Skip to main content

A History of Bible Translation: Chapter 1 - The Greek Translation of the Old Testament

In the fourth century BC a king called Ptolemy the 2nd decided it would be a good idea to get the Hebrew Bible translated into Greek. He, as the story goes, appointed seventy translators who were told to sit in separate booths and work alone, and at the end of the process all seventy miraculously produced identical translations of the Hebrew Bible. What a way to check for accuracy![1] This translation became known as the Septuagint, and is one of the most reliable texts of the Old Testament we have, along with the Masoretic Text (10th century AD), and the Dead Sea Scrolls (1st century BC). Sometimes the Dead Sea Scrolls line up with the Septuagint rather than the Masoretic text, showing that the Septuagint represents an earlier and more reliable Hebrew text than the Masoretic text, despite the latter’s authority in the Judeo-Christian world.

The main reason to be thankful for this translation, is that it is the main text alluded to by the writers of the New Testament. By then Greek had established itself as the language of education in the Mediterranean region, despite Roman[2] military dominance, and the use of Aramaic by Jews in the home and on the street, and the use of Hebrew in the synagogues.[3] Why do I say ‘alluded to’ not ‘quoted’? Because the New Testament writers, like Winnie the Pooh,  often ‘used’ the Septuagint to mean what they wanted it to, not what it originally communicated in the Hebrew. They felt they had a divine calling to write, and in doing so were writing not just ordinary words, but Scripture. The world had changed after both the resurrection of Jesus from the dead, and destruction of the temple, and they had a message to share.

This means that the Bible we read is itself dependent on a translation of the older, Hebrew Bible, what we as Christians call the Old Testament. It uses that translation as a stepping stone to move into new territory. Therefore, some missiologists such as Lamin Sanneh have talked about the ‘translatability of Scripture’ – the Bible is inherently a translation, contains translated material, and focusses on a person, Jesus the Messiah, who himself became incarnate, involving a ‘translation’ from heavenly to human.



[1] The Soviet Union apparently used to use a word count to check translations were accurate. Perhaps they were from the same stable.
[2] The Romans spoke Latin, but were themselves educated in Greek.
[3] Most of the New Testament was written after the destruction of the temple in AD 70, so synagogues were the only meeting places for Jewish believers.

Comments

Popular posts from this blog

A Flow Chart for Bible Translation (a Relevance Theory Approach)

One of the current theories behind modern translation work is Relevance Theory. [1] Here is a flow chart that explains the process often used to produce a draft when using such an approach: *Make sure your translation committee makes the decision as to what kind of translation they want. A domesticated translation is one that submits to dominant values in the target language [2] whereas a foreignized translation is one that is happy to import foreign terms and ideas from Hebrew, Greek, or the language of wider communication such as the Greek term baptizo . The chart looks something like this: Text                                   Communicated Ideas                  Context A sower went out to sow  A farmer went out to sow grain   People scattered/threw seed etc. The text has very little information, but behind i...

A Plea Regarding Footnotes in Bible Translation

Recently I was giving input to a team who had worked on Psalms. I noticed that in several places they had included footnotes referring to the New Testament use of those Psalms. One example was a footnote in Ps 34:20 'not one of [his bones] will be broken' that referred to John 19:32, 33, 36 where this prophecy is fulfilled. Now, obviously this is a useful link for readers, but it is better to put it in John's gospel referring back to Psalms. Why? Because the New Testament is (to some extent) a commentary on the Hebrew Bible, whereas the reverse is not true (the Hebrew Bible never refers to the New Testament). There are often two possible ways of reading a Psalm: In its original context, and  As interpreted by the New Testament writers. This is quite important, as the Hebrew Bible belongs to two faith communities, the Jews and the Christians. (Muslims too, to some extent, though they refer to the Torah and the Psalms only). If we translate the Bible in such a way that it onl...

Integral Mission vs. Holistic Mission - What's the Difference?

 A lot of people are talking about integral mission these days, whereas the idea of holistic mission seems to have fallen by the wayside. What's the difference? Holistic mission is mission to the whole person, taking into account their physical as well as spiritual needs. Evangelism is combined with social action. Unfortunately, this term has been used for some years now, and much mission that was labelled 'holistic' was mainly social action. Integral mission has more focus on communities and their felt needs. What issues of poverty and (lack of) justice are there? How can a given community begin to address these issues? What input do they need from outsiders as they do so? How can they define kingdom goals that will bring them out of their physical and spiritual poverty? Lausanne defines it here . The fact is that the neediest communities are often ones that lack the Bible, and lack a clear orthography (alphabet corresponding to the phonemic system of the language, and tha...