As a native Hebrew speaker, I recall the first time I read an English translation of the Hebrew Bible and noticed significant differences in some sections. This experience was echoed during my Koine Greek classes, where I saw how translations could diverge greatly from the original text and each other. Occasionally, I even noticed that words that were not in the original text were added to convey a specific theological stance.
But Why Should YOU Care?
Let me give a quick example to illustrate why this topic is crucial for ALL Christians.
A verse often cited by Calvinists in discussions about Free Will vs. Predestination is Matthew 10:29. If you have used the popular website Bible.org, you have used the NET Bible, a translation primarily done by Calvinists. In it, Matthew 10:29 is translated this way:
Aren’t two sparrows sold for a penny? Yet not one of them falls to the ground apart from your Father’s will.
Matthew 10:29, NET Bible
According to this translation, a sparrow’s death is seen as God’s will. Extending this concept to a larger scale implies that a person’s terminal illness or torturous murder also occurs because God willed it. However, this is not what the original Greek text actually says. The word translated “will” does not appear in the original text at all; it is an addition added by the Calvinist translators. For comparison, consider how the KJV, a much more neutral translation, translated this verse:
Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
Matthew 10:29, KJV
The phrase ‘without your father‘ aligns with the original Greek text. The KJV has retained the original wording, while other translations have used the word ‘knowledge.’ For instance, the New American Bible translation states:
Are not two sparrows sold for a small coin? Yet not one of them falls to the ground without your Father’s knowledge.
Matthew 10:29 NAB
Can you see how big a difference that is? God wills the birds (or you) to die, versus God knows when the birds (or you) die. The first option, where the word “will” was added, “happen” to fit perfectly with the Calvinistic doctrine of predestination. In other words, Bible translations have a huge impact on what your theology will be.
Did I get your attention? Good. Let’s dive in…
The Art of Bible Translation
The Hebrew Bible, a compilation of scrolls crafted over a millennium by the Israelites, was first significantly translated into Greek, known as the Septuagint. This version was extensively used by the followers of Jesus. The New Testament, meanwhile, was composed in Greek. Together, these texts form the sacred scriptures of the Bible.
Numerous Bible translations have emerged over time, but three are particularly noteworthy:
Latin Vulgate (4th Century A.D.): Crafted for the Catholic Church, this translation became widely influential. Initially, St. Jerome, who created the Vulgate in the 4th century, used the Septuagint (the Greek translation) as his source. So far, the Hebrew Bible has been translated from Hebrew to Greek and then to Latin, and the New Testament from Greek to Latin.
Wycliffe Bible (14th Century A.D.): This 14th-century translation was made from the Latin Vulgate into English. For the Old Testament, this means:
Hebrew text
Translated into Greek text
Translated into Latin text
Translated into English text
King James Bible (16th Century A.D.): Commissioned as the official Bible for the Church of England. The translators of the KJV primarily used the Greek Textus Receptus for the New Testament and the Hebrew Masoretic Text for the Old Testament. The Masoretic Text is a medieval version of the Hebrew Bible, so the Old Testament in the King James Bible is directly based on these Hebrew texts.
Translating the Bible into English, or any language for that matter, is a task laden with immense challenges and complexities. These arise from the interplay of linguistic, cultural, historical, and theological factors that must be navigated to render an ancient and highly nuanced text into a different language. Prof. Robert Alter’s “The Art of Bible Translation” provides a profound exploration of these issues, shedding light on why no single English translation can be wholly trusted to convey the full meaning and richness of the original scriptures. Here, we delve deeply into these challenges, enriched by Alter’s insights and additional perspectives, to understand the multifaceted nature of Bible translation.
1. The Intricacies of Language and Translation
Translation involves more than substituting words from one language with those from another; it requires interpreting meanings, idiomatic expressions, and cultural nuances. Biblical Hebrew, the language of much of the Old Testament, differs significantly from modern English in terms of syntax, vocabulary, and idiomatic expressions. For instance, Hebrew often employs parataxis, the arrangement of clauses or phrases in a sequence without using conjunctions to connect them. This gives Hebrew a rhythmic and poetic quality that is challenging to replicate in English, which relies heavily on hypotaxis, the use of subordinate clauses to show the relationship between ideas.
Easy-to-Understand Example:
In Genesis 1:1-3, the Hebrew text uses a series of clauses connected by “and” (waw-consecutive), creating a rhythmic flow:
- “In the beginning, God created the heavens and the earth. And the earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. And God said, ‘Let there be light,’ and there was light.”
Many modern translations break this into shorter sentences or introduce subordinate clauses to fit English stylistic norms, potentially losing the rhythmic flow and immediacy of the original.
2. Literary and Poetic Elements
The Hebrew Bible is not just a religious document but a true work of art! It is a profound literary and poetic art. Its narratives, poetry, and proverbs are rich with literary devices such as wordplay, rhythm, and parallelism. English translations are mostly unable to capture these elements, thereby losing the original’s richness and depth. For instance, Hebrew poetry often uses a limited vocabulary with repeated terms to create a particular rhythm and resonance. Modern translations usually replace these repeated terms with synonyms to avoid redundancy, which dilutes the intended literary artistic effect.
Easy-to-Understand Example:
It’s difficult to illustrate this, but this example will give an idea. Psalm 23 in Hebrew is renowned for its poetic economy and rhythm. The King James Version (KJV) was able to capture some of this, but modern translations often miss the succinct power of the original:
- KJV: “The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.”
- Modern Translation (e.g., NIV): “The Lord is my shepherd, I lack nothing. He makes me lie down in green pastures, he leads me beside quiet waters, he refreshes my soul. He guides me along the right paths for his name’s sake.”
The change from “maketh” and “leadeth” to “makes” and “leads” loses the rhythmic cadence that contributes to the psalm’s meditative quality.
Another example is Psalm 199. Psalm 119 is an acrostic poem divided into 22 sections, each containing eight verses. Each section corresponds to a letter of the Hebrew alphabet, starting with the first (Aleph) and concluding with the last (Tau).
Each verse in each of the 22 sections begins with the same Hebrew letter that titles the section. This structure highlights the poet’s skill and adds a layer of artistry to the Psalm’s profound reverence for God’s law.
You, of course, are reading an English translation, so it gets Lost in Translation.
3. Cultural and Historical Context
The Bible was written in a cultural and historical context vastly different from yours. Words and phrases in Hebrew often carry connotations and cultural significance that are difficult to convey in English. For instance, the Hebrew word “SHALOM” encompasses meanings of peace, completeness, and welfare, which a single English word cannot fully capture. Translators must choose whether to prioritize a word’s literal meaning, its connotation, or its cultural significance, leading to different interpretations and potential loss of meaning. On top of that, most Hebrew words possess a range of meanings that vary based on context.
Easy-to-Understand Example:
Now the serpent was more crafty than any of the wild animals the LORD God had made.
Genesis 3:1, NIV
The Hebrew root of the word “NAHASH,” which is often translated to “serpent,” is also the root of the Hebrew word for “copper,” “brass,” or “bronze.” Although they have distinct meanings, the connection between these words becomes apparent when considering the symbolic representation of serpents in the ancient world.
Serpents were often associated with divinity, wisdom, and the idea of enlightenment, shining or gleaming. In Hebrew, the word “NAHASH” can also be interpreted as “the shining one” or “the one who shines,” which is where the connection with the term “NEHOSHET” (bronze/copper/brass) emerges. The International Standard Version (ISV) of the Bible, for example, translates “NAHASH” as “shining one” instead of “serpent,” which highlights the shared connotation of both terms:
Now the Shining One was more clever than any animal of the field that the Lord God had made.
Genesis 3:1, ISV
Here, NAHASH is not a small reptile but an impressive, shiny, angelic being. The ISV makes more sense in light of the New Testament as well, where Paul describes Satan:
“for Satan himself masquerades as an angel of light.”
2 Corinthians 11:14
Thus, the Hebrew word “NAHASH” can have multiple meanings: it can refer to a snake but also to an impressive angelic shining being (who, perhaps, has some snake-like features). Furthermore, its consonants can form the root of a word for deception, meaning the serpent can also be understood as a deceiver or diviner. In fact, even in modern Hebrew, we will still use the word “NAHASH” to describe someone who is deceitful.
Another quick example is the Hebrew term “CHESED” (חֶסֶד), often translated as “loving-kindness,” “mercy,” or “steadfast love.” Each of these English terms captures only part of the meaning but not the full depth. “CHESED” implies covenantal loyalty, empathy, grace, and love that transcends simple kindness or mercy and is akin to the attitude of a loving parent.
4. Theological Interpretations
Translations are often influenced by theological biases. Different Christian denominations (and in 2022, there were over 45,000 of them1) have varying doctrinal emphases, which can affect translation choices (and there are over 900 English Bible translations2). For example, the term “young woman” versus “virgin” in Isaiah 7:14 has significant theological implications, especially in Christian interpretations of prophecy. The KJV, New International Version (NIV), and Revised Standard Version (RSV) might translate this differently based on doctrinal stances, impacting readers’ understanding of the text.
Easy-to-Understand Example:
Leviticus 4:3 in different translations:
- KJV: “If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the Lord for a sin offering.”
- NRSV: “If the anointed priest sins, bringing guilt on the people, he shall offer for the sin that he has committed a bull of the herd without blemish as a purification offering to the Lord.”
The translation of the Hebrew term “חַטָּאת” (HATA’AT) is central here. While some translations use “sin offering,” other translations prefer “purification offering” to emphasize the aspect of ritual purification, reflecting different theological perspectives on the nature and purpose of the sacrifice.
5. Evolving Language and Usage
Language is a living thing that evolves over time. The meanings of words and phrases change, and what was clear in one era may become obscure in another. The KJV, for instance, though a monumental work of translation, uses archaic language that can be difficult for modern readers to understand. Words like “let” (meaning “prevent” in archaic usage) and “suffer” (meaning “allow”) can confuse contemporary readers, necessitating commentaries or added updated translations in the footnotes that help maintain the original’s integrity.
Easy-to-Understand Examples:
In Matthew 19:14, the KJV reads:
But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.
Matthew 19:14, KJV
Modern readers might misinterpret “suffer” as implying pain rather than its archaic meaning of “allow.”
Another example comes from Psalm 5:5: “You hate all who do wrong” (NIV). This time, allow me to demonstrate how it affects modern theological views.
The popular pastor, Mark Driscoll, preached to his congregation:
The Bible speaks of God not just hating sin but sinners… Psalm 5:5, “You,” speaking of God, “hate all evildoers.” God doesn’t just hate what you do. He hates who you are!
Mark Driscoll, “Jesus Sweats Blood.”
Another famous pastor, David Platt, wrote:
Does God hate sinners? Listen closely to Psalm 5:5-6: “The arrogant cannot stand in your presence; You hate all who do wrong.”
David Platt, “What Did Jesus Really Mean When He Said Follow Me?“, page 8.
I dedicated an entire book to debunking this abhorrent view held by many Evangelicals and reformed Baptists. But Psalm 5:5-6 is a classic example relevant to our topic.
The Hebrew Bible mostly uses the word “SANE” (translated to “hate”) as a synonym for “reject” or “avoid.” According to the Ancient Hebrew Lexicon of the Bible:
The pictograph is a picture of a thorn, then is a picture of seed. Combined, these mean “thorn seed.” The thorn, (the seed of a plant with small sharp points) causes one to turn in directions to avoid them.
In Romans 9:10-13, Paul clearly speaks of “hate” in a matter of election. God chose Jacob yet rejected (“hated”) Esau. So, biblically speaking, to hate someone is to reject or avoid them. To deny your intimacy and blessings from them. If a woman hates her husband, she pushes him away, avoids him, and leaves him. On the other hand, if she still cares for him — loves him — she will argue loudly and get upset with him. Anger doesn’t equal hate; apathy and distancing do. That’s the meaning of Psalm 5:5 and not the modern idea of emotional hatred.
6. Variations in Manuscripts
The Bible has been preserved in numerous manuscripts, with variations among them. These differences can affect translation choices. The Hebrew Bible, or Tanakh, has the Masoretic Text as its authoritative version, but there are also the Septuagint (a Greek translation) and the Dead Sea Scrolls, which sometimes differ from the Masoretic Text. New Testament manuscripts also show variations, leading to different translation decisions in passages where the manuscripts do not agree.
Easy-to-Understand Example:
The ending of the Gospel of Mark (Mark 16:9-20) is a well-known textual variant. Some of the earliest manuscripts end at Mark 16:8, leading some translations to include the longer ending with a note about its absence in early manuscripts, while others may bracket it or relegate it to a footnote.
7. Translator’s Personal Influence
Every translator brings their own experiences, knowledge, and biases to the task. This subjectivity means that different translators will inevitably interpret the same text in slightly different ways. Alter himself acknowledges this in his book, noting that translation involves a series of compromises and subjective decisions, some of which may be more successful than others.
Easy-to-Understand Example:
The Hebrew term “RUACH” (רוח), which can mean “spirit,” “wind,” or “breath,” is translated in various ways depending on the context and the translator’s interpretation. In Genesis 1:2, the phrase “RUACH ELOHIM” can be translated as:
And the Spirit of God was hovering over the face of the waters.
Genesis 1:2, English Standard Version
Or as:
While a wind from God swept over the face of the waters.
Genesis 1:2, New Revised Standard Version Updated Edition
Here, the choice between “Spirit” and “wind” reflects different theological emphases and understandings of the text. Some translators see “RUACH ELOHIM” as a reference to the Holy Spirit, while others interpret it as a natural phenomenon, illustrating how personal and theological perspectives influence translation decisions.
8. Purpose and Audience of Translation
The purpose and intended audience of a translation can greatly influence its style and fidelity to the original text. Some translations aim for word-for-word accuracy (formal equivalence), while others strive for thought-for-thought accuracy (dynamic equivalence) to make the text more accessible to contemporary readers. The New Living Translation (NLT), for example, prioritizes readability and comprehension over strict adherence to the original structure, while other translations aim to be more literal.
Easy-to-Understand Example:
If using the same example twice is allowed, then see Isaiah 7:14 in these two different translations:
- NIV: “Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel.”
- NRSV: “Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel.”
The translation of the Hebrew word “ALMAH” (עַלְמָה) as “virgin” in the NIV reflects a theological stance that aligns with Christian doctrine regarding the virgin birth of Jesus. This is clearly a translation with a Christian audience in mind. In contrast, the NRSV’s choice of “young woman” reflects a more neutral stance, focusing on the original Hebrew context and avoiding theological interpretation. This difference highlights how translations can be shaped by the intended audience’s doctrinal beliefs and the translators’ approach to conveying the text’s meaning.
9. Challenges of Literary Translation
Literary translation involves capturing not just the literal meaning but the aesthetic and emotional impact of the original text. The Bible’s literary styles, including its use of parallelism, chiasmus, and other rhetorical devices, present significant challenges to translators. Alter emphasizes the importance of these elements in conveying the Bible’s messages and argues that many translations fail to preserve the literary artistry of the original.
Easy-to-Understand Example:
The story of the Tower of Babel in Genesis 11:3-4 features a play on words that is impossible to translate into English while preserving the original’s artistic nuances. In the original Hebrew, there is a play on the words “Babel,” “bricks,” “building,” “let us make,” “confuse,” and “scattered,” all having the same Hebrew root and therefore sounding a lot like one another. This wordplay highlights the connection between the name “Babel” and the act of making bricks, emphasizing the narrative’s themes of human pride and confusion in a way that is impossible to capture in English and even challenging for me to explain.
Conclusion
Given these myriad challenges, it becomes clear why fully trusting any one single Bible translation in English is difficult. Each translation is an interpretation that reflects linguistic, cultural, theological, and personal factors. To gain a fuller understanding of the Bible, it is beneficial to consult multiple translations, consider the original languages, and be aware of the historical and cultural contexts in which the texts were written. My hope is that you understand the importance of recognizing the literary artistry of the Bible and the intricate process of bringing it into another language. Understanding these complexities allows readers to appreciate the depth of the Scriptures and approach their study with a nuanced perspective.
In conclusion, the task of translating the Bible is a profound and complex endeavor that requires balancing fidelity to the original text with the need to communicate its meaning effectively to contemporary readers. No single translation can capture all the nuances, literary beauty, and theological depth of the original, making it essential to approach the Bible with a critical and informed perspective, utilizing a variety of translations and scholarly resources.
I know you have enjoyed my article; otherwise, you wouldn’t reach it all the way down here. Therefore, I believe these three short books might enrich you even more:
- Lost in Translation: 15 Hebrew Words to Transform Your Christian Faith.
- Read Like a Jew: 8 Rules of Basic Bible Interpretation for the Christian.
- The Christian’s Handbook to Logical Fallacies: Quick and Easy Guide to Spot Bad Reasoning and Flawed Arguments.
- “Why does Christianity have so many denominations?” Live Science, July 29, 2022. ↩︎
- “Does a “Most-Accurate” Bible Translation Exist?” The Bible Project, Jan 13, 2023. ↩︎
