Navigating the Nuances of Biblical Translation: A Journey Beyond the King James Version
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In the world of biblical scholarship, few texts have garnered as much reverence and scrutiny as the King James Version (KJV) of the Bible. Commissioned in 1604 and completed in 1611 under the reign of King James I of England, the KJV has shaped Christian theology, liturgy, and culture for centuries. However, beneath its eloquent prose lie layers of political, ecclesiastical, and cultural influences that have sparked debate over its fidelity to the original Greek and Hebrew texts.
The History of English Bible Translations Before the KJV
The journey to the King James Version was paved by a series of translations and efforts to bring the Bible into the vernacular language of English-speaking people:
Wycliffe's Bible (Late 14th Century): John Wycliffe and his followers produced the first complete translations of the Bible into English from the Latin Vulgate. These manuscripts were handwritten and not widely distributed, but they laid the groundwork for future translations.
Tyndale's New Testament (1526): William Tyndale, driven by a desire for common people to access the scriptures, translated the New Testament from Greek into English. His work was revolutionary but also controversial, leading to his execution. Tyndale's phrases and terms significantly influenced all future English Bibles, including the KJV.
Coverdale's Bible (1535): Miles Coverdale completed the first complete printed English Bible, using Tyndale's work for the New Testament and translating the Old Testament from Latin and German sources. This was the first Bible to be legally published in English.
Matthew's Bible (1537): Compiled by John Rogers under the pseudonym "Thomas Matthew," this Bible combined Tyndale's translations with Coverdale's, marking the first authorized English Bible in England.
The Great Bible (1539): Commissioned by Thomas Cromwell under Henry VIII, this was the first officially authorized Bible in English to be used in churches, hence its name. It was largely based on Matthew's Bible.
The Geneva Bible (1560): Produced by English Protestants in Geneva, this translation was the first to use verse numbers and included extensive marginal notes that were often critical of the Catholic Church and monarchy. It became the most widely read and influential Bible before the KJV.
The Bishops' Bible (1568): An attempt to counter the Geneva Bible, this was prepared under the direction of the Church of England's bishops. It aimed to be a more accurate and official church translation but never matched the Geneva Bible's popularity.
This history of translations shows a progression from clandestine works to officially sanctioned versions, each adding to the richness of English biblical expression and reflecting the religious and political tides of their times.
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The King James Version: A Historical Lens
The KJV was not just a translation; it was a political statement. King James I, facing a fragmented religious landscape with Puritan movements challenging both his authority and the Church of England's structure, sought to unify the church under his control. To this end, he imposed 15 rules for the translators, which had significant implications for the translation:
The 15 Rules for the KJV Translators:
The ordinary Bible read in the Church, commonly called the Bishops' Bible, to be followed, and as little altered as the truth of the original will permit.
The names of the Prophets, and the Holy Writers, with the other Names of the Text, to be retained, as nigh as may be, accordingly as they were vulgarly used.
The Old Ecclesiastical Words to be kept, viz. the Word Church not to be translated Congregation &c.
When a Word hath divers Significations, that to be kept which hath been most commonly used by the most of the Ancient Fathers, being agreeable to the Propriety of the Place, and the Analogy of the Faith.
The Division of the Chapters to be altered, either not at all, or as little as may be, if Necessity so require.
No Marginal Notes at all to be affixed, but only for the explanation of the Hebrew or Greek Words, which cannot without some circumlocution, so briefly and fitly be expressed in the Text.
Such Quotations of Places to be marginally set down as shall serve for the fit Reference of one Scripture to another.
Every particular Man of each Company, to take the same Chapter or Chapters, and having translated or amended them severally by himself, where he thinketh good, all to meet together, confer what they have done, and agree for their Parts what shall stand.
As any one Company hath dispatched any one Book in this Manner, they shall send it to the rest, to be considered of seriously and judiciously, for His Majesty is very careful in this Point.
If any Company, upon the Review of the Book so sent, shall doubt or differ upon any Place, to send them Word thereof; note the Place, and withal send their Reasons, to which if they consent not, the Difference to be compounded at the general Meeting, which is to be of the chief Persons of each Company, at the end of the Work.
When any Place of special Obscurity is doubted of, Letters to be directed by Authority, to send to any Learned Man in the Land, for his Judgment of such a Place.
Letters to be sent from every Bishop to the rest of his Clergy, admonishing them of this Translation in hand, and to move and charge as many skilful in the Tongues; and having taken Pains in that kind, to send his particular Observations to the Company, either at Westminster, Cambridge, or Oxford.
The Directors in each Company to be the Deans of Westminster and Chester for that Place; and the King's Professors in the Hebrew or Greek in either University.
These translations to be used when they agree better with the Text than the Bishops' Bible: Tyndale's, Matthew's, Coverdale's, Whitchurch's, Geneva.
Besides the said Directors before mentioned, three or four of the most Ancient and Grave Divines, in either of the Universities, not employed in Translating, to be assigned by the Vice-Chancellor, upon every Translation, to hear and determine of any Doubts, Questions, or Differences.
These rules reflect a desire to maintain control over the translation process, ensuring that the resulting text would support the Church of England's doctrines and the king's authority, while also aiming for a degree of scholarly rigor.
The Translation Bias Debate
Critics of the KJV argue that these rules led to a deliberate misinterpretation or at least a biased interpretation of the original texts. Here are some known errors or biases introduced by King James' rules:
Ecclesiastical Terminology (Rule 3):
Church vs. Congregation: The Greek word "ekklēsia" should be translated as "congregation" rather than "church." This choice reflects the hierarchical structure of the Church of England rather than a more neutral or potentially reformist term. Translating "ekklēsia" as "congregation" would better capture the original meaning of the Greek, which denotes a gathering or assembly of people, emphasizing the communal aspect over institutional hierarchy.
Avoidance of Marginal Notes (Rule 6):
By not allowing extensive marginal notes, which were prevalent in the Geneva Bible, the KJV missed opportunities to clarify or offer alternative translations for ambiguous texts, potentially leading to misunderstandings or oversights in interpretation.
Retention of Traditional Phrasing (Rule 14):
The insistence on keeping "proper names" and "old ecclesiastical words" meant that the KJV might not have captured the nuances or original meanings of some terms, leading to a translation that was more aligned with 17th-century English ecclesiastical understanding than with the original texts.
Other Notable Errors or Mistranslations:
Genesis 1:2 - "And the earth was without form, and void" - The Hebrew verb "hayah" can imply "became" rather than "was," suggesting a change of state rather than an original condition.
Genesis 10:9 - "He was a mighty hunter before the LORD" - The phrase "before the LORD" could be interpreted as "against the LORD" in some contexts, altering the perception of Nimrod's character.
Leviticus 16:8, 10, 26 - The term "scapegoat" (Azazel in Hebrew) has connotations in modern English that differ from the original context, potentially misleading readers.
1 John 5:7 - The so-called "Johannine Comma" includes a passage not found in early Greek manuscripts but added in later Latin versions to support the doctrine of the Trinity. This addition is not present in the original Greek text. The Johannine Comma refers to the passage in 1 John 5:7-8, which in some versions reads, "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one." However, this phrase does not appear in the earliest and most reliable Greek manuscripts. It was introduced into some Latin texts during the Middle Ages, first appearing in a few manuscripts in the late 4th or early 5th century, but not becoming widespread until the 9th century. It was then included in the Latin Vulgate in the 16th century by Erasmus in his third edition of the Greek New Testament (Textus Receptus) after initially omitting it due to lack of Greek manuscript evidence. Contemporary translations either omit this passage or relegate it to footnotes, indicating its absence from the original Greek texts.
Luke 2:14 - "Glory to God in the highest, and on earth peace, good will toward men" - Some argue the punctuation and word order should suggest "peace among men of good will" or "peace to those on whom his favor rests," changing the implication significantly.
Matthew 23:24 - "Strain at a gnat, and swallow a camel" instead of "strain out a gnat," which is a misprint that persisted from the original 1611 edition.
Acts 12:4 - "Easter" instead of "Passover" (Greek: Pascha) - This choice reflects the translators' context rather than the Jewish festival intended in the text.
The Evolution of Biblical Translation
Post-KJV, numerous translations have emerged, each attempting to grapple with these biases. The Revised Version (1885), the American Standard Version (1901), and more contemporary versions like the New International Version (NIV), New American Standard Bible (NASB), and the English Standard Version (ESV) have all sought to balance accuracy with readability. However, the influence of the KJV looms large, with many translators cautious about deviating too far from familiar, traditional renderings due to potential public backlash or commercial considerations.
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Scholarly Pursuit of Original Intent
Today's biblical scholars have at their disposal an array of tools that allow for a deeper dive into the original languages and contexts:
Manuscripts: Access to a broader spectrum of ancient manuscripts helps in reconstructing a text closer to the original.
Linguistic Tools: Advances in understanding koine Greek, classical Hebrew, and Aramaic, combined with computational linguistics, offer new insights into word meanings and usage.
Cultural and Historical Analysis: Understanding the socio-political environment of the biblical era can clarify the intent behind certain passages.
Resources like the Nestle-Aland Greek New Testament, the Dead Sea Scrolls, and commentaries by scholars like Bruce M. Metzger or N.T. Wright provide a richer palette from which to paint a more accurate picture of the biblical texts.
Traditionally Translated Verses That Are Mistranslations
Hebrew Merisms
Genesis 1:1 - "In the beginning God created the heaven and the earth" - Here, "heaven and earth" is a merism meaning "everything." John H. Sailhamer explains in "Genesis Unbound: A Provocative New Look at the Creation Account",
"The phrase 'the heavens and the earth' is a merism, which in biblical Hebrew is used to speak of the entire universe. Genesis 1:1 speaks of the creation of the universe in its totality, including all that exists - the sun, moon, stars, planets, and so forth. But the narrative quickly narrows its focus to the earth, and specifically to the land that would become the Promised Land" (p. 45).
Sailhamer further elaborates in "The Expositor’s Bible Commentary" (Volume 1) on the transition from the universe to the land:
"The creation of the 'heavens and earth' in v. 1 is a summary statement of the creation of everything. Then from v. 2 onward, the focus shifts to the preparation of the earth, or more specifically, the Promised Land. Verse 3, with 'Let there be light,' is not about the creation of light but rather the first day's light in the land, suggesting the sun's rising over what would become the Promised Land" (p. 26).
David Snoke, in his book "A Biblical Case for an Old Earth," supports this view:
"The merism of 'heavens and earth' in Genesis 1:1 clearly implies the creation of the entire cosmos. But the narrative then narrows down to deal specifically with the earth, and within it, the land of Israel, which is the primary concern of the biblical narrative" (p. 148).
Additionally, in "The Genesis Account" by Jonathan Sarfati, although he advocates for a more traditional young-earth interpretation, he acknowledges the linguistic structure:
"Merisms in Hebrew scripture, like 'heavens and earth,' are used to denote totality. However, interpreting the sequence and focus of the text, one must consider the narrative's progression from the universal to the specific" (p. 192).
In some translations, the separation of "heaven and earth" might mistakenly suggest a physical division rather than a holistic creation, overlooking the broader, inclusive meaning of the merism as described by these scholars. This interpretation aligns with the idea that Genesis 1:3 is not about the initial creation of light but rather the first day's light on the land, which could be understood as the sun rising over what would later be known as the Promised Land.
Genesis 2:15: A Case of Misunderstood Service
The traditional translation of Genesis 2:15 in the King James Version reads, "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it." This translation implies a primarily physical labor role for Adam in the Garden of Eden. However, according to biblical scholar John H. Sailhamer, this interpretation might miss deeper theological nuances.
John H. Sailhamer's Insights:
In "Genesis" from the Expositor’s Bible Commentary (Volume 1), Sailhamer suggests that the Hebrew verbs "le‘obdah uleshomrah" ("to dress it and to keep it") are better understood in a priestly context. He argues that these verbs can be translated as "to worship and to obey," aligning with the broader themes of the Pentateuch where man's role is not just to work the land but to serve and guard the sacred space of the Garden in a manner similar to priestly duties.
In "The Pentateuch as Narrative", Sailhamer further elaborates that this interpretation fits the narrative's emphasis on man's "likeness" to God, focusing on themes of worship and Sabbath rest rather than mere agricultural labor. He points out that the translation
"to worship and to obey" answers objections against the traditional English rendering and better suits the narrative's theological intent, where Adam is seen more as a priest than a gardener.
This reinterpretation shifts the understanding from a man tasked with physical maintenance to one who is to engage in a relationship of worship and obedience towards God, highlighting the Garden as a place of divine-human interaction rather than just an agricultural space. Sailhamer's analysis underscores how a traditional translation might obscure the original intent of the text, emphasizing human purpose in creation as one of spiritual service rather than solely physical duty.
Conclusion: Embracing the Complexity
Navigating biblical translation is not just about comparing words but understanding the layers of human history, theology, and culture embedded within each translation. For those seeking truth in scripture, this journey involves:
Acknowledging Bias: Recognizing that no translation is entirely free from cultural or theological biases.
Utilizing Resources: Engaging with scholarly works and varied translations to cross-reference interpretations.
Critical Engagement: Encouraging believers to not just read but to study the Bible, questioning and exploring its depth.
In essence, moving beyond the KJV or any single translation requires an unsettling willingness to step outside comfort zones, challenging preconceived notions and embracing the complexity of God's word as it was meant to be understood in its time and continues to speak to ours. By delving into specific translations like those of Genesis 1:1-1:3 and Genesis 2:15 and considering the interpretations offered by scholars like Sailhamer, Snoke, and Sarfati, we see how translation decisions can significantly influence theological understanding. This exploration encourages a deeper, more nuanced interaction with biblical texts, prompting us to question and learn beyond the surface of traditional translations.
About Tov Rose:
Tov Rose, whose name is pronounced like "stove" without the "s," is a second-generation Jewish believer in Jesus. He's established himself as a writer and researcher, having been mentored by an Editor-in-Chief of a world-renowned magazine. Tov's educational background includes degrees in Public Relations, Media Relations, MA Missiology, MA Marketing, and advanced studies in New Testament Midrashic Research. He once wrote conservative articles for Yahoo News, now lost to time.
He's a prolific ghostwriter with over thirty books to his name, focusing on Biblical background research to bolster faith and scripture comprehension. His latest work, "Jesus: The God of Abraham, Isaac & Jacob," is hailed as a definitive study on the Doctrine of God. Tov has also acted as a whistleblower on organizations like Jews for Jesus and IHOPKC.
Professionally, Tov has been a small business owner, pastor, consultant, speaker, and more. His published works include "The New Messianic Version Bible" and others. He's currently advancing his studies in New Testament research. His interests are eclectic, from science fiction to culinary arts, with a passion for archaeology and anthropology.
Tov frequently appears on podcasts and radio, discussing the overlap between Jewish and Christian theology, aiming to build bridges between faiths. For Booking interviews, podcasts, shows and consults: tov@tovrose.com