I concur with almost all you say, so I suspect we will find it hard to do battle! It is true that there is too much second-hand, processed, access to the Bible in the lives of most Christians; and the consequences are tribal-centred interpretations at the hermeneutic level. As you say, churches are responsible for discipling, but when teachers who read misleading interpretations are immersed in the same defective culture, churches are going to mis-teach, and produce incapacitated Christians.
Although translators have all the qualifications you could ask for, there remains scope for well-placed caution. It is true that the theological bias of all translating teams is easily diagnosed in their work, and that suggests that there is considerable scope for slanting interpretations. I suspect there are dominant pressures for conformity to the local orthodoxy in most theological institutes; no-one wants to risk being labelled as a heretic, or even holding slightly wobbly theology. And those in authority have espoused certain attitudes for too long to make change easy. Anyway, we should always take note of the one thing on record that Jesus rejoiced over: “I thank you Father that you have revealed these things to babes, and not to the clever and educated”. Education is no guarantee of dependence on the Holy Spirit.
Taking on a biased reading that has held sway for 16 centuries is no mean task. I do not underestimate the resistance that this provokes.
I could give many examples, but if you have time and the inclination for one, I would like to draw your attention to the parable of the widow and the corrupt judge. There is confusion among commentators. Some say that God is like the judge others that he is not. So it is worth investigating. I fully expect that the result of this investigation will teach you nothing new. But my experience is that many without your advantages are led into misunderstanding by what they read in standard versions.
All I ask is that you look at these comments on Luke 18:
v1 There is always the intrusion of weight in the English usage of should and ought. This influences the interpretation of dei throughout the New Testament, when in Greek, the meaning is much lighter.
v2 ekkakeó The rendering of this word here is the most damning in the New Testament. One root meaning is a rather agricultural “in the muck”, ie in difficulties.
v6 It is usual, I am near to saying universal, for legó to precede what is said. Without inverted commas, this would seem to be a necessity for clear communication of speech. Making legó “retrospective” here, has altered the meaning significantly.
v7 The use of οὐ mē in a question hardly reflects its strength. The only other time it is found in one is John 18 11, where the emphasis is dominant (and the construction can be understood as an affirmation, not a question). Making it into a question here obscures the point Jesus is making.
The interpretation of makrothumeó here is unique. Elsewhere it is always used of an antagonistic relationship. Jesus is saying that the relationship between the Judge and the widow was such.
The phrase hémeras kai nuktos usually means for ever .
v8 I can think of no good reason for the second half of this verse to be construed as a question. This is one certainty of the Gospel, consistently stated throughout the New Testament. We have been robbed of this as a ringing affirmation, and a reassurance. It is obvious why legalists would want to burden people with the responsibility of ensuring that Jesus will “find faith” on his return.
All these interventions lean towards presenting prayer as a legalistic obligation. Once disentangled, the message is: God is not like an unjust judge, who has to be badgered to get him to respond. It is his nature as a loving father to hear and respond to our requests immediately.
Jesus says that God, if he were like the unjust judge, has the stamina to resist requests for ever! That is his reductio ad absurdum, just before he says legó… That is the point at which we should always listen.
Jesus is contrasting Christian prayer with pagan practice. (See 1 Kings 18 25-29.) Christian prayer is rooted in the character of God, not in human effort. This is an anti-parable! This insight is revolutionary, and largely contrary to our present Christian culture; I am still finding ways to exercise the faith to rid myself of old habits of repetitious, untrusting prayer.
It is worth noting that the following parable rejects performance religion and asserts prayer that relies on the nature of God. That is the same message here, hidden by traditional imposed legalism, not welcome to legalists, and those who use legalism to dominate others.