Editor's Note: In this special edition of Reflections from Upper Room Staff, we have invited Gayle Felton -- an expert in Biblical studies and ordained United Methodist minister -- to offer her reflections on the vast array of Bible translations currently available to the general reader. We trust that this essay will illuminate and enrich your understanding of the art of Biblical translation, as well as inform the choices that you make in your individual study and devotional life.
"Which translation of the Bible is the best?" This is a question asked by many to whom Bible reading is deeply important. As we seek to better know and serve God, we want to comprehend more fully the writings that contain the divine word. There are hundreds of English translations of the Bible; more are being produced constantly. Which ones will best increase our insight into the things of God and most effectively deepen our commitment to Jesus Christ?
JUST THE FACTS
It may be helpful to begin with eight facts that underlie all biblical translations. First, no English translation is based on the original manuscripts of any biblical book. All of these original writings have been lost, and we now have only copies of copies of copies. Second, the manuscripts that we do have are not alike. There are thousands of differences. Some are as minor as variations in spelling; some are as major as whole sections either missing or being added. Third, the discovery of older manuscripts (the Dead Sea Scrolls, for example) enables us to get closer to the original texts. Therefore, modern translations (especially those made in the last few decades) are generally more accurate than older ones. Fourth, the Hebrew and Greek languages (with some Aramaic) in which biblical books were written are very different from English. They use different alphabets, different vocabularies, and different grammatical structures. Fifth, we do not know the exact meaning of some words and phrases in these ancient languages. Fortunately, new archaeological discoveries are helping as they increase our knowledge of the history and cultures of the past. Sixth, English words and phrases have changed in meaning over the years and continue to do so. Older translations use vocabulary and style that make them hard to understand by readers today. Seventh, what is considered standard or proper usage of English words has also changed through time. For example, it is no longer considered appropriate to use masculine pronouns to refer to both men and women. Newer translations use language that is more inclusive. Eighth, any translation from one language to another involves choices about precisely which words are to be used. Therefore, every translator makes judgments about interpretation.
The reality of these eight factors influencing every English translation should by no means cause us to lose confidence in our Bibles. Most questions about precise meaning are insignificant, and none affect any basic Christian doctrines. The gospel of our living Lord is expressed in the words of our living language, and changes are to be welcomed. Finally, we trust the same Holy Spirit who inspired the biblical writers to guide both translators and readers today.
THE ART OF TRANSLATION
Before we consider particular versions of the Bible, it is important to be aware of the various approaches used by translators. "Formal correspondence" translations try to replace words in the original language with English words of the same meaning, while retaining the order of words in a sentence as much as possible. While attempting to be accurate, these translations may be hard to understand and somewhat awkward in style. Examples are the King James Version, the New Revised Standard Version, and the New International Version. "Dynamic equivalence" translations try to express in English the thought or meaning of the original text as correctly as possible without reproducing the structure. They are usually easier to understand and read more smoothly, especially when read aloud. Examples are the Revised English Version, Today's English Version, and the New Jerusalem Bible. Another type of Bible is not really a translation; it is a paraphrase. Authors who use this approach may condense or add material and reorder passages. They change the wording of the original texts rather freely in their attempt to express the meaning. Paraphrased versions are interpretations and reflect the presuppositions of their authors. Biblical paraphrases are easy to comprehend, but, because they are not always accurate, should not be the only versions used by serious readers. Examples are the Living Bible, J. B. Phillips Version, the Cotton Patch Version, the Contemporary English Version, and The Message.
THE MAJOR TRANSLATIONS
Throughout the almost four hundred years since its publication (1611), the King James Version (KJV) has been the most widely used English translation of the Bible. Its greatest strength is the beauty of its wording and the rhythm of its sentence structure. The KJV has been a major influence on English language and literature. It remains the favorite of large numbers of readers today. When many of us recall biblical material from memory, the KJV is what we "hear" in our minds. However, while it was the most accurate translation in the early seventeenth century, it is no longer. Discoveries of older manuscripts have given us better texts. Changes in the meanings of words and our manner of speaking have made the Shakespearian English of the KJV strange and often confusing to us. While it still has a place, especially in public reading, present-day students should not limit themselves to this translation. The New KJV, published in 1982, is a less-than-successful effort to retain the beauty while updating the language.
The Revised Standard Version (published 1946-19521) was at first the subject of significant controversy. Some conservative readers called it unfaithful, even blasphemous and communist-inspired! Soon, however, it became the most broadly read and studied twentieth-century edition. Its style is modern formal English, retaining the use of archaic pronouns (thee, thou) and verb (hath, doth) forms. A committee of the National Council of Churches copyrights the RSV, and the work of revision is ongoing. The New RSV, published in 1990, incorporates new information from the Dead Sea Scrolls and other manuscript discoveries for increased accuracy. Many archaic words are eliminated; paragraph structure and punctuation are improved for greater clarity. Helpful footnotes inform the reader at points of scholarly disagreement. The NRSV replaces much masculine language with gender-inclusive terms where the original text clearly refers to both men and women. The United Methodist Church and many other denominations use this version in most of their official publications, such as curriculum material. It is widely considered to be the best available combination of accuracy and readability. The Oxford Annotated Study Edition is a valuable resource for deeper learning.
The New International Version (1973-1978) is a blend of formal and dynamic equivalence types; it is less formal in its diction than the NRSV but not colloquial. It is clear and comprehensible, without archaic pronouns and verbs. Its study edition is especially rich. The product of careful translation work by a large group of scholars, the NIV is an evangelical, conservative response to what some consider objectionable in the RSV. At points, its commitment to harmony between parts of the scripture and to a particular theological position influence the translation of the text. For example, in Jesus' words about the mustard seed in Matthew 13:31-32, "your" rather than "the" seed is used and the plant is a "perch" rather than a "nest" for birds. This choice of words resolves the factual problem that the mustard is not actually the smallest of seeds and that its plant is an annual unsuitable for supporting nests. Another instance of this influence is seen in the translation of Isaiah 7:14. In this verse, the Hebrew word that is translated as "girl" or "maiden" when it appears elsewhere is here rendered as "virgin" in order to support the doctrine of the virgin birth of the Messiah. Today's NIV (2002) is less formal and also removes much exclusively masculine language for human beings.
Today's English Version (1966-1976), often called the Good News Bible, was the first widely read dynamic-equivalence version and remains very popular. It was produced by the American Bible Society, made easily and inexpensively available, and enlivened with stick-figure drawings. It uses contemporary, colloquial, even slang words and sentence structure. The goal of this Bible is to make the scripture more accessible to persons who have trouble understanding the more formal translations. It has succeeded in meeting this goal, as well as offering new insights into the meaning of familiar passages. The 1992 edition uses more gender-inclusive language than earlier editions.
These four versions of the Bible are the most commonly used by American Protestants today, but there are many more options. The New Jerusalem Bible (1985) is an update of the first English translation from original languages by Roman Catholic scholars. It contains some additional verses not found in Protestant versions and includes within its Old Testament seven books of the Apocrypha (considered a part of the canon by Roman Catholics but usually printed as a separate section if they appear in Protestant versions). The NJB is a work of good literary quality and is useful to Protestants, especially for private reading and study. It is unusual in its use of "Yahweh" as the name for God. A recent paraphrased Bible (1991-1995) is the Contemporary English Version. It was produced by the American Bible Society to meet the needs of young readers and those for whom English is a second language. Presbyterian pastor and scholar Eugene Peterson has recently finished The Message, his paraphrase version of the Bible (1993-2002). Peterson seeks to render the scripture in the ordinary, colloquial language of casual conversations. His goal is to enable readers to encounter familiar texts in fresh, even surprising, vocabulary and style.
Many more versions are not mentioned here, and more are being published. This variety provides exciting opportunities for Christians to appreciate, understand, and enjoy the Bible more than ever before. Like the riches of God's grace, the gift of Holy Scripture is truly inexhaustible.
NOTES
1Many translations are published in more than one part over a period of years, with the New Testament usually available first.
Gayle Carlton Felton is an elder in the North Carolina Annual Conference of the United Methodist Church and a former faculty member of Duke Divinity School. She currently works as a speaker, writer, and consultant.
