In case anyone’s interested, there is yet another new English translation that has shown up on the already crowded Bible scene.  It’s called the International English Bible, and as far as I can tell, it is the work of one man.  I believe his name is Andrew Jackson (at least, that’s how he’s credited on the Kindle Version of the IEB’s New Testament), and the website refers to him as “a Bible teacher familiar with the original languages and the historical and geographical context of the New Testament.”  There really isn’t any more info on the site than that.  But you can browse the entire New Testament on the site, and leave feedback for the translator.  I haven’t had a chance to look at much of the IEB, but I did take a peek at Romans, and found that he follows Luther’s famous example in Romans 3:28.  See below…

Bible_Translations.pdf Download this file

I really thought, by this time, that the CEB would be making a little better showing.  Of course, the stores represented by the CBA presumably tend to have a pretty conservative clientele.  So it’s possible that this list doesn’t really reflect the actual performance of the CEB.  The NIV is certainly holding its position at the stores represented on this list, despite some of the public outcry against the NIV 2011 from some conservative denominations.

[I received a free ebook of The Voice for my Kindle through Thomas Nelson's blogger program at booksneeze.com.]

I have blogged about the original edition of The Voice a few times on my main blog at caspianrex.posterous.com.  So I was naturally curious to see what changes have been made in this new 2011 edition.  Before I give some of my thoughts, I would like to point out that one point of view I do not share with my more “conservative” brethren is that The Voice is some sort of ghastly perversion of Scripture.  In fact, reading The Voice (both in its original form and this newer edition), I am not struck by any significant “liberal agenda” in the work.  Certainly, there is a great deal of non-traditional language, and more importantly, a very modern approach to issues of formatting of text.

That being said, I can’t say I believe The Voice is really a translation of Scripture, in the same way that the NIV, or the ESV, or even the NLT or Good News bibles are.  The Voice goes a bit beyond paraphrase, into the realm of reinterpretation. This could be one problem with the new edition. In the original edition of The Voice, the editor referred to the work as a “retelling” of Scripture, which it certainly is.  The new Preface often refers to The Voice as a “translation.”  There seems to be an attempt in the new editorial material to place The Voice on the same plane as other translations.  I think this may be a bit disingenuous.  Perhaps the following example will make it clear what The Voice really is like.

Right towards the beginning of the New Testament we see how interpretive The Voice is.  Consider this passage from the first chapter of Matthew:

20Now when Joseph had decided to act on his instincts, a messenger of the Lord came to him in a dream.

Messenger of the Lord: Joseph, son of David, do not be afraid to wed Mary and bring her into your home and family as your wife. She did not sneak off and sleep with someone else—rather,she conceived the baby she now carries through the miraculous wonderworking of the Holy Spirit.  Matthew 1:20-21 [italics from original]

Now, the introductory material to The Voice clearly states that italics are used to indicate explanatory additions to the text.  The problem is, to my way of thinking, that these additions go beyond simple clarification, and into the area of interpretation, and even character analysis.  Why must the reader be told that Mary didn’t act unfaithfully?  Is the addition for Joseph or for the reader?  In other words, what we have here is not simply translation; it is, rather, full blown interpretation.  And whereas I agree with the editors’ contention that all translation involves some degree of interpretation, I think The Voice goes significantly further than most versions. I do believe, howver, that The Voice is a dynamic retelling of the New Testament story, and as a sort of companion to Scripture, it could be a very useful tool.

What makes this edition of The Voice different from the first edition, other than its Preface?  Well, there is definitely some reworking of some pretty important terminology.  For example, in the original version, the word Christos was usually translated “Liberating King,” which was certainly an extremely interpretive rendering of the Greek.  The new edition uses the term “Anointed One” more often, lining up more squarely with the traditional (and more accurate) understanding of Christos as the Greek equivalent of Messiah.  

Also, gone are the somewhat cheesy monologues that introduce the different books of the Bible.  For example, the original intro to John’s Gospel began this way: “My name is John. My father’s name was Zebedee.”  The new edition has a more typical historical intro, as in many study Bibles,  Of course, there are still lots of somewhat disruptive interruptions throughout the text, that attempt to explain the plot, as it were.  Ironically, I find that these constant interruptions in the flow of the text make this “easy to read” version much more difficult to read!  You can’t make it through more than a few verses before the editors barge in to explain what’s going on.

Overall, though, this new edition doesn’t really tread as much new ground as one would think, compared to its earlier edition or to traditional translations.  Interestingly enough, when it comes to one of the more disputed terms in the New Testament, Paul’s use of the word “flesh,” The Voice doesn’t attempt to interpret the word.  And they also retain the phrase “Son of Man,” as it has traditionally been rendered.  (Unlike the recent Common English Bible, which has received all kinds of harsh criticism for its rendering “The Human One.”)

So, bottom line for me is this: by all means, if you want to take a fresh look at Scripture, The Voice has potential to be an excellent, dynamic tool.  However, for heaven’s sake, read it alongside an actual translation.  The Voice can not be said to be strictly a translation of Scripture; it’s really more of a retelling of Scripture.  As such, it’s pretty successful.  But as a standalone translation, I think it’s way off base.

Announcement to shepherds

8Nearby shepherds were living in the fields, guarding their sheep at night. 9The Lord’s angel stood before them, the Lord’s glory shone around them, and they were terrified. 10The angel said, “Don’t be afraid! Look! I bring good news to you–wonderful, joyous news for all people.11Your savior is born today in David’s city. He is Christ the Lord.12This is a sign for you: you will find a newborn baby wrapped snugly and lying in a manger.”13Suddenly a great assembly of the heavenly forces was with the angel praising God. They said, 14″Glory to God in heaven, and on earth peace among those whom he favors.” 15When the angels returned to heaven, the shepherds said to each other, “Let’s go right now to Bethlehem and see what’s happened. Let’s confirm what the Lord has revealed to us.”16They went quickly and found Mary and Joseph, and the baby lying in the manger.

Luke 2:8-16, CEB Common English with Apocrypha

I was looking at this passage from the Nativity narrative in Luke, a reading that has become so familiar to us.  Maybe too familiar.  How many times have we watched Linus reciting the passage for Charlie Brown and his friends?  How many Christmas cards have we received with beautiful (or not so beautiful) artists’ representations of this event?  How many Christmas pageants have dressed the kids up to represent the shepherds, and Mary, and Joseph, and maybe even the donkeys or sheep?  It is too easy for the whole thing to become quite unreal, like a fairy tale populated by dragons and pixies. I’m not sure, but as soon as someone even mentions the word “shepherd,’ I think of the picture perfect representations of shepherds I’ve seen in a hundred different manger scenes.  I don’t think about the reality of what an actual shepherd’s life and work must have been like.  I sing “Gloria in excelsis Deo,” and I don’t think about how horrifying, how shocking it would be to have “a great assembly of heavenly forces” suddenly appear on the scene.  And I can’t for the life of me picture what would be going through someone’s head, when he ran to see a baby that had been described by angels.  Would he arrive to find a softly glowing scene, as we see on so many Christmas cards, or would the reality be far more squalid?

My point, if there is one, is that the cultural distance between us and the events that we recite every year around this time often seems to be almost impossible to overcome.  Not that I think we should abandon our celebrations of the Christmas Story.  But I think, perhaps, we should always attempt to discover the real humanity at the heart of this amazing, unbelievable tale.  For it is unbelievable, isn’t it?  It doesn’t make much sense at all.  Matthew and Luke’s stories are almost completely different, and years later, when Jesus is roaming the countryside, preaching and healing, no one ever mentions the amazing things that happened when he was born.  Take out the infancy narratives, and you still have the story of Jesus’ life and work.  In fact, take out the infancy narratives, and you have the Gospel According to St. Mark.  The beginning of the story, that we celebrate each year around Christmas time, is just that…a beginning.  But it’s not the whole story, and not even the most crucial part of the story.  Just a thought.

Of course, now the problem is, it will become the neighborhood’s most popular garbage dump.  Some folks have already gotten a start on that…

At least it won’t become a meth lab or crack house now.  Thanks, Santa!  It’s just what we wanted!

Matthew 2:1-3

After Jesus was born in Bethlehem in the territory of Judea during the rule of King Herod, magi came from the east to Jerusalem. They asked, “Where is the newborn king of the Jews? We’ve seen his star in the east, and we’ve come to honor him.” When King Herod heard this, he was troubled, and everyone in Jerusalem was troubled with him.

Common English Bible (2011-06-13). CEB Common English with Apocrypha

King Herod found the birth of the child who was being honored as the Messiah of the Jews to be a troubling thing.  And the people were “troubled with him.”  I don’t know if I had ever noticed this little phrase before.  But it made me think of the current economic crisis, for some reason.  Our government is certainly troubled, and during this season of rampant consumerism, we the people are troubled right along with them.  Perhaps I’m reaching here, but the fact remains, it’s difficult to go through the Christmas season these days without considering the economic situation of the country, as well as my own economic situation.  After all, don’t most of us go a little crazy during this season?  We buy so many things, we buy more food…we shop and shop and shop and SHOP.  And then the New Year arrives, and the bills arrive with it.

I realize King Herod’s situation was most likely not any sort of economic problem.  But I think he did feel a loss of control over his political power base.  Or at least, he perceived a potential loss of control.  And isn’t that exactly what we fear around the holiday season?  Will we get the right thing for a loved one?  Will that Christmas bonus come this year?  Will we have to return a bunch of stuff immediately after Christmas Day has come and gone?

And the thing is, we should be anticipating the arrival of Christmas with joy.  But I will tell you, I rarely feel that Christmas anticipation until somewhere around December 24th.  Before that, life is often too busy to really appreciate what’s ahead.  Perhaps I’m too close to Herod’s state of mind, and not close enough to the magi’s way of thinking.

Amos 5:18-27

A statement of divine disgust

Doom to those who desire the day of the LORD! Why do you want the day of the LORD? It is darkness, not light; as if someone fled from a lion, and was met by a bear; or sought refuge in a house, rested a hand against the wall, and was bitten by a snake. Isn’t the day of the LORD darkness, not light; all dark with no brightness in it? I hate, I reject your festivals; I don’t enjoy your joyous assemblies. If you bring me your entirely burned offerings and gifts of food– I won’t be pleased; I won’t even look at your offerings of well-fed animals. Take away the noise of your songs; I won’t listen to the melody of your harps. But let justice roll down like waters, and righteousness like an ever-flowing stream. Did you bring me sacrifices and offerings during the forty years in the wilderness, house of  Israel? You will take up Sakkuth your king, and Kaiwan your star-god, your images, which you made for yourselves. Therefore, I will take you awaybeyond Damascus, says the LORD, whose name is the God of heavenly forces. (CEB)

This is the reading for today’s date in the Lectionary.  It’s an interesting passage to consider, especially in this Advent season.  We always say we are waiting during Advent.  Waiting for what?  Well, for Jesus to come.  The early apostles were waiting, too.  But they already knew Jesus; they were waiting for Him to come again.  Meanwhile, reading this passage, I have to wonder if the Day of the Lord spoken of in Amos would be anything like what people think.  I’m not going to get into End Times stuff, Left Behind and all that.  No, I’m wondering what it would be like if God decided to become incarnate again, right now.  Would it be wonderful or terrible?  Would we embrace Him, or reject Him, as we did the first time?  Would it be accompanied by trumpets, or silent like that night in Bethlehem two thousand years ago?

The passage above begins “Doom to those who desire the day of the LORD!”  (I guess that answers my “wonderful vs. terrible” question above.)  It would be all to easy to dismiss this kind of language, and lean on the (incorrect) idea that the Old Testament God is a God of wrath, and the New Testament God is a God of love.  It would be easy to say, “The prophet is talking about the end of days here, not a special visit from God to check up on us.”  That may be true as well.  But I am suddenly reminded of Jesus’ parable of the Sheep and the Goats, in which the goats seem to be so surprised that they are not immediately welcomed into the kingdom of God.  If God showed up now, tonight, and wanted to review my life and actions with me, would it be enjoyable?  I think not.  I think I would see the hundreds, or the thousands, of times I had not honored Him or not done His will.  I think I would see all of the myriad times I’ve ignored my neighbor in the name of my own interests.  I think it would be very difficult.  May we remember that as we wait through Advent.  May we make our lives a pleasing offering to the Lord, as we wait for his coming.

I won’t be writing my thoughts on every single chorus of Handel’s Messiah, but I would like to cover a few of the other really good ones in this post.

Why don’t I begin with the ever popular “Hallelujah Chorus”?  Technically, this one belongs to the Easter portion of the Messiah.  In fact, when I performed the Messiah at a church I used to sing at, the director pointedly did not include the Hallelujah Chorus, and I’m pretty sure he got some complaints from parishioners who thought we had merely forgotten it.  It’s become such a popular chorus on its own that many people cannot imagine a Christmas concert without it.  Here’s the traditional text:

Hallelujah: for the Lord God Omnipotent reigneth.
(Revelation 19: 6)
The kingdom of this world is become the kingdom of our Lord, and of His Christ; and He shall reign for ever and ever.
(Revelation 11: 15)
King of Kings, and Lord of Lords.
]]> http://caspianrex.wordpress.com/2011/11/29/handels-messiah-and-the-bible-part-ii/feed/ 0 caspianrex http://caspianrex.wordpress.com/2011/11/28/handels-messiah-and-the-bible/ http://caspianrex.wordpress.com/2011/11/28/handels-messiah-and-the-bible/#comments Mon, 28 Nov 2011 21:11:10 +0000 caspianrex http://caspianrex.wordpress.com/?p=679 ]]> As a member of the Nashville Symphony Chorus, Advent season is always the time of year in which we prepare for our annual performance of George Frederic Handel’s famous piece, Messiah.  If you’ve never heard at least the “Christmas portions” of Messiah, do yourself a favor and attend a performance (or a sing-along) this season.  It’s an amazing way to experience the cadences of the King James Bible, upon which most of Handel’s texts were based. In the context of the Common English Bible‘s blog tour, I thought it might be interesting to look at some of the famous texts we sing in “King James English,” and see how they sound in the more contemporary English of the CEB.  Here are a few of the texts that the chorus sings each year (I may blog several days on this subject): “And the glory of the Lord” Messiah libretto: “And the glory of the Lord shall be revealed.  And all flesh shall see it together.  For the mouth of the Lord has spoken it.   CEB text: “The LORD’s glory will appear, and all humanity will see it together; the LORD’s mouth has commanded it.” (Isaiah 40:5) My thoughts: We see, of course, the more inclusive term “humanity,” instead of the rather archaic-sounding “flesh.”  I find it interesting to see “commanded it,” instead of “spoken it.”  (I also find the CEB’s use of contractions refreshing: “the Lord’s glory” and the “Lord’s mouth.) “And He shall purify” Messiah libretto: “And he shall purify the sons of Levi, that they may offer unto the Lord an offering in righteousness.”  CEB text: “He will purify the Levites and refine them like gold and silver. They will belong to the LORD, presenting a righteous offering.” (Malachi 3:3) My thoughts: This is one of my favorite choruses in the entire piece.  It’s marvelously fun to sing, and it always amazes me how Handel was able to build such a wonderful chorus on such a small text.  The CEB uses Levites, quite appropriately, instead of sons of Levi, but otherwise, the text is pretty similar to the traditional text.  I do like “they will belong to the Lord” a lot. “For unto us a child is born” Messiah libretto: “For unto us a child is born, unto us a son is given.  And the government shall be upon his shoulder.  And his name shall be called Wonderful, Counselor, the mighty God, the everlasting Father, the Prince of Peace.” CEB text: “A child is born to us, a son is given to us, and authority will be on his shoulders. He will be named Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” (Isaiah 9:6) My thoughts: This is one of the most beloved choruses in Handel’s Messiah, with good reason.  It’s really a treat: go, listen to it right now!  (Try this recording on Grooveshark…it’s a little slow, but you can hear every note.)  The CEB text doesn’t really tread any new ground here, other than using “authority” in place of “the government.”  In fact, the CEB sounds downright traditional here.  Which isn’t such a bad thing, I guess… If you ever get a chance to participate in a Messiah sing-along, or if your church is large and prosperous enought to be able to perform the Messiah, I highly recommend the experience.  The text comes alive in through music, in a way that is difficult to achieve merely through reading.           ]]> http://caspianrex.wordpress.com/2011/11/28/handels-messiah-and-the-bible/feed/ 0 caspianrex http://caspianrex.wordpress.com/2011/11/27/1st-sunday-in-advent-come-lord-jesus/ http://caspianrex.wordpress.com/2011/11/27/1st-sunday-in-advent-come-lord-jesus/#comments Sun, 27 Nov 2011 18:12:38 +0000 caspianrex http://caspianrex.wordpress.com/?p=676 ]]> 64:1If only you would tear open the heavens and come down! Mountains would quake before you 2like fire igniting brushwood or making water boil.  If you would make your name known to your enemies, the nations would tremble in your presence. 3When you accomplished wonders beyond all our expectations; when you came down, mountains quaked before you. 4From ancient times, no one has heard, no ear has perceived, no eye has seen any god but you who acts on behalf of those who wait for him! 5You look after those who gladly do right; they will praise you for your ways. But you were angry when we sinned; you hid yourself when we did wrong. 6We have all become like the unclean; all our righteous deeds are like a menstrual rag. All of us wither like a leaf; our sins, like the wind, carry us away.7No one calls on your name; no one bothers to hold on to you, for you have hidden yourself from us, and have handed us over to our sin. 8But now, LORD, you are our father. We are the clay, and you are our potter. All of us are the work of your hand. 9Don’t rage so fiercely, LORD; don’t hold our sins against us forever, but gaze now on your people, all of us… Common English Bible (2011-06-13). CEB Common English Bible with Apocrypha This Advent reading from Isaiah I found to be particularly effective when the pastor read it this morning from the CEB.  If you’re like me, you may have raised an eyebrow at the phrase “menstrual rag” in verse 6.  At the risk of sounding cliche, this rendering gets right “in your face.”  I had to look the verse up in several other translations, just to see what choices they made.  Most other translations say something along the lines of “filthy rags.”  (The NET Bible also says “menstrual rag.”)  But this verse is a perfect example of how the CEB, despite claims from those who believe a modern translation is by definition less accurate, is actually more accurate than most of the “traditional” versions. Several commentators confirm that the Hebrew phrase indeed refers to menstrual rags, and the ritual uncleanness of such garments.  The directness of the CEB’s rendering is a little shocking, but it gets us listening afresh to what the passage is saying. One of the difficult things for modern people to get the hang of in seasons such as Advent and Lent is that many of us feel that we’re basically pretty good folks, who don’t really need to focus on salvation as much as spiritual balance.  We don’t really think of sin in the way the ancients did, and we feel pretty proud of our accomplishments.  The idea of our righteousness being nothing but a dirty Maxi-Pad is offensive to us.  But if we look honestly at the brokenness of the world around us.  If we look at the things we have done (and not done) in our lives, the dreams we have failed to achieve, I think we can begin to get an idea of what Advent is all about, and what the Incarnation is all about.  After all, Christ, our Emmanuel, became incarnate, took on flesh, and in so doing, identified with our human condition–all of it.  The baby born in the dirty stable, surrounded by animals, none of it is sanitized and cleaned up, to appeal to our natural prudishness.  As C.S. Lewis once put it, the idea of the Incarnation is roughly analogous to a human having to take on the form of a slug.  But God in Christ does so, and does it willingly. We are entering a holiday season which, in our world, often brings out the worst in human beings.  (I think about the incidents of violence that often happen at stores that open so early on Black Friday.)  If we can be honest with ourselves, we can see that we are a people who live in darkness, and are waiting for the light to come.  Salvation is something we can still look forward to in anticipation.  We are, in many ways, unclean.  The salvation Jesus Christ brings can wash us clean.  Come, Lord Jesus! ]]> http://caspianrex.wordpress.com/2011/11/27/1st-sunday-in-advent-come-lord-jesus/feed/ 0 caspianrex