I have been strangely quiet on this blog for a long time now. Part of the problem is that I don’t have much that I want to say about the particular wording of English Bible translations. I am much more interested in the bigger issues, like the philosophical, theological, theoretical, cultural and sociological dimensions of translation.
I see trust and competency as huge issues in Bible translation. The average Bible user has to trust that those who produced a certain translation are trustworthy and competent. And in fact, without an expert knowledge of biblical languages and textual criticism, the average reader of the Bible does put a great deal of trust in whoever provided the Bible version that their church recommends. That’s good. It makes sense. Trust is a good thing, assuming you trust in something that is trustworthy.
It is also easy to see a lot of mistrust these days, which is sad. Factionalism seems to be on the rise with respect to Bible translations, as it is with respect to politics. “You can trust the translation that we endorse, but don’t trust that other one. They have an agenda.” Regardless of whether I can be happy that a translation I like is at the top of the best-sellers list, or whether I can be disappointed that a translation that I wouldn’t endorse is at the top of the list, the bigger issue for me is the distrust and factionalism.
A recent development that prompts me to write is a report I heard, that seminaries are starting to develop translation courses that support their distinctive views on translation. I should be happy that translation is being taught in seminaries, but the impression I get is that these new study programs are intended to support a word-for-word approach to translation that I think is misinformed. I heard this from a colleague who is an ordained minister in one of these denominations and who is better informed about seminary and denominational trends than I am.
It looks like, rather than leading to a common understanding on the nature of Bible translation, the trend in the seminaries will lead to further factionalism. I am not an ecumenist, necessarily, but I would hope that Christians could at least agree we are all reading essentially the same Bible, even if it is in different forms.
Certain other religions and worldviews hold that holy scriptures are not translatable. For Christians, translation is integral to our view of the Bible, God, salvation and Christianity in general. The words of the scriptures are not like an incantation. It is the message the words convey that is important. As Lamin Sanneh said in his 2003 book Whose Religion is Christianity? (p. 97), “Christianity is a translated religion without a revealed language. The issue is not whether Christians translated their Scripture well or willingly, but that without translation there would be no Christianity or Christians. Translation is the church’s birthmark as well as its missionary benchmark: the church would be unrecognizable or unsustainable without it.”
I read a story a few days ago that I can’t properly document right now, and it might not even be true, but it was about a woman who was so mad at her husband over their disagreement concerning the interpretation of a verse from the Bible, she scalded him with hot water while he was sleeping. Obviously, in this story, somebody’s missing the bigger picture.
As a professional linguist, I could tell you that one of the most basic things about language is that it both underspecifies meaning, and at the same time is redundant. There is more than one way to say the same thing. The redundancy and the contextual information help make up for the underspecification. There is no perfect language and there is no perfect translation. We would all be better communicators if we made an effort to understand, and didn’t use (one’s favorite translation of) the Bible as something to beat each other over the head with.