhvh]) is the primary Spokesman. Examples include Psalms 110:1, Matthew 3:17, Matthew 22:44 and John 12:28.
Jesus’ Words ([yhvh]): [Georgia], identifying Jesus as the Lord speaking in the OT. For example, Genesis 3:9–19, dialogue with Adam, Eve, and the serpent, uses this font, reflecting Jesus’ role as [yhvh].
Variant Passages: [Caveat] for texts with manuscript uncertainty (e.g., differences between Masoretic Text and Septuagint). This is used sparingly, as OT variants are minimal.
Body Text: [Verdana] for the main narrative, including most dialogue and exposition.
Caveat Emptor: Formatting may not have been executed perfectly due to human and computational limitations, but every effort was made to ensure clarity and consistency.
5. Additional Notes
Key Renderings:
Genesis 1:1: “In the beginning the Gods [alhym] created the heavens and the earth” establishes the divine Family’s role in creation, with [alhym] as a plural noun reflecting the Father and Son’s unity.
Genesis 3:22: “The man has become like one of Us” uses “Us” to emphasize the divine Family’s shared deliberation, with [yhvh alhym], Jesus and the Father, speaking. Also consider Isaiah 9:6 For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God (al), Everlasting Father, Prince of Peace.
Deuteronomy 6:4: “Hear, O Israel: The Lord [yhvh] our Gods [alhym], the Lord [yhvh] is one” retains the plural [alhym] as “Gods” while affirming divine unity, consistent with the two-God Family theology. The Hebrew [achd], “one,” implies unity, not singularity, as in a unified Family.
Exodus 20:7: The command not to take God’s name, [yhvh], in vain underpins our inclusion of all ~100 name variations, ensuring no name is diminished or misused.
Theological Implications of “Gods”: Rendering [alhym] as “Gods” may surprise readers accustomed to “God.” The plural reflects Hebrew grammar (plural noun, often with singular verbs) and the belief in the Father and Son as a divine Family. This does not imply polytheism but a unified divine partnership, as seen in Genesis 1:26 and Deuteronomy 6:4. The NT’s singular [Theos] (see Appendix A, Section 3) adapts to Greek grammar while maintaining this theology.
Consistency Across Books: Divine names ([alhym], [yhvh], [alhy]) are rendered consistently across all OT books, with transliterations included for all occurrences.
Addressing Reader Questions: Readers may wonder how “Gods” aligns with biblical monotheism. The FOGB views the Father and Son as a unified divine Family, distinct from created beings, with no other gods beside them (Isaiah 45:5). The plural [alhym] reflects their collaborative nature, not separate deities. For further discussion, contact jacquesgauvin.com or ucg.org.