A Hump Day Message: Bible Translations, cont.

February 5, 2025

Translations of the Bible, continued

by parishioner Dick Fichter with assistance from Rev. Dina

The New Revised Standard Version of the Bible

Last time we referenced the New Revised Standard Version of the Bible in our discussion. I use the Oxford annotated version which contains detailed footnotes and explanations which I find very helpful in understanding the context of the text. I decided to find out more about this Bible, which is said to be ecumenical.

In 1990 the Holy Synod of the Orthodox Church in America (OCA) ultimately decided not to permit either liturgical or study use of the NRSV, because the translators relied on the Hebrew Masoretic text in translating the Old Testament instead of on the Greek-language Septuagint, which is accepted by Eastern Orthodox churches.

The Episcopal Glossary in part says:

The latest revision of the Revised Standard Version (RSV) Bible was published in 1989 under the authority of the National Council of Churches of Christ in the USA. It was the work of committees of scholars drawn mainly from Protestant churches, but also including Roman Catholic and Orthodox scholars, and a Jewish representative for the OT. The committees operated under certain principles laid down by the NCC:

1) to continue in the tradition of the King James Version;

2) to depart from that tradition only when required for accuracy, clarity, euphony, and current (American) English usage, with the result to be “as literal as possible, as free as necessary”;

3) to eliminate masculine-oriented language where the original texts were intended to be inclusive. The NRSV is authorized by the Episcopal Church for use in worship.

Britannica provides in part a somewhat broader discussion : By the late 20th century, biblical scholarship had so progressed, particularly given both the mid-century discovery of the Dead Sea Scrolls and the expansion of the study of ancient Semitic languages of the Middle Eastern context in which the biblical texts emerged and developed, that a new translation of the RSV was proposed. Under the auspices noted above, a Bible that would preserve “all the best” of the King James Version and the Revised Standard Version while acknowledging linguistic and archaeological discoveries since the mid-20th century that had greatly enhanced knowledge of the social, cultural, and theological context of the biblical world would result.

The finished product gained acclaim for its scholarship and its accuracy as well as for its accessibility and literary quality. The NRSV gained general acceptance among scholars, clergy, and laypersons from the three main branches of mainstream Christianity. The NRSV also became the standard translation for most university and seminary biblical studies and religious studies courses. However, some traditionalists objected to the NRSV’s use of gender-inclusive language (e.g., printing “brothers and sisters” when it is clear in the base texts that both men and women are being addressed and the use of male-only language may constitute a distortion). Others bristled at the translators’ use of historical method and archaeology when suggesting a reinterpretation of a traditional rendering of the text.

It is clear to me that the NRSV I use contains information discussed above in footnotes, discussions and alternative interpretations which I find very helpful and thought provoking in interpreting portions of scripture which confused me in the past. This confusion discouraged further reading. The information provided in the NSRV usually does not provide direct answers to my questions, but additional insights as to what the passage means to me, as the final arbiter of its meaning.

Thank you for your time and patience, and blessings to you.