TranslationProcess

The Translation Process

The “translation process” is that there is normally a team of people working on the translation and they use as old of manuscripts as possible to obtain.  Sometime they can only get parts of various old documents.

The purpose of this article is to provide the reader with some insight on the value of looking at different translations when studying the Bible. The example below is provides a look into ways the Hebrew words and phrases could have be translated by various English Bibles. 

For this example a portion is taken from the UBS (Osborn, N. D., & Hatton, H. A. (1999). A handbook on Exodus (pp. 436–443). New York: United Bible Societies) as is shows the various translations way they have translated words/phrases for Exodus 18.  The ‘translators’ as a team has a goal to present to you the Bible in the current language of today.  If the Bible was written in a direct Hebrew Vs English translation there would be a confusion as words used then have changed their meaning from today.  Also one has to consider the content and the social world of that day with today’s society’s habits and idioms unique to the times.

One of the reasons that new translations are produced is because the English used in previous translations no longer carry the same meaning that the current generation uses.  A acute example would be looking at the 1611 translation of the Kings James Version.  It was written in English, but words used then carried a different meaning today if even the word still was used today.  To read the Bible in the 1611 translation one would need a dictionary to translate what was really being said.  People still have continued to translate that version into the present language that shows the ‘sense’ of today’s readers.  Today’s version is titled:  “The New King James Version” being up-to-date the English used today.  (By-the-way there have been several translations between the 1611 edition and the current one.)

To read information about the “King James Version” of the Bible use the link below:  http://en.wikipedia.org/wiki/King_James_Version

For an example of seeing how various translations is used in study and explanation of Hebrew words/phrases.  Utilize the following excerpt from:  Osborn, N. D., & Hatton, H. A. (1999). A handbook on Exodus (pp. 436–443). New York: United Bible Societies.  Commonly identified as the USB Handbook. 

The USB Handbook gives one examples from various translations and then frequently states what today’s English might be to maintain the proper sense of the Bible’s words.  I hope you find it enlightening as I did while studying Exodus 18 for greater clarification.

FYI – Most of the translations that are sited in this excerpt is as follows: 

TEV – Today’s English Version or known as the GNT “Good News Bible”

(This Bible uses simple everyday language and vocabulary shared by everyone regardless of age or background. The “dynamic equivalence” in translation communicates the meaning and style of the original in a unique way. Also known as Today’s English Version.)

CEV – Contemporary English Version  (CEV) – Publisher: American Bible Society – Publication Date: 1995  
(The Contemporary English Version has been described as a “user-friendly” and a “mission-driven” translation that can be read aloud without stumbling, heard without misunderstanding, and listened to with enjoyment and appreciation, because the language is contemporary and the style is lucid and lyrical.)

NRSV – New Revised Standard Version – 1989 –
 (The New Revised Standard Version (NRSV), released in 1989, is an English translation of the Protestant Bible and the Apocrypha. The NRSV is updated revision of the Revised Standard Version, itself a revision of the American Standard Version. It maintains the traditions of the older versions with fresh new.)

TOT – Translator’s Old Testament

REB – Revised English Bible with Apocrypha

(The second half of the twentieth century produced many new versions of the Bible, One of the most notable pioneers was the NEB, distinctive in being both freshly translated from the ancient texts and officially commissioned by the majority of British churches.) 

TAN – Tanakh – New Jewish Bible  – by Jewish Publication Society

(The Tanakh is an entirely original translation of the Holy Scriptures (Old Testamant) into contemporary English, based on the Masoretic—the traditional Hebrew text. It is the culmination of three decades of collaboration by academic scholars and rabbis representing the three largest branches of organized Judaism in America.

They drew upon the latest findings in linguistics and archaeology as well as the work of early rabbinic and medieval commentators, grammarians, and philologians. The resulting text is a triumph of literary style and biblical scholarship, unsurpassed in accuracy and clarity.)

NIV – New International Version (publ. 2011)

(The NIV has become the best-selling English version of the Bible since the King James Version. The NIV follows the principle of “dynamic equivalence” to ensure crystal clear understandable English and is the most readable English Bible ever produced. This translation results from the work of more than 100 scholars from six English-speaking countries, working for more than ten years to produce one of the best-selling English Bibles. This 2011 version is the most up-to-date NIV translation yet.)

Following is the text in discussion from Exodus 18:13-23 found in ESV (English Standard Version)
Publ. Crossway: 2011

ESV: – (The English Standard Version™ is founded on the conviction that the words of the Bible are the very words of God. And because the words themselves—not just the thoughts or ideas—are inspired by God, each word must be translated with the greatest precision and accuracy. As Jesus Himself stressed, “Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matt. 4:4).

This passion for God’s Word is the driving force behind the translation of the ESV™ Bible. The English Standard Version™ does not try to “improve” on the original in light of today’s culture or by using trendy language. Instead, the utmost care has been taken to express God’s Word in English that most closely captures the meaning of the original, with understandability, beauty, and impact.)
Exodus 18:13-23(ESV)
¹³The next day Moses sat to judge the people, and the people stood around Moses from morning till evening. 
¹⁴When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this that you are doing for the people? Why do you sit alone, and all the people stand around you from morning till evening?” 
¹⁵And Moses said to his father-in-law, “Because the people come to me to inquire of God; 
¹⁶when they have a dispute, they come to me and I decide between one person and another, and I make them know the statutes of God and his laws.” 
¹⁷Moses’ father-in-law said to him, “What you are doing is not good. 
¹⁸You and the people with you will certainly wear yourselves out, for the thing is too heavy for you. You are not able to do it alone. 
¹⁹Now obey my voice; I will give you advice, and God be with you! You shall represent the people before God and bring their cases to God, 
²⁰and you shall warn them about the statutes and the laws, and make them know the way in which they must walk and what they must do. 
²¹Moreover, look for able men from all the people, men who fear God, who are trustworthy and hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties, and of tens. 
²²And let them judge the people at all times. Every great matter they shall bring to you, but any small matter they shall decide themselves. So it will be easier for you, and they will bear the burden with you. 
²³If you do this, God will direct you, you will be able to endure, and all this people also will go to their place in peace.”

Following is the quote from the HSB Handbook for the discussion on Exodus 18:13-23:

b. Jethro’s Advice (18:13–23)

This section has a parallel account in Deut 1:9–18, where Moses reminds the people of this event before they cross the Jordan River into the promised land. Surprisingly Jethro is not mentioned at all in that passage and is therefore given no credit for his helpful advice in this chapter. There are other differences as well as some similarities that the translator should note, but there should be no attempt to harmonize the two accounts.

Section Heading:18:12 tev has the heading “The Appointment of Judges” for verse 13–27, and this may also be expressed as “Moses appoints judges” or “Moses appoints people to decide disputes.” This Handbook’s heading, “Jethro’s advice,” covers only verses 13–23. Other ways to express this are “Jethro advises Moses” or “Jethro advises Moses to appoint judges.” Translators may choose between 18:12 tev’s longer section or the Handbook’s shorter one.

18:13

On the morrow, literally “From the following day,” means the day after the sacred meal in verse 12. Some translators may wish to connect this section more clearly with the preceding one, so one may say, for example, “The day after Jethro arrived.…” Moses sat does not mean that he simply sat down, but rather that he “took his seat” (reb) in an official position as a leader. 18:13 cev has “sat down at the place where he decided legal cases.…” 18:13 tev removes any reference to his sitting down, since that is not the most important thing. To judge the people means only that he was “settling disputes among the people” (18:13 tev). It does not refer to a present-day courtroom situation. In many cultures today this is similar to people coming to a chief to settle disputes among themselves.

And the people stoodsuggests that there were many who had to wait their turn. About Moses may mean “around him” (18:13 nrsv), or “before” him (Fox). reb says “he was surrounded.” (But see verse 14 and the comment there.) From morning till evening suggests the entire daytime. 18:13 tev says “he was kept busy from morning till night,” but it omits any reference to the people standing around. An alternative model, then, is the following: “the people kept him busy deciding disputes from morning till the sun went down.”

18:14

Whenis the conjunction waw in the Hebrew. Moses’ father-in-law may be changed to “his father-in-law” (18:14 niv), or simply “Jethro” for a more natural flow. Saw all that he was doing means that Jethro was observing “everything that Moses had to do” (18:14 tev). For the people refers to the Israelites in general. He said introduces the question that Jethro asked.

What is this that you are doing for the people, literally “What is this davar [deed, thing] you are doing,” is a rhetorical question, for Jethro knew what Moses was doing. njb changes it to “Why do you do this for the people?” Why do you sit alone does not mean “Why are you sitting alone” but “Why are you doing this all alone” (18:14 tev). tot has “Why are you the only one who sits as judge,” and 18:14 cev has “Why are you the only judge?”

And all the people stand about youmeans “while all the people stand around you” (18:14 nrsv). The word for stand, however, means to station oneself, as in 17:9. It is a different word from the one used in verse 13. Durham has “standing in line before you.” From morning till evening repeats the words of verse 13, 18:14 cev has “Why do you let these people crowd around you from morning till evening?”

18:15

And Moses said to his father-in-lawmay be reduced to “Moses answered” (18:15 tev). Because the people come to me is not a complete sentence in English, but the Hebrew word for Because sometimes simply marks the beginning of a direct quote. The implied meaning is brought out by 18:15 tev: “I must do this because the people come to me.” To inquire of God is a technical term meaning to ask ’elohim for an answer to a specific problem through a priest or prophet. Verse 16, however, suggests that Moses was simply settling disputes according to what he understood to be “God’s will” (18:15 tev). reb has “The people come to me to seek God’s guidance.” 18:15 cev has “Because they come here to find out what God wants them to do.”

18:16

Moses’ answer continues. When they have a dispute is literally “if [or, when] there is to them a davar [word, deed, or thing].” Most translations use the word “dispute” (see 18:16 tev), but nab has “a disagreement,” njb has “a problem,” and 18:16 cev has “their complaints.” They come to me, literally “he [or, it] comes to me,” may refer either to “the people” in verse 15, which in Hebrew is singular in form, or to the dispute. tan has “it comes before me,” meaning the dispute. 18:16 niv has “it is brought to me,” but in some languages this will have to be in the active voice; for example, “the people bring their complaints [or, disputes] to me.”

In many languages it will be difficult to talk about a “dispute” coming before someone. In such cases it will be better to follow tev’s model, “When two people have a dispute, they come to me.” This is based on a man and his neighbor later in the verse. And I decide means to settle a case or act as a judge, or even “make a decision.” Between a man and his neighbor, literally “between a man and between his companion,” may be rendered as “between one party and the other” (reb). If the idea of a dispute is followed, then 18:16 tev seems to be clear: “I decide which of them is right.”

And I make them knowis literally “I cause to be known”; them has been added. 18:16 niv has “[I] inform them,” and 18:16 tev has “I tell them.” The statutes of God and his decisions is literally “the statutes [chuqqah] of ’elohim and his decisions [torah].” These terms are discussed in the introduction to 20:22–26. They are quite close in meaning and have been translated in various ways: “the statutes and instructions of God” (18:16 nrsv), “the laws and teachings of God” (tan), “God’s decisions and regulations” (nab), and “God’s decrees and laws” (18:16 niv).

18:17

Moses’ father-in-law said to himis again repeating more than is necessary, so 18:17 tev simply has “Then Jethro said.” What you are doing is not good is literally “not good the davar [thing, deed] that you are doing.” Durham translates “It is not good, the procedure you are following.” The word for good has a broad meaning that needs to be narrowed by the context. So 18:17 tev has “You are not doing this right.” reb has “This is not the best way to do it,” tot has “You are not acting wisely,” and 18:17 cev has “That isn’t the best way to do it.”

18:18

You and the people with youis literally “both you and these people who [are] with you.” This refers to Moses and the people coming to him for advice. So 18:18 cev has “You and the people who come to you.” Will wear themselves out is emphatic, literally “withering, you [singular] will wither.” This form emphasizes the basic meaning of the verb, so 18:18 nrsv has “You will surely wear yourself out, both you and these people with you.”

For the thing is too heavy for youis literally “for heavy from you the davar [thing, deed].” Some translations have “task” for davar (reb, nab, tan), while others have “work” (niv, njb). You are not able to perform it alone is literally “you [singular] are not able to make it by yourself.” tan and others have “You cannot do it alone.” 18:18 tev combines the two clauses into one: “This is too much for you to do alone.” One may also say “You cannot judge all these cases alone.”

18:19

Listen now to my voiceis too literal, so 18:19 nrsv has improved it: “Now listen to me.” I will give you counsel is literally “I will advise you [singular].” 18:19 tev combines these two clauses into one: “Now let me give you some good advice.” And God be with you! in English is a wish or a blessing. 18:19 niv has “and may God be with you.” The Hebrew form, however, may also be understood as an assurance or promise, “and God will be with you” (18:19 tev), or it may express purpose, “that God may be with you” (nab). However, the idea of an assurance seems to be closer to what Jethro would intend. It is possible to reorder the clauses as follows: “If you follow my advice, God will be with you.”

You shall represent the people before Godis a command, “You [singular], you be for the people in front of God.” 18:19 nrsv has “You should represent the people before God,” and 18:19 niv has “You must be the people’s representative before God.” Since this is what Moses was already trying to do, 18:19 tev has “It is right for you to represent the people before God,” and tot has “You must continue to be the people’s representative before God.” It is also possible to say “You should be the one to speak to God for the people” (18:19 cev).

And bring their cases to Godis literally “and you will cause the disputes [davar is plural] to come unto God.” (see verse 16 and the comment.) The pronoun there is not in the Hebrew, but the context implies it. nab interprets davar here to mean “words” rather than cases or “disputes”: “bringing to him whatever they have to say.” This is possible, but the repeated use of this word suggests the meaning of “disputes” (see 18:19 tev).

An alternative translation model for this verse is:

•     If you follow my advice, God will be with you. You should be the person who speaks to God for the people, telling him what they are disputing [or, arguing] about.

18:20

And you shall teach themuses a word that means to warn, to “enlighten” (nab), or to “enjoin” (tan). One may also say “You must help them to know.” The statutes and the decisions uses the same words as verse 16, but here the idea that they are “God’s commands” (18:20 tev) is only implied. And make them know the way in which they must walk is literally “and you will cause them to know the way they will walk in it.” This is an expression that means “how they should behave” (tot), or “how they should live” (18:20 tev). In many languages the metaphor of “walking” will be appropriate; for example, “You must explain to them how they should walk their lives” (thcl). And what they must do is literally “and the work that they will make,” or “the doing that they will do.” 18:20 nrsv has “the things they are to do.”

18:21

Moreover chooseis literally “And you, you look carefully.” The “you” is singular and emphatic, as in verse 19, and the word for choose has the basic meaning of seeing or perceiving. (A different word is used in 17:9.) In this context the effect is that of observing people carefully so that the right man can be placed over the people. The idea of Moreover, or “But in addition” (18:21 tev), is drawn from the context. From all the people is omitted in 18:21 tev, but it means “from the people at large” (njb). Another way to express this is “You will also need to appoint [or, choose].”

Able menis literally “men of power,” or “men of ability.” It means “capable men” (18:21 tev) or “competent men.” This is the first of four qualifications listed in succession. Such as fear God is literally “fearers of God.” This is translated variously as “God-fearing men” (18:21 tev) or “men who have reverence for God” (Durham). It may also be expressed as “men who obey and serve God.” Fear here does not mean simply being afraid of God, but also having reverence toward God. Men who are trustworthy is literally “men of reliability.” It may also be expressed as “men whom people trust.” And who hate a bribe is literally “haters of [illegal] profit.” Other ways to render this clause are “who cannot be bribed” (18:21 tev), “men who are honest and will not accept bribes.” Fox has tried to preserve the form along with the meaning: “men of calibre, fearing God, men of truth, hating gain.” However, this pattern is not easily preserved in translation, and the meaning should have priority over the form. 18:21 tev places these qualifications at the end of the verse. 18:21 cev keeps them at the beginning, as in the Hebrew, and translates “You will need to appoint some competent leaders who respect God and are trustworthy and honest.”

And place such men over the peopleis literally “and you will place over them,” that is, over the people. The word for rulers can mean “chiefs” (tan), “officers” (18:21 nrsv), or “leaders.” The Hebrew repeats rulers of for each group of thousands, hundreds, fifties, and tens, but most translations simplify it as in 18:21 tev, “leaders of thousands, hundreds, fifties, and tens.”

18:22

And let them judge the people, literally “And they will judge the people,” is not necessarily a command, so tot has “They will settle the disputes,” and reb has “They can act as judges for the people.” At all times means: “on a permanent basis” (18:22 tev) or “on a continuing basis” (Durham).

Every great matteris literally “every great davar,” which means “every serious dispute” (tot) or “every important case” (18:22 nrsv). (See the comment on davar at verse 16.) They shall bring to you refers to the “able men” of verse 21. But any small matter is “every small [or trivial] davar.” They shall decide themselves is literally “they will judge themselves.”

So it will be easier for you, literally “and you cause to be light from upon you,” is really a command (in the imperative mood), so tan has “Make it easier for yourself.” But since this is fatherly advice, most translations soften the command as in 18:22 tev, “that will make it easier for you.” And they will bear the burden with you is literally “and they will lift with you.” 18:22 cev has a good model, “Having them to share the load will make your work easier.” A similar model is “If you let them help you, you won’t have to work so hard.”

18:23

If you do thisis really “If you do this davar” (see verse 16.). And God so commands you is literally “and God commands you.” The so is added to give the meaning that God (’elohim) is indeed commanding Moses to select judges. But other meanings are possible: reb “If you do this, then God will direct you”; njb “If you do this—and may God so command you—”; mft “If you do this, supposing that God so orders you”; Fox “If you do [this in] this matter when God commands you [further].” The meaning followed by 18:23 rsv, 18:23 tev, 18:23 nrsv, and others represents the majority opinion and should be followed in translation. Another way to express this is “God commands this, so if you do it …” or “This is the way God wants you to do it. If you follow his command, you will.…”

Then you will be able to endureis literally “and you will be able to take your stand.” The verb is the same as in verse 13, but the context here suggests “you will be able to stand the strain” (niv, nab, njb) or, as 18:23 tev renders it, “you will not wear yourself out.”

And all this peoplereflects the singular form of people, but 18:23 nrsv has improved the English: “and all these people” (see also 18:23 tev). Also is in the Hebrew, giving the meaning of “not only you, but also these people.” 18:23 tev, 18:23 nrsv, and others omit also as unnecessary. Will go to their place in peace means that “they will go home satisfied” (nab, njb). Peace (shalom), however, often carries the meaning of harmony and well-being within the community, so neb has “will here and now regain peace and harmony.” reb has even over-extended the meaning of their place to the promised land: “this whole people will arrive at its destination in harmony.” The safest interpretation is 18:23 tev’s, “all these people can go home with their disputes settled.” However, if translators want to keep the idea of shalom or “well-being,” one may translate “all these people can go home with peaceful hearts, because their disputes have been settled.” In languages that do not use the passive voice, one may say “… because the others have helped you to settle their disputes.”^[1]