The Revised Standard Version has now been with us long enough so that most people, both laymen and scholars, have formed their basic judgment of the work. Therefore the purpose of the present brief article is not so much to shed new light upon a question already exhaustively studied as to attempt to clarify some basic issues by suggesting several principles fundamental to a philosophy of translation and by offering a brief evaluation of the RSV in the light of these principles.

The Need For A Clean Bible

First, the Bible must be a revealing book. In evangelical Christianity, the Bible plays an indispensable role, for it is the divinely appointed instrument to bring men into a knowledge of truth and an experience of God. Since the English Bible is above all else a book of the layman, it must be rendered in an up-to-date, completely intelligible idiom. This principle is reinforced by the historical fact, realized only in this century, that the Greek idiom of the New Testament is the koine, the vernacular, the living language of common people.

However, a paradoxical situation has prevailed in large areas of the English-speaking church. The King James, or Authorized, Version, which has been the Bible of the people, is written in an archaic Elizabethan idiom. Such verses as “we which are alive … shall not prevent them which are asleep” (1 Thess. 4:15), “take nothing for their journey … no scrip” (Mk. 6:8), “and from thence we fetched a compass” (Acts 28:13), “we do you to wit” (2 Cor. 8:1), “I would have you … simple concerning evil” (Rom. 16:19), “his wife also being privy to it” (Acts 5:2) demand explanation to be understood in the twentieth century.

Furthermore, the form of the Bible, as well as its language, should convey to the reader a maximum degree of meaning. Few modern books would sell if every third line or so were indented as is KJV. A literary form that indicates units of thought by the use of paragraphs, sets off quotations by quotation marks, arranges poetical materials in poetic form and uses a modern system of punctuation is mandatory.

Punctuation and paragraph indention indeed involve interpretation, and the decisions of any translator or translators can be challenged at many points because of the ambiguity of the data. For instance, it is debatable whether our Lord’s discourse in John 3 ends at verse 15 or at verse 21. Nor can it be decided with finality whether the last sentence of Revelation 19:10 was spoken by the angel or is an author’s comment.

We must conclude, however, that the RSV, as far as language and form are concerned, will introduce the reader to the truth of the Word far more effectively than either of the earlier versions.

Accuracy In Translation

A second quality necessary in a translation of the Bible is accuracy. The meaning of the original language must be carefully reproduced. We cannot emphasize too strongly that a literal translation, if by literal we mean a word-for-word equivalent, is impossible. Anyone who has had any experience with a foreign language knows that every language has its idiom, which is meaningless when rendered with wooden literalness. We cite only one illustration. Many a preacher has been unhappy with the English word “bowels” of KJV (see 2 Cor. 6:12, Phil. 2:1, etc.) to express affection or compassion. KJV really embodies a mistranslation, for the Greek word physiologically denotes the organs above, not below, the diaphragm. To render this word “literally” is literally nonsense in English. The Semites may speak of the liver as a center of grief (Lam. 2:11), and the Greeks of the higher organs as a center of deep feeling; English demands a different idiom.

This problem of idiom appears in such theologically significant passages as Hebrews 1:2 “God … hath … spoken unto us by his Son” (KJV). The divergent rendering, “God … has spoken to us by a Son” (RSV), should be understood against the background of syntax rather than that of theology. The Greek literally reads, “God … has spoken to us in Son,” having neither the possessive pronoun nor the article. The translator here must deal with the problem of reproducing the anarthrous use of the article for which there is no English equivalent. If RSV undertranslates it, KJV overtranslates the idiom. Strict literalness is impossible.

The translator therefore must interpret. He must know the meaning of the original and seek its equivalent value in a different language. He must be a scholar possessing first-rate historical and philological equipment. No amount of devotion or piety can be a substitute for knowledge and technical skill, for we are dealing with historical facts which sometimes become very complex. However, when the interpretative element has been recognized, we must insist that a translation ought to be as literal as possible.

To what extent has RSV attained accuracy of translation? Numerous renditions of the new version are more literal than KJV. Any one of these, by itself, is of little importance; but taken together, they reflect the effort of the translators to produce an accurate version. “When they wanted wine” (John 2:3) is corrected to “when the wine failed.” RSV rightly reads “for the sake of your tradition” at Matthew 15:3 rather than “by your tradition.” KJV renders a single word in two ways in Matthew 23:16 and 18: “he is a debtor,” “he is guilty,” while RSV consistently translates the same word in the same way, “he is bound by his oath.” RSV literally renders Luke 10:11 “know this” instead of the paraphrastic “be ye sure of this.” “The common people” in Mark 12:37 (KJV, ASV) injects an unnecessary element of interpretation for the Greek, “the great throng,” which is faithfully reproduced in the RSV.

Furthermore, we may cite almost innumerable passages where the new version has achieved a better translation because it is more meaningful and perspicuous. This is probably its most notable feature, for many passages will suddenly come to life to the ordinary reader which have lain unnoticed before. Other passages will be seen in an entirely new light. The rudimentary credal statement in 1 Corinthians 15:3 ff. is “of first importance” (RSV), not merely of chronological priority (“first of all” KJV). Romans 7:6 is not making a contrast, as KJV suggests, between a literal and a spiritual approach to the Scriptures, but between two dispensations, a fact which the RSV makes clear. The confusing expression of KJV in Galatians 2:20 that the believer is crucified and yet lives is corrected in RSV to “I have been crucified with Christ; it is no longer I who live …” The almost meaningless wording of KJV of Colossians 2:23, “not in any honour to the satisfying of the flesh” is clarified by the rendition, “they are of no value in checking the indulgence of the flesh”; and a footnote indicates that the passage is subject to a variant translation.

Theological Accuracy

An important question for evangelicals is the theological accuracy of the RSV. The charges have repeatedly been made that RSV reflects a liberal theological tendency and that the translators have misrepresented the original text in favor of lower theological positions. A critical study of RSV does not bear this out. There are verses which at first sight may seem to involve theological presuppositions of a nonevangelical character; but a thorough study will reveal that in practically every case there are objective factors which enter into the language or context of the problem so that the evidence does not look in a single direction. That a theologically inferior rendition is not due necessarily to a liberal tendency of the translator is proved by the rather surprising “maiden” in Matthew 1:23 in the early edition [1937] of the Williams’ translation published by the Moody Press.

There are in fact many passages where RSV has a higher theology than KJV. RSV rendering “on a level place” instead of the KJV’s “in the plain” (Luke 6:17) helps to solve the problem of the apparent conflict between Matthew and Luke as to the scene of the Sermon on the Mount. In the important saying of Matthew 11:27, the new wording “chooses to reveal him” sets off to better advantage than KJV’s “will reveal him” the mediatorial, revelatory work of the Son. The sense of the miraculous in our Lord’s healing ministry is heightened by such a rendering as “instantly” (Matt. 15:28) instead of the more literal “from that very hour.” A new rendering of our Lord’s prayer, “glorify thou me in thy own presence” (John 17:5) affirms more definitely than KJV that Jesus is returning to the Father.

A very commendable feature of the RSV is the tendency to capitalize “spirit.” Many passages are thus attributed to the Holy Spirit which were not clearly designated in the earlier versions (see Matt. 22:43, Rom. 7:6, 2 Cor. 3:8, Rev. 4:2). The dissatisfaction created by the equivocal rendering of ASV in 2 Timothy 3:16 has been removed by a translation which closely resembles KJV and clearly affirms the inspiration of the Scriptures.

Other renditions are disappointing. RSV, in contrast to its predecessors, punctuates Romans 9:5 so as to apply the beatitude to God the Father rather than to Christ as God. The context hardly calls for the benediction that results in the RSV. At the same time, we must be hesitant of attributing this rendition to theological presuppositions, for it is a fact that while Paul assigns to Christ the prerogatives of deity, it is not his custom to attribute to him the word “God.” In our judgment, the old rendering is preferable, but it remains possible that RSV has it correctly translated.

Profound theological implications are involved in the decision of the revisers to render hilasterion by “expiation” rather than “propitiation” in Romans 3:25. This is not to attribute the decision merely to theological preference; only those who shared the immediate labors of the committee are in a position to know to what extent this may be true. We must, however, point out that in contemporary theological literature, the word “expiation” involves a far lower view of atonement than does “propitiation.” Indeed, our very concept of God is involved. Expiation looks manward and involves the blotting out of sins and the annulment of guilt. Propitiation looks Godward and includes more than expiation—the satisfaction of God’s holiness and of his wrath against sin.

Far more is involved, however, than an arbitrary and subjective decision between two views of the atonement. Extensive technical and philological study lies behind the translation of hilasterion, particularly in the researches of C. H. Dodd. The conclusions of technical scholarship are not answered by the charge of theological liberalism, but only by scholarly research of equal competence. This we now fortunately possess in the work of Leon Morris, The Apostolic Preaching of the Cross, [see the review by the writer in CHRISTIANITY TODAY, Vol. I, No. 1, (Oct. 29, 1956), p. 37] who shows that “expiation” is less than the Scriptures teach and is therefore unsatisfactory.

Perhaps the most radical departure of the new version involving theological considerations is the abandonment of the archaic “thee” and “thou” in favor of the idiom of today. Many readers have felt that the Bible has become somehow less holy and distinctive because of this change. What they fail to realize is that “thee” and “thou” was the ordinary language of everyday life when KJV was made and not a distinctive religious idiom. The decision to employ the modern idiom, we are informed in the introductory brochure, was reached only after two years of debate and experiment when it was decided that the formal mode of address should be retained only when deity was being addressed.

Are we to conclude, then, that when our Lord is not addressed in this formal terminology, it is because the translators do not look upon him as divine? This conclusion does not follow. The question which must be decided in each instance is whether men were consciously addressing Jesus as deity. We must recognize in the complexity of the messianic self-disclosure that only after the resurrection and ascension did the disciples come to a full recognition of our Lord’s deity. To put into their mouths a uniform terminology which recognizes deity from the start is to ignore the historical facts of the self-revelation of Christ and the education of the disciples. With the basic principle decided upon by the revisers, we may agree; and we note that the deity of the promised Messiah is recognized in Matthew 22:44, Hebrews 1:5–13, 5:5, 6, 7:17, 21, and that of the exalted Christ in Revelation 5:9.

The effort of the translators to carry out this principle may be illustrated in Acts 9 where Saul, who was apparently as yet unsure of the identity of the heavenly being appearing to him, says, “Who are you, Lord?” (Acts 9:5), while Ananias, who was fully aware of the Lord’s identity, says, “thy saints at Jerusalem” (Acts 9:13). The handling of these two situations reflects a nicety of judgment. When this has been said, we must record dissatisfaction with the rendering of such high Christological passages at Matthew 16:16, John 6:69. Furthermore, in the light of Thomas’s confession in John 20:28, a higher form of address might be expected in John 21, although it is of course possible that only Thomas had as yet grasped the significance of his confession. However, criticism, if any, must be directed to the revisers’ judgment, not to their theological presuppositions.

Consistency In Translation

A third important principle is derived from the fact that the vast majority of people are shut up to an English version for their knowledge of the Word of God. Therefore, a good version must provide an adequate tool for serious Bible study, and must endeavor to achieve as large a measure as possible of consistency in rendering of both important and unimportant theological words. Literary excellence may demand variety; but serious study demands consistency and accuracy.

It is evident that the translators of the new version have aimed at such consistency, at least in the New Testament. The single Greek expression, aionios zoe, which occurs some forty-four times in the New Testament, is rendered in KJV by the two phrases, “eternal life” and “everlasting life,” at a ratio of two to one (cf. John 3:15, 16; Acts 13:46, 48; Rom. 6:22–23). The RSV is consistent in employing a single English phrase. A similar meaningless variation between “everlasting” and “eternal” is found in KJV for the adjective aionios. Does one word convey a qualitative significance and the other only a quantitative meaning? To ask the question is to answer it.

Another even more important illustration is to be found in the RSV’s happy rendition of the word aion which refers to the entire period of human history in contrast with “the age to come” when the fullness of God’s kingdom will be realized (see Mark 10:30, Matt. 13:39–43). The KJV obscures this basic biblical structure by the rendering “world.” This confuses the student of the English Bible, for there is another word for world, kosmos, which embodies a closely related concept but suggests a different emphasis. RSV in twenty places correctly translates aion by “age.” In two other places, a footnote indicates the Greek word (Luke 16:8, Rom. 12:2). In other passages, such as Matthew 13:22, Mark 4:19, 2 Corinthians 4:4, 1 Timothy 6:17, 2 Timothy 4:10 and Titus 2:12, RSV retains “world,” apparently because the translators concluded that such was the meaning in these passages. Undeniably, sometimes aion and kosmos appear to be quite interchangeable; but in our opinion, nothing is lost, and the Bible student would be assisted by the retention of “age.”

The Greek words, hades and gehenna, involve distinct concepts which are obscured by the indiscriminate rendering “hell” in KJV (except in 1 Cor. 15:55, where hades is rendered “grave”). RSV differentiates the terms by the use of “hades” and “hell” except in Matthew 16:18 where a footnote indicates the Greek word.

In its translation of diatheke, KJV alternates between “covenant” (20 times) and “testament” (13 times). The new version consistently translates the word “covenant” except in Hebrews 9:16 where the covenant in question is a will. Here a footnote indicates the Greek word.

Many students of the English Bible will miss the word “to impute” in Romans 4:6, 8, 11, 22–24. However, this probably reflects no theological tendency but merely another instance of consistency of rendering. The same Greek word is rendered in KJV “to count” in Romans 4:3, 5 and “to reckon” in Romans 4:4, 9, 10. Since the meaning “to reckon” is closest to the Greek word, RSV consistently renders it in all of these references. The same rendering should appear in 2 Corinthians 5:19, where the RSV has “to count.”

These few illustrations, which have been deliberately chosen more or less at random to give fair samplings, adequately illustrate the measure of consistency sought and attained by the new version. Some of the illustrations cited are important for doctrinal study while others bear little doctrinal significance. The latter are all the more important in serving to demonstrate that a real effort has been made to introduce a large measure of consistency in translation. This feature will be of immeasurable aid to the student who is limited to the English Bible. There is still room for improvement, and it is to be hoped that future editions of RSV will seek an even greater measure of uniformity wherever the context permits.

Preserving The Familiar

A fourth principle introduces an element that limits the application of those already set forth. The Bible belongs to the Church and has created a tradition in English literature and in Western civilization which cannot be ignored. The King James Version is an English classic of great beauty. Furthermore, it has been the Bible of the people, and our minds are stocked with its verses and phrases. Therefore, for the sake both of beauty and practical usage, a new translation should be conservative, retaining as much of the familiar idiom as possible. Never should changes be made for the sake of change. Accuracy and clarity are mandatory, but these principles must be combined with that of the conservation of the accepted standard. Our need is not for a new version but for an adequate revision of the old that will conserve its beauty but correct its defects.

Not infrequently the translators of RSV seem to have failed to recognize this principle. A few illustrations must suffice. The first verses of John 14 are deeply ingrained in the minds of multitudes of Christians, and something seems to have been sacrificed in the new rendering. We may admit that “mansions” needs a modern equivalent, and that there are textual grounds for the structure of the second verse even though the resultant translation creates the difficulty of supposing that Jesus had previously told the disciples that He was going to prepare a place for them. Nevertheless the changes from the indicative to the imperative, from “and if I go” to “and when I go,” from “receive you unto myself” to “take you to myself” are neither required by the text nor by the meaning of the passage. “If I give away all I have” (1 Cor. 13:3, RSV) is hardly an improvement over “though I bestow all my goods to feed the poor.” The change in the order of phrases in John 3:17 is quite uncalled for. “Satisfied” in the fourth Beatitude (Matt. 5:6, RSV) does not add enough to merit the change from “filled.” Illustrations could be added endlessly.

Furthermore, desire for modernity in language ought not to be carried to the point where fundamental theological terminology is sacrificed. The avoidance of such terms as “sanctification” in favor of “consecration,” [later editions of RSV have restored “sanctification” in some places] or “predestination” in favor of “destined” (Eph. 1:5, 12) renders a disservice to the Church. Christian people should become familiar with basic theological terminology by reading the Bible itself. Therefore, so far as possible, theological terms should be consistently rendered by equivalent theological terms in English. Here the RSV is defective.

RSV frequently makes interpretative changes in the traditional language where clarity demands no change. “Those who are entering” (Matt. 23:13) does not need the addition of the word “would.” It is quite unnecessary to change Matthew 24:48, “If that evil servant shall say in his heart” to “says to himself,” especially since this idiom is elsewhere preserved (Mark 2:6, Luke 2:19, 3:15, 5:22). John 3:12, “How shall ye believe,” does not need the alteration to “How can you believe.” The change in John 15:2 from “every branch in me” to “every branch of mine” is distinct loss. “In that day you will ask me nothing” (John 16:23) is quite as significant as “you will ask me no questions.” In 1 Corinthians 2:10, the literal “deep things of God” is superior to “the depths of God,” which suggests something in the being of God rather than the depths of God’s revealed truth.

These illustrations suffice to demonstrate that RSV has an unhappy tendency to seek novelty for its own sake. The work would have been far more useful had the translators endeavored to retain as much of the language of the familiar version as possible. Nevertheless, it is this writer’s judgment that while the New Testament of the RSV is liable to serious criticism, and has not yet provided us with a completely adequate version, it is the most useful translation we possess.

END

A Canadian by birth, George Eldon Ladd holds the Th.B. degree from Gordon College, B.D. from Gordon Divinity School, and Ph.D. from Harvard University. Since 1950 he has served on the faculty of Fuller Theological Seminary. He is author of Crucial Questions About the Kingdom of God (1952) and The Blessed Hope (1956).

Months before its publication in 1952 the Revised Standard Version (RSV) was widely advertised as “the greatest Bible news in 341 years.” This decidedly ambitious claim has yet to find general acceptance. Whether the RSV will attain permanent and widespread success still remains to be seen. For good reasons many are not ready to accept it as the rightful heir of the historic Authorized Version of 1611 (AV). Although the RSV professes to be a revision of the AV, it is in reality a modern speech version.

Literary Style

The literary style of the AV has been frequently and even extravagantly praised. Men like Ruskin and William Lyon Phelps have commended it most highly. According to A. T. Robertson, the great charm and the chief merit of the AV lies in the fact that “it reproduces to a remarkable extent the spirit and language of the Bible.” That it contains expressions which are now obsolete or have changed their meaning as well as readings which are now regarded as incorrect or inferior is obvious. Many of these were removed in the American Revised Version of 1901 (ARV) and should be changed in the text or margin of copies of the AV which are published today. One of the rules adopted in 1870 to govern the revision which resulted in the ARV was “That in such necessary changes the style of the language employed in the existing version be closely followed.” This rule was not adopted for the RSV. But the hope is expressed in the Preface to the RSV that the translators have not taken undue advantage of their freedom from it.

Some changes are a matter of taste. For example, “to” instead of “unto,” “on” for “upon,” “you” for “ye” are purely a matter of English. But when the translators presume to decide just how frequently “and” may be used in a chapter or paragraph, the situation is quite different, and subjective considerations enter into the decision. The first “and” is omitted in verse 10 of Genesis 1 and retained in verse 8, where the construction is exactly the same. Its omission at Leviticus 1:1 and Numbers 1:1 destroys the connection between these books. The familiar phrase “and it came to pass” is omitted in Genesis 6:1 and frequently elsewhere. “Answered and said” is reduced to “answered” (Gen. 24:50). In Genesis 36:15–18 the word “duke” (RSV “chief”) occurs 18 times. RSV reduces it to 6 (cf. 1 Chron. 1:51–54). Such changes may make for easy reading, but they do not reproduce the biblical language and style accurately.

The Use Of “Thou”

The most important question under the head of biblical language is the use of “thou.” Both Hebrew and Greek distinguish between the singular (thou) and plural (you). The 1611 version carefully observed the distinction, not because it was Jacobean, but because it was biblical. The ARV retained it for the same reason. “Thou” is little less common in our vernacular today than it was fifty years ago. Yet probably all “modern speech” versions either eliminate the singular form entirely or compromise by using it only “in language addressed to God” or “in exalted poetic apostrophe.” This compromise in RSV encounters the most serious difficulties. In the New Testament it means that in every case where Jesus is addressed the decision must be made whether the speaker recognized his deity. Thus in Matthew 16:16, where Peter makes his great confession, RSV renders “You are the Christ, the Son of the living God.” That is, it declares that Peter addresses Jesus as a man, even when affirming him to be the Son of God.

In the Old Testament the same problem arises in connection with Messianic prophecy. The prophecy of Psalm 110:4 reads, “You are a priest for ever,” but it becomes in Hebrew 5:6 “Thou art a priest for ever,” which suggests that a prophecy which was not Messianic in the Old Testament becomes Messianic in the New Testament (NT). Or, if the principle of “exalted poetic apostrophe” is applied in the New Testament passage why not also in the Old Testament? We are told that the usage adopted in RSV followed “two years of debate and experiment.” The result is conclusive proof that such a compromise is both impracticable and dangerous. The only alternatives are either to follow the biblical usage or to eliminate the “thou” completely. We believe that the “thou” is too deeply embedded in the language of piety and religious devotion to be rudely displaced by the “you” of the modern colloquial. The fact that the diction of the AV differs from that of the daily newspaper is not necessarily a liability. Many regard it as a distinct asset. They enjoy the quaint and old-fashioned language of the Bible and want it changed as little as possible.

Paraphrase Not Translation

The aim of a translation is to render accurately the language of the text. A paraphrase may aim to give the meaning under a different form, but it tends to become an interpretation. “For he thought, ‘Why not, if there be peace and security in my days’ ” (2 Kings 20:19) is a loose paraphrase of “And he said, Is it not good, if peace and truth be in my days.” Does “For he thought,” etc., mean that Isaiah is not telling us what Hezekiah said but simply reading his mind for our benefit? “But he said, ‘Oh, my Lord, send, I pray, some other person’ ” (Ex. 4:13) tells us what Moses clearly wanted to say, but not what he actually said, which was, “O, my Lord, send I pray thee, by the hand of him whom thou wilt send.” It may help some readers to read “Moses’ feet” (Ex. 4:25), “Eli fell over backward” (1 Sam. 4:18), “took his stand by Amasa” (2 Sam. 20:11), “now Ahijah had clad himself” (1 Kings 11:29b)—passages where the simple pronoun of the text is somewhat ambiguous. All such explanations, if really needed, should be placed in the margin, not inserted in the text.

The AV and ARV use italics to indicate words which are inserted to clarify the meaning. RSV never uses italics. Yet it makes many interpretive additions. “After his mother’s death” (Gen. 24:67), “better than a thousand elsewhere” (Ps. 84:10), “seventy weeks of years” and “a most holy place” (Dan. 9:24), “three days’ journey in breadth” (Jonah 3:3). In these passages, “death,” “elsewhere,” “of years,” “place,” “in breadth” are all interpretive additions. But this is not indicated in any way.

Both the AV and the ARV recognized the value of the ancient versions, especially the Septuagint (LXX), for the Bible translator. But they recognized also that an important distinction is to be drawn between the divinely inspired original text and uninspired translations; and also that it is difficult to be sure of the text of these ancient versions. We are told in the Preface to the ARV: “The authorities referred to in the Old Testament are translations from the Hebrew; and though the date of these translations is more ancient than any extant manuscripts of the Hebrew Bible, yet there is no means of verifying with certainty the text of these translations; and one can never get beyond plausible conjecture in attempting to correct the Hebrew text by means of them. It is one thing to admit that the Hebrew text is probably corrupt here and there; quite another, to be sure how to rectify it.” Consequently the ARV revisers reduced to a minimum the corrections favored by the versions; and their policy was to place those they adopted or favored in the margin, not in the text.

The attitude of the RSV to the use of the versions is radically different from that of the ARV. Not only has it corrected the Hebrew text some 600 times on the basis of one or more versions, but it puts these corrections in the text with a marginal note. This note varies considerably in form. “Assyria” (Amos 3:9) has margin “Gk.:Heb. Ashdod,” although the Targum, Syriac, and Vulgate support the Hebrew. “House of Israel” (Hos. 10:15) has margin “Gk.:Heb. O Bethel,” although the Hebrew makes good sense and is supported by Syriac and Vulgate (cf. Targum). “His neighbor’s flesh” (Isa. 9:20) has margin “Tg. Compare Gk.:Heb. the flesh of his arm,” although the St. Mark Scroll, Codex B of the Septuagint, Vulgate and Syriac support the Hebrew Massoretic text.

In a number of instances the margin contains the words, “Heb. lacks.” For example, “Jehoram his brother became king in his stead” (2 Kings 1:17) has margin: “Gk. Syr.: Heb. lacks his brother.” It is quite likely that the Greek translators, preparing a version for Greek-speaking Jews and proselytes, added the words “his brother” to make it clear just who this Jehoram was; and the Syriac probably followed the Greek. But the words “Heb. lacks” assume that the Greek is right and that the Hebrew text omits something which properly belongs there. Many examples of these alleged “lacks” of the Hebrew might be cited. Such readings as “Let us go out to the field” (Gen. 4:8), and “Why have you stolen my silver cup?” (Gen. 44:4 were undoubtedly known to the ARV revisers and probably also to those of 1611. But they ignored them. RSV places them in the text and states in the margin that the Hebrew “lacks” them.

How uncertain many of these changes are is illustrated by such a rendering as “swoon away” instead of “rejoice” (Jer. 51:39), which is adopted by RSV following Moffatt and the American Translation. If we take “exult” in the sense of “become hilarious,” the state which often precedes a drunken stupor, the Hebrew text makes perfectly good sense. It is quite probable that the Greek translators simply misunderstood the meaning. The RSV margin “Heb. rejoice” suggests that the Hebrew must be wrong. “And spreading itself like a green tree in its native soil” (Ps. 37:35 ARV) is literally “like a luxuriant native (tree).” RSV following the Greek changes it to “like a cedar of Lebanon” and adds a footnote, “Gk.:Heb. obscure,” which is a strange statement for Hebrew scholars to make.

Conjectural Readings

There are more than 300 readings in the text of RSV which are described in the margin as “cn,” which is explained in the Preface as standing for “correction.” But since these changes are without support in manuscripts or versions, they are really conjectures (properly abbreviated as “cj”) and should be described as such.

Psalm 2:11 f. is a “cn” which has been frequently cited. By omitting the words “with trembling” and rearranging the consonants of the words “and rejoice” and “son,” a rendering “kiss his feet” (so American Translation) is secured. Yet if it is admitted that the Aramaic form of the word “son” (bar) is used here instead of the Hebrew form (ben), the difficulty is entirely removed (in vs. 9 the word “break” is also an Aramaic loan word). By a similar juggling of letters a rendering “kiss the hero” has also been reached. One is quite as conjectural as the other. “Rebelled against the Most High at the Red Sea” (Ps. 106:7) instead of “provoked him at the Sea, even at the Red Sea,” is not justified by simply referring to Psalm 78:17,56. “Crown” (Ps. 89:19) instead of “help” involves consonantal change and is no improvement. “Nor upsurgings of the deep” (2 Sam. 1:21) is no improvement on “nor fields of offerings,” i.e., fertile fields where first fruits might be gathered. It involves changes in the consonants of both Hebrew words and gives the words a mythological meaning. Dr. Moffatt justified the many conjectural changes that he made in his version on the ground that the Hebrew text is “often desperately corrupt.” It is only on the basis of such an assumption that many or most of the “cns” adopted in RSV can be justified; and obviously every “cn” adopted serves to strengthen the claim that the Hebrew text is corrupt.

Changes Without Marginal Note

Changes without marginal note are of two kinds. The revisers state that where the readings they have adopted make no change in the Consonantal text but simply involve the vocalization and punctuation of the Massoretic text (MT), no marginal note is given. The Massoretic pronunciation represents a reading which is both ancient and important. To ignore it completely is arbitrary, to say the least; and it is confusing to the reader who does not have all the facts before him. In Isaiah 49:17, RSV follows the St. Mark Isaiah Scroll in reading “your builders” (BoNaYiK) instead of “thy sons (BaNaYiK). In such cases a marginal note such as “MT: sons” would certainly be in order. It would indicate both the change and also to this extent the reason for it. “For they have no pangs; their bodies are sound and sleek” (Ps. 73:4) does not change the consonants, but it involves cutting the word “death” in two (making “they” and “sound”). This is favored by many critics but finds no support in the versions.

Unfortunately there are, despite the claim of the Preface, a good many passages where changes involving the Consonantal Text are made without any marginal note. A glaring example of this is, “And Moses did as the Lord commanded him” (Lev. 16:34b). The only possible rendering of the Hebrew is “And he did as the Lord commanded Moses” (AV, ARV). Since the entire ritual of the Day of Atonement was to be performed by the high priest (Aaron is mentioned six times in the chapter), the statement as it stands in the AV is perfectly clear. “The beginning of his kingdom was Babel, Erech, and Accad, all of them in the land of Shinar” (Gen. 10:10), instead of “and the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh in the land of Shinar” (AV) has no margin. The rendering “all of them” (for Calneh) does not require a change in the consonants. But it does involve the rejection of the “and” which precedes; and it is at least questionable whether such a phrase as “all of them” would be necessary or appropriate after the mention of only three cities. It is arbitrary, to say the least, to introduce this new rendering without even a marginal note, simply because discoveries in Ugaritic indicate that such a rendering is possible. “In the land of Amaw” (Num. 22:5) replaces “of the land of the children of his people.” “His people” (ammo) could be read as Amaw. But this ignores the “sons of” which precedes. The Greek supports the AV. Some 13 manuscripts, the Samaritan Hebrew, the Syriac, and the Vulgate favor a reading “Ammon.” “Let my right hand wither” (Ps. 137:5) instead of “forget her cunning,” “cannot abide” (Ps. 49:20) for “understandeth not,” “The Lord is the strength of his people” (Ps. 28:8) instead of “The Lord is their strength,” “a pleasant vineyard” (Isa. 27:2) instead of “a vineyard of red wine,” “Summon thy might, O God” (Ps. 68:28) instead of “Thy God hath commanded thy strength,” “praised” (Eccles. 8:10) instead of “forgotten”—all involve consonantal changes. Such unindicated changes are disconcerting, to say the least.

Poetical Arrangement

In the AV the printing of each verse as a unit makes it somewhat difficult for the reader to distinguish readily between prose and poetry. The ARV made this possible by arranging prose passages in paragraphs and poetry in verses. It treated Psalms, Proverbs, Canticles, and most of Job as poetry, also the clearly poetical passages in Exodus 15, Numbers 23–24, Deuteronomy 32–33. That there is a poetic quality in many of the utterances of the prophets has long been recognized. Rhythmic parallelism is quite marked in some of their discourses. But this does not warrant the treatment of them as poetry. The RSV has “metricized” the greater part of the prophetical books. The result has been that splendidly rhythmic prose has often been changed into very poor and lame poetry. The first chapter of Isaiah, often called “the great arraignment,” is broken up in RSV and printed as a kind of blank verse. An extreme example of this appears in Matthew 4:1–11. Jesus in answering the devil quoted three Old Testament passages, two from Deuteronomy, the other from the Psalms. The two from Deuteronomy are quoted from a simple prose narrative. Yet they are treated as poetry in Matthew.

Quotation marks are a feature of most, if not all “modern speech” versions. They may sometimes be helpful, but there are two dangers connected with their use. One is that they may be unduly interpretive. In Psalms 60, verses 6 to 8 are placed in quotes as the word of the Lord. Many commentators regard them as the word of the Psalmist. In Isaiah 2:3 the quotation ends with “paths” instead of including the rest of the verse. The other reason is that quotation marks are complicated and confusing. Deuteronomy 5:1 (“Hear O Israel”) to 26:19 is all placed in quotes. Every paragraph—there are more than 100 of them—begins with a quote (“). Hence the Ten Commandments are each introduced by two quotes (“ ‘) here, while in Exodus 20:2–17 they are introduced by one “quote” (“). Deuteronomy 5:28 begins with a quote (“). In includes a quotation (‘) which begins with the words “I have heard” and extends through verse 31; and this in turn includes a quotation (“) consisting of the words “Return to your tents” (vs. 30). Such a lavish use of quotation marks tends to pile up. Cf. Jeremiah 22:9 and 29:28, which end with three quotes (” ’ ”). It is to be noted also that the revisers have been quite inconsistent. Compare Jeremiah 13:12–14 with Ezekiel 35:1–9 in RSV.

An irritating feature of the RSV is its inconsistencies. Eitheir the Old Testament and the New Testament Committees did not consult one another sufficiently or they failed to reach an agreement on matters that concerned both testaments. Thus Isaiah 40:3 reads “A voice cries: ‘In the wilderness prepare the way of the Lord.”°’ This verse is quoted in all four Gospels, and in all four the words “in the wilderness” are connected with what precedes, not with what follows. The word “Gentiles” disappears from the Old Testament in RSV but appears nearly as frequently in the New Testament as in the AV. For the reader who has no way of checking them such inconsistencies are confusing. For those who have, they are irritating as indicative of carelessness and haste.

Minimizing Attitude

The most serious defect of the RSV is what may be called its minimizing attitude toward the supernatural. This appears with especial clearness in its treatment of Isaiah 7:14. That the word alma can be used and is used of a virgin (Gen. 24:43, cf. vs. 16), that the Septuagint rendered it by parthenos and that parthenos means virgin, that Matthew 1:23 used the word parthenos in quoting Isaiah’s prophecy, that the context in Matthew speaks of a virgin birth—these are facts which cannot be denied. Yet RSV renders the Isaiah passage by “young woman” (margin: “Or virgin”). This implies that Matthew read into the prophecy a meaning which was not originally there. It is of course possible, perhaps probable that alma was used at times in the broader sense of “a young woman (of marriageable age).” But to adopt such a rendering here shows a readiness to find a minimum of truth in a passage instead of a desire to claim the most its language will properly admit.

The words “and he shall sit and rule upon his throne; and he shall be a priest upon his throne” (Zech. 6:13, AV) predict the coming of the Priest-King, who is to be like unto Melchizedek (Ps. 110:4). The RSV rendering “and shall sit and rule upon his throne. And there shall be a priest by his throne” introduces a sharp distinction between the king and the priest which is not justified by the Hebrew. “Your divine throne” (Ps. 45:6) substitutes a divine throne for a divine Messiah and conflicts with the rendering of Hebrews 1:8, “Thy throne, O God.” “Whose origin is from of old, from ancient days” (Mic. 5:2) tones down the “from everlasting” of the AV. The rendering of Daniel 9:25, “Then for sixty-two weeks it shall be built again”—in fact the whole treatment of vss. 24–27—agrees with the critical theory that the Book of Daniel is Maccabean.

The writer is not one of those who regard the Authorized Version as sacrosanct. It is not infallible and where it is wrong it should be corrected. But such a revision, if it is to be entitled to the name, should be completely in the spirit of that time-honored version. It should aim to conserve its style and diction and make as few changes in it as are consistent with the accuracy and lucidity of the translation. We believe it to be imperative that conservative scholars prepare a revision of the AV that will carefully conserve all that is best in it while seeking to eliminate its occasional obscurities and errors. The AV has been for centuries a great unifying factor in the life of English-speaking Protestantism. Long may it remain so!

END

For a quarter of a century Oswald T. Allis taught Old Testament and related subjects. From 1910 to 1929 he taught at Princeton Theological Seminary, first as instructor and then as assistant professor of Semitic Philology; and from 1929 to 1936 at Westminster Theological Seminary, first as Professor of Old Testament History and Exegesis, and then as Professor of Old Testament. He is author of seven books and a member of the Version Committee of the American Bible Society.