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How-To-Read-Bible-4Th.Pdf The Basic Tool: A Good Translation 45 Or should one translate it “lamp,” and let readers bridge the gap for themselves? Should “holy kiss” be translated “the handshake of Chris tian love” in cultures where public kissing is offensive? Should “coals of fire” become “burning embers/coals,” since this is more normal English? Should “endurance inspired by hope” (1 Thess 1:3), a formal equivalent that is almost meaningless in English, be rendered “your endurance inspired by hope,” which is what Paul’s Greek actually means? Translators are not always consistent, but one of these theories will govern all translators’ basic approach to their task. At times the free or literal translations can be excessive, so much so that Clarence Jordan in his Cotton Patch Version “translated” Paul’s letter to Rome as to Washington (!), while Robert Young, in a literal rendering published in 1862, transformed one Pauline sen- tence into this impossible English (?): “Whoredom is actually heard of among you, and such whoredom as is not even named among the nations — as that one hath the wife of the father” (1 Cor 5:1). This is not a valid translation at all. The several translations of the whole Bible that are most easily accessible may be placed on a formal or functional equivalent and historical distance scale, as shown on the following graph (line 1 represents the original translations, line 2 their various revisions; note that in the case of the RSV, both the NRSV and ESV move more toward the middle, as does the NIV2 (2011), while the NJB, REB and NLT [the revision of the Living Bible] also have moved more toward the middle from their originals). Formal Equivalence Functional Equivalence (literal) (dynamic) Free 1. KJV NASB RSV NIV1 NAB GNB JB NEB LB 2. NKJV HCSB NRSV NIV2 NJB REB NLT The Message ESV Our view is that the best theory of translation is the one that remains as faithful as possible to both the original and receptor languages, but that when something has to “give,” it should be in favor of the receptor language — without losing the meaning of the original language, of course — since the very reason for translation is to make these ancient texts accessible to the English-speaking person who does not know the original languages. 99780310517825_HowReadBible_AllWorth_4ed_int_CS6.indd780310517825_HowReadBible_AllWorth_4ed_int_CS6.indd 4545 33/19/14/19/14 99:45:45 AMAM The Gospels: One Story, Many Dimensions 143 of Jesus on the “desolating sacrilege” appears when read in paral- lel columns: Matthew 24:15 – 16 Mark 13:14 Luke 21:20 – 21 So when you see But when you see When you see Jerusalem surrounded by armies, then know that the desolating the desolating its desolation has come near. sacrilege standing in sacrilege set up where the holy place, as it ought not to be was spoken by the prophet Daniel (let the reader (let the reader understand), understand), then then Then those in Judea those in Judea those in Judea must flee must flee must flee to the mountains; to the mountains; to the mountains, and It should be noted first of all that this saying is in the Olivet Discourse in exactly the same sequence in all three gospels. When Mark recorded these words, he was calling his readers to a thoughtful reflection as to what Jesus meant by “the desolating sacrilege set up where it ought not to be.” Matthew, also inspired by the Spirit, helped his readers by making the saying a little more explicit. The “desolating sacrilege,” he reminds them, was spoken about by Daniel, and what Jesus meant by “where it ought not to be” was “the holy place” (the temple in Jerusalem). Luke, equally inspired of the Spirit, simply interpreted the whole saying for the sake of his Gentile readers. He really lets them understand! What Jesus meant by all this was, “When you see Jerusalem surrounded by armies, then know that its desolation has come near.” Thus one can see how thinking horizontally and knowing that Matthew and Luke used Mark can help you to interpret any one of the gospels as you read it. Similarly, awareness of gospel parallels also helps you to see how the same materials sometimes came to be used in new contexts in the ongoing church. Take, for another example, Jesus’ lament over Jerusalem, which is one of those sayings Matthew and Luke have in common that 99780310517825_HowReadBible_AllWorth_4ed_int_CS6.indd780310517825_HowReadBible_AllWorth_4ed_int_CS6.indd 143143 33/19/14/19/14 99:45:45 AMAM The Gospels: One Story, Many Dimensions 151 First of all, you should know that the basic theological frame- work of the entire New Testament is eschatological. Eschatology has to do with the end, when God brings this age to its close. Most Jews in Jesus’ day were eschatological in their thinking. That is, they thought they lived at the very brink of time, when God would step into history and bring an end to this age and usher in the age to come. The Greek word for the “end” they were looking for is eschatos. Thus to be eschatological in one’s thinking meant to be looking for the end. The Jewish Eschatological Hope The Eschaton This Age The Age to Come (Satan’s Time) (The Time of God’s Rule) characterized by: characterized by: sin the presence of the Spirit sickness righ teousness demon-possession health evil people triumph peace The earliest Chris tians, of course, well understood this escha- tological way of looking at life. For them the events of Jesus’ com- ing, his death and resurrection, and his giving of the Spirit were all related to their expectations about the coming of the end. It happened like this. The coming of the end also meant for them a new beginning — the beginning of God’s new age, the messianic age. The new age was also referred to as the kingdom of God, which meant “the time of God’s rule.” This new age would be a time of righteous- ness (e.g., Isa 11:4 – 5), and people would live in peace (e.g., Isa 2:2 – 4). It would be a time of the fullness of the Spirit (Joel 2:28 – 30) when the new covenant spoken of by Jeremiah would be realized (Jer 31:31 – 34; 32:38 – 40). Sin and sickness would be done away with (e.g., Zech 13:1; Isa 53:5). Even the mate- rial creation would feel the joyful effects of this new age (e.g., Isa 11:6 – 9). Thus when John the Baptist announced the coming of the end to be very near and baptized God’s Messiah, eschatological fervor reached fever pitch. The Messiah was at hand, the one who would usher in the new age of the Spirit (Luke 3:7 – 17). 99780310517825_HowReadBible_AllWorth_4ed_int_CS6.indd780310517825_HowReadBible_AllWorth_4ed_int_CS6.indd 151151 33/19/14/19/14 99:45:45 AMAM The Gospels: One Story, Many Dimensions 153 still had to live out these benefits and values in the present world. Thus the essential theological framework for understanding the New Testament looks like this: The New Testament Eschatological View The Eschaton begun consummated THIS AGE (Passing away) THE AGE TO COME (never ending) The Cross and The Resurrection Second Coming Already Not Yet righ teousness . completed righ teousness peace . full peace health . no sickness or death Spirit . in complete fullness The hermeneutical key to much in the New Testament, and especially to the ministry and teaching of Jesus, is to be found in this kind of “tension.” Precisely because the kingdom, the time of God’s rule, has been inaugurated with Jesus’ own coming, we are called to life in the kingdom, which means life under his lordship, freely accepted and forgiven but committed to the ethics of the new era and to seeing them worked out in our own lives and world in this present age. Thus when we pray, “Your kingdom come,” we pray first of all for the consummation. But because the kingdom — the time of God’s rule — that we long to see consummated has already begun, the same prayer is full of implications for the present. And, of course, by implication this means that by the Spirit we are now to live out the life and values of the “age to come” that has already been set in motion through the resurrection. 99780310517825_HowReadBible_AllWorth_4ed_int_CS6.indd780310517825_HowReadBible_AllWorth_4ed_int_CS6.indd 153153 33/19/14/19/14 99:45:45 AMAM 208 How to Read the Bible for All Its Worth Prophetic Perspective of Chronological Events Straight-On view Side view Thus there are some descriptions in the Prophetic Books that may belong to the final events of the age (e.g., Joel 3:1 – 3; Zeph 3:8 – 9; Zech 14:9). But the temporal judgments that are often spoken of in conjunction with these final events must not be pushed into the future as well. One further point should be mentioned. Eschatological lan- guage by its very nature is often metaphorical. Sometimes these metaphors express poetically the language of the final events but are not necessarily intended to be predictions of those events per se. An example is found in the well-known “dry bones” oracle in Ezekiel (37:1 – 14). Using the language of the resurrection of the dead, an event we know will occur at the end of the age, God predicts through Ezekiel the return of the nation of Israel from the exile in Babylon in the sixth century BC (vv. 12 – 14). Thus an event that to us is past (as described in Ezra 1 – 2) is predicted metaphorically with eschatological language as though it were an end-time event.
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