Testaments

Goldingay, John. The First Testament: A New Translation. Downers Grove, IL: IVP, 2018. 924 pages. Cloth. $65.00. https://www.ivpress.com/the-first-testament

McKnight, Scot. The Second Testament: A New Translation. Downers Grove, IL: IVP, 2023. 312 pages. Cloth. $35.00. https://www.ivpress.com/the-second-testament

 Publishers and Readers, please accept my apologies for the delay in publishing this review.

I understand that it is past due, compared to best practices.
While I am not a full-time book reviewer, my extensive experience and consistent record of high-quality reviews demonstrate my professionalism and expertise in this area.

I have experienced several significant challenges in recent years, including long-term medical emergencies involving my mother-in-law and mother, as well as the loss of several loved ones. These personal difficulties, compounded by professional losses, have unfortunately contributed to the delay.

Thank you for your understanding.

It's not surprising to anyone that as a pastor I collect Bibles. I love to have a variety of translations at my fingertips. Some are digital. Most are print in hardcover. Some are premium that can be legacy gifts someday. 

I also have a variety of Greek and Hebrew testaments to work on my own translation skills. 

It is a monumental project to contemplate translating the whole Greek New Testament or Hebrew Scriptures for publication. That is exactly what John Goldingay and Scot McKnight have done for IVP Academic.

Awash in a sea of Bible translations, do we need yet another?

Most translations bend the text toward us. They make the rough places smooth, the odd bits more palatable to our modern sensibilities. In every translation something is gained and something lost.

In The First Testament: A New Translation, John Goldingay interrupts our sleepy familiarity with the Old Testament. He sets our expectations off balance by inviting us to hear the strange accent of the Hebrew text. We encounter the sinewed cadences of the Hebrew Bible, its tics and its textures. Translating words consistently, word by word, allows us to hear resonances and see the subtle figures stitched into the textual carpet. In a day of white-bread renderings of the Bible, here is a nine-grain translation with no sugar or additives.

In The First Testament the language of Zion comes to us unbaptized in pious religiosity. Familiar terms such as salvation, righteousness, and holiness are avoided. We cock our ears to listen more carefully, to catch the intonations and features we had not caught before:

“Yahweh said to Abram, ‘Get yourself from your country, from your homeland, and from your father’s household, to the country that I shall enable you to see, and I shall make you into a big nation. I shall bless you and make your name big and you’ll become a blessing." (Gen 12:1-2)

“Hey, you who wish
for Yahweh’s day.
What good really is Yahweh’s day to you?—
it will be darkness, not light.” (Amos 5:18)
“My shepherd being Yahweh, I don’t lack;
he enables me to lie down in grassy pastures.
He leads me to settled water;
he turns my life back.” (Ps 23:1-3)

The First Testament is an invitation to read the sacred text through the eyes of one of the most accomplished Old Testament scholars in the English-speaking world today. With introductions to each book, it is an attractive translation for the classroom as much as for personal study and enjoyment.

Premium Features

• Limited edition
• Full-cloth hardcover with two-color foil stamping

(Publisher's Website)

John Goldingay's "The First Testament: A New Translation" has several unique features that distinguish it from other translations of the Old Testament:

• It is a Word-for-Word Translation: Goldingay translates Hebrew words consistently, aiming for a word-by-word approach where possible. This method helps readers to see connections and patterns across different parts of the text, like how the same Hebrew word for "serve" is used throughout Exodus. I prefer literal translations like the KJV, NKJV, NASB, and ESV.
• Avoidance of Traditional Terms: He avoids using familiar theological terms like "salvation," "righteousness," "holiness," "covenant," "eternity," and "justice" because he believes these English words do not capture the full nuance of their Hebrew counterparts. Instead, he uses terms like "faithfulness" for what is often translated as "righteousness," aiming to reflect the original Hebrew more accurately. Make use of his Glossary at the back. It's an essential tool to understand his approach. I probably had the most reaction to some of these word choices. Each deserves a discussion.
• Transliteration of Names: Goldingay transliterates many names to reflect their Hebrew pronunciation more closely, e.g., "Mosheh" for Moses, "Eliyyahu" for Elijah, "Shelomoh" for Solomon. This approach gives readers a sense of the original sound and feel of the names. Yahweh is used instead of LORD with small caps.
• Unique Section Headings: His translations include creative and sometimes humorous section headings that capture the essence or tone of the passages, like "Babel becomes Babble-on" for Genesis 11. This may offend pietists. Humor can be reverent. We take the Word seriously. We dare not take ourselves too seriously.
• Literal Rendering: In some instances, Goldingay chooses literal translations over idiomatic ones, which can result in unusual or less polished English but aims to preserve the original Hebrew nuances. For example, "Yahweh said to Abram, 'Get yourself from your country'" (Gen 12:1-2). I find that this approach helps provide a window to the text, staying close to translation and avoiding interpretation in translating.
• Everyday Language: While maintaining a close translation to the Hebrew, Goldingay uses contemporary English phrases and contractions, making the text more accessible and reflective of spoken language, e.g., "he slept with his wife" instead of the more traditional "he knew his wife." This clarity can help with understanding but removes some important idioms and style.
• Avoidance of Pious Religiosity: Goldingay's translation is described as "unbaptized in pious religiosity," meaning it does not smooth over or sanitize the text to fit modern religious sensibilities. This approach aims to bring readers closer to the cultural and linguistic world of the original writers. Modern religious sensibilities need to be challenged. We Lutherans need to avoid pietism and embrace piety.
• Educational and Scholarly Focus: The translation is designed to be useful in academic settings, for both personal study and classroom use, with introductions to each book and an emphasis on the literary qualities of the Hebrew text, like wordplay, irony, and poetry. Could this be a modern version of the American Standard Version used in many English-speaking seminaries a century ago?
• A Hebrew Accent: By not bending the text toward modern sensibilities, Goldingay allows the "strange accent" of the Hebrew text to be heard, providing readers with a sense of the original cadence and texture of the Hebrew Bible. We get to enter into this worldview. That can be difficult, yet helpful to do.
• He Applies Critical Scholarship: While accessible, the translation reflects Goldingay's scholarly and moderately critical approach to Scripture, influencing how certain passages are understood or interpreted. I'm not going to agree with him with every decision.

This translation stands out for its attempt to bring the reader closer to the original Hebrew in both form and content, prioritizing the text's ancient context over modern ease of reading or traditional theological interpretations.

I have more to say about this translation that can be shared after we take a look at The Second Testament.

Experience the New Testament Afresh in Scot McKnight's Bold Translation

Typical translations of the New Testament make the biblical text as accessible as possible by using the language of our own day. At times this masks the distance between the New Testament text and modern readers. Scripture continues to speak to us but it speaks as an ancient text to the modern world.

New Testament scholar Scot McKnight offers a translation of the New Testament with a daring approach to the ancient text. Clever in its expression and at times stunning in its boldness, The Second Testament will challenge readers to experience God's Word anew.

God blesses the beggars in spirit because theirs is Heavens’ Empire.

God blesses the grievers because they will be consoled.

God blesses the meek because they will inherit the land.

God blesses the ones hungering and thirsting for the rightness because they will be satisfied. (Matthew 5:3-6)

Features include:

• Complete text of the New Testament
• Brief introductions to each book
• Maps of key locations and events
• Glossary of key terms in the translation
• Full-cloth hardcover with foil stamping

(Publisher's Website)

Scot McKnight's The Second Testament: A New Translation has several unique features that set it apart from other New Testament translations:

• Literal Translation with Greek Flair: McKnight aims for a translation that is literal, what he calls "chunky" or "lumpy," to reflect the original Greek. His approach often makes the text sound less like contemporary English and more like an English version of Greek syntax and style, giving readers a feel for the original language's structure.
• Transliteration of Names and Places: Following John Goldingay's method in "The First Testament," McKnight transliterates Hebrew and Greek names, maintaining their original sounds, like "Yēsous" for Jesus, "Yakōbos" for James, and "Yerushalayim" for Jerusalem. This approach preserves cultural and linguistic nuances.
• Distinct Authorial Styles: McKnight works to preserve the stylistic differences between New Testament authors. He does not homogenize the language across books but allows each author's voice to shine through, making Matthew sound different from Mark, Luke from John, etc., reflecting the diversity of the original texts.
• Contextual Translation: He provides a translation that aims to be more contextual, trying to capture the meaning within the original Greek context rather than just translating the words. This often leads to fresh interpretations or phrasings of familiar passages.
• Non-Standard Translations: McKnight sometimes uses unconventional translations for familiar terms to jar readers out of traditional interpretations, encouraging a re-evaluation of well-known texts.
• Surprising and Challenging: The translation is designed to surprise and challenge readers by offering new ways to understand verses that might have become too familiar or taken for granted in other translations.
• Brief Introductions: Like Goldingay, McKnight includes brief introductions to each book, providing context, unique themes, and connecting them with broader biblical narratives.
• Consistent Terms: McKnight strives for consistency in translating Greek terms, using one English word for one Greek word when possible, which can lead to a more accurate understanding of recurring themes or concepts across the New Testament. This often works very well. At other times, it can lead to awkward renderings.
• Emphasis on Original Meanings: His translation sometimes prioritizes the original meaning over what might be considered smooth or natural English, aiming to convey the depth or complexity of the Greek text.
• Vocabulary Choice: McKnight uses a vocabulary that might be higher or less commonly used in standard translations, respecting the original text's sophistication, especially in books like the Pastorals or Hebrews.
• Educational and Devotional Use: While not as easily readable as some dynamic translations (like NIV), "The Second Testament" is intended for both academic study and devotional use, encouraging readers to engage with the text in a new way, often by comparing it with their favorite translations.

This translation is particularly noted for its boldness in challenging readers to reconsider their understanding of the New Testament, providing a bridge between the ancient text and modern readers while maintaining the integrity and distinctiveness of the original Greek.

McKnight's The Second Testament reminds me most of The Message but done better.

Both The First Testament and The Second Testament have their place on your shelf. Neither will become anyone's primary reading translation. They are good examples of the translation exercise and encourage me in my ongoing lifelong study of the Bible in Greek, Hebrew, and Aramaic. They could encourage you in a similar way, or be great references alongside other standard English translations.

Rev. Paul J Cain is Senior Pastor of Immanuel, Sheridan, Wyoming, Headmaster of Martin Luther Grammar School and Immanuel Academy, a permanent member of the Board of Directors of the Consortium for Classical Lutheran Education, First Vice-President of the Wyoming District of The Lutheran Church-Missouri Synod and Chairman of its Board of Directors, Rhetoric Teacher for Wittenberg Academy, a founding regent for Luther Classical College, a Director for Steadfast Lutherans and Associate Editor of Curriculum for Steadfast Press, a Director for Views on Learning, and Editor of Lutheran Book Review.   He has served as an LCMS Circuit Visitor, District Worship Chairman, District Evangelism Chairman, District Education Chairman/NLSA Commissioner, and District Secretary. A graduate of the University of Nebraska-Lincoln and Concordia Seminary, St. Louis, Rev. Cain is a contributor to Lutheran Service Book, Lutheranism 101, the LSB Hymnal Companion hymn and liturgy volumes and the LSB Devotional Edition, is the author of 5 Things You Can Do to Make Our Congregation a Caring Church and articles in Concordia Pulpit Resources and The Lutheran Witness. He is a regular presenter at conferences of the CCLE and is an occasional guest on KFUO radio. He has previously served Emmanuel, Green River, WY and Trinity, Morrill, NE. Rev. Cain is married to Ann and loves reading and listening to, composing, teaching, and making music.