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A '''''sensus plenior''''', or "fuller sense," is an interpretation received from God. The divine interpretation of a passage may be different than the one intended by its human author.<ref>Brown, Raymond E., ''The Sensus Plenior of Sacred Scripture'' (Baltimore: St. Mary's University, 1955), p 92. “The ''sensus plenior'' is that additional, deeper meaning, intended by God but not clearly intended by the human author, which is seen to exist in the words of a biblical text (or group of texts, or even a whole book) when they are studied in the light of further revelation or development in the understanding of revelation."</ref> The term was introduced by Catholic theologian Andrea Fernández in 1925 and was popularized by Raymond Brown in the 1950s.<ref>Longenecker, Richard, ''Biblical Exegesis in the Apostolic Period'', xxxii. 1999.</ref>

A '''''sensus plenior''''', or "fuller sense," is an interpretation received from God. The divine interpretation of a passage may be different than the one intended by its human author.<ref>Brown, Raymond E., ''The Sensus Plenior of Sacred Scripture'' (Baltimore: St. Mary's University, 1955), p 92. “The ''sensus plenior'' is that additional, deeper meaning, intended by God but not clearly intended by the human author, which is seen to exist in the words of a biblical text (or group of texts, or even a whole book) when they are studied in the light of further revelation or development in the understanding of revelation."</ref> The term was introduced by Catholic theologian Andrea Fernández in 1925 and was popularized by Raymond Brown in the 1950s.<ref>Longenecker, Richard, ''Biblical Exegesis in the Apostolic Period'', xxxii. 1999.</ref>

The authors of the New Testament interpreted various Old Testament passages as messianic prophesies. Peter justifies these interpretations as follows: “No prophecy of Scripture comes from someone's own interpretation."<ref>{{bibleverse|2|Peter|1:20|ESV}}</ref> Yet this type of reinterpretation has been questioned by [[Modernist]] translators and commentators.

The authors of the New Testament interpreted various Old Testament passages as messianic prophesies. Peter justifies this practice as follows: “No prophecy of Scripture comes from someone's own interpretation."<ref>{{bibleverse|2|Peter|1:20|ESV}}</ref> Some of the interpretations given by the apostles have been questioned by [[modernist]] translators and commentators.

Translations may be classified as either conservative or liberal depending on how they present these passages. The [[King James Version]] (1611), the [[New International Version]] (1978) and the [[English Standard Version]] (2001) use ''sensus plenior''. The [[Revised Standard Version]] (1952) and the [[New Revised Standard Version]] (1989) ignored New Testament interpretations and translated Hebrew text from a Jewish perspective.

Translations may be classified as either conservative or liberal depending on how they present these passages. The [[King James Version]] (1611), the [[New International Version]] (1978), and the [[English Standard Version]] (2001) use ''sensus plenior''. The [[Revised Standard Version]] (1952) and the [[New Revised Standard Version]] (1989) ignore New Testament interpretations and translate Hebrew text from a Jewish perspective.

NRSV is the Bible translation preferred in secular and academic study, but it is rarely used by Christians. In the chart below, it gives the intentional sense of the Hebrew passage. ESV is also a revision of RSV, but it is intended for use by Evangelicals. Its translations follow traditional Christian understanding. The authors of the New Testament were generally more familiar with the [[Septuagint]], a Greek translation of the Old Testament, than with the Hebrew original.

NRSV is the Bible translation preferred in secular and academic study, but it is rarely used by Christians. It gives the intentional sense of the Hebrew. ESV is also a revision of RSV, but it is intended for use by Evangelicals. Its translations restore the traditional Christian understanding. The authors of the New Testament were generally more familiar with the [[Septuagint]], a Greek translation of the Old Testament, than with the Hebrew original.

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As you can see from the chart, Matthew quoted the version of Isaiah's prophecy given in the Septuagint. In Acts, Peter also quotes from the Septuagint rather than the Hebrew. In the case of Genesis 22:17, ESV's "gate of his enemies" is a literal translation. The grammar is smoothed over in NRSV.<ref>[https://bible.org/article/plain-senses-scripture-questioning-interpretive-singularity-galatians-3-and-romans-4 The Plain Sense(s) of Scripture: Questioning interpretive singularity in Galatians 3 and Romans 4].</ref>

As you can see from the chart, Matthew quoted the version of Isaiah's prophecy given in the Septuagint. In Acts, Peter also quotes from the Septuagint rather than from the Hebrew. In the case of Genesis 22:17, ESV's "gate of his enemies" is a literal translation. The grammar is smoothed over in NRSV.<ref>[https://bible.org/article/plain-senses-scripture-questioning-interpretive-singularity-galatians-3-and-romans-4 The Plain Sense(s) of Scripture: Questioning interpretive singularity in Galatians 3 and Romans 4].</ref>

The human author of Psalms intended "O God" as a deification of the king. Paul interprets it as a reference to Jesus. RSV translated this passage as, "Your divine throne endures for ever and ever."<ref>{{bibleverse||Psalm|45:6|ESV}}</ref> This applies a modern Jewish perspective according to which no human can be deified. Both NRSV and ESV restore the traditional Christian translation.

The human author of Psalms intended "O God" as a deification of the king. Paul interprets it as a reference to Jesus. RSV translated this passage as, "Your divine throne endures for ever and ever."<ref>{{bibleverse||Psalm|45:6|ESV}}</ref> This applies a modern Jewish perspective according to which no human can be deified. Both NRSV and ESV restore the traditional Christian translation.