Help with translation: Philip Mauro's Gospel of the Kingdom

Discussion in 'Revelation & Eschatology' started by monoergon, Oct 10, 2016.

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  1. monoergon

    monoergon Puritan Board Freshman

    I have recently finished translating Philip Mauro’s Gospel of the Kingdom to Brazilian Portuguese; I believe God will set free many Brazilians from classic dispensationalism, which is the most popular theological tradition in Brazil.

    I translated it from this website:

    However, before I publish my translation as an ebook (for free, by the way), there are a few things that I need assistance with, and perhaps someone here may help me:

    I. There are, I believe, OCR errors in Mauro’s book, made by the OCR software (it reads a scanned image document and recognizes the characters such as letters and numbers).

    >>Does someone here have Mauro’s Gospel of the Kingdom, or does someone here know someone else who does, or even have access to a local library that has this book? If someone here does have this book, please help me solve the following difficulties, which I have highlighted in bold (there are no copies of this book in Brazil, where I live) and which may be located in Mauro’s book by using the CTRL+F keys:

    (a) “Matthew 23:13 is a specially illuminating scripture, one that is decisive as to whether the Kingdom of God had been withdrawn and postponed or not. It is fatal to editor Scofield's theory, and it is ignored in his treatment of the subject.”
    If you read the context and previous page, Mauro did mention the editor of the Scofield’s Reference Bible. I don’t believe “to editor” is being used as a verb here.

    (b) “So here is another text that is sufficient in itself to prove that the Kingdom had not at that time been postponed. Is it not a significant fact then that this particularly illuminating Scripture also was ignored by editor Scofield in the process of tracing the subject of the Kingdom of God "through the entire Bible, from the first mention to the last?"”

    (c) “The Kingdom is here defined both negatively and positively. We are told first what it is not, and then what it is; and hence the text is the more enlightening for our present purpose. For a contrast is here presented between the Kingdom of God and the historical Kingdom of David, which the rabbinists supposed (as the dispensationalists do flow) were one and the same. Concerning the kingdom of David it is recorded that they who came to make him king "were with David three days, eating and drinking", and that those who lived in the territory of the other Tribes, even unto Issachar, and Zebulon and Naphthali, brought bread on asses, and on camels, and on mules, and on oxen; also meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and oxen and sheep abundantly; for there was joy in Israel" (I Chr. 12:39, 40). Also it is written that David in those days "dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine."”

    I believe “do flow” is an OCR error.

    At another moment in Mauro’s book, there is a sentence that says “Flow shall they be save?” (“d” is missing from “save”; it should be saved). Obviously, “Flow”, in this last sentence, is an OCR error. It should have read “How shall they be save”.
    But, in the sentence “(as the dispensationalists do flow)” changing “do flow” to “do how” still does not make sense.

    (d) “Our Lord Himself fixed the time of the fulfilment of this particular prophecy by using its words in His message of assurance to His downcast forerunner (Mat. 11:1-1).”

    There is a number missing after “-1”.

    I think there should be a semi-colon instead of a colon. So I believe that might be an OCR error.

    (f) “Coming now to Romans IX-XI, it is the plain teaching of that passage (1) that God's true “Israel," the nation concerning which it is said, "And so all Israel shall be saved," is the whole body of the redeemed of the Lord: and (2) that, that body is composed of the believing "remnant" of the natural Israel (the "remnant according to the election of grace," Ch. 11:5) with the addition thereto of believing Gentiles.”

    I believe the colon after “Lord” might be a semi-colon. So that is probably an OCR error.

    (g) “And now, in seeking an answer to the question, Who are the all Israel that are to be saved? We have found also the answer to the other question. Flow shall they be save?”
    I would like to verify that “,” and “.” are not OCR errors.Flow” is obviously an OCR error; it should be “How”.

    (h) “Furthermore the preaching of the Kingdom of God was the chief business of the apostles and evangelists, as may be seen by consulting the record given us of the ministry of Paul (Ac. 13:22, 23, 32-34; 17:7; 19:8; 20:25; 28:23, 41; Rom. 14-17; I Cor 4:20; 15:50 Col. 1:12, 13; 2 Tim. 2:8 &c. &c.).”

    The book of Romans doesn’t have 17 chapters.

    II. Missing footnote
    “It relates to a very different matter, that of debts or trespasses; and it is truly an amazing thing that any one who considers himself fitted to comment upon the whole Bible should fail to distinguish between things so widely different in their nature as God's forgiveness of the repentant sinner and the Father's forgiveness of the trespasses of His own children.3

    The third footnote from Chapter 11 is missing.


    III. The following are questions of interpretation, of which I need help with:

    (i) How can “have had this particular wresting” be rewritten? I don’t understand what is meant by the affirmation that the Holy Spirit seemed to “have had…wresting”, since “had” or “have” implies ‘to have something in possession.’

    The apostle says that "the long-suffering of our God is salvation," which saying clearly places "salvation" on this side of the Lord's second coming. And then he appeals to the epistles of Paul as teaching the same thing (vv. 15, 16) ; adding the significant statement that there are in those epistles "some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures to their own destruction."

    The Holy Spirit seems to have had this particular wresting of Paul's words that we are now discussing in view when He inspired the following Scripture:
    "Again He limiteth a certain day, saying in David, Today, after so long a time, Today, if ye will hear His voice, harden not your hearts" (Heb. 4:7).

    (ii) To what word(s) are the two "it" indefinite pronouns, in the last sentence, referring to?

    It is truth that gives glory to the exalted Son of God, "the King, eternal, immortal, invisible" (1 Tim. 1:14). It is truth that assures the people themselves as to their perfect security. It is truth that was intended to carry conviction to all men that Jesus Christ is truly the One sent of God (John 17:21). Therefore nothing is more urgently needed at the present hour than that this basic truth, now so generally neglected, should have given to it, in the ministry of Christ's servants, something like the prominence given to it in the New Testament Scriptures.

    (iii) In Chapter 14, there are four paragraphs in which Mauro uses the expression “to Come”, “at Come”, and “in Come”, and such expressions seems to be out of place in its respective sentences and do not seem to make sense. (I’m assuming these are not OCR errors).

    1st paragraph:
    What then is the true "Hope of Israel?" To this question the Scriptures give as clear an answer as we could ask; and in order to find it we need not look beyond the passage where that expression is found, and the immediate context. For Paul, when taken as a prisoner to Come at the insistence of the leaders of the Jews at Jerusalem, called the chief of the Jews at Come together, and addressed them saying:
    "For this cause therefore have I called for you, to see you and to speak with you; because that for THE HOPE OF ISRAEL I am bound with this chain" (Acts 28:20).

    2nd Paragraph:
    Was Paul then bound with chains and sent to Come for trial because he proclaimed and taught an earthly kingdom for the Jews? Turning back to chapter XXVI where he was answering for himself before Herod Agrippa, we find that, as Paul interpreted the Scriptures, the hope of the promise of God made to the fathers, "unto which promise all the twelve tribes" (true Israelites) "HOPE TO COME" was realized in the resurrection of Jesus Christ from the dead (Acts 26:6-8). And in proof thereof he related how he had seen the risen Christ outside the gates of Damascus, and had been charged by Him to preach the gospel to Jews and Gentiles, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God." In brief, he preached as the hope or Israel the Kingdom of God opened by the death and resurrection of Jesus Christ to believing and repentant sinners, both JEWS AND GENTILES.

    3rd Paragraph:
    And furthermore, when those leaders of the Jews there at Come desired to hear what his doctrine was ("what thou thinkest; for as concerning this sect, we know that everywhere it is spoken against"), a day was appointed, and
    "there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses and out of the prophets from morning till evening." (Acts 28: 21-23).

    4th Paragraph:
    Now it is most needful for us to observe that, whereas the Kingdom--that is, the relation of the redeemed of the Lord to God's Anointed King--was the prominent theme of the preaching and teaching of the Lord Himself and of His apostles, the subject of the Church (that is, in the comprehensive and eternal sense of that word, not in the local sense) was not developed until the latter part of Paul's life; until in fact his active ministry was ended. For it was during his imprisonment in Come that he wrote the Epistle to the Ephesians, in which that great truth is unfolded. Prior to that we have on the subject of the Church (in this all-inclusive sense) only the brief and unexplained statement of Christ, "On this rock I will build My Church; and the gates of hell shall not prevail against it" (Mat. 16:18).

    Thank you all for your cooperation. Pray that God may use this translated book to convince Brazilian dispensationalists to be set free from such theology.
    Last edited: Oct 11, 2016
  2. TylerRay

    TylerRay Puritan Board Senior

    I have the book.
    I. a & b. "editor" is being used as a title here, kind of like if you were to say "King David." So, "editor Scofield" is correct--he was the editor of his reference Bible.

    c. This should read as the dispensationalists do now, rather than as the dispensationalists do flow

    d. Mat 11:1-5

    e. The colon is correct.

    f. The colon is correct here, too.

    g. You are correct--it is How. However, the printed version contains the missing d from saved, just as the OCR version.

    h. This error is also in the printed version. It probably should be Rom 14:17. This verse is about the Kingdom of God.

    II. This note is actually given using an asterisk (*), and reads, C. H. Spurgeon, commenting on the words "as we forgive our debtors," says: "This is a reasonable, nay blessed requirement, which it is a delight to fulfill."
    Last edited: Oct 10, 2016
  3. monoergon

    monoergon Puritan Board Freshman

    Thank you so much, TylerRay. May God bless you for clarifying those OCR questions and the missing footnote.
  4. TylerRay

    TylerRay Puritan Board Senior

    May God bless your translation efforts!
  5. Contra_Mundum

    Contra_Mundum Pilgrim, Alien, Stranger Staff Member

    (i) By the words in question, PM objects to the "wresting" or twisting of Scripture, a sin committed by "ignorant and unstable" persons mentioned in 2Pet.3:16. He says that the Holy Spirit inspired Heb.4:7 anticipating such wresting or twisting as he sees taking place with regard to apostolic teaching. The connection between the texts has to do with the "long time" left for repentance and repair, but which is so often wasted.

    PM writes (in past-perfect tense) that H.S. had in view the wresting-presently-under-discussion.

    (ii) "it" = "truth/this basic truth." Now, it is possible that there was something more specific identified as "this basic truth" in the paragraph(s) just preceding the one quoted. Then, PM hammered the importance of truth generally, finally repeating "this basic truth" is therefore as urgently needed for proclamation as ever.

    If I had to guess (without the book, but understanding the author's basic purpose for the book), "this basic truth" might be summed up in the words: "From thence he shall come to judge the quick and the dead," i.e. the simple, biblical and historic doctrine of the Second Coming absent a myriad "dispensational" complexities that reach back to the rest of the fundamental articles of the Faith (Apostles' Creed) to reconfigure far more than a single postulate.

    (iii) This is a case of OCR failure. "Come" is wrong in nearly all cases. Both instances in para.1, first in para.2, one each in paras. 3&4 should be "Rome," place name. The prepositions "in/at/to" can all stay the same.

    The other instance, (in all CAPS in the text) "HOPE TO COME"--the reason for this formatting escapes me--quotes Act.26:7. So KJV. Other translations have for example "hope to attain" (katantasai), reference to the promise.

    That treats your section (III). Blessings.
  6. monoergon

    monoergon Puritan Board Freshman

    Thank you again, Rev. Bruce, for answering these questions of interpretations. May God bless you!
  7. monoergon

    monoergon Puritan Board Freshman

    Tyler, I think I found another OCR error.

    Could you verify this possible OCR error for me?

    I am rereading the whole translation before I publish it this week, and I just spotted this other OCR error (the semi-colon and/or commas), which I selected in bold:

    That promised "rest" is what the Jews mistakenly supposed to be an era of
    earthly wealth and ease and world-leadership for themselves. And their error
    was fatal. How much more culpable then, the error of those who now adopt the
    same false interpretation of the prophecies, and who do it in the face of plain
    Scriptures like the one we are considering; which definitely limits the time for
    entering into God's rest to now; saying, "Today," and with the strong emphasis
    of repetition!
  8. TylerRay

    TylerRay Puritan Board Senior


    This is not an OCR error. My hard copy reads the same way. The way that punctuation is used in English has changed somewhat from Mauro's time. If it were written today, some of Mauro's semicolons would probably be replaced with commas. This statement would likely read, "... who do it in the face of plain Scriptures like the one we are considering, which definitely limits the time for entering into God's rest to now, saying, 'Today,' and with the strong emphasis of repetition!"
  9. monoergon

    monoergon Puritan Board Freshman

    Thank you for that that clarification. :agree:
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