Making Sense of Different Bible Translations – Part 3: Gender-Inclusive Language and the NIV

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In this mini-series on Making Sense of Different Bible Translations, in Part 1 we looked first at translation theory in general and some basic guidelines for choosing a translation, and in Part 2 we looked at the King James Version specifically. Here in Part 3, we will be looking at the question of gender inclusive language and how it relates to the New International Version.

The “Nearly Inspired Version”?

During my undergraduate studies, I had to learn Koine Greek, the language of the New Testament, and our final project was to translate 1 John and then analyze other translations based on our reading and translation of the Greek text. For my analysis, I chose the NKJV, the NIV and the Message.

I had heard people joke that the NIV stood for “Nearly Inspired Version” or the “New Inferior Version,” so I was curious to see how it stood up under scrutiny. Much to my surprise, the NIV was much more literal and accurate than I had expected. The Message, however, does not qualify as a translation at all, in my opinion, but is rather a commentary – as in it, one person (Eugene Peterson) gives his interpretation of what he deems the text to mean, not what it says.

Side note: any translation that is made by one person should be suspect, especially when that person is pushing a particular agenda, as in the case of the Passion Translation.

A Case Study: Hebrews 11:6

Some of the main criticisms that are leveled at the NIV, are that it waters down the meaning of the text, and that it imposes gender inclusive language on the text. This week on Calvary Live, the call-in radio show that I host on Mondays, one caller pointed out Hebrews 11:6 as an example of this. Let’s take this as a case study to see if there’s any validity to it.

  • NIV: And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.
  • KJV: But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.
  • Greek: χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι, πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ θεῷ ὅτι ἔστιν καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται.

Here’s my hyper-literal translation of the Greek text:

Without but faith impossible to please (a direct object), believe (a direct object) because must he who comes to God that (object) exists and those who seek him [he] rewards.

So, which translation is more accurate? Both are good translations which convey not only what the words say, but what they mean.

Gender-Inclusive Language

As can be seen in the example above, the NIV tries to use gender-inclusive language when possible. The word προσερχόμενον – means “he who comes” and is in the male singular accusative case. Yet the NIV translates this with the gender-neutral “anyone who comes.”

The question is whether this accurately reflects the meaning of the text or whether it is imposing a modern bias towards gender inclusivity upon the text.

In academic writing today, gender-inclusive language is required whenever possible, including moving away from terms like “mankind” in favor of “humankind,” and “every man” to “everyone.”

In some cases, this is warranted and more accurately reflects the author’s intent. For example: Colossians 1:28 in the NASB says: “We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ.”
Paul is clearly speaking about “every human being,” not only about males. So most modern translations translate it: “He is the one we proclaim, admonishing and teaching everyone with all wisdom, so that we may present everyone fully mature in Christ.”
In this case, gender-inclusive language more clearly communicates what Paul was saying.

Another example worth considering is Leviticus 24:15. NASB: “If anyone curses his God, then he will bear his sin,” versus the NIV: “Anyone who curses their God will be held responsible.”
In this case, it is not only gender-inclusive language, but a removal of the concept of “bearing one’s sins” being rephrased as “being held responsible.” While the latter may justifiably be called a “watering down” of the text, since the word “sin” is in the original text, the gender-inclusive language could be justified in the sense that this law did not only apply to men but to men and women.

The NIV does not go as far as some other translations when it comes to gender-inclusive language, like the Holman Christian Standard Bible which replaces the often-used “Brethren” with “Brothers and sisters.” Again, it could be argued that this is still appropriate in that it conveys the fact that the people being addressed are both men and women.

However, there are other examples of gender-inclusive language which do actually have theological implications, and therefore are inappropriate impositions on the text. Examples of this would be replacing the masculine “Father” with “Parent”, or “sons of God” with “children of God.” In the case of “sons” versus “children,” there were very specific differences in the way that sons specifically were treated in ancient society regarding rights and inheritance. Whether this was fair or not, that understanding is built into the use of the term “son” as opposed to children in general, and therefore has direct theological implications. The same is true of the masculine pronouns and terms used consistently throughout the Bible for God. To change these is actually to change the meaning of God’s revelation of Himself in the Scriptures.

To those who may feel that it is odd for a female to consider herself a “son of God,” it should be noted that men are similarly included in the feminine term “bride of Christ.” These terms paint pictures by making allusions and parallels to things which are diminished by disregarding the gender-specificity of “son” and “bride”.

There and Back Again

The NIV has dabbled in varying levels of gender-inclusive language, including a 1997 Inclusive Language Edition, which was only released in the UK, but quickly discontinued.  In the early 2000’s, the TNIV (Today’s New International Version) was released, which included changes such as “children of God” instead of “sons of God.” However, the TNIV was also discontinued, and the most recent update to the NIV (2011) actually reinstated some of the gender-specific language which had been removed in the TNIV, because of recognition of the theological importance of the gender-specifity of those terms.

Conclusion

While I don’t think the NIV is the best translation available, I don’t think it’s the worst either. As we have seen, some gender-inclusive language may be justified and warranted. The question is whether gender-inclusive language is being introduced because of cultural pressure or by a desire to accurately translate and convey the meaning of a text.

Even the best translation, however, won’t benefit you if you don’t read it. So, go do that!

Gender Roles in Marriage and Perichoresis: the Dance of the Trinity

Yesterday at White Fields I taught on Colossians 3:12-25. The first part of that text is the one I usually use when I officiate weddings. The title of my message was “Gospel Reenactment” (audio of that message can be listened to here).

Included in this section is a verse which can be controversial for some people: Wives submit to your husbands as is fitting in the Lord.  The idea of defined gender roles in marriage is not the most popular subject in our day and age, where more and more often, gender is considered a social construct and something which is fluid rather than fixed. Furthermore, it is no secret that some who have held to biblically defined gender roles in marriage have at times used them as an excuse to act tyrannically or even cruelly towards their spouse.

However, what I discovered in studying this passage in Colossians, is that it gives a picture of marriage as a reenactment of the Gospel (who Jesus is and what He did for us), particularly as regards the nature of God: One God, creator of Heaven and Earth, of all things seen and unseen, who eternally exists in 3 co-equal persons: Father, Son and Holy Spirit. The term Son does not speak of origin but of rank: the Son willingly submitted Himself to the leadership of the Father, even though they are eternally co-equal and one. This is the model of what marriage is: two become one, but in that one, they take on different, complementary roles for the sake of a mission.

This is something which the church fathers, such as Gregory of Nazianzus and John of Damascus, and more recently Jürgen Moltmann and Miroslav Wolf, have referred to as ‘The Dance of the Trinity’ – or ‘Perichoresis’ in Greek. It refers to the dynamic relationship which exists between the 3 persons of the Trinity:

The Father loves the Son and the Son loves the Father, the Spirit glorifies the Son and the Son glorifies the Father. The Father sends the Son and the Son obeys the Father. The Son sends the Spirit, and the Spirit and the Son together bring glory to the Father. The Spirit exalts the Son, the Son exalts the Father. The Father exalts the Son and glorifies the Son.

It’s a harmonious set of relationship in which there is mutual giving and receiving. This relationship is called love, and it’s what the Trinity is all about. The perichoresis is the dance of love.  – Jonathan Marlowe

The relationships between the three Persons of the Trinity — “dynamic, interactive, loving, serving” — form the model for our human dance. – Michael Spencer

In their book The Meaning of Marriage, Tim and Kathy Keller write about gender roles. This is one of the best books I have read on marriage, and I would recommend it highly. Here are some things that Kathy in particular had to say on the topic of gender roles:

Every cell in our body is stamped XX or XY. This means I cannot understand myself if I try to ignore the way God designed me or if I despise the gifts he may have given me to help me fulfill my calling. If the postmodern to view that gender is wholly a “social construct” were true, then we could follow whatever path seems good to us. If our gender is at the heart of our nature, however, we risk losing a key part of ourselves if we abandon our distinctive male and female roles.

[Philippians 2] is one of the primary places where the “dance of the Trinity” becomes visible. The Son defers to his father, taking the subordinate role. The Father accepts the gift, but then exalts the Sons to the highest place. Each wishes to please the other; each wishes to exalt the other. Love and honor are given, accepted, and given again. There is no inequality of ability or dignity.

The Son’s role shows not his weakness but his greatness.

[In God’s Kingdom, leaders] are called to be a servant-leaders. In the dance of the Trinity, the greatest is the one who is most self-effacing, most sacrificial, most devoted to the good of the other. Jesus redefined – or, more truly, defined properly – headship and authority, taking the toxicity of it away or, at least for those who live by his definition rather than by the world’s understanding.

Jesus as a master made himself into a servant who has washed his disciples’ feet, thus demonstrating in the most dramatic way that authority and leadership mean that you become the servant, you die to self in order to love and serve the Other. Jesus redefined authority as servant-authority.

In Jesus we see all the authoritarianism of authority laid to rest, and all the humility of submission glorified. Rather than demeaning Christ, his submission led to his ultimate glorification, where God “exalted him to the highest place and gave him the name that is above every name.”

Both men and women get to “play the Jesus role” in marriage – Jesus in his sacrificial authority, Jesus in his sacrificial submission.

– The Meaning of Marriage, pp. 194-201

Part of the redemption that we have in Jesus is an invitation into the Perichoresis – the ‘dance of the Trinity’ – and in addition to our relationship with God, this serves as a model and a motivation for our relationships in marriage, work and beyond.

Bruce “Caitlyn” Jenner and the Quest for a New Start

In the wake of the Vanity Fair cover of a 65 year old Bruce Jenner who has changed his gender and his name to “Caitlyn”, social media has been full of people responding on both sides of the issue. Many are bemoaning where our culture has come to, others celebrating this as progress.

  
To me the most insightful response has been one posted by a friend and a reader of this blog. This friend pointed out that Jenner stated his desire for a new start. Jenner’s son has been quoted as saying that he hopes Caitlyn will be a better father than Bruce was. Others on social media have been commenting on the significance of the name “Caitlyn” – with a C rather than a K: that it is an intentional departure and separation on Jenner’s part from the Kardashians and their names which all begin with K.

It seems clear that, as Jenner has stated, he wants a new start – a new life. He wants to be a new person.
But isn’t that what all of us truly desire deep down in our heart of hearts?

Jenner has experienced success that many people only dream of, but yet he feels such a deep dissatisfaction with himself that he has now undertaken the greatest transformation medically possible. What does this show us if not to confirm the great theological truth that all people have a deep (and correct) sense that something is fundamentally wrong with them. 

Bruce Jenner is not the first person to have a sex change opperation, and surely many others have done it for many of the same reasons: they desire the most extreme form of a new life that modern medicine can manufacture. However, history has shown that people who have gotten these opperations tend to greatly regret it, with a huge and disturbing percentage of them restorting to suicide.

Jenner has been called a “hero” for coming out. When I look at him what I see is a desperately sad and depressed individual who happens to have the money to do whatever he wants – in this case buy himself a “new life”. I’m sure the “new car smell” will wear off with time, the media will move on, and then Jenner will be left with: himself/herself, and the root issue will not have been dealt with. 

Jenner has only affected the surface; he has not actually become a “new person” – as is his desire. There is only one way to truely become new – so new in fact that you need a new name. That happened to many people in history: Jacob became Israel. Simon became Peter. Saul became Paul. They were all truly transformed, not on the outside, but on the inside. That’s what all of us really need and ultimately desire.