Translators’ Notes – unprecedented transparency for serious Bible students
The 60,932 translators’ notes included with the NET Bible are another result of our Internet focus. Bible readers are often not aware that every translation makes many interpretive decisions for them. One goal of the NET Bible project was to find a way to help the reader see the decisions and choices that went into the translation. The answer was to include notes produced by the translators while they worked through the issues and options confronting them as they did the work of translation – thus providing an unprecedented level of transparency for users. In fact, the nature of the Internet allows unlimited notes. These notes provide an extended dialogue between translator and reader about the alternatives for translation, options for interpretation, and finer nuances which are usually lost in translation. After the drafts and first rounds of editing were completed, we discovered that the thousands of notes we had accumulated could be made to fit on the printed page in addition to the electronic format. What you are now reading, on printed paper or on a digital screen is the First Edition of the NET Bible complete with all the translators’ notes. Never before in the history of the Bible has a translation been published which includes explanatory notes from the translators and editors as to why the preferred translation was chosen and what the other alternatives are. Students of the Bible, future Bible translators,1 and biblical scholars will all benefit from these unparalleled translators’ notes.2 One of the goals of the NET Bible with the complete set of translators’ notesis to allow the general public – as well as Bible students, pastors, missionaries, and Bible translators in the field – to be able to know what the translators of the NET Bible were thinking when a phrase or verse was rendered in a particular way. Many times the translator will have made informed decisions based on facts about grammatical, lexical, historical, and textual data not readily available to English-speaking students of the Bible. This information is now easily accessible through the translators’ notes.
In short, the NET Bible that you now hold is different from all the Bible translations that have come before it. It represents a truly new departure in the way Bible translations are presented to the general public. With a translation as revolutionary as the NET Bible, you no doubt have some additional questions. The remainder of this Introduction addresses in question-and-answer format the most frequently asked questions, to help you understand what the NET Bible is about and how it differs from the many other Bible translations available to the English-speaking reader today.
What is the cornerstone and guiding principle of our ministry?
Bible.org is guided by the principle of “Ministry First.” Our translation team desires to follow the Bible’s teaching with regard to the distribution of God’s word versus the sales of printed Bibles for massive profits. The NET Bible team has reflected on the model described in Leviticus 23:22 and asked how Bible publishers ensure that they “not completely harvest the corner of their field…for the poor and the foreigner.” Our ‘crop’ is a Bible translation. Even though some for-profit Bible publishers have allowed Bible societies to print and give away millions of Bibles, the amount of funds available to all Bible societies and publishers in all of history does not come close to being able to actually give a free printed Bible to all of the two billion people who have some ability to read English. This is why we feel so strongly that the NET Bible must not only be available for viewing on the Internet, but also for free downloading and use by everyone, worldwide, for free, forever. It is a cornerstone and guiding principle of our ministry. This approach helps us come closer to fulfilling the Great Commission of Matthew 28:19-20 by allowing all people of all nations on earth to learn what God has revealed in his word for them to understand and obey. Learning and following the Bible’s instructions must apply to Bible translators and publishers as well as Bible students. This is why we offer the NET Bible for free to the world – because we desire to offer Bibles and Bible study resources for free to those who cannot afford to pay for them. Now you know why the NET Bible is available for download and use in Bible studies free to all people, everywhere. These are exciting times, and while we are honored to have been the first modern English translation to do this, we are pleased to see that many other modern English translations are now posted on the Internet for free use as well. As a pioneer in this space, the NET Bible goes beyond just offering free online use and actually offers people around the world the ability to obtain a free download of the entire NET Bible in a popular word processing format as well as a searchable electronic NET Bible for free so that you can easily study for yourself and then write study materials quoting the NET Bible for use by others. We call this a “Ministry First” model, where ministry always takes priority.
How would you characterize the NET Bible as a translation?
The ultimate objective of the NET Bible is to be accurate, readable, and elegant. Yet these three principles are all too often in conflict with one another. Even a universal taxonomy will not work, because some passages pose special problems (such as liturgical use, familiarity, connections with the Old Testament, theological richness, and the like) that would override any rigid taxonomy.
As an illustration11 of the complexity of competing principles, consider the Lord’s declaration in Mark 1:17: “I will make you fishers of men.” This wording, found in the KJV, RSV, NASB, NIV, REB, and ultimately going back to Tyndale, is familiar to churchgoers. But in contemporary English it communicates a meaning that deviates slightly from the point: Jesus did not want his apostles to evangelize only adult males, but all people (the Greek is ἁλιε’ς ἀνθρρωώπων, Jalie” anqrwpwn). But there is a second problem with this verse: “fishers of men” is archaic. The NRSV opts for “I will make you fish for people.” This resolves the two problems of the older translations, but introduces two others. First, it sounds as if Jesus will force (“make”) the disciples to “fish for people”; second, the conversion of the objective genitive (“of men”) to an object of the preposition (“for people”) results in a subtle shift from a focus on a new occupation to a mere activity. The NLT and TEV get past the first problem but not the second (“I will show you how to fish for people”; “I will teach you to catch people”). So, how best to solve the dilemma? The full meaning of Jesus’ declaration includes both nonexclusive evangelism and implications of an occupational shift. It is too cumbersome to express this as “I will make you fishermen of people,” though the archaism is removed. Nor is it correct to translate this as “I will make you fishers of mankind” because that would imply a mission to Gentiles which the disciples could not have conceived of at that time in redemptive history. This text illustrates the clash of the translational objectives of accuracy, readability, and elegance. We believe that the great value of the NET Bible is its extensive translators’ notes that wrestle with such issues, for the notes become a way for us to “have our cake and eat it too.” But on this passage – for now – we have settled on the translation, “I will turn you into fishers of people.” We have retained an archaism both because of its familiarity and because the alternative “fishermen” was too inelegant. The object complement construction was rendered “turn you into fishers” instead of “make you fishers” both because of its clarity and the hint of the disciples’ conversion as a prerequisite to their new occupation. We chose not to go with the more natural but less accurate rendering of “I will teach you to catch people.” In this passage, accuracy was more important than readability or elegance. But a decision was not easy; we are still open to suggestions.
Is a literal translation the best translation?
Although one of the general principles of this translation is to indicate in the notes a more literal rendering, not every departure from such is noted. For one thing, Greek (or Hebrew) and English are sufficiently different that to document every departure would be an exercise in futility. No translation is completely literal, nor should that be a desirable goal. A completely word-for-word literal translation would be unreadable. John 4:15, for example, would be rendered: “Says to him the woman, ‘Sir, give to me this the water that not I thirst nor I come here to draw.” Matthew 1:18 would say, “Of the but Jesus Christ the birth thus was. Being betrothed the mother of him, Mary, to Joseph, before of to come together them she was found in belly having from Spirit Holy.” Such examples are not isolated, but are the norm. Claims for a literal translation must necessarily have a lot of fine print.
Literal is also not necessarily faithful. The word order differences between English and Greek, the use of the article, case, infinitives, participles, voice, mood, and other grammatical features are often so different that gibberish is the result if an absolutely literal translation is attempted (as in the two examples cited above). Not only this, but the idioms of one language have to be converted into the receptor language. Thus, in Matthew 1:18, no English translation (not even the King James Version) would dare speak of Mary’s pregnancy as “she was having [it] in the belly.” Yet this is the literal Greek expression for pregnancy. But it is not English. Thus the real question in translation is not whether it is literal, but whether it is faithful. And fidelity requires converting the lexical, grammatical, idiomatic, and figurative elements (to mention but a few) of the original language into the corresponding package in the receptor language. At times this can be accomplished by maintaining an approximately literal force. At other times, a loose rendering is required if the sentence is to have any meaning in English at all. Of course, this can be overdone. There are two dangers to avoid in translation. First, a translation should not be so literal that it is not good English. The meaning of the original needs to be as faithfully rendered into good English as possible. Second, a translation should not be so loose that it becomes merely an interpretation or allows sectarian interests to overwhelm the resultant text. All translation is interpretation; it cannot be otherwise. But the issue is how much interpretation and how idiosyncratic an interpretation is.
Part of the problem is this: the more literal a translation is, the less readable it generally is; the more readable it is, the less faithful it is to the original meaning (at least in many cases). Some modern translations are quite readable but are not very faithful to the biblical author’s meaning. A major goal of good translation is of course readability – but not at the expense of the intended meaning. The philosophy of the NET Bible translators was to be interpretive when such an interpretation represents the best thinking of recent scholarship. Thus, for example, in Romans 6:4, the expression “newness of life” is taken to mean “new life” by grammarians and exegetes alike and is thus translated this way. But when an interpretive translation is unnecessary or might suggest sectarian bias, and when a more literal rendering results in good English, we have followed the latter course.
A major category of nonliteral translation involves certain conjunctions. For example, the Greek word καιί (kai), meaning generally “and, even, also, yet, but, indeed,” is often left untranslated at the beginning of a sentence. When such is the case, there is usually no note given. However, if the possibility exists that an interpretive issue is involved, a note is given.
An additional consideration of the translation team was faithfulness (as far as possible without violation of current English style) to the style of the individual biblical authors. Even within the New Testament, written over a short span of time in comparison with the Old Testament, the authors exhibit their own unique literary styles. Paul’s style differs from Peter’s, and both differ from John’s. The translators and editors attempted to give the modern reader an impression of these stylistic differences where it was possible to do so without sacrificing accuracy, clarity, or readability.
What are some of the distinctive characteristics of the NET Bible translation philosophy?
One distinctive characteristic is how the NET Bible strives for accuracy. The NET Bible seeks to be accurate by translating passages consistently and properly within their grammatical, historical, and theological context. The interplay and proper understanding of these three contexts has produced some distinctive translations within the NET Bible. By explaining these here we hope to help the Bible reader understand more fully the translation task undertaken to produce the NET Bible, but even more importantly to understand more fully the Bible itself.
As a translator approaches a passage there are a number of contexts which must be considered. They can be summed up under three broad terms: grammatical, historical, and theological. Grammatical context involves a natural, accurate understanding of the language of the original text which provides parameters for how language functions and which meanings are possible and probable for a given text. This is what most naturally comes to mind when translation work is done. It is the primary work of the translator to determine what meaning is expressed in the original language and how that can best be expressed in the target language. Understanding in this area has improved immensely over the last several years, especially with the advent of computer tools for language study. One of the primary goals of the NET Bible has been to stay abreast of current research in this area. The footnotes in the NET Bible often refer to recent articles, books, and dissertations which have new data regarding how biblical languages function. As our understanding of these languages improves, naturally it will affect the translation of particular passages.
Historical context involves an understanding of the peoples, cultures, customs, and history of the times in which the Bible was written. As with the grammatical context, the historical context provides parameters for understanding the meaning of passages in the Bible and how they should be translated. It looks at the historical background and events of the text to provide a good balance for possible interpretations and meanings of a text.
Theological context is the understanding of God and his work that a particular author would have at the time he wrote a particular passage of scripture. In a manner similar to historical context, theological context provides parameters for deciding upon the meaning of a text and the best way to translate it. The Bible was written over a period of about 2,500 years. During this time, theological understanding changed dramatically. Moses did not know and understand God the way Paul did. This does not mean that Moses knew God in a wrong way and that Paul knew him the right way; it simply means that God had revealed more about himself over time, so Paul had a fuller understanding of who God was and what he was doing in the world. When translating an earlier passage of scripture, the translator should take into account that the theological understanding of the author will be different from that of a later author.
As implied above, these three concepts form a limited hierarchy. Grammatical context is the most important because it deals with the nuts and bolts of the language which convey meaning which ultimately can be translated. For example, in English one cannot communicate to a reader that the sky is blue by writing “The tree is green.” The words and phrases which make up this sentence can only communicate a limited meaning, and this is defined by the grammar, the syntax of the phrases, the meanings of the individual words, and other similar considerations. Understanding the grammatical context is the most important task of the translator, for the meaning is found in these words and phrases. The translators and editors of the NET Bible translate a passage with precedence given to the grammatical context. The historical and theological context provide a reasonable system of checks and balances; they help the translator decide what is the most probable meaning of the original text and how that meaning should be translated. They do not drive the translation; instead they guide it so that the most probable meaning is conveyed.
A very important concept for understanding the translation philosophy of the NET Bible and how these three contexts work together is progressive revelation. Simply put, progressive revelation recognizes that God reveals himself – his nature as well as his word, plans, and purposes – over time. He did not reveal everything about himself and what he was doing in the world all at once; instead he graciously revealed more and more as time went on. Later revelation serves to complement and supplement what has come before. The relation of this reality to translation work creates a great deal of tension, especially as it relates to the theological context, because certain earlier passages are clarified by later ones. Does the translator translate the older passage with a view to the clarification that the later passage brings, or does the translator concentrate solely on the native context of the older passage? The translators and editors for the NET Bible have generally chosen to do the latter for a variety of reasons. A translation which takes into account the progress of revelation will be true to the three contexts discussed above. It is also very beneficial to the Bible reader to have the progress of revelation accurately represented in the translation of particular texts. This helps the reader see how God has worked through the centuries, and it helps the reader to stand more accurately in the place of the original recipients of the text. Both of these are very instructive and inspirational, and they help the reader to connect with the text in a more fulfilling way.