Who Did the Miracle? (Mark 6:41) – Mondays with Mounce 304
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I am a bit hesitant to make the point below since I can’t find a commentary that agrees, but I also can’t explain the imperfect any other way.
When Jesus fed the 5,000 men (Mark 6:35–44), where did the actual miracle take place? In Jesus’ hands or in the hands of the disciples? Did Jesus keep handing out the bread every time a disciple came back to get more, or did it multiply in the hands of the disciples? If it is the latter, I have often imagined what it must have felt like to feel the bread multiply in their own hands. Must have been weird.
When I read some of the translations, there is nothing to…
Is There an Evangelical Bias in Translation (Mark 5:23) – Mondays with Mounce 303
Sometimes we translators are accused of having an evangelical bias, of altering the translation of a passage to make the New Testament not contradict itself, or artificially conforming a New Testament citation to its Old Testament source.
It is an interesting charge, and is somewhat based on the assumption that the New Testament contradicts itself or that the New Testament authors were not able to quote their Old Testament accurately.
Mark 5:23 provides a good example of the former. This is the famous crux when it comes to inerrancy. Was Jarius’ daughter dead, or almost dead, when her father was speaking with Jesus?
The NASB translates, “My little daughter is at the point of death” (also ESV, NRSV); the NET has, “My…
Translating the Word but Missing the Context (Mark 5:4) – Mondays with Mounce 302
“This man lived in the tombs, and no one could bind him anymore, not even with a chain. For he had often been chained hand and foot (διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσιν δεδέσθαι), but he tore the chains apart and broke the irons on his feet (καὶ διεσπάσθαι ὑπ᾿ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρῖφθαι). No one was strong enough to subdue him” (NIV).
Notice that διὰ goes with three accusatives, each with its own infinitive.
αὐτὸν … δεδέσθαι διεσπάσθαι … ἁλύσεις…
When καί Is a Comma, and Deceptive Marketing (Mark 3:16–19) – Mondays with Mounce 301
One of the differences between Greek and English style is in expressing a series. When English translations mimic Greek style, they are writing poor English style, or miscommunicating altogether.
Greek tends to say conjunction + item + conjunction + item + conjunction + final item. English says item + comma + item + comma (if you use the Oxford comma) + conjunction + final item. Take, for example, the listing of the 12 apostles. The NASB goes very much word for word.
“And [καί] He appointed the twelve: [καί] Simon (to whom He gave the name Peter), and [καί] James, the son of Zebedee, and [καί] John the brother of James ( [καί] to them He gave the name Boanerges, which means, “Sons of Thunder”); and [καί] Andrew, and [καί] Philip,…
When does “Immediately” Not Mean “Immediately” (Gal 1:16)? – Mondays with Mounce 299
BDAG gives the only meaning of εὐθέως as “at once, immediately.” In our passage it describes Paul’s resolve to not confirm his divine call with the leaders of the Jerusalem chuch.
“But when God, who had set me apart from my mother’s womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, εὐθέως I did not consult with flesh and blood” (1:15–16). How would you translate εὐθέως?
The Line between Translation and Commentary – Mondays with Mounce 298
Every once in a while you read a verse that obviously cannot mean what it says. Whether you are working with a formal or a functional equivalent translation, both are going to just translate the words and leave the exegesis up to the reader (and the commentaries). But if you are reading a natural language translation like the NLT, they will often try to help the reader. A couple examples.
The Tongue, Evil, and Defilement (James 3:6) – Mondays with Mounce 297
There are several things going on in James 3:6. Two of the more interesting are the placement of γλῶσσα and whether καθίσταται is a middle or passive.
“And the tongue is a fire (ἡ γλῶσσα πῦρ)! The tongue is a world of iniquity (ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα) set among our members (καθίσταται ἐν τοῖς μέλεσιν ἡμῶν ); it defiles the whole body (ἡ σπιλοῦσα ὅλον τὸ σῶμα), sets on fire the course of our life (καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως), and is set on fire by hell (καὶ φλογιζομένη ὑπὸ τῆς γεέννης).”
If the second γλῶσσα goes with the preceding, it means “The tongue is a (or “the”) world of iniquity, and this means that the subject of καθίσταται is drawn from its personal ending.
If γλῶσσα goes…
What is the “Literal” Meaning of ἄγγελος? (James 2:25) – Mondays with Mounce 296
In James 2:25 we read, “Was not also Rahab the harlot justified by works when she took in the spies (ἀγγέλους) and sent them out by another way?”
BDAG defines ἄγγελος as referring to both humans and divine powers.
a human messenger serving as an envoy, an envoy, one who is sent a transcendent power who carries out various missions or tasks, messenger, angel
Where, Oh Where Did the Antecedent Go? (Phil 1:19) – Mondays with Mounce 295
Usually it is no big deal to find an antecedent. Start looking for a word with the same number and gender as the pronoun. Every once in a while, however, the antecedent can be a little elusive.
In Phil 1, Paul explains how his imprisonment and all that has happened to him (τὰ κατ᾿ ἐμὲ) has served to advance the gospel throughout the Palace Guard, which in turn has emboldened the Philippian Christians (1:12–15). He then includes a short caveat, explaining that different people have different motives, but at the end of the day he concludes ἐν τούτῳ χαίρω (1:16–18a).
Paul then shifts tenses from the…
English Style and Loss of Meaning (1 Peter 5:6–7) – Mondays with Mounce 294
Alistair Begg preached a sermon the other day on Truth for Life about 1 Peter 5:6–7. “Humble yourselves (ταπεινώθητε), therefore, under God’s mighty hand, that he may lift you up in due time. Cast (ἐπιρίψαντες) all your anxiety on him because he cares for you” (NIV).
His question was on the relationship between ταπεινώθητε and ἐπιρίψαντες. In the Greek, as well as the more formal equivalent translations, the answer is obvious. ἐπιρίψαντες is an adverbial participle explaining something about ταπεινώθητε; part of humbling yourself is to cast your anxiety on God. A proud person thinks that they can handle life and wants to stay in control; the humble person realizes that they can trust God to handle the anxious issues of life. So the ESV writes, “Humble yourselves…
What’s the Point? (James 1:18) – Mondays with Mounce 293
One of the things I am sensitive to is the difference between an indicative and a non-indicative form. English style often blurs the distinction, but for Greek students it can be important to feel the difference. Often, the difference is one of nuance, but a difference nonetheless.
Look at James 1:18 in the English and tell me what is the main point?
Are Metaphors Inspired? – Mondays with Mounce 292
I have been thinking a lot about some of the general issues of translation, and one of the points that keeps coming up is the issue of metaphors. I would like your opinion.
Are metaphors inspired?
I am asking if the inspired authors chose to use a metaphor to convey meaning, are we required to use a metaphor?
There are, of course, metaphors that make no sense in a target language. We have no choice with those and must interpret the metaphor. Consider the story of the prodigal son. When the father saw his prodigal son returning, he ran and “fell on his neck” (KJV, Luke 15:20). While that is a word for word translation, it certainly is not what the text means. Even the NASB, the most formal equivalent translation…