Threads from Henry's Web

Category: Bible Versions

Comments on various translations of the Bible and relation translation issues.

  • Revisiting Acts 17:26

    Yesterday I blogged about the HCSB of Acts 17:26, and in particular the portion that reads something like “made of one ______”. The KJV reads “blood” which is one of the textual variants, while the HCSB says “man” which apparently does not occur in any of the ancient manuscripts.

    Since I read these lectionary texts daily for two weeks, today I encountered it in a different version, this time the TNIV, surely not one that could be accused of supporting anything like “male representation”, and it also read “man” in this case.

    I’m not at home right now, so just looking at the immediately available Bible versions, I see the following:

    • REB reads “from one stock”
    • NRSV reads “from one ancestor”
    • CEV reads “from one person”
    • ESV reads “from one man”
    • TEV reads “from one human being”
    • God’s Word (GW) reads “from one man”
    • ISV reads “from one man”

    I think that’s enough to see that most of the versions break where I would expect, with the exception of the TNIV. I wonder what their justification is here. It seems to me that since a number of ancient scribes appear to have provided options, but none thought of “man” here, it is unlikely that ancient readers would have understood this to refer specifically to the one man as human ancestor.

    I’d be interested in comments on the reasoning behind the use of “man” in this verse.

  • HCSB Acts 17:26 – ADDING Male Representation?

    Besides doing my morning reading from various versions, on those days when I read from the original languages, I sometimes have one of the English versions out for comparison. Today I noticed something rather interesting.

    In Acts 17:26, where the Greek reads ex henos, the HCSB reads “From one man”. In addition they footnote it, but not for the addition of the word “man,” but for the textual variant “from one blood.” Now the textual variants are interesting here. Though USB4 gives this a B rating, and the evidence looks pretty strong to me that it should be just ex henos, there were two different suggestions for “one what?” given by the scribes.

    First, of course, is “one blood” which is also the reading of the KJV. Second is “one mouth” probably best translated here as “one source.” Somehow none of the scribes thought of clarifying this with the word “man.”

    Now “man” is hardly impossible. “One” can be masculine or neuter in this case. But it seems odd that we should wait for the 21st century to get an emphasis on the man rather than the woman whose “one” blood flows through all humanity.

    Oddly enough, as I looked at a few difficult to translate passages, I also came across this excellent translation from the HCSB:

    And who will harm you if you are passionate for what is good? — 1 Peter 3:13 (HCSB)

    I haven’t compared it to my whole collection of modern English versions, but I consider that an excellent rendering. Thus far my impression of the HCSB is that it is quite variable, sometimes seeming clumsy, sometimes having odd renderings, and at other times having some truly excellent stuff, all according to my opinions, of course!

  • Why I Hate the KJV

    Well, confession is good for the soul. It’s time I own up to all that deep seated, seething hatred for the KJV.

    And thus, my first effort on YouTube, crossed with video blogging:

    See! That was easy!

  • Dynamic Range: Breaking Bread and the Eucharist

    This post is based on Acts 2:42 and 46. In the NLT of Acts 2:42 the phrase breaking of bread, admittedly a bit less than meaningful in modern English, is translated as sharing in the Lord’s supper. The NRSV reads “breaking of bread” but a note in the New Interpreter’s Study Bible suggests “Lord’s Supper,” and the New Oxford Annotated Bible has a note suggesting “Eucharist.” (These are in the study notes, not translator’s notes. The NLT does not have a note.

    I’m questioning the validity of this translation for the time in question. We might well ask just what this activity consisted of at the time, and whether “Lord’s Supper” or “Eucharist” will suggest the right idea to modern readers. Personally, “Lord’s Supper” brings up my youth as a Seventh-day Adventist, and celebration of the Lord’s Supper which happened every quarter and was a longer church service than normal. It would be hard to fit that concept in which an activity carried out daily.

    Eucharist is even more formalized and I would suggest that what is practiced in modern churches is very different from what would have happened at this time. I’m aware this wasn’t suggested as a translation but rather as a study note, yet even so is not the modern English reader misled?

    Most likely this breaking of bread was a common meal by which Christians offered fellowship. It is unlikely that there was much ritual beyond what would be normal at a Jewish meal. The thing that was special about these meals was the offering of fellowship. I’m having a hard time replacing “breaking of bread” with something useful, but I’m thinking of one of these:

    • sharing a common meal
    • eating together as a sign of fellowship
    • commemorating Jesus and their fellowship by eating together

    Perhaps, however, the CEV has the best of it, however, with “They also broke bread . . .”

  • MyBibleVersion.com – Comparison against a Base Version (Alpha)

    In response to a comment, I have added a page that will allow you to choose a base Bible version (whatever you prefer) and get a list of all other available versions based on how much they differ from that. The page is http://www.mybibleversion.com/compare.php. The default version is the NRSV if you don’t specify. There is a drop down box listing all available versions after the list of characteristics.

    I can’t emphasize enough that this is ALPHA software. Please watch for bugs, large and small, and report them via comments to this post. Requests for features are welcome, though time to implementation may vary wildly.

  • Audiences and the KJV

    . . . or any Bible translation, for that matter.

    My post on reading from the KJV elicited a response from Iyov, who doesn’t agree with a number of things, some of which I haven’t said. But some of them I have said, so I want to clarify just a bit.

    Note that I will make a couple of comments that are direct responses, which will be headed by quotes from his post as linked above. Where I am not directly responding to one of these quotes, I am making general comments, and these comments should not be read as directed at Iyov. I agree with a number of things he says, and would prefer that readers not assume disagreement where it doesn’t exist.

    I related my experience with young readers who did not comprehend passages from the KJV, and Iyov responds thus:

    Neufeld’s argument is odd. Certainly we expect young people to learn material substantially more difficult than the KJV. I do understand that Shakespeare and Milton remain in the high school curriculum, and those works use language far more complex than the KJV.

    I’m afraid I find his counterargument odd. I cannot comment on his hypothetical young people who have supposedly studied more complex English literature in High School, but the actual young people in front of me were not comprehending the KJV. Further, when I asked them to read from the not-so-good NASB they were quickly able to comprehend things that they did not from the KJV. The NIV was even better.

    Now I don’t want to make assumptions as to Iyov’s position, but I have had many people argue that I should teach the young people to read and understand the KJV. So in response to those who have made such an argument to me, I must say that I find it ridiculous. I also like the French Louis Segond version. Should I perhaps teach them French before I teach them a Bible class? Whether the educational system should prepare them to read Jacobean English or not (and I would say NOT as a general rule), when I teach Bible class I need to start from a text they can read. If I’m going to teach them anything about a language that is foreign to them, it will be about Greek, Hebrew, or Aramaic, as appropriate.

    Of course there are varying levels of difficulty in the Bible, but that is hardly the point. In general use, a translation should not make the text more obscure than is necessary in order to convey the intent of the writer.

    Iyov states further:

    The Bible, even to those who have access to Biblical languages, is difficult. The Hebrew of the Bible is often obscure and difficult. Translations that hide this fact from readers (and this category includes the vast majority of all translations) are not accurately reflecting the text.

    Again, I find this argument odd. One of the difficulties with the Hebrew text is that we lack cultural context and knowledge of the usage of certain words and constructions. In order to translate at all, one must make decisions on these matters and convey the result. There is no particular value to maintaining obscurity, except by indicating in a footnote that there are alternatives.

    I’m not sure what Iyov expects translators to do with these obscure texts. Perhaps they should translate obscure Hebrew words with nonsense syllables in English so that the English reader can experience the frustration of trying to work through a difficult passage. No, that would be a bad idea. On of the tasks of a translator is to work through that sort of difficulty. He is a specialist, presenting a text to non-specialists.

    Quoting Iyov again:

    Even stranger is the claim the implication that the KJV allows religious leaders to “infuse meaning” through interpretively biased readings in a way that more modern translations do not.

    It may be strange, though I think it is actually quite plain, and I have observed it many times. This is not, as Iyov seems to have understood me to say, the fault of translators. In fact, I regard the KJV as the greatest single achievement in English Bible translation. I fault the translators for practically nothing. Most criticisms are based, in my view, on applying a later standard to their pioneering work.

    But in many modern congregations, some very near to where I live, the majority of the people do not understand the KJV, and the KJV-Only preachers tell them that the KJV is the sole word of God, superior even to the source texts in Hebrew and Greek. They then use the fact that the congregation is ill-equipped to question them as part of the process of manipulation.

    The KJV was once a great translation for use in church. It is not so in present day America. In fact, I have not seen it used in any church where I would say the choice of the KJV was appropriate to the congregation in question. Hypothetically, I believe there could be such congregations. I have simply never encountered them.

    One of the things I found after I left seminary, went to work in the secular market for some years (also dealing with language), and then returning to the church was that I am simply not the best judge of what a text means. I started learning Biblical languages in my teen years. I have been fascinated by history, geography, and sociology since I could read. What I read in scripture is heavily influenced by this broad exposure to the backgrounds.

    When I first started teaching after returning to the church scene, I tried to teach based on what I assumed people were understanding. I found out very quickly that my assumptions were wrong. So I did something that seems to escape many people, especially scholars–I started asking my audiences what they were hearing or understanding from the scripture texts I used.

    What I found was that they were very often not hearing the same thing, especially from formal equivalence versions such as the NASB (which was once a favorite of mine) or even my much favored NRSV. The situation became much worse when they used the KJV.

    Many languages scholars assume that ambiguity from the source text that is translated by ambiguous English text is more faithful, giving the audience the option of choosing for themselves. (My uncle, Don F. Neufeld, who started me on both Hebrew and Greek, made this argument to me, and it took me some time to realize it was not so.) But the audience doesn’t hear the same set of options that the scholar does.

    A much better approach is for the expert to make a choice, and indicate alternatives in footnotes. Now the audience can comprehend the text with a probable reading, and those who are willing to put in a very small amount of work, much smaller than would be required to learn the source languages or Jacobean English, can get good alternatives.

    I recommend to my students now that they use a variety of translations, and read those footnotes. If they want to get closer to the source languages, a standard battle cry of the formal equivalence advocates, they need to learn the source languages. Formal equivalence has its place, in my view, but it does not better reflect the meaning of the text.

    The meaning of a text is only properly reflected in translation if that translation is understood by the target audience. There is no such thing as accuracy without understanding. If the target audience for a translation is scholars who have some knowledge of the source language, then perhaps formal equivalence will work as it is claimed. For the vast majority of the people I teach on a regular basis, formal equivalence fails to meet that promise.

  • Reading from the KJV

    I chose to do my lectionary reading today from the KJV, and specifically from an edition of the C. I. Scofield study Bible. This is an interesting exercise for me, since I grew up on the KJV. In fact, it’s no harder for me to do my reading from the KJV than from a very modern version.

    There’s a great scene in The Fountainhead, in which Howard Roark is criticizing the architecture of the Parthenon in the presence of the dean of the school of architecture. The dean’s response? “But it’s the Parthenon!” That seems to be the most common response I get to comments on the KJV. People love the quality of literature it represents, and so they want to stick with it. How can I criticize it? It’s the KJV! And to be honest, a literary appreciation is a good reason to hold onto your KJV.

    But very often when we appreciate something, we try to force it on others on whom it may not have the same effect. Consider the Revised English Bible. There is no modern version I would prefer to hear read aloud. Yet when I read it aloud to most American audiences, the response is disappointing to say the least. The particular vocabulary and cadences of the REB just doesn’t strike them in the same way. Thus in recommending Bible versions I have to remember that what strikes me as high literary quality doesn’t necessarily strike someone else in the same way. (The New Jerusalem Bible is another version that I love to hear read aloud, but which often doesn’t elicit the same response from others. I’m not sure why.)

    Nonetheless, within proper boundaries, the literary beauty argument is a good argument for the KJV. Those constraints must include considerations of audience. A key factor in making me change from the KJV in public reading and teaching was that I noticed that young people very simply didn’t understand it. They could make out the words, but they couldn’t express the content in their own words. That is, of course, an important limitation.

    I do believe that many KJV-Only teachers and preachers actually prefer this state. If their audience doesn’t comprehend the words of scripture, the teacher can infuse into them just about any meaning he prefers. Some of the things I have heard recently suggest that this is not something I imagined. Having scriptures in language the people do not understand is a great boon to those who would like to maintain power over them. It seems like we’ve tried this sort of thing before, only then it was the Latin Vulgate that was God’s gift to the church, and the sole translation of the word of God worth reading.

    For enjoyment and literary appreciation–if you do, in fact, understand it–the KJV is good. For understanding by most modern church members and seekers, not so much.

  • Acts 2:45 – A Short and Simple Lesson in Gender Accuracy

    This passage in the KJV reads:

    And sold their possessions and goods, and parted them to all men, as every man had need. [italics in original]

    Note that the italicized “men” is an indication from the KJV translators that this was an addition of a word not reflected in the Greek. But the adjective here, “all (pasin)” is masculine in form (it could be neuter, but in context doubtless is not), and thus is translated “men” by the KJV.

    As a side note, the use of italics to indicate added words is questionable, because since there are no words in the English text that are also in the Greek text, it is difficult to draw the line. What exactly is reflected in the Greek text, and what is added by the translators? Note the second word “man,” which is not italicized in my edition of the KJV. (Not all KJV editions are identical.) It is reflected in the Greek text just as little, or just as much, as is the first “men,” but it is not italicized. It is probably impossible for someone to be perfectly consistent on this point.

    Now note a couple of modern versions that normally try to reflect the masculine in their translations, at least where those represent words like “adelfoi (brothers)” or “anthropos (human being).”

    And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. (ESV)

    and sold their possessions and goods, and divided them among all, as anyone had need. (NKJV)

    I haven’t searched exhaustively, but I haven’t found any of the translations that avoid gender neutral language that reflect the masculine form here. And of course they should not. They should refer to its referent by the appropriate English form for referring to a referent that doubtlessly included both men and women. One is conveniently available in this case, “all” which is not specified as to gender in English. So we don’t hear about “male representation” in this case.

    But I believe a similar argument could be made for dozens of cases at least of occurrences of “anthropos” or “adelfoi” in the Greek text where those terms refer to groups of mixed gender.

    In general, this whole debate is more about modern culture and language usage, I suspect, than it is about reflecting the actual meaning of the Biblical writers.

  • Bible Version Selection Tool XML

    I have made this tool’s information available through an RSS (like) feed. For information on how to use this feed, see my post on my computer services blog.

  • Updating my Bible Version Selection Tool

    I have made two major changes to my Bible Version Selection Tool. The first is a new domain. It is now at MyBibleVersion.com. When I found that domain name available, I couldn’t resist paying the few dollars it cost to get it.

    Second, I’ve created a simplified version. The new page has drop down box that gives profiles by which to sort and score the version list. These are Neutral (simple list), Public Reading, Personal Study, Easy Reading, Literal, and Dynamic. To the right is a checkbox that allows you to bring up the old 11 item questionnaire. If you both choose and profile and check the “Detail” box, you will get the default answers from that profile for the 11 questions as a starting point.

    Remember that the lists of versions are inevitably a little loose. For example, is the NKJV, the ESV, or the NASB closer to the formal equivalent extreme? It depends on precisely where you check it.

    Besides the technical changes, the page is now optimized for an 800 x 600 screen rather than 640 x 480. I believe more people now have the wider screens, and this allows me to make the large amount of information presented more readable.

    Please check it out and let me know of any errors or glitches. I’ll be testing it a good deal more myself, but there’s nothing like comments from others to help perfect a new page like this.

    In the near future I will be creating a feed so that this material can be used on other web pages. Tentatively I’m going to use RSS, though it isn’t precisely designed for this. It does everything I need, and some other publishing/sharing protocols seem to be way more complex than I need.

    This new page is unde