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Posts tagged “language

Did the Hebrew language exist before the exile into Babylon?

Siloam inscription

Siloam inscriptionI received a comment on my blog claiming that the Hebrew language didn’t exist until the Jewish exile in Babylon. So, what does the evidence say?

According to the Bible, all people spoke the same language until around 2200 BC when God caused different languages to develop at Babel and people scattered to form different nations across the earth (Gen. 11:1-9). This was the source of the diversity of human languages.

The Hebrew nation settled in Canaan in the 14th century BC. They occupied Canaan until the first Jewish captives were deported to Babylon in 605 BC and the second wave were exiled in 586 BC when the city of Jerusalem was destroyed (Dan. 1; 2 Ki. 25).

According to Wikipedia, the Siloam inscription records the construction of Hezekiah’s tunnel. The NIV Study Bible states that Hezekiah was king of Judah between 715 BC and 686 BC (2 Ki. 18:1-2). The tunnel, leading from the Gihon Spring to the Pool of Siloam, was designed as an aqueduct to provide Jerusalem with water during an impending siege by the Assyrians, led by Sennacherib (2 Ki. 20:20; 2 Chr. 32:30). The inscription, which was discovered in the tunnel in 1880 and has been dated at 701 BC, is written in the “Biblical Hebrew” language, which uses the ancient Hebrew alphabet. So here we have a written example of the Hebrew language that dates at least 100 years before the Jewish exile.

Gezer calendarHebrew belongs to the Semantic family of languages which were used in the middle east. Geographically it was a Canaanite language like Phoenician, Ugaritic and Moabite. The Bible notes that Jacob’s language was different to Aramaic (Gen. 31:47). Scholars believe that Hebrew was spoken in the kingdoms of Israel and Judah during the 10th to 7th centuries BC.

Therefore, the reader’s comment seems to be inconsistent with the evidence available. It can be shown that the Hebrew language originated well before the Babylonian exile. In fact, Wikipedia claims that there is evidence of “Biblical Hebrew” as far back as the 10th century BC, which extends to the days of king David (2 Sam. 5:4). The Gezer calendar is dated in this time period.

Written, March 2013


Criticisms of the NIV Bible

NIV 2 400px

NIV 2 400pxIn part 3 of this evaluation of the NIV 2011 Bible, we assess some criticisms of this translation by the Council on Biblical Manhood and Womanhood and the Southern Baptist Convention in the USA.

The Council on Biblical Manhood and Womanhood (CBMW)

The CBMW issued “An Evaluation of Gender Language in the 2011 Edition of the NIV Bible” in mid-2011. They are concerned that “the 2011 NIV … unnecessarily removes male-oriented terminology that was present in the 1984 NIV — especially the use of generic masculine forms of expression”.

Their accusations against the NIV 2011 are summarised below, including the verses referenced.

It adopts feminist-leaning translations – 1 Tim. 2:12
“The 2011 NIV changes some key verses on women’s role in the church so that they favor an evangelical feminist position, especially in translating 1 Timothy 2:12 in a way that differs with all other commonly-used modern English translations and that gives women a wide open door to serve as pastors and elders in churches, contrary to the actual teaching of the New Testament.”
Rom 16:7; 1 Corinthians 14:33-34; Romans 16:1
It incorrectly changes “father” to “parent” or something else – Proverbs 15:5; 1 Samuel 18:2
It incorrectly changes “forefather” to “ancestor” – Joshua 19:47
It incorrectly changes “mighty men” to “mighty warriors – 2 Samuel 23:8
It incorrectly changes “son” to “child” – Proverbs 13:24; Psalm 8:4
It incorrectly changes “man” to a gender-neutral term – 1 Kings 9:5; Proverbs 27:17
It incorrectly changes “brother” to “brother or sister” or to other non-family words -
Luke 17:3; Deuteronomy 22:1
It incorrectly changes “mighty men” to “mighty warriors – 2 Samuel 23:8
It incorrectly changes “he” and “him” to “they” and “them” – John 14:23
It loses many more masculine singular pronouns than the “Translators’ Notes” suggest -
Proverbs 28:19; John 6:40; John 15:6; Proverbs 5:21; Romans 4:8; Matthew 10:24; Matthew 12:35; Matthew 18:15; Revelation 3:20
It incorrectly changes “women” to “weaklings” – Nahum 3:13
It waters down or omits details of meaning that modern culture finds offensive – They object to the removal of male examples to teach general truths, by removing words such as “father,” “son,” “brother,” “man,” and “he/him/his.”

Most of these accusations have been responded to generally by the NIV translators and specifically by Decker (2011).

The translator’s response is summarised below.

  1. The NIV translators have never been motivated by a concern to avoid giving offense. We were simply following what wide-ranging, objective research tells us about the state of modern English.
  2. It is the scholarship that has influenced the translation decisions – not a modern agenda of any kind.
  3. The CBMW review betrays a simplistic understanding of word meaning.
  4. Why single out the NIV for criticism for translation decisions that, to some degree, are being widely adopted by modern translators? We, along with translators of other modern versions, are not trying to “avoid” certain words. Rather, positively, we are trying to find the right word in contemporary English to represent the meaning of ancient Hebrew and Greek words.

Dr Rod Decker is Professor of New Testament and Greek at Baptist Bible Seminary in Clarks Summit, Pennsylvania USA. His response to the CBMW report is summarised below.

The CBMW is a very vocal single-issue group that has determined that one of the primary ways to champion their position is to advocate a single approach to translation: formal equivalence with explicit objection to “gender-neutral” translation. Their single issue is defending a complementarian view of men and women and opposing egalitarianism. I personally hold a complementarian position, so my objection is not to the position itself but to some of the ways in which CBMW has attempted to advance that cause.

The tone of their official review of the NIV 2011 is unhelpful, and the methodology employed is designed more for rhetorical effect than it is for a substantive engagement in the issues. The methodology essentially collates a large quantity of data presented in summary form. This gives the uninformed reader the impression of thousands and thousands of errors. In reality there are a few basic issues in regard to how gender-related language should be translated. These get too little attention in the review. One sometimes sees a parallel in the manner in which “KJV-only” advocates defend their preference against all comers.

More specifically, 1 Timothy 2:12 is not a feminist-driven translation choice. To say that “in one stroke the NIV 2011 removes the Bible’s main barrier to women pastors and elders” is ill-advised rhetoric. Decker also quotes Paul Wendland:

The CBMW overstates the case when it claims that the NIV 2011 translation of 1 Timothy 2:12 will give “an open door” to women pastors since “in one stroke it removes the Bible’s main barrier to women pastors and elders. As soon as a church adopts the 2011 NIV, the debate over women’s roles in that church will be over”. The NIV 2011 still says that the husband/man is the head of the wife/woman and that an elder/overseer in the church is to be “faithful to his wife.” How has a wide open door been given to women pastors when NIV 2011 says these things? Just as gender roles could be taught on the basis of the KJV, in spite of “usurp authority” in 1 Timothy 2:12, so it will be possible to teach gender roles on the basis of NIV 2011.

Also, I do not find the CBMW’s argument convincing when they say that ‘assume authority’ must be understood as ‘assume authority on one’s own initiative.’ If I would say in a conversation, “The president assumed office today,” would anyone think, “He means the president is assuming office on his own initiative”? I have a hard time believing it.

Moo has stated “that in order to have or exercise authority, it must first be assumed”. You could even argue that “assume” is stronger than “have” or “exercise”. You can have authority but never exercise it. You could exercise authority without having it (in any official, designated capacity). But you can’t have or exercise authority without first assuming it.

Decker also addresses the linguistic concerns of the CBMW, including:

  1. To state that Luke 17:3 incorrectly changes “brother” to “brother or sister” “is biased and ill-informed”.
  2. To suggest that eliminating a “male-oriented” term (i.e., generic “man”), as in Proverbs 27:17, is capitulating to the feminist agenda is foolishness.
  3. To ask why is the male meaning that is present in the source text of John 6:31 eliminated makes an unwarranted semantic assumption.

People like the CBMW are concerned about neutering masculine pronouns. John 6:44 is an example of a masculine singular pronoun (“him”) being replaced by a gender-neutral plural pronoun (“them”). In this instance they think that a corporate element is being added to a verse that originally had an individual focus. However, the “them” in this verse does not refer to a group of people, but to the “one” referenced in the start of the verse. The NIV 2011 verse is worded exactly how people speak today!

NIV 1984 NIV 2011 Reference
No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day John 6:44

However, there is a verse in the NIV 2011 that I think would be improved if it was translated like John 6:44. Revelation 3:20 is not worded how people speak today. Is there any reason why “them” can’t be used in this verse instead of “that person'”, because “them” is much more readable than “that person”.

NIV 1984 NIV 2011 My suggestion Reference
Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me. Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with them, and they with me. Revelation 3:20

The Southern Baptist Convention (SBC)

Other opposition has come from the US SBC, which passed a resolution opposing the NIV 2011 at their annual convention in June 2011. The heart of the 2011 resolution claims, “this translation alters the meaning of hundreds of verses, most significantly by erasing gender-specific details which appear in the original language.” It also references a 1997 resolution on translation that condemns “gender inclusive translation”. It is understood that the CBMW report would have given the 2011 resolution momentum. The resolution has also been used to claim that the NIV 2011 undermines the verbal plenary inspiration of the Bible (God supernaturally guided the biblical authors to write the exact things that He wanted expressed).

The NIV translators and Decker (2011) have responded to this accusation.

The translator’s response is summarised below.

  1. We object strongly to the accusation that the NIV “alters the meaning of hundreds of verses, most significantly by erasing gender-specific details which appear in the original language.” Our concern is always, in every decision we make, to represent God’s unchanging Word accurately and naturally in modern English.
  2. We object strongly to the accusation that “the 2011 NIV has gone beyond acceptable translation standards.” In fact, our translation standards are exactly those followed by professional translators around the world. We employ these standards in combination with the best biblical and linguistic scholarship to render God’s eternal Word accurately into modern English. This mandate is what guides us in all our decisions — not any other agenda.

According to Decker (2011):

Unfortunately, neither “gender-neutral” …  nor “gender inclusive” in the 1997 resolution are defined. Definition is the heart of any such statement … It appears that the resolution assumes a very broad definition of the term and applies it to a translation that itself uses a very narrow definition. .. the only changes in the NIV 2011 that may be termed “gender inclusive” are those that the translators understood to be inclusive of both men and women in the original text. That is hardly objectionable. It is unfortunate that the SBC has not issued a more accurate statement …

The 1997 resolution of the SBC that is referenced in the 2011 resolution indicates that their concern is with regard to “gender inclusive language” in “Bible translations with the intent of translating the Scriptures into the current language of the people”. In their opinion this is a deviation from the historic principles of biblical translation. As translations such as the KJV were in the current language of their day, this seems to be a bias against translating the Bible into modern language. Instead they prefer to retain the language of a previous era and reject aspects of current language, which is similar to how the Amish view aspects of technology. This is acceptable provided their view is not forced on others with a differing opinion.

As the SBC doesn’t provide any biblical examples of its concern or any reasoning, it could be difficult to convince others of their viewpoint. Instead they only provide a brief statement. This may have been due to their reliance on the CBMW report.

It is instructive to compare a selection of verses in different translations. Here we see that translations like the ESV and HCSB, which are accepted by the CBMW, sometimes make similar choices to the NIV 2011. However, they are not as consistent as the NIV 2011.

Conclusions

As these criticisms of the NIV 2011 by the CBMW and the SBC have been answered adequately by the NIV translators and Decker (2011), the criticisms appear to be weak in view of current biblical scholarship. As most of their claims were linguistic, it is appropriate that they be answered by biblical linguists. Furthermore, according to Dr Daniel Wallace, a professor of New Testament studies at Dallas Theological Seminary, the NIV 2011 is a well-thought out translation, with checks and balances through rigorous testing, overlapping committees to ensure consistency and accuracy; the scholarship is excellent both in text and translation decisions; and it has great readability. Dr Wallace is an expert in Greek grammar and New Testament textual criticism and a strong complementarian. It would be helpful if more biblical linguists confirmed this to help counter the negative comments by non-linguists on the internet.

As a result of this 3-part series it is clear that most of the changes between 1984 and 2011 are improvements to the accuracy and understandability of the NIV Bible.

On the whole, this assessment of the statement by the NIV translators, of the paper by an independent New Testament scholar, Decker (2011), and of criticisms by the CBMW and the SBC, indicates that the NIV 2011 is an improvement on the NIV 1984.

Written, January 2013

See the previous articles in this series:
Improvements in the NIV Bible between 1984 and 2011 – Part 1
Improvements in the NIV Bible between 1984 and 2011 – Part 2


Improvements in the NIV Bible between 1984 and 2011 – Part 2

niv Bible 400px

niv Bible 400pxIn part 2 of this evaluation of the NIV 2011 Bible, we assess a statement by an independent New Testament scholar. In order to avoid duplication, points already made in Part 1 of this series will not be repeated.

The scholar

Dr Rodney Decker is Professor of New Testament and Greek at Baptist Bible Seminary in Clarks Summit, Pennsylvania. This is a conservative Bible college which serves a (theologically) conservative constituency. He teaches courses in New Testament (NT) Greek language and NT textual criticism.

Rodney Decker has a doctorate in NT Theology from Central Baptist Theological Seminary, Minnesota USA. His 1998 doctorate dissertation was titled, “Temporal Deixis of the Greek Verb in the Gospel of Mark in Light of Verbal Aspect”. He is the author of numerous journal articles on linguistic, exegetical (explanatory, expository), and theological topics and has written text books on Koine Greek, which is the original language of the New Testament. Rod holds a complementarian position where men and women have complementary roles that include male leadership in the home and in the church (as Paul’s instructions on men and women were intended for all times and cultures), whereas egalitarians believe that men do not have the sole rights as leaders in the home or church (as Paul’s instructions on men and women were intended only for his time and culture).

Further information on Rod’s activities is available on his website: NT Resources.

Assessment of evaluation done by Dr. Rodney Decker

An Evaluation of the 2011 Edition of the New International Version” (Themelios 36, 3, 415-456) was published in November 2011.

Decker explains the two general approaches to translation – “formal equivalence” (attempts to reproduce the word order, grammar and syntax of the donor language as closely as possible in the receptor language, with minimal changes for intelligibility) and “functional equivalence” (attempts to accurately communicate the same meaning in the receptor language, while it may relax the form of the source language). All translations include both formal and functional equivalents to a certain degree. The NIV balances both approaches, whereas the ESV and HCSB are more “formal” and the NLT more “functional” on the translation spectrum. Every translation, including the most formal, makes many substantial revisions to the form of the source language.

Decker explains that an update of the NIV Bible was necessary because “our language has changed”. With regard to changes in the NIV 2011 in English usage, advances in scholarship, and improved clarity,  he agrees that most of these changes are “very good ones that contribute to understanding the Word of God in English”.

Changes related to gender language

If a translation intends to communicate in contemporary English, then that translation is fully justified to make changes that reflect current usage. The change in English usage of gender language was determined by a study based on the Collins Bank of English—a 4.4 billion-word database of English usage worldwide based on both print and audio recordings. This is the first time that such an objective approach has been used in Bible translation. For example, of the current terms referring to both men and women, about 70% use “people” or “human” and about 15% use “man” or “mankind”.

The principle involved in the NIV 2011, as is the case with a number of other evangelical translations (e.g., ESV, HCSB, NET, NLT), is that wording in the source language that is not gender specific should not become gender specific in the receptor language. In this respect, the receptor language for a passage should match the donor language. If one is addressed to men and women then so should the other. Likewise, of one is addressed to men (or women), then so should the other.

Seven guidelines were used to revise gender language in the NIV 2011. Decker lists these and gives some examples using NT passages. In all cases he is in agreement with the approach adopted by the translators.

Decker did a sample comparison between the NIV 1984 and the NIV 2011 using the book of 2 Timothy. Some of the changes he found are given below.

NIV 1984 NIV 2011 Reference / Note
ignoble common 2 Tim. 2:20
English usage
weak-willed gullible 2 Tim. 3:6
Clarity
forefathers ancestors 2 Tim. 1:3
Gender language
reliable men reliable people 2 Tim. 2:2
Gender language
workman worker 2 Tim. 2:15
Gender language
a man those who 2 Tim. 2:21; 3:13
Gender language
the man of God the servant of God 2 Tim. 3:17
Gender language
the servant of God the brothers and sisters 2 Tim. 4:21
Gender language

He didn’t think that any of these seven gender changes are controversial. However, he did identify three potentially controversial passages.

Romans 16:1-2

NIV 1984 NIV 2011 Reference
I commend to you our sister Phoebe, a servanta of the church in Cenchrea. I ask you to receive her in the Lord in a way worthy of the saints and to give her any help she may need from you, for she has been a great help to many people, including me. I commend to you our sister, Phoebe, a deacona of the church in Cenchreae. I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me. Romans 16:1-2
a Or deaconess a Or servant

Whether one objects to this translation, will probably depend on how deacons function in their church. The NIV 2011 has reversed the text and marginal translations that were found in the NIV 1984. In this case Decker prefers the NIV 1984. Of the changes in 12,000 verses between 1984 and 2011 (most of them are minor), this is the only one that Decker quotes where he prefers the 1984 version. Whether a technical term (“benefactor”) is used in this verse or a general descriptive (“great help”) is probably a minor matter.

Romans 16:7

NIV 1984 NIV 2011 Reference
Greet Andronicus and Junias, my relatives who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was. Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding amonga the apostles, and they were in Christ before I was. Romans 16:7
aOr are esteemed by

In Greek only a difference of accent distinguishes between Junias (male) and Junia (female) and accents were not part of the original text. There are arguments for either accent pattern. Contemporary NT scholarship appears to favor the feminine form, but it is not certain.

The issue is not with Junia being a woman, which seems likely, but the nature of the statement made about her. Decker provides evidence that it may have been better if NIV 2011 had reversed the text and marginal readings, though including the alternative reading is an improvement over the NIV 1984.

1 Timothy 2:12

NIV 1984 NIV 2011 Reference
I do not permit a woman to teach or to have authority over a man; she must be silent. I do not permit a woman to teach or assume authority over a man; she must be quiet. 1 Timothy 2:12

The Translators’ Notes explain the reasoning behind this change as follows. Much debate has surrounded the meaning of the rare Greek word authentein … The exercise of authority that Paul was forbidding was one that women inappropriately assumed, but whether that referred to all forms of authority over men in church or only certain forms in certain contexts is up to the individual interpreter to decide. “Assume authority” leaves the question open … until we discover more conclusive evidence.

Decker states that from a translation perspective, this position is defensible. Given the uncertainty in meaning, it is most appropriate for a translation not to decide the issue. Instead, one’s conclusions regarding this text must come not from one word but from the immediate context, Paul’s teaching elsewhere, and a biblical theology of the subject.

It is a translation that allows multiple interpretations (“assume” may be read in either a positive or negative sense), but that may be a wise choice in this case. Those who want to proof-text certain positions (whether that position is valid or not) may not be happy, but we must be honest with the text and acknowledge that this is an issue that must be resolved on a much broader basis. He also states that this is not a feminist-driven translation choice.

Changes related to “Messianic” texts

Decker looked at the most commonly cited example of changes related to “Messianic” texts, the use of Psalm 8 in Hebrews 2.

NIV 1984 NIV 2011 Reference
What is man that you are mindful of him, What is mankind that you are mindful of them, Psalm 8:4
the son of man that you care for him? human beings that you care for them?a
5You made him a little lower than the heavenly beings 5You have made thema a little lower than the angels Psalm 8:5
and crowned him with glory and honor. and crowned thema with glory and honor.
a 4 Or what is a human being that you are mindful of him, a son of man that you care for him?
a 5 Or him

This is a typological OT text that does not specifically prophesy Messiah directly but that the NT identifies as typological in relation to Jesus.

Decker thinks that the NIV 2011 more accurately reflects this text than the NIV 1984 and other similar translations. When Psalm 8 is interpreted on its own (without reading any NT use back into the OT text) the psalm refers only to human beings. This is the original meaning – what it meant to the original readers and hearers. The point of the psalm is that even though humans are puny beings in comparison with God, we are God’s special creations with privilege and responsibility to rule over the rest of creation (v. 5-8). Both “man” and “son of man” refer to the human race, not to any specific person. As such, using English plural pronouns (“them”) following them is appropriate. There is no hint here of anything Messianic. If we had only Psalm 8, we would never suspect that it had any relevance to Jesus.

NIV 1984 NIV 2011 Reference
But there is a place where someone has testified: But there is a place where someone has testified: Hebrews 2:6
“What is man that you are mindful of him, “What is mankind that you are mindful of them,
the son of man that you care for him? a son of man that you care for him?
7You made him a little lower than the angels; 7You made them a little lower than the angels; Hebrews 2:7
you crowned him with glory and honor you crowned them with glory and honor
8and put everything under his feet.” 8and put everything under their feet.”b Hebrews 2:8
In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him.9But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone. In putting everything under them, God left nothing that is not subject to them. Yet at present we do not see everything subject to them.9But we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone. Hebrews 2:8b-9
b 7,8 Or 7You made him a little lower than the angels; you crowned him with glory and honor 8and put everything under his feet.”

Hebrews 2:6-8 quotes Psalm 8:4-6. Once again it’s all about human beings, although “at present we do not see everything subject to them” (v.8b). The dominion over the rest of creation given to humans has never been properly administered. This problem is solved in v.9 where Jesus is introduced as the One who became human to fulfil the typology of Ps 8 – He will demonstrate this dominion in His coming kingdom. The incarnation began demonstrating how someone who is fully human should and will exercise the dominion God intended.

This means there is nothing obscured in the NIV 2011 version of Psalm 8. A generic reference for humanity is thus valid for Psalm 8:4-8 and Hebrews 2:5-8. Only in Hebrews 2:9 does the reference become Christological and singular, and at that point the NIV 2011 is perfectly clear.

Other changes

The NIV 2011 more often explicitly represents the conjunctions compared with the NIV 1984, which often left them untranslated for reasons of English style (see Rom. 1:16). Also some passages that have been debated and for which there are multiple options have been left open (see Rom. 1:17). Decker thinks most of these of changes are improvements that contribute to understanding the Bible in English.

NIV 1984 NIV 2011 Reference
I am not ashamed of the gospel, because it is the power of God For I am not ashamed of the gospel, because it is the power of God Romans 1:16
For in the gospel a righteousness from God is revealed For in the gospel the righteousness of God is revealed Romans 1:17

In Part 1 of this series, it was noted that the Greek word “sarx” was usually translated as “the flesh” in the NIV 2011 instead of “the sinful nature” as in the NIV 1984. Although this was because “sarx” can mean either part or all of the human body or the human being under the power of sin, I expressed some uneasiness about this change. Decker thinks that this change encourages some people to think of the physical body as sinful and is inclined to think the earlier choice was better in many cases, but “sarx” does not always have the same meaning. However, “sinful nature” remains in Romans 7:18, 25.

Evaluation criteria

Decker also evaluated the NIV 2011 in terms of its accuracy, clarity, naturalness, and appropriateness. He rates it high in terms of accuracy as the meaning is communicated accurately. By taking a mediating position between formal and functional equivalence (though tending closer to the formal end of the spectrum), the NIV 2011 has been able to produce a text that is clearer than many translations, especially those weighted more heavily with formal equivalence. It excels in communicating clearly in the language of the average English-speaking person. By using expressions that a receptor-language speaker would use, the NIV 2011 sounds much more natural than many other translations. Also, it is as well-suited for expository preaching as it is for public reading and use in Bible classes and children’s ministries.

Recommendations

In Decker’s opinion, the NIV 2011 is a usable translation in many situations. It continues the NIV tradition largely unchanged, though improved in many small ways. It is not perfect, but no translation is. Overall, however, it improves an otherwise fine translation. He thinks that many churches would find it helpful in ministry. It is of sufficient quality and accuracy to serve as the primary Bible in the local church, just as was the NIV 1984. So long as one realizes that the purpose of gender accurate language is to accurately reflect the language in the original texts of Scripture, it is hard to fathom objections.

One group of churches that uses the NIV 1984 is of the opinion that if a church began using the NIV 2011 in public reading tomorrow, most congregation members wouldn’t even notice the change.

Conclusions

In this part of an evaluation of the NIV 2011 Bible, the contributions of an independent New Testament scholar, Dr Rodney Decker, have been presented. As Professor of New Testament and Greek at a US Baptist Bible Seminary, Dr Decker has provided expert input on the linguistic aspects of this evaluation including grammar and syntax (the rules that govern the ways in which words combine to form phrases, clauses, and sentences). Dr Decker confirms that the NIV 2011 is an improvement on the NIV 1984.

Written January 2013

See the next article in this series:
Criticisms of the NIV Bible


Improvements in the NIV Bible between 1984 and 2011 – Part 1

Niv study Bible 400px

Niv study Bible 400pxIt’s important for people to be able to read and hear the Bible in their own language.

How the Bible came to us is described in the blog, Can we trust our Bibles. The steps in the process are:

  • God-breathed: The original text was “God-breathed” via the prophets and apostles
  • Preservation: Faithful copies of the original text have been preserved
  • Scholarship: Textural scholars have reconstructed the original text
  • Translation: The reconstructed text has been translated into various languages

The two most recent translations of the NIV Bible were done in 1984 and 2011. The process of translation involves transferring the message from a source language to a receptor language. In the case of the NIV2011 the source languages are Hebrew (Old Testament) and Greek (New Testament) and the receptor language is everyday English. New translations are needed from time to time because all languages are constantly changing.

This evaluation of the NIV 2011 Bible looks at:

  • Part 1 A statement by the committee that did the translation
  • Part 2 A statement by an independent Bible scholar
  • Part 3 A statement by a group that is critical of the NIV 2011

Assessment of statement by the committee that did the translation

A summary of the changes made in the 2011 update of the NIV Bible are available from the committee that did the translation.

The update reflects advances in biblical scholarship and changes in the usage of the English language between 1984 and 2011. Some examples of these are given below (italics added to highlight the changes). About 95% of the text is unchanged between 1984 and 2011.

Changes in English usage

NIV 1984 NIV 2011 Sample reference
alien foreigner Genesis 23:4
ankle chains anklet Isaiah 3:20
heart will be glad he will be glad Exodus 4:14
overweening pride great . . . arrogance Isaiah 16:6; Jeremiah 48:29

Advances in scholarship

NIV 1984 NIV 2011 Sample reference
inn guest room Luke 2:7
robbers rebels Mark 15:27
demons false gods Psalm 106:37
richly ornamented robe ornate robe Genesis 37:3
something to be grasped something to be used to his own advantage Philippians 2:6

Improved clarity

NIV 1984 NIV 2011 Sample reference
when Jacob saw Rachel daughter of Laban, his mother’s brother when Jacob saw Rachel daughter of his uncle Laban … Genesis 29:10
A simplification.
If only there were someone to arbitrate between us, to lay his hand upon us both If only there were someone to mediate between us, someone to bring us together Job 9:33
Explains the second clause.
I can do everything through him who gives me strength I can do all this through him who gives me strength Philippians 4:13
Stops misapplication outside the context of v.12 (to be content in all circumstances, whether in riches or in poverty).

Improved accuracy in gender language

About 25% of the changes related to gender. The Collins Bank of English was used to determine current usage of gender language. Some of the guidelines used were:

  • ‟Ancestors” usually replaced ‟forefathers”.
  • When it was clear that a passage addressed both men and women, ‟brothers and sisters” usually replaced “brothers” (Greek “adelphoi”). In this sense, the NIV 2011 is more gender accurate than the NIV 1984.
  • When the Greek word “anēr” (‟man” or ‟person”) refers to both men and women, this is made explicit.
    •  A variety of words were used to replace words that referred to both men and women. For example: ‟people”, ‟humans”, ‟human beings”, ‟humanity”, ‟human race”,  ‟mankind”, and ‟man” (which has been retained for some memorial phrases, such as ‟The Sabbath was made for man, not man for the Sabbath”, Mark 2:27). Here is an example of some of these changes.

Examples of texts that now have ‟mankind” where they didn’t before include:

  • ‟Let us make mankind in our image” (Genesis 1:26a);
  • ‟Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12); and
  • ‟For there is one God and one mediator between God and mankind, the man Christ Jesus” (1 Timothy 2:5).

Some other examples are given below (italics added).

NIV 1984 NIV 2011 Reference / Note
I commend to you our sister Phoebe, a servant of the church in Cenchrea. I ask you to receive her in the Lord in a way worthy of the saints and to give her any help she may need from you, for she has been a great help to many people, including me. I commend to you our sister, Phoebe, a deacon of the church in Cenchreae. I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me. Romans 16:1-2
According to current scholarship, “diakonos” means “deacon”, not just ‟servant” and “prostatis” means patron or benefactor not just someone who was a ‟great help” in some unspecified way.
For this reason, and because of the angels, the woman ought to have a sign of authority on her head. It is for this reason that a woman ought to have authority over her own head, because of the angels 1 Corinthians 11:10
‟a sign of” did not correspond to anything explicitly in the Greek.
I do not permit a woman to teach or to have authority over a man; she must be silent. I do not permit a woman to teach or assume authority over a man; she must be quiet. 1 Timothy 2:12
There is uncertainty in the meaning of the rare Greek word “authentein”. Other alternatives are “exercise authority” and “usurp authority”.From the context, I assume that “authentein” includes the authority of an elder in the local church (1 Timothy 3:1-7)
In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything. In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything 1 Timothy 3:11
From the context, it is possible that these women were either deacons’ wives or women deacons.

Other improvements

Some other improvements include:

  • ‟Saints” often becomes ‟God’s people,” ‟the Lord’s people,” ‟the Lord’s holy people” and the like.
  • In the Gospels and Acts, when associated with the coming deliverer of the Jews, ‟Christ” has often been changed to ‟Messiah.”
  • In the New Testament, ‟spirit” has been capitalised whenever a reference to the Holy Spirit made good sense in a given context.
    • Most occurrences of ‟sinful nature” have become ‟flesh”. Especially in Paul’s letters, “sarx” can mean either part or all of the human body or the human being under the power of sin. In an effort to capture this latter sense of the word, the NIV 1984 often rendered sarx as ‟sinful nature.” But this expression can mislead readers into thinking the human person is made up of various compartments, one of which is sarx, whereas the biblical writers’ point is that humans can choose to yield themselves to a variety of influences or powers, one of which is the sin-producing sarx. The updated NIV uses ‟flesh” as the translation in many places where it is important for readers to decide for themselves from the context whether one or both of these uses of sarx is present.

Some well-known texts that have been updated are given below.

NIV 1984 NIV 2011 Reference / Note
Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me Psalm 23:4
“shadow of death” is a metaphor
‛I hate divorce,’ says the Lord God of Israel, ‛and I hate a man’s covering himself with violence as well as with his garment,’ says the Lord Almighty. So guard yourself in your spirit, and do not break faith. The man who hates and divorces his wife,’ says the Lord, the God of Israel, ‛does violence to the one he should protect,’ says the Lord Almighty. So be on your guard, and do not be unfaithful. Malachi 2:16
The beginning of the verse is hard to translate.
Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come! Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! 2 Corinthians 5:17
It is likely that Paul is making a much more sweeping claim than just the salvation of the individual believer.
For everything in the world—the cravings of sinful man, the lust of his eyes and the boasting of what he has and does—comes not from the Father but from the world. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. 1 John 2:16
Returns to KJV rendering.

Conclusions

It is clear that most of the changes mentioned above are improvements to the accuracy and understandability of the NIV Bible.  As I am not qualified to comment on some aspects of the linguistic changes, these have been omitted above.

With regard to the word “mankind”, I prefer to use the word “humanity”. Other changes that may take a while to get used to are “the flesh” (from “the sinful nature”), “impure spirits” (from “evil spirits”) and “forbearance” (from “patience”). I need to investigate these further.

As the changes to 1 Corinthians 11:10 and 1 Timothy 3:11 move the verses closer to the Greek text, they are an improvement.

The change to Romans 16:1-2 was based on current scholarship, although I suspect that whether Phoebe was a deacon in the local church will be debated by some. On the other hand they would probably accept a woman as the coordinator of a children’s ministry at church, which could be deemed to be the role of a deacon (Acts 6:1-6; 1 Tim. 3:8-13).

The change to 1 Timothy 2:12 has some ambiguity, but this may be appropriate as there is uncertainty in the meaning of the rare Greek word “authentein”.

On the whole, this assessment of the statement by the committee that did the translation indicates that the NIV 2011 is an improvement on the NIV 1984.

Written January 2013

See the next article in this series:
Improvements in the NIV Bible between 1984 and 2011 – Part 2


Overcoming the barriers of language and culture

Relevant Principles

Christianity is for people of all languages and all cultures all over the world. Christ said it Himself: “God so loved the (multicultural) world (of humanity), that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (Jn. 3:16 NKJV). He commissioned His followers to “make disciples of all the nations” (Mt. 28:19), and this great commission is the basis of all evangelism. Missionaries spend years studying and learning the languages and cultures of other nations, tribes and peoples in order to fulfill our Lord’s command.

Christ’s incarnation – His coming to earth and living as a fellow human being – is the ideal example of how to relate to another culture. He identified very closely with humanity in every way, except for sin. He identified particularly with the common, ordinary people of His day, as He usually spoke their language (Aramaic) rather than Hebrew, the religious language of the Jews, or Greek, the international language of trade and scholarship in the Roman empire. Aramaic was the mother tongue of most of the Jews of first century Palestine; those raised outside of Palestine spoke Greek. Only about 5 percent of the population were literate in Hebrew, so Christ spoke in the vernacular, the language of the people, rather than the scholarly language1.

It is interesting to note that God performed a linguistic miracle when He communicated the gospel to a multicultural crowd in Acts 2: “There were dwelling in Jerusalem Jews … from every nation under heaven. And … everyone heard … in his own language” (Acts 2:5-6). God wanted these people to hear His message in their own language. And Acts 2:9-11 goes on to mention at least 16 different countries by way of example.

Today, there is often diversity of language and culture in our ever-changing communities, especially as the world population becomes increasingly more mobile. But the body of believers is called to transcend the differences of language and culture: “There is neither Jew nor Greek … for you are all one in Christ Jesus” (Gal. 3:28).2 All have the right to approach God, and the responsibility to discover and apply scriptural truths within their own cultural situation.

This should really challenge evangelists and missionaries. This should also challenge church groups – especially those whose roots go back to earlier generations – as they reach out to the lost in their communities.

Relevant Practices

To apply the above principles, we need to do four things:

1.      Have a healthy acceptance of cultural variance, including respect for language preference as much as possible.

2.      Take account of people’s language, way of life and culture as we go about the Lord’s business of making disciples in our church gatherings.

3.      Encourage expression of biblical truths and practices in appropriate contemporary language, songs and cultural forms. Use everyday language as much as possible, rather than imposing a “foreign” language or one from a previous era.

4.      Train fellow believers to apply biblical principles to their cultural context and so enable each generation to come to its own living faith (2 Tim. 2:2).

End notes

1. Herbert V. Klen, Oral Communication of Scripture, 1982, William Carey Library, Pasadena, California.

2. Biblical truth transcends language and culture: Christ spoke Aramaic, He read the Old Testament in Hebrew, and His words were recorded in Koine Greek by the writers of the New Testament. The New Testament was not written in a peculiar language, as some medieval scholars believed, but in the everyday language of the era.

Published, June 1997


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