Is the ESV written in beautiful English?

Tim Challies blogs today that the ESV is written in beautiful English. Tim discusses some wordings in the ESV which he considers beautiful:

Let’s begin with 1 Kings 2:2 where King David gives his final wishes to his son Solomon. The ESV renders this “I am about to go the way of all the earth. Be strong, and show yourself a man.” The other essentially literal translations agree with this translation as the NASB, KJV and NKJV are all very similar. There are two constructs here that I feel are essential to the text. “I am about to go the way of all the earth,” and “show yourself a man.”

For this verse Tim concludes:

What is lost in the NLT and the CEV is the metaphor “the way of all the earth.” It is an important term, beautifully poetic, and surely one that is worth some time in meditation. There is a depth of meaning to that phrase that is clearly missing in words like “I will soon die, as everyone must.” Readers of the NLT and CEV have no access to this phrase and miss out on the wonderful opportunity to meditate upon it and learn from it.

Then Tim writes:

Another example comes only one verse later. 1 Kings 2:3 continues David’s instruction to his son. David exhorts Solomon to follow God and “walk in His ways.” The ESV translates the verse as “…and keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the Law of Moses, that you may prosper in all that you do and wherever you turn.”

For 1 Kings 2:3 Tim concludes:

The term “Walking in his ways” is a wonderful metaphor for living a life that honors God. We seek to emulate Him by following carefully in the footsteps of God. I am reminded of a song by the Smalltown Poets, “Call me Christian,” where they sing, “As a boy I’d put my steps / In my brother’s bigger tracks / To match his stride / And just like that I follow Jesus / Jesus is my guide.” That type of imagery is absent from the New Living Translation as well as the CEV. The Message is quite close and the NIV is, once again, accurate.

Next Tim writes:

Moving along we come to 1 Kings 2:9. David asks Solomon to exact revenge against Shimei, a man who had cursed David. “Now therefore do not hold him guiltless, for you are a wise man. You will know what you ought to do to him, and you shall bring his gray head down with blood to Sheol.” The metaphorical phrase here is “bring his gray head down with blood to Sheol.” Again, this is a wonderfully descriptive phrase that has more meaning than simply “kill.” Yet several translations provide only this meaning.

I don't know what it means to bring someone's head "down with blood" so I am unable to determine if this Hebraism is beautiful in English. It clearly sounds unusual which is what some people desire in a sacred text in order for it to sound like it is written in sacred language.

Tim ends:

I am grateful that I have access to such a solid translation of Scripture. While I do not know Hebrew, I still have access to an accurate translation of the author’s original words, complete with the phrases, words and metaphors that set one author apart from another. I have access to the full meaning, or as close as I can come without access to the original language, of what was written so long ago. I simply can’t understand how anyone would be satisfied with anything less.

I disagree. I don't believe that readers of the awkward, obsolete, and often obscure English in the ESV (or any other similarly written translation) have "access to the full meaning". Instead, they have syntactic transliterations of the original languages, but not the meaning of the wordings in those languages expressed accurately and beautifully using the natural syntax and lexical combinations of English.

I disagreed in a comment on Tim's post. You can go to his post to read my comment.

What do you think? Can a book (including any English version of the Bible) which is written with many obsolete expressions, unnatural syntax, and other literary problems sound beautiful for current speakers of English? What percentage of native speakers of English will have "access to the full meaning" of the biblical language texts in the English of the ESV?

UPDATE (Feb. 10): John Hobbins and ElShaddai Edwards have continued this discussion on their blogs. I left the following comment on John's post:

John wrote: I am going the way of all the earth” is a colorful biblical idiom which not by accident occurs as such in only one another passage

John, I agree: it is a colorful biblical (Hebraic) idiom. But what does it mean? I don't know what it means, so how can it be beautiful? I guess art lovers split on this. I find beauty in realistic and impressionistic art. I do not find beauty in modern art, because I do not understand it.

I totally agree with you that we should not flatten out the literary style of the Bible. But we must never forget that a translation is supposed to communicate the meaning of the biblical texts to native speakers of another language. If we translate so that only people who have specialized knowledge of biblical metaphors and idioms can understand them, then how can we call such a translation beautiful. I would far prefer to call the original biblical texts themselves beautiful. The beauty of their figures of speech is found within their original languages. Figures of speech, for the most part, are language-specific. We can learn to appreciate their beauty by education, footnotes, other Bible resources that explain the meaning of the figures. But the purpose of translation is to enable a speaker of another language to understand the meaning of the biblical text, not to educate someone to the figures of speech uses in those texts. Literal translation of figures of speech and understanding their meaning almost never are compatible. We are trying to ask too much of general audiences if we think they can be served by essentially literal translations. Professional translators are not allowed to obscure meaning by translating figures of speech literally from one language to another. Why should we not hold Bible translators to the same standard of accuracy and excellence in translation?

There is very much a place for idioms and figures of speech in a translation, and it is to use the idioms and figures of speech of the target language, when appropriate, to communicate the meaning of the biblical texts.

Vivid, idiomatic, expressive literary language is beautiful and is recognized as such by literary awards such as the Pulitzer, Nobel Prize for literature.

I agree with Tim and with you that the idioms of the Bible are beautiful. I agree that there is little literary beauty in the CEV. I'm starting to use the NLT more and I'm actually finding more literary beauty in it than I expected. But I will always caution us not to take the advertising claims for translations such as the ESV too seriously when they are called "beautiful" based on having literal translations of figures of speech, if those translations do not accurately communicate their figurative meanings to the audiences for whom a translation is said to be appropriate. (The ESV is published in inexpensive evangelism editions. Sigh!)

Categories: ESV, literary English, Tim Challies
esv

Lunchroom chat and a Woman's Bible

Last year I mentioned a few conversations I have had at work over lunch. When the chat dies down, I will sometimes just turn to a colleague and ask her what Bible(s) she has used. Since I work in a public school with a staff from a mixed background, Catholic, Jewish, atheist, Buddhist, this can be interesting. So far, I have had some in depth conversations about the Good News Bible, and the King James Version, the only two which seem to be widely recognized.

Today I asked a colleague whom I knew to be an evangelical,

"What Bible do you use in your house church?"

"Oh, we all use something different - I don't know, well, you know, NRV and The Word."

I nodded sympathetically and waited.

"By Eugene Peterson."

"Oh yeah, the Message."

"Yeah, that's it. I have a Woman's Bible, maybe NRV, hmmm, NIV? It has all these little boxes, devotions, for women and all that. Oh, I love it."

"Not the TNIV?"

"How would I recognize that?"

"Well, if it had brothers and sisters in it."

"Oh, no, I don't mind something not being gender inclusive. You know the best Bible for the sheer poetry is the King James Bible. Yes, that is the best."

And I would have to agree. The King James version offers not only poetry but in places a more literal translation. I still stubbornly hold to the idea that the literal and non-interpretive style of the KJV serves women well. Other literal Bibles are also good for women. I was also familiar with the Young's literal translation. Maybe it is my familiarity with these translations that makes me so uneasy at some of the Bibles I start out to review here. I am simply taken by surprise!

Here is the question - which modern Bibles are closest to a traditional and literal interpretation for the following verses? I have provided the KJV, Young's literal version, the Emphasized Bible, Luther Bible, and Latin Vulgate for comparison. Is it just me, or are Bibles in this century more selectively interpretive in these verses.

Rom. 16:1

διάκονον

servant KJV
ministrant YLT
minister EB
im Dienste Luther
in ministerio Latin

Rom. 16:2

προστάτις

succourer KJV
leader YLT
defender EB
Beistand Luther
astitit Latin

Rom. 16:7

ἐπίσημοι ἐν τοῖς ἀποστόλοις

of note among the apostles KJV
Junias - of note among the apostles YLT
Junias - of note among the Apostle EB
Junias - berühmte Apostel Luther
nobiles in Apostolis Latin

1 Cor. 11:10

ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς

have power on her head KJV
[a token of] authority upon the head YLT
to have permission EB
eine Macht auf dem Haupt haben Luther
potestatem habere supra caput Latin

1 Tim. 2:12

αὐθεντεῖν

to usurp authority KJV
rule YLT
have authority over a man EB
daß sie des Mannes Herr sei Luther
dominari Latin

I don't think readers realize that when I noticed that the NET notes didn't mention "leader" for προστάτις, I was genuinely surprised because we used the Young's Literal Translation as a reference Bible when I was young. Some may talk about my having a "preferred" interpretation but I am displaying legitimate concern when a traditional and literal understanding is not even referenced in notes.

But I want to ask which modern Bible would be a candidate for the most traditional and literal translation with regards to these verses? Which ones are the farthest removed from tradition? I have only checked a handful so far. Believe it or not!

Update:

I'm going to score these Bibles out of 4, counting Rom. 16: 1 and 2 together. If we look at the accepted text base and lexicons which are contemporary with these Bibles, they would all score 3 out of 4 for being literal.

Young's Literal Translation - 2 1/2 out of 4,
Emphasized Bible - 2 out of 4,
King James Version - 3 out 4,
Luther - 2 out of 4,
Vulgate - 3 out of 4


ESV 2001 - 1 out of 4

Rom. 16:1 - servant
Rom. 16:2 - patron
Rom.16:7 - well known to
1 Cor. 11:10 - a symbol of authority on her head
1 Tim. 2:12 - exercise authority

TNIV 2001 - 4 out of 4

Rom. 16:1 - deacon
Rom. 16:2 - benefactor
Rom.16:7 - outstanding among
1 Cor. 11:10 - have authority over her own head
1 Tim. 2:12 - assume authority

HCSB 1999 - 2 out of 4

Rom. 16:1 - servant
Rom. 16:2 - benefactor
Rom.16:7 - outstanding among
1 Cor. 11:10 - [a symbol of] authority on her head
1 Tim. 2:12 - have authority

NET - 1996 - 2005, 0 out of 4

Rom. 16:1 - servant
Rom. 16:2 - great help
Rom.16:7 - well known to
1 Cor. 11:10 - symbol of authority on her head
1 Tim. 2:12 - exercise authority

NLT 1996 - 2 out of 4

Rom. 16:1 - deacon
Rom. 16:2 - helpful
Rom.16:7 - respected among
1 Cor. 11:10 - wear a covering on her head to show she is under authority
1 Tim. 2:12 - have authority

CEV 1995 - 3 out of 4

Rom. 16:1 - leader
Rom. 16:2 - respected leader
Rom.16:7 - Junias (male) highly respected by
1 Cor. 11:10 - sign of her authority
1 Tim. 2:12 - tell men what to do

NRSV - 1989, 2 out of 4

Rom. 16:1 - deacon
Rom. 16:2 - benefactor
Rom. 16:7 - prominent among
1 Cor. 11:10 - symbol of authority on her head
1 Tim. 2:12 - have authority over a man

NIV - 1978 - 1984, 0 out of 4

Rom. 16:1 - servant
Rom. 16:2 - great help
Rom. 16:7 - Junias among the apostles
1 Cor. 11:10 - symbol of authority on her head
1 Tim. 2:12 - have authority over a man

NASB - 1960 - 1995, 0 out of 4

Rom. 16:1 - servant
Rom. 16:2 - helper
Rom. 16:7 - Junias among the apostles
1 Cor. 11:10 - symbol of authority on her head
1 Tim. 2:12 - exercise authority over a man

RSV 1 out of 4

Rom. 16:1 - deaconess
Rom. 16:2 - helper
Rom. 16:7 - Junias among the apostles
1 Cor. 11:10 - veil on her head
1 Tim. 2:12 - have authority

ISV - 2003 - 1 out of 4

Rom. 16:1 - servant
Rom. 16:2 - has assisted
Rom. 16:7 - Junias among the apostles
1 Cor. 11:10 - authority over her own head
1 Tim. 2:12 - have authority

D-R

Rom. 16:1 - in the ministry
Rom. 16:2 - has assisted
Rom. 16:7 - Junias among the apostles
1 Cor. 11:10 - a power over her head
1 Tim. 2:12 - use authority over the man

Matt. 22:16 - Does God care for no one?

In Matt. 22:16 the Pharisees sent emissaries to Jesus to ask about paying taxes to Caesar. They began by saying:

Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any [man]: for thou regardest not the person of men. (KJV)

Teacher, we know that you are true, and teach the way of God truthfully, and care for no man; for you do not regard the position of men. (RSV)

I have boldfaced the wordings I am concerned about in this post. The KJV and RSV use some meaning sense of the word "care" which I am unfamiliar with. I am not even able to find it in my dictionary.

Someone reading either of these wordings could get the idea that God doesn't care for people. And yet most of us know, at least cognitively, that he actually does. Some of us have memorized that great verse, 1 Peter 5:7:

Casting all your care upon him [God]; for he careth for you. (KJV)

Cast all your anxieties on him, for he cares about you. (RSV)

1 Peter 5:7 makes it clear that God does care for us. So, I assume, that the word "care" is used with a different intended meaning in Matt. 22:16 from its use in 1 Peter 5:7 in the KJV and RSV.

The ESV only mildly revises wordings of the RSV which do not have to do with removing perceived liberal biases in the RSV. But Matt. 22:16 is one place where the ESV makes ordinary good literary revision of the RSV:

Teacher, we know that you are true and teach the way of God truthfully, and you do not care about anyone’s opinion, for you are not swayed by appearances.

The ESV retains the word "care" but it now has a meaning which all English speakers today know. Notice also that the ESV increases the accuracy of the RSV: the ESV has "anyone" instead of RSV "man." "No man" is no longer an accurate translation of the Greek indefinite pronoun oudenos for most English speakers.

Editing out the inspired singular "they"

James 2 is a real challenge to gender guidelines. I wonder if there was a statement of concern against the NIV for editing out gender neutral terms along with the inspired singular "they".

14 τί τὸ ὄφελος ἀδελφοί μου ἐὰν πίστιν λέγῃ τις ἔχειν ἔργα δὲ μὴ ἔχῃ μὴ δύναται ἡ πίστις σῶσαι αὐτόν

14 What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?

15 ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς

15 Suppose a brother or sister is without clothes and daily food.

16 εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν ὑπάγετε ἐν εἰρήνῃ θερμαίνεσθε καὶ χορτάζεσθε

16 If one of you says to him, "Go, I wish you well; keep warm and well fed,"

μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος τί τὸ ὄφελος

but does nothing about his physical needs, what good is it?

17 οὕτως καὶ ἡ πίστις ἐὰν μὴ ἔχῃ ἔργα νεκρά ἐστιν καθ' ἑαυτήν

17 In the same way, faith by itself, if it is not accompanied by action, is dead. NIV

The first thing I noticed in this chapter of James in the NIV is that three different words are translated by man in English. They are ανθρωπος, a "person"; ανηρ, a "man" or "citizen"; and τις, the gender neutral "someone".

But even odder is the way that the Greek was tidied up in English in the NIV. Note the "him" and "his" in verse 16, "if one of you says to him" and then "does nothing about his physical needs". In fact, in the Greek it says, "to them".

Somehow an English stylist must have come along and decided that the singular "they" was a product of the English translation, not the Greek, and edited it out. The TNIV has restored it. But if singular "they" is acceptable in Greek, why isn't it used more often? I don't know - maybe this one was just overlooked. Each epistle was written by a different author, or scribe, etc. They all had their preferences. So do we.

What is even odder is that the ESV, which does include the inspired singular "they", but whose translators have sworn, up, down and around that the singular of anthropos should be translated as "man", has suddenly translated anthropos as "person" in verse 20 - and inserted the word "you".

ὦ ἄνθρωπε κενέ
you foolish person

I wonder if this goes against the Colorado Springs Guidelines!

And at the end of all that, how many of us stopped to think about how we can help to clothe and feed our brothers and sisters. We don't need good grammar for that. Let us remember Rahab.