Principles
of Translation
The following principles of
translation are being followed in producing the ISV.
1. Textual Aspects of Translation
-
For the Tanakh, or Old Testament, the Masoretic text as published in the
latest editions of Biblia Hebraica Stuttgartensia and Quinta is used as the
base text, in consultation with other ancient Hebrew texts such as the Dead
Sea Scrolls, the Samaritan Pentateuch, and a select number of ancient
versions (the Septuagint, the Vulgate, the Syriac Peshitta, and the
Targums). All significant departures from the base text, as well as all
significant textual variants, are indicated in footnotes.
-
For the New Testament, the main text of the 27th edition of the Nestle-Aland
Novum Testamentum Graece and the main text of the 4th Revised Edition of the
United Bible Societies’ Greek New Testament is used for the base text. The
ISV New Testament does not rely solely on one family of manuscripts, such as
the Textus Receptus redaction (commonly known as the Received Text), or the
Westcott-Hort redaction. Instead, a wide choice of manuscript traditions was
consulted. All significant departures from the base text, as well as all
significant textual variants, are indicated in footnotes.
-
The ISV uses literary English, avoiding idioms that come and go, and is as
traditional as necessary. Terms such as “justification,” “redemption,”
“atonement,” and the Johannine “abide in” formulae have been retained. Where
the Committee on Translation determines that a word-for-word translation is
unacceptable, a change can be made in the direction of a more current
language idiom. In these instances, the more literal rendering is indicated
in a footnote. In the ISV New Testament, the Greek word christos is
translated as “Messiah”—for example, the name and title Jesus Christ is
rendered as Jesus the Messiah—in order to emphasize the radical and unique
testimony of the New Testament writers that all things about which they
wrote pertained to Jesus as the claimed fulfillment of the hope of Israel’s
Messiah.
-
When the text can be understood in different ways, an attempt is made either
to provide a rendering in which the same ambiguity appears in English, or to
decide the more likely sense and translate accordingly. In the latter case,
a footnote indicates the alternative understanding of the text. In general,
the ISV attempts to preserve the relative ambiguity of the text rather than
to make positive statements that depend on the translators’ judgment or that
might reflect theological bias.
-
Whenever possible, a short sentence is translated by a short sentence.
However, a very long sentence may be translated in two or more sentences,
provided the original intent of the text is accurately reflected.
-
Regarding the Greek tenses, the ISV is guided by observing the grammatical
nuances of the Greek in conjunction with the language rules of contemporary
English. The policy of distinguishing the Greek imperfect tense from the
aorist indicative is followed when the distinction is grammatically
significant and stylistically acceptable. For example, in addition to the
progressive imperfect (e.g., “he was proclaiming”), other possible
renderings of the imperfect tense include the inceptive imperfect (“he began
to proclaim”), the iterative imperfect (“he used to proclaim”), and the
customary imperfect (“he would proclaim”). Where the context indicates that
no distinction is being made between the imperfect and the aorist, the
aoristic imperfect (“he proclaimed”) is used.
-
Special attention is given to the translation of Hebrew, Aramaic, and Greek
conjunctions. They are rendered in ways that best fit the immediate context
or omitted in translation without a footnote when deemed pleonastic.
-
In the Old Testament, the traditional “LORD” is used for Yahweh. Where the
Hebrew Adonai Yahweh occurs, the rendering “Lord GOD” is used. Yahweh Elohim
is rendered as LORD God. Most titles of God are translated in the text, with
the original title placed in a footnote.
-
A noun may be substituted for a pronoun when it is needed for clarity. In
these cases, the literal rendering is placed in a footnote.
-
Characteristic features of the original languages, such as order of words
and the structure of phrases and clauses, are to be reproduced in
translation wherever possible without sacrificing English style.
Back
to Top
2. Language
Aspects of Translation
11. The
use of inclusive language is limited to where the meaning of the original
text is inclusive of both sexes, and then only without compromising
scholarly integrity or good English style. Specifically:
a. The
generic use of “he,” “him,” “his,” “himself,” etc. may be used to translate
generic third person masculine singular pronouns in Hebrew, Aramaic, and
Greek. Person and number are retained: Generally, singulars are not changed
to plurals, and third person statements are not changed to second person or
first person statements.
b. Substantival
participles such as ho pisteuon may be rendered inclusively: “the
one who believes,” “the person who believes,” etc.
c. “Man,”
“mankind,” “humankind,” “humanity,” “people,” “human beings,” etc. may be
used to designate the human race or human beings in general.
d. Hebrew
zaqar and Greek aner are usually translated “man” or “men.”
The Hebrew ‘am, usually translated “people”, is occasionally rendered
“army” when utilized in a military context. Hebrew tribal names usually are
referred to with the introductory phrase “the tribe of,” even if the base
text does not utilize this phrase, with the additional words noted in an
explanatory footnote.
e. The
Greek plural noun anthropoi may be translated “people” or “persons”
instead of “men.” The singular anthropos may be translated “person”
or “man” when it refers to a male human being.
f. The
Greek indefinite pronoun tis may be rendered “anyone,” “someone,” “a
person,” “a man,” etc.
g. Pronouns
such as the Greek oudeis may be rendered “no one,” “no person,” etc.
h. When
used substantivally, the Hebrew kol and the Greek pas may be
rendered “everyone,” “every man,” or (in the plural) “all people.”
i. “Son
of Man” as a traditional reference to Christ is retained.
j. Masculine
references to God are retained.
k. The
Greek plural noun adelphoi is normally rendered “brothers” but may be
changed to such expressions as “fellow believers” or “dear friends” in
appropriate contexts.
l. Hebrew
ben and Greek huios may be rendered “child” or “children” and
“son” or “sons.” When used as a descriptive term preceding an ethnic group
meaning “descendants of,” the Hebrew term ben may be rendered
“descendants of” or the term may be conflated into a generic descriptor (e.g.,
bene Israel is rendered “Israelites), depending upon context
m. Hebrew
ab and Greek pater may be rendered “parent” or “parents,”
“ancestor” or “ancestors,” or “forefathers.”
12. Because
the original languages of Scripture provide no special indication other than
grammatical context to identify pronouns or predicate nominatives that refer
to deity, predicate nominatives and pronouns whose antecedent is God the
Father, Jesus, or the Holy Spirit are not capitalized.
13. Words
that describe portions of Scripture, such as “law” are capitalized only when
they refer to a specific section of Scripture (e.g., the “Law and the
Prophets”) or are used as a part of a title (e.g., “this Book of the
Law”).
Back
to Top
3. Format Aspects of Translation
14. The
serial comma is used before the last item in a series of persons, places, or
things.
15. The
relative pronoun “which” is used (1) after a comma, (2) in the expression
“that which,” and (3) in a question. Otherwise, the pronoun “that” is used.
16. For
the future tense, the auxiliary verb “will” is used in place of “shall.”
Please note that “shall” is used in contexts where the language is
imperatival (e.g., “you shall not murder”). With the simple future,
“will” is used.
17. Hebrew
and Greek exclamatory indicators (e.g., the Hebrew hine and
the Greek idou) traditionally translated “Behold!” or “Lo!” are
rendered in ways that best fit the immediate context and that best represent
contemporary English usage (e.g., “Look,” “See,” “Suddenly,” “Here,”
“Indeed,” etc.). In certain cases, exclamatory indicators have been omitted
entirely, with an exclamation point added at the termination of the sentence
to indicate the placement of exclamatory indicators in the base text.
18. Because
the Hebrew and Greek equivalents to the English “It came to pass…” are often
only transitional words marking the beginning of a new episode, they are
sometimes not reproduced. In other instances, the translator may use a more
natural English equivalent (e.g., “It was so,” “And then,” “Later,”
etc.).
19. In
parallel texts such as the Synoptic Gospels, 1 & 2 Samuel, 1 & 2 Kings, and
1 & 2 Chronicles, consistency of rendering is carefully observed.
20. The
Hebrew and Greek counterpart for “saying,” when pleonastic, may be omitted
in translation without a footnote.
21. Marginal
notes may include literal renderings (Lit.), alternate renderings
(Or), explanatory words or phrases (I.e.), notes on significant
textual variants, and other explanatory comments. With textual variants,
language such as “the earliest and best manuscripts omit...” or “most
manuscripts add...” is avoided. Instead, the following language is used:
“other manuscripts lack...,” “other manuscripts read...,” etc.
22. When
the New Testament quotes from the Old Testament, quotation marks surround
the quote and a reference to the source of the quotation is footnoted. The
sources of New Testament quotations from literature other than the Old
Testament are also referenced in footnotes, when known.
23. If
additional words are necessary to clarify the sense of the translation, the
literal rendering is set forth in a footnote. Alternatively, an explanatory
footnote may be added indicating that the original text lacks the additional
wording.
24. The
Greek term Hades appears to be employed as the equivalent of the
Hebrew Sheol, the general realm of the dead. Both terms rarely appear
in transliteration; instead, the ISV usually renders these terms as “realm
of the dead,” “afterlife,” or “where the dead are,” depending upon context.
Departures from this policy are clearly footnoted, and usually occur in Old
Testament poetry. The Greek Gehenna is rendered “hell.” Tartarus
is rendered “lowest hell,” with an explanatory footnote.
25. Subheads
are used to identify flow of thought and themes. Parallel passages, where
they exist, are cited in subheads.
26. Parentheses
may be used in the text whenever called for by the sense of the passage. The
ISV does not use brackets to indicate disputed verses. Instead, footnotes
indicate the absence of such verses in some manuscripts.
27. Poetic
passages in both the Old and New Testaments are printed in poetic form.
Certain New Testament hymns and sayings are rendered in poetry (e.g., 2
Timothy 2:11-13).
28. Quoted
statements of speakers may be rendered into English using contractions
(e.g., “can’t,” “won’t,” “don’t,” etc.) in order to communicate a sense of
natural spoken informality. The use of English language contractions will
usually be avoided when translating historical narratives or apostolic
correspondence in order to communicate a sense of formal literary
composition.
29. Numbers
less than 20 are rendered as words unless they comprise part of an inventory
list or census enumeration. Numbers from 20 and above are rendered with
Arabic numerals unless they begin a sentence. Measurements are rendered in
English units with metric equivalents placed within an explanatory footnote.
Back
to Top
3. Format Aspects of Translation
Materials
for production of footnotes regarding Dead Sea Scrolls variants from the
Masoretic Text were produced courtesy of Dr. Peter Flint and Dr. Eugene
Ulrich. Citations of the Tanakh (the Old Testament) in the ISV New Testament
conform to Old Testament
Quotations in the New Testament: A Complete Survey,
Archer, Gleason L. and Chirichigno, Gregory C., eds., (Chicago: Moody Press,
1983).
Back
to Top
|
