My translation assignment for this week was Matthew 5.1-12, the Beatitudes. Here's a link to the NASB and ESV if you'd like to compare. The more I'm learning about translation, the more interesting it becomes to read the main English translations of scripture to see how and why they translated the text the way they did. I'm still a beginner at translating Greek, but I think I'm getting better.
And having beheld the crowd, he went up into the mountain, and having sat down, his disciples came to him. And having opened his mouth, he taught them, saying, "Blessed are the poor in spirit, because the kingdom of heaven is theirs. Blessed are the ones who are mourning, because they will be encouraged. Blessed are the meek, because they will inherit the earth. Blessed are the ones who are hungering and thirsting for righteousness, because they will be fed. Blessed are the ones who are merciful, because they will be having mercy. Blessed are the clean in heart, because God will appear to them. Blessed are the peacemakers, because they will be called sons of God. Blessed are the ones having been persecuted on account of righteousness, because the kingdom of heaven is of them. You are blessed when they may reproach and persecute you and say all evil against you, having been liars because of me. Rejoice and be glad, because your wage is great in the kingdom of heaven. For thus they persecuted the prophets before you."
Showing posts with label Greek. Show all posts
Showing posts with label Greek. Show all posts
Thursday, May 26, 2011
Thursday, May 19, 2011
Interesting
We translated Matthew 18 for Greek class tonight, and an issue arose that I was previously unaware of. In Matthew 18 Peter asks Jesus how many times he is to forgive his brother. Peter seems to suggest that forgiving his brother, 7 times at the most, would be adequate. Jesus responds by saying in verse 22: "I do not say to you seven times, but seventy times seven." (ESV)
The most common interpretation of this verse is that Christians are to forgive those who wrong them 490 times before they hold a brother's offense against them. The point that Jesus is making is that Christians are to forgive their brothers always. He uses a big number to communicate the fact that forgiveness is supposed to be the standard, not holding a grudge or taking revenge. Jesus was most definitely not saying that Christians should have a checklist and count the number of times that Christians forgive their brothers and sisters until they've reached 490. He's being overly dramatic. Because if you're counting the number of times you've forgiven someone, you haven't really forgiven.
The trick is that, in Greek, there is no way of expressing multiplication. The Greek in verse 22 literally reads "hebdomékontakis hepta." The first word means "seventy times" and the second word means "seven." In all other places where numbers are communicated in New Testament Greek, numbers in multiples of ten are communicated by saying "seventy and seven," which seems to be the case here. So the translation, "seventy times seven" (as in multiplication) is most likely not accurate. Rather, Jesus probably meant "seventy and (plus) seven" giving us a total of 77 times that a Christian should forgive his brothers.
Here's how some modern translations render the verse:
NIV: Jesus answered, “I tell you, not seven times, but seventy-seven times.
NASB: Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.
ESV: Jesus said to him, "I do not say to you seven times, but seventy times seven.
KJV: Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
TNIV: Jesus answered, “I tell you, not seven times, but seventy-seven times.
77 is a lot less than 490, but Jesus' point is the same: how many times should I forgive my brother? Answer: a lot of times. In fact, don't stop. Always forgive.
The most common interpretation of this verse is that Christians are to forgive those who wrong them 490 times before they hold a brother's offense against them. The point that Jesus is making is that Christians are to forgive their brothers always. He uses a big number to communicate the fact that forgiveness is supposed to be the standard, not holding a grudge or taking revenge. Jesus was most definitely not saying that Christians should have a checklist and count the number of times that Christians forgive their brothers and sisters until they've reached 490. He's being overly dramatic. Because if you're counting the number of times you've forgiven someone, you haven't really forgiven.
The trick is that, in Greek, there is no way of expressing multiplication. The Greek in verse 22 literally reads "hebdomékontakis hepta." The first word means "seventy times" and the second word means "seven." In all other places where numbers are communicated in New Testament Greek, numbers in multiples of ten are communicated by saying "seventy and seven," which seems to be the case here. So the translation, "seventy times seven" (as in multiplication) is most likely not accurate. Rather, Jesus probably meant "seventy and (plus) seven" giving us a total of 77 times that a Christian should forgive his brothers.
Here's how some modern translations render the verse:
NIV: Jesus answered, “I tell you, not seven times, but seventy-seven times.
NASB: Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.
ESV: Jesus said to him, "I do not say to you seven times, but seventy times seven.
KJV: Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
TNIV: Jesus answered, “I tell you, not seven times, but seventy-seven times.
77 is a lot less than 490, but Jesus' point is the same: how many times should I forgive my brother? Answer: a lot of times. In fact, don't stop. Always forgive.
Monday, March 21, 2011
John 2 (JSV - Joel Standard Version)
Another translation attempt. Check here, here, and here for info on my translation procedures.
JOHN 2
And on the third day a wedding came to be in Cana of Galilee, and the mother of Jesus was there. But Jesus and the disciples of him were invited to the wedding. And lacking wine, the mother of Jesus said to him, “Wine, they do not have.”
And Jesus said to her, “What with me and you, woman? Not yet is here, the hour of me.”
The mother of him said to the servants, “Anything which he may say to you, you do.”
But there were there stone water pots from the purification of the Jews, containing each two or three gallons. Jesus said to them, “Fill the water pots of water,” and they filled them to the brim.
And he said to them, “Now draw out and carry to the headwaiter.”
So they carried. But when he tasted – the headwaiter – the water to wine it became, and he had not known from where it is, but the servants had known, the ones having drawn the water.
The headwaiter called the bridegroom and he said to him, “Every man, first the good wine he sets out, and when they drank much, the poorer. You have kept the good wine until now.”
This he did, the beginning of the signs of Jesus, in Cana of Galilee, and he manifested the glory of him, and they believed in him, the disciples of him.
After this he went down into Capernaum, he and the mother of him and the brothers and the disciples of him, and there they remained not many days.
And near was the Passover of the Jews, and Jesus went up into Jerusalem.
And he found in the temple those selling oxen and sheep and doves and those changing money seated, and having made a scourge from cords, he drove all out from the temple, and the sheep and the oxen and the money changers. He poured out the coins, and the tables he overturned, and to those selling doves, he said, “Take these things from here, do not make the house of the Father of me a house of merchandise.”
They remembered – the disciples of him – that it is written, “The zeal of the house of you will be consuming me.”
Then the Jews answered and said to him, “What sign do you show to us that these things to do?”
Jesus answered and said to them, “Destroy this temple, and in three days I will raise it.”
Then the Jews said, “Forty and six years it was being built, this temple, and you in three days will raise it?”
But that he said about the temple of the body of him.
When, therefore, he was raised from the dead, they remembered – the disciples of him – that this he said, and they believed the scripture and the word which Jesus said.
But when he was in Jerusalem in the Passover feast, many believed in the name of him, seeing the miracles which he did. But Jesus, on His part, was not entrusting Himself to them, for He knew all men, and because he did not have a need that anyone may testify about man, for he knew what was in man.
JOHN 2
And on the third day a wedding came to be in Cana of Galilee, and the mother of Jesus was there. But Jesus and the disciples of him were invited to the wedding. And lacking wine, the mother of Jesus said to him, “Wine, they do not have.”
And Jesus said to her, “What with me and you, woman? Not yet is here, the hour of me.”
The mother of him said to the servants, “Anything which he may say to you, you do.”
But there were there stone water pots from the purification of the Jews, containing each two or three gallons. Jesus said to them, “Fill the water pots of water,” and they filled them to the brim.
And he said to them, “Now draw out and carry to the headwaiter.”
So they carried. But when he tasted – the headwaiter – the water to wine it became, and he had not known from where it is, but the servants had known, the ones having drawn the water.
The headwaiter called the bridegroom and he said to him, “Every man, first the good wine he sets out, and when they drank much, the poorer. You have kept the good wine until now.”
This he did, the beginning of the signs of Jesus, in Cana of Galilee, and he manifested the glory of him, and they believed in him, the disciples of him.
After this he went down into Capernaum, he and the mother of him and the brothers and the disciples of him, and there they remained not many days.
And near was the Passover of the Jews, and Jesus went up into Jerusalem.
And he found in the temple those selling oxen and sheep and doves and those changing money seated, and having made a scourge from cords, he drove all out from the temple, and the sheep and the oxen and the money changers. He poured out the coins, and the tables he overturned, and to those selling doves, he said, “Take these things from here, do not make the house of the Father of me a house of merchandise.”
They remembered – the disciples of him – that it is written, “The zeal of the house of you will be consuming me.”
Then the Jews answered and said to him, “What sign do you show to us that these things to do?”
Jesus answered and said to them, “Destroy this temple, and in three days I will raise it.”
Then the Jews said, “Forty and six years it was being built, this temple, and you in three days will raise it?”
But that he said about the temple of the body of him.
When, therefore, he was raised from the dead, they remembered – the disciples of him – that this he said, and they believed the scripture and the word which Jesus said.
But when he was in Jerusalem in the Passover feast, many believed in the name of him, seeing the miracles which he did. But Jesus, on His part, was not entrusting Himself to them, for He knew all men, and because he did not have a need that anyone may testify about man, for he knew what was in man.
Thursday, February 17, 2011
Creepy
My Greek prof used the following example as a way to open up our class tonight. He started by telling us about the death of Jim Morrison. Morrison moved to Paris, France in March of 1971 and died not too long after of a supposed drug overdose. The overdose was never confirmed by French medical authorities, so there has been some controversy surrounding the exact details of Morrison's death.
What does Jim Morrison have to do with Greek?
Morrison was buried in a borrowed grave (literally - it was leased for 30 years, which begs the question, what did they do after the 30 years was up? Re-up the lease on the plot or move the body?). At the time of his burial his grave had no marker, but the French government placed a "shield" around it which identified it as his final resting place. The shield was soon stolen, however. A bust of Morrison was crafted and placed at his grave in 1981 to mark the 10 year anniversary of his death, but that was defaced and eventually stolen as well. At some point in the 90's, Morrison's father made a flat stone to mark his son's grave, seen here:
As you can see, the marker bears Morrison's full name, the date of his birth and death, and a Greek inscription, transliterated as: "Kata ton daimona autou." After a little research about how this inscription came to be, I learned that his father had it put on the marker, and that he believes it to say "According to his own destiny," or as it is very loosely interpreted, "True to his own spirit."
I don't know who told Morrison's father that the inscription means "According to his own destiny," but that is certainly not what it says in Koine Greek, the type of Greek that the New Testament is written in. In New Testament Greek, the inscription literally reads, "According to the demon of him," or "According to his demon."
Admittedly, there are more types of Greek than just Koine Greek, so maybe "daimona" means something else, like "destiny," in some other form of Greek. But if you were to come across "daimona" (from "daimonion") in the New Testament (or in any other document written in Koine), it would mean one thing, and one thing only: demon.
It's kind of creepy to think about: the man's name, followed by the years of his life, and then the statement that it (his life) was "according to his demon."
What does Jim Morrison have to do with Greek?
Morrison was buried in a borrowed grave (literally - it was leased for 30 years, which begs the question, what did they do after the 30 years was up? Re-up the lease on the plot or move the body?). At the time of his burial his grave had no marker, but the French government placed a "shield" around it which identified it as his final resting place. The shield was soon stolen, however. A bust of Morrison was crafted and placed at his grave in 1981 to mark the 10 year anniversary of his death, but that was defaced and eventually stolen as well. At some point in the 90's, Morrison's father made a flat stone to mark his son's grave, seen here:
As you can see, the marker bears Morrison's full name, the date of his birth and death, and a Greek inscription, transliterated as: "Kata ton daimona autou." After a little research about how this inscription came to be, I learned that his father had it put on the marker, and that he believes it to say "According to his own destiny," or as it is very loosely interpreted, "True to his own spirit."
I don't know who told Morrison's father that the inscription means "According to his own destiny," but that is certainly not what it says in Koine Greek, the type of Greek that the New Testament is written in. In New Testament Greek, the inscription literally reads, "According to the demon of him," or "According to his demon."
Admittedly, there are more types of Greek than just Koine Greek, so maybe "daimona" means something else, like "destiny," in some other form of Greek. But if you were to come across "daimona" (from "daimonion") in the New Testament (or in any other document written in Koine), it would mean one thing, and one thing only: demon.
It's kind of creepy to think about: the man's name, followed by the years of his life, and then the statement that it (his life) was "according to his demon."
Monday, January 24, 2011
John 1 (JSV - Joel Standard Version)
OK, here's John 1 in my Greek translation process. See this post and this post for info on the translation processes. I had previously posted John 14 and 15. Why do those before John 1? Because my teacher assigned me those chapters first. So I figured I'd now start at the beginning of the book. As before, sentences that I am not sure of regarding my own translation I have linked to the NASB rendering. Enjoy.
JOHN 1
In the beginning was the word, and the word was with God, and God was the word. He was in the beginning with God. All things through him became, and apart from him became nothing. That which became in him was life, and the life was the light of mankind. And the light in the darkness brought forth, and the darkness did not lay hold.
A man came from God. The name of him was John. This man came in, testifying, in order to be a witness about the light, in order that all believe on account of him. He was not that light, but in order that he might be a witness about the light. That light was the truth, which gave light to all men, came into the world. In the world, he was, and the world through him was made, and the world did not know him. Into his own he came, and his own did not receive him. But as many as took him, he gave them authority to become children of God, those believing in the name of him, who not from blood, not from the will of flesh, not from the will of a man were born, but born from God.
And the word became flesh and lived among us, and we beheld the glory of him, glory as of begotten from the Father, filled with grace and truth.
John bore witness about him and cried out and said, “This is he of whom is said, ‘After me, coming one is greater than me; he became earlier than me.” But because the filling of him we have all partaken, and grace against grace, because the law, through Moses, was given, the grace and the truth through Jesus Christ became. No one has ever seen God, the begotten God, which is in the bosom of the father, that he has explained.
And this is the testimony of John, when sent to him – the Jews from Jerusalem – priests and Levites in order to question him, “Who are you?”
And he agreed and did not deny, and agreed that “I am not the Christ.”
And they questioned him, “Who, therefore? You are Elijah?”
And he said, “I am not.”
“You are the prophet?”
And he answered, “No.”
Therefore they said to him, “Who are [you]? In order that an answer we can give the ones who sent us. What do you say about yourself?”
He said, “I, a voice, crying out in the wilderness, ‘Make straight the road of the Lord, even as he said – Isaiah the prophet.’”
And they were sent from the Pharisees. And they questioned him and said to him, “Why, therefore, are you baptizing if you are not the Christ, nor Elijah, nor the Prophet?”
John answered them, saying, “I baptize in water. In the midst of you is standing one you do not know. Behind me is coming one which not I am weighing, in order that loose of him the sandal unbound. These things, in Bethany became, beyond the Jordan where John was baptizing.
The next day he saw Jesus coming to him, and he said, “Behold the Lamb of God, the one who takes up the sins of the world. This is he in behalf of whom I said, “Behind me is coming a man who in front of me became, because before me he was. And I did not recognize him, but in order that he be made manifest to Israel through this coming, I, in water, am baptizing.
And John bore witness, saying that, “I have seen the Spirit come down as a dove from heaven, and abide on him, and I did not recognize him, but the one who sent me to baptize in water, that one to me said, “Upon he whom you see the Spirit come down and abide upon him, this is one who baptizes in the Holy Spirit. As you see, and bear witness that this is the Son of God.”
On the next day again, John was standing and with two disciples of him, and he looked to Jesus as he was walking. He said, “Behold the Lamb of God.” And they heard, the two disciples of him, what was said, and they followed Jesus.
But Jesus turned and looked upon them following, and he said to them, “Who are you seeking?”
They said to him, “Rabbi (which is to say, teacher), where are you abiding?”
He said to them, “Come and see.”
They came, therefore, and saw where he was abiding, and beside him they abided that day. It was the tenth hour.
Andrew was the brother of Simon Peter – one of the two who heard from John – and followed him. He found this one earlier than his brother Simon, and he said to him, “We have found the Messiah (that is, which means, Christ). He took him to Jesus. Jesus looked to him, and he said, “You are Simon, the son of John. You will be called Cephas” (which is translated, Peter).
The next day he desired to go out into Galilee, and he came upon Philip. And Jesus said to him, “Follow me.”
But Philip was from Bethsaida, from the city of Andrew and of Peter. Philip came upon Nathanael and he said to him, “He whom Moses wrote in the law and the prophets we find, Jesus, son of Joseph from Nazareth.”
And Nathanael said to him, “Is anything good able to come from Nazareth?”
Philip said to him, “Come and see.”
Jesus saw Nathanael coming to him and said about him, “Behold, a true Israelite in whom deceit, there is none.”
Nathanael said to him, “From where do you know me?”
Jesus answered and said to him, “Before Philip called you, you were by the fig tree. I saw you.”
Nathanael said to him, “Rabbi, you are the Son of God. You are the king of Israel.”
Jesus answered and said to him, “Because I said that I saw you under the fig tree, you believe? Greater than this you will see.”
And he said to him, “Truly, truly I say to you, you will see the sky open and the angels of God go up and come down upon the Son of Man.”
JOHN 1
In the beginning was the word, and the word was with God, and God was the word. He was in the beginning with God. All things through him became, and apart from him became nothing. That which became in him was life, and the life was the light of mankind. And the light in the darkness brought forth, and the darkness did not lay hold.
A man came from God. The name of him was John. This man came in, testifying, in order to be a witness about the light, in order that all believe on account of him. He was not that light, but in order that he might be a witness about the light. That light was the truth, which gave light to all men, came into the world. In the world, he was, and the world through him was made, and the world did not know him. Into his own he came, and his own did not receive him. But as many as took him, he gave them authority to become children of God, those believing in the name of him, who not from blood, not from the will of flesh, not from the will of a man were born, but born from God.
And the word became flesh and lived among us, and we beheld the glory of him, glory as of begotten from the Father, filled with grace and truth.
John bore witness about him and cried out and said, “This is he of whom is said, ‘After me, coming one is greater than me; he became earlier than me.” But because the filling of him we have all partaken, and grace against grace, because the law, through Moses, was given, the grace and the truth through Jesus Christ became. No one has ever seen God, the begotten God, which is in the bosom of the father, that he has explained.
And this is the testimony of John, when sent to him – the Jews from Jerusalem – priests and Levites in order to question him, “Who are you?”
And he agreed and did not deny, and agreed that “I am not the Christ.”
And they questioned him, “Who, therefore? You are Elijah?”
And he said, “I am not.”
“You are the prophet?”
And he answered, “No.”
Therefore they said to him, “Who are [you]? In order that an answer we can give the ones who sent us. What do you say about yourself?”
He said, “I, a voice, crying out in the wilderness, ‘Make straight the road of the Lord, even as he said – Isaiah the prophet.’”
And they were sent from the Pharisees. And they questioned him and said to him, “Why, therefore, are you baptizing if you are not the Christ, nor Elijah, nor the Prophet?”
John answered them, saying, “I baptize in water. In the midst of you is standing one you do not know. Behind me is coming one which not I am weighing, in order that loose of him the sandal unbound. These things, in Bethany became, beyond the Jordan where John was baptizing.
The next day he saw Jesus coming to him, and he said, “Behold the Lamb of God, the one who takes up the sins of the world. This is he in behalf of whom I said, “Behind me is coming a man who in front of me became, because before me he was. And I did not recognize him, but in order that he be made manifest to Israel through this coming, I, in water, am baptizing.
And John bore witness, saying that, “I have seen the Spirit come down as a dove from heaven, and abide on him, and I did not recognize him, but the one who sent me to baptize in water, that one to me said, “Upon he whom you see the Spirit come down and abide upon him, this is one who baptizes in the Holy Spirit. As you see, and bear witness that this is the Son of God.”
On the next day again, John was standing and with two disciples of him, and he looked to Jesus as he was walking. He said, “Behold the Lamb of God.” And they heard, the two disciples of him, what was said, and they followed Jesus.
But Jesus turned and looked upon them following, and he said to them, “Who are you seeking?”
They said to him, “Rabbi (which is to say, teacher), where are you abiding?”
He said to them, “Come and see.”
They came, therefore, and saw where he was abiding, and beside him they abided that day. It was the tenth hour.
Andrew was the brother of Simon Peter – one of the two who heard from John – and followed him. He found this one earlier than his brother Simon, and he said to him, “We have found the Messiah (that is, which means, Christ). He took him to Jesus. Jesus looked to him, and he said, “You are Simon, the son of John. You will be called Cephas” (which is translated, Peter).
The next day he desired to go out into Galilee, and he came upon Philip. And Jesus said to him, “Follow me.”
But Philip was from Bethsaida, from the city of Andrew and of Peter. Philip came upon Nathanael and he said to him, “He whom Moses wrote in the law and the prophets we find, Jesus, son of Joseph from Nazareth.”
And Nathanael said to him, “Is anything good able to come from Nazareth?”
Philip said to him, “Come and see.”
Jesus saw Nathanael coming to him and said about him, “Behold, a true Israelite in whom deceit, there is none.”
Nathanael said to him, “From where do you know me?”
Jesus answered and said to him, “Before Philip called you, you were by the fig tree. I saw you.”
Nathanael said to him, “Rabbi, you are the Son of God. You are the king of Israel.”
Jesus answered and said to him, “Because I said that I saw you under the fig tree, you believe? Greater than this you will see.”
And he said to him, “Truly, truly I say to you, you will see the sky open and the angels of God go up and come down upon the Son of Man.”
Monday, January 3, 2011
John 15 (JSV - Joel Standard Version)
Here's another installment in my Greek translation adventures. One interesting thing about translating is that the translator gets to decide where to put the periods and paragraph breaks. This is true with my translation as well. The translator tries to follow the flow of the author's thought and then translate it accordingly.
Also, I tried something a bit different this time. I've linked sentences or phrases where I was unsure of a good translation to the NASB rendering of the verse or sentence. I didn't use an English translation as a guide at all on this chapter, so some sections are undoubtedly a little rough (hopefully not heretical!).
One final comment: my classmates and I have joked about how a literal translation makes it sound as if Yoda from Star Wars was doing the talking. While this is kind of funny, I actually find it to be helpful in my translation process. The order in which words are placed in a sentence does not matter in the Greek language (at least to some extent), so a literal English translation usually sounds like Yoda (see this post for more on the Yoda-speak).
JOHN 15
“I myself am the true vine and the Father of me is the vinedresser. Every branch in me not bearing fruit, he removes it, and every fruit that is bearing, he prunes it in order that more fruit it may bear. Already clean, you are, through the word which I have spoken to you. You abide in me and I in you. Even as the branch is not able to bear fruit of itself when it does not dwell in the vine, so neither you, when not in me you are dwelling. I myself am the vine, you are the branches. The one who dwells in me and I in him, this one bears much fruit, since apart from me you are not able to do anything. If anyone does not abide in me he is cast outside, as the branch is withered and they are gathered and in the fire are thrown and are burned. If you dwell in me and the words of me in you abide, whatever you want, you will ask, and it will be done to you. In this is glorified the Father of me, in order that fruit – much you will bear – and you will become my disciples. As you loved the Father of me, and I you loved, abide in the love of me. If the commandments of me you are keeping, you will abide in the love of me, as I the Father’s commandments have kept and I abide in him in his love.
“These things I spoke to you in order that joy in you is, and the joy of you may be full. This is my commandment, that you love one another, even as I loved you. Greater than this love no one has, that someone, the life of him he lay down in behalf of the friends of him. You are the friends of me if you do that which I command you to. No longer I say you are servants, since the servant does not know what he is doing – the master. But you I have called friends, because all things which I heard about the Father of me I made known to you.
“You did not choose me, but I chose you and I appointed you in order that you should go and bear fruit, and the fruit of you may remain, that anything you may ask the Father in the name of me he may give to you. These things I am commanding to you, in order that you love one another.
“If the world is hating you, you know that me first of you it has hated. If out of the world you were, the world would love its own, but since out of the world you are not, I chose you from the world. On account of this the world hates you.
“Remember the word that I myself said to you: a servant is not greater than the master of him. If me they persecuted, also you they will persecute. If the word of me they kept, also yours they will keep. But all these things they will do to you on account of the name of me, because they do not know the one who sent me. If not I came and spoke to them, sin not they have. But now an excuse not they have about the sins of them. The one who hates me, also the Father of me he hates. If the works not I did in them which no one else has done, sin not they have. But now they have seen and have hated both me and the Father of me. But in order that the word may be fulfilled in the law of them that is written that they have hated me without cause.
“When comes the helper whom I will send to you from the Father, the Spirit of truth from the Father proceeds. That one will testify about me. And you also testify, because from the beginning with me you are.”
Also, I tried something a bit different this time. I've linked sentences or phrases where I was unsure of a good translation to the NASB rendering of the verse or sentence. I didn't use an English translation as a guide at all on this chapter, so some sections are undoubtedly a little rough (hopefully not heretical!).
One final comment: my classmates and I have joked about how a literal translation makes it sound as if Yoda from Star Wars was doing the talking. While this is kind of funny, I actually find it to be helpful in my translation process. The order in which words are placed in a sentence does not matter in the Greek language (at least to some extent), so a literal English translation usually sounds like Yoda (see this post for more on the Yoda-speak).
JOHN 15
“I myself am the true vine and the Father of me is the vinedresser. Every branch in me not bearing fruit, he removes it, and every fruit that is bearing, he prunes it in order that more fruit it may bear. Already clean, you are, through the word which I have spoken to you. You abide in me and I in you. Even as the branch is not able to bear fruit of itself when it does not dwell in the vine, so neither you, when not in me you are dwelling. I myself am the vine, you are the branches. The one who dwells in me and I in him, this one bears much fruit, since apart from me you are not able to do anything. If anyone does not abide in me he is cast outside, as the branch is withered and they are gathered and in the fire are thrown and are burned. If you dwell in me and the words of me in you abide, whatever you want, you will ask, and it will be done to you. In this is glorified the Father of me, in order that fruit – much you will bear – and you will become my disciples. As you loved the Father of me, and I you loved, abide in the love of me. If the commandments of me you are keeping, you will abide in the love of me, as I the Father’s commandments have kept and I abide in him in his love.
“These things I spoke to you in order that joy in you is, and the joy of you may be full. This is my commandment, that you love one another, even as I loved you. Greater than this love no one has, that someone, the life of him he lay down in behalf of the friends of him. You are the friends of me if you do that which I command you to. No longer I say you are servants, since the servant does not know what he is doing – the master. But you I have called friends, because all things which I heard about the Father of me I made known to you.
“You did not choose me, but I chose you and I appointed you in order that you should go and bear fruit, and the fruit of you may remain, that anything you may ask the Father in the name of me he may give to you. These things I am commanding to you, in order that you love one another.
“If the world is hating you, you know that me first of you it has hated. If out of the world you were, the world would love its own, but since out of the world you are not, I chose you from the world. On account of this the world hates you.
“Remember the word that I myself said to you: a servant is not greater than the master of him. If me they persecuted, also you they will persecute. If the word of me they kept, also yours they will keep. But all these things they will do to you on account of the name of me, because they do not know the one who sent me. If not I came and spoke to them, sin not they have. But now an excuse not they have about the sins of them. The one who hates me, also the Father of me he hates. If the works not I did in them which no one else has done, sin not they have. But now they have seen and have hated both me and the Father of me. But in order that the word may be fulfilled in the law of them that is written that they have hated me without cause.
“When comes the helper whom I will send to you from the Father, the Spirit of truth from the Father proceeds. That one will testify about me. And you also testify, because from the beginning with me you are.”
Monday, December 27, 2010
John 14 (JSV - Joel Standard Version)
Back in 2005 I took undergraduate level Greek for my ministry degree. Now that I'm in seminary (and since I didn't keep up with my Greek studies after my first go), I'm taking Greek again. I've finished the first class, and I begin the second phase of my Greek studies on January 11. The first class ended on December 9, so my professor assigned us to read John 14-17 in Greek during the Christmas break. Before this, I had been working on translating the gospel of John from the beginning. I've already completed chapter 1 and had made a significant way through chapter 2 by the time break started. I've been translating chapter 14 during the break, and I finished it today. The translation is below.
Before you read my translation, however, know this: I'm still a relative beginner at the Greek language. My translation is choppy (partially because I want it choppy - I want to get the nitty-gritty translation; a formalized rendering would come later and with more study). There will be places where the translation reads like, "In the name of me" or "in the heart of you," or something similar. This is partly because that's the way the Greek language works. Again, in modern translations, translators will change "In the name of me," to the easier to read, "In my name," for the sake of the reader. I have not done this. My translation is pretty bare-bones.
Also, there are some parts of the Greek text that really confuse me, and I wasn't 100% sure how to translate what I read in the Greek. For these instances, I just went with whatever the NASB had, and worked my best guess to align with the NASB, although I tried not to do this as much as possible. You may want to compare the NASB and my own translation. Additionally, there are still many Greek words and tenses that I am not familiar with, so I got help from this really cool site. Any words, phrases, or sentences that I wasn't sure of a good translation are in italics. Enjoy.
JOHN 14
“Do not let the hearts of you be troubled. You believe in God and in me you believe. In the house of the Father of me are many mansions. But if not, I told you that I am going to prepare a place for you? And if I go and I prepare a place for you, again I am coming and I will take you all to myself, in order that where I am, I and you may be. And where I myself am going, you know the way.”
Thomas says to him, “Lord, we do not know where you are going. How do we know the way?”
Jesus says to him, “I myself am the way, and the truth, and the life. No one is coming to the Father if not through me. If you had known me, and the Father of me, …you know him and have seen.”
Philip said to him, “Lord, show us the Father, and it is enough for us.”
Jesus said to him, “So long a time with you I am and you are not knowing me, Philip? The one seeing me is seeing the Father. How are you saying, 'show us the Father?' You are not believing that I in the Father, and the Father is in me? The words which I myself am saying to you of myself…but the Father in me who dwells is doing the works of him. Believe me, that I am in the Father and the Father in me. But if not, on account of the works, believe. Truly, truly, I say to you, the one who believes in my works which I do, he will also do, and greater than these he will do, because I to the Father am going. And anything which you ask in the name of me, this I will do, in order that the Father may be glorified in the Son. If anything you may ask me in the name of me, this I will do.
“If you are loving me, the commandments of me you will watch over. And I will ask the Father, and another helper he will give you, in order that he is with you for eternity, the Spirit of truth, which the world is not able to receive, because it does not see him, neither does it know him. You know him because with you he dwells and in you he is. I will not leave you orphans, I am coming to you. Yet a while and the world will see me no more, but you see me, because I live and you will live. In that day you will know that I in the Father of me, and you in me, and I in you. He who has the commandments of me and who keeps these, is he who loves me. But he who loves me will be loved by the Father of me, and I will love him and will manifest to him myself.”
Judas, not Iscariot, says to him, “Lord what has happened that to us you are going to manifest yourself and not to the world?”
Jesus answered and said to him, “If anyone loves me, the word of me he will guard, and the Father of me will love him and to him we will come, with him an abode we will make. The one not loving me, the words of me he is not keeping, and the word which you are hearing is not mine but the Father who sent me.
“I have spoken this to you, remaining beside you, but the helper, the Holy Spirit, which the Father will send in the name of me, he will teach you things and he will remind you all which I said to you.
“Peace I am leaving with you; the peace of me I give to you. Not as the world is giving do I give to you. Do not let the heart of you be troubled, nor let it be cowardly. You heard that I said to you: ‘I go and I am coming to you.’ If you loved me you rejoiced because I go to the Father, because the Father is greater than me. And now I have told you before it is to happen, in order that when it happens will you believe. No longer will I speak much with you, for he is coming, the ruler of the world. And he has nothing in me, but in order that the world may know that I love the Father, and even as the Father commanded me, this I do. Rise up and let us go from here.”
Before you read my translation, however, know this: I'm still a relative beginner at the Greek language. My translation is choppy (partially because I want it choppy - I want to get the nitty-gritty translation; a formalized rendering would come later and with more study). There will be places where the translation reads like, "In the name of me" or "in the heart of you," or something similar. This is partly because that's the way the Greek language works. Again, in modern translations, translators will change "In the name of me," to the easier to read, "In my name," for the sake of the reader. I have not done this. My translation is pretty bare-bones.
Also, there are some parts of the Greek text that really confuse me, and I wasn't 100% sure how to translate what I read in the Greek. For these instances, I just went with whatever the NASB had, and worked my best guess to align with the NASB, although I tried not to do this as much as possible. You may want to compare the NASB and my own translation. Additionally, there are still many Greek words and tenses that I am not familiar with, so I got help from this really cool site. Any words, phrases, or sentences that I wasn't sure of a good translation are in italics. Enjoy.
JOHN 14
“Do not let the hearts of you be troubled. You believe in God and in me you believe. In the house of the Father of me are many mansions. But if not, I told you that I am going to prepare a place for you? And if I go and I prepare a place for you, again I am coming and I will take you all to myself, in order that where I am, I and you may be. And where I myself am going, you know the way.”
Thomas says to him, “Lord, we do not know where you are going. How do we know the way?”
Jesus says to him, “I myself am the way, and the truth, and the life. No one is coming to the Father if not through me. If you had known me, and the Father of me, …you know him and have seen.”
Philip said to him, “Lord, show us the Father, and it is enough for us.”
Jesus said to him, “So long a time with you I am and you are not knowing me, Philip? The one seeing me is seeing the Father. How are you saying, 'show us the Father?' You are not believing that I in the Father, and the Father is in me? The words which I myself am saying to you of myself…but the Father in me who dwells is doing the works of him. Believe me, that I am in the Father and the Father in me. But if not, on account of the works, believe. Truly, truly, I say to you, the one who believes in my works which I do, he will also do, and greater than these he will do, because I to the Father am going. And anything which you ask in the name of me, this I will do, in order that the Father may be glorified in the Son. If anything you may ask me in the name of me, this I will do.
“If you are loving me, the commandments of me you will watch over. And I will ask the Father, and another helper he will give you, in order that he is with you for eternity, the Spirit of truth, which the world is not able to receive, because it does not see him, neither does it know him. You know him because with you he dwells and in you he is. I will not leave you orphans, I am coming to you. Yet a while and the world will see me no more, but you see me, because I live and you will live. In that day you will know that I in the Father of me, and you in me, and I in you. He who has the commandments of me and who keeps these, is he who loves me. But he who loves me will be loved by the Father of me, and I will love him and will manifest to him myself.”
Judas, not Iscariot, says to him, “Lord what has happened that to us you are going to manifest yourself and not to the world?”
Jesus answered and said to him, “If anyone loves me, the word of me he will guard, and the Father of me will love him and to him we will come, with him an abode we will make. The one not loving me, the words of me he is not keeping, and the word which you are hearing is not mine but the Father who sent me.
“I have spoken this to you, remaining beside you, but the helper, the Holy Spirit, which the Father will send in the name of me, he will teach you things and he will remind you all which I said to you.
“Peace I am leaving with you; the peace of me I give to you. Not as the world is giving do I give to you. Do not let the heart of you be troubled, nor let it be cowardly. You heard that I said to you: ‘I go and I am coming to you.’ If you loved me you rejoiced because I go to the Father, because the Father is greater than me. And now I have told you before it is to happen, in order that when it happens will you believe. No longer will I speak much with you, for he is coming, the ruler of the world. And he has nothing in me, but in order that the world may know that I love the Father, and even as the Father commanded me, this I do. Rise up and let us go from here.”
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