Top Translation Traps: Too Much Information
Translators frequently have information at their disposal that doesn’t come directly from the text they are translating.
Though it’s often tempting, it is nonetheless almost always a mistake to add the additional information into the translation.
For example, if a mystery novel starts, “a man was walking by the beach,” the translator should not change it to, “Mr. Smith was walking by the beach,” even if it later turns out that Mr. Smith was the man.
Dostoevsky’s Crime and Punishment begins with odin molodoi chelovek, “a young man.” The reader soon learns that the young man used to be a student. But it would surely be a mistake for a translator to render the Russian as “former student” instead of “man,” even though the guy happens to have been a student.
This sort of mistake comes up frequently in Bible translation.
People / Men — Anthropos
We just saw one clear case at Bible Gateway‘s new translation blog, regarding the people in 2 Timothy 2:2 (“and what you have heard from me through many witnesses entrust to faithful people [anthropoi] who will be able to teach others as well,” NRSV). The question there is whether the translation for anthropoi should be “people” or “men.”
Ray Van Neste’s answer notes that the leadership position referred to in 2 Timothy 2:1-7 “has been forbidden to women in [verse 12 of] 1 Timothy 2.” Based on this, Dr. Van Neste seems to claim that anthropoi should be translated “men.”
But even if he is right about who the anthropoi are, his reasoning is flawed. Just because the people are men doesn’t mean that anthropoi means “men,” or that “men” is the right translation, any more than “young student” is the right translation for the “young man” in Crime and Punishment.
Hebrews 5:1 works the same way. There, high priests are selected from among anthropoi. I suppose they were probably men, but that doesn’t mean the translation should say “men” where the original is broader: “people.”
Similarly, I suppose the people in 2 Timothy 2:2 were also followers of Christ. Should we therefore translate “reliable Christians” for pistoi anthropoi? Of course not. To translate “Christians” is to add information that comes from other parts of the text. To translate “men” is to make the same mistake.
People / Slaves — Nephesh
Another example came up in a comment to a discussion about nephesh in Genesis 12:5 on BBB: “Abram took … the persons [nepheshes] whom they had acquired in Haran…” (NRSV). Yancy Smith points out that some versions translate nephesh as “slave,” rather than “person,” because the nepheshes there are “acquired.”
But again, the reasoning (of the TEV and others) is flawed. Even if the people are slaves, there is a difference between “acquiring people” and “acquiring slaves.” The Hebrew has the former, and so should the translation.
The Son of God / Christ
A third example comes from Mark 1:1: “The beginning of the good news of Jesus Christ, the Son of God” (NRSV). The “Son of God” is, of course, “Christ,” also translated as “Messiah.” We see the identity, for example, in Matthew 26:63: “tell us if you are the Messiah, the Son of God” (NRSV). But that doesn’t mean that we can translate Mark 1:1 as “Jesus Christ, the Messiah.”
Our final example for now comes from the “dry bone” prophesy in Ezekiel, who is told in verse 37:4: “Prophesy to these bones, and say to them: O dry bones, hear the word of the LORD” (NRSV). In verses 37:9 and 37:11, the reader learns that these bones are the “slain” “house of Israel.” It’s a brilliant progression, and it would be destroyed by translating “bones” as “slain of the house of Israel” in 37:4.
It seems to me that, wherever possible, translators should translate the text of the Bible without destroying the nuances of the original. And often, providing too much information makes a translation less accurate.