2015 will be the 50th anniversary of the New International Version (NIV) translation of the Bible. More precisely, 2015 will be the 50th anniversary of the commencement of the translation committee. The NT would not be published until 1973, the OT in 1978, and with major updates in 1984 and 2011.
The NIV is a controversial translation among some folks. The KJV-only crowd, which has vastly diminished over the years (praise the Lord!), cannot fathom an imperfect late textual tradition. On the other end of the spectrum, mainline Protestants have never trusted a translation that was founded upon dissatisfaction over the RSV (“expiation” instead of “propitiation”; “young woman” instead of “virgin”). More seriously, the NIV has been criticized for intentional mistranslations for the sake of harmonization and other evangelical biases (well beyond Isaiah 7:14). Paul Davidson’s very long list is probably the most exhaustive to date. Davidson’s list is valuable, even if I don’t agree with every complaint (and some of the more important faults were corrected in the 2011 update). It is hard to defend the NIV’s use of the past perfect tense in Genesis 2, to give one of the more famous examples. And sometimes the NIV will put the better translation in a footnote (e.g., Gen 47:31).
Within the last three years, I completed both the Greek/NT and Hebrew/OT cycles at our seminary. Both were fairly intense, in good Presbyterian fashion. We used the NRSV as our base translation. Even the most gifted seminarian could scarcely claim to have attained serious competence in his or her translation skills. I certainly did not. But in the process of doing my many translations and exegesis, I was routinely surprised by the NIV. I was surprised at how much I enjoyed it and even preferred it to the NRSV in many cases. Both the NIV-2011 and NRSV are excellent translations, and I generally use both, side by side. On the whole, the NRSV is more defensible in its translation choices, but the NIV is precisely what the NIV claims for itself: an accessible translation with a frequently mellifluous quality. For someone who works closely in the local church — teaching and (more recently) preaching — this is no small factor. And where the NIV’s interpretive bias is on display, for the sake of clarity, I tend to agree (e.g., ἁμαρτίαν in 1 John 3:6 as “keeps on sinning” and “continues to sin”). When compared to other “accessible” translations, like the New Living Translation (NLT), the NIV is downright old-fashioned with its insistence on “technical” language like “righteousness,” instead of the NLT’s “made right,” in Romans 3 and elsewhere. Likewise, the CEV has “acceptable” instead of “justified” in Romans 3:28. In my opinion, these alternative renderings from the NLT and CEV do not fully capture the meaning of δικαιοσύνη.
The purpose of this is to introduce Douglas Moo’s paper on the NIV, recently delivered at the Evangelical Theological Society’s meeting in San Diego. Professor Moo has been the chair of the NIV’s translation committee for the past few years and a member since 1996. He has taught at Wheaton since 2000 and previously at Trinity Evangelical Divinity School for over two decades. In addition to his widely touted commentary on Romans, I found his commentaries on Colossians/Philemon and James to be especially helpful for my research. Here is Moo’s paper:
In the paper, Moo defends three linguistic principles that have too often been neglected:
First, linguistics is not a prescriptive but a descriptive enterprise; second, meaning resides not at the level of individual words but at the level of collocations of words in clauses, sentences, and ultimately discourses; and third, the meaning of individual words is expressed not in a single word gloss but in a semantic field. [pp. 3-4]
For those of us who have long been exhausted by those who exclusively defend so-called “formal equivalence” translations, you will appreciate this paper from Professor Moo. A lazy appeal to “literal” or “word-for-word” meaning is what Moo opposes. To quote Luther, as Moo does:
…what is the point of needlessly adhering so scrupulously and stubbornly to words which one cannot understand anyway? Whoever would speak German must not use Hebrew style. Rather he must see to it — once he understands the Hebrew author — that he concentrates on the sense of the text, asking himself, ‘Pray tell, what do the Germans say in such a situation?’ [LW 35:213 –14]