The Microcosm of Bible Translation: Amos 5:15
[This is the first in what I hope will become an occasional series about the details of actual translation: methods, decisions that have to be made, compromises, etc.]
The first part of Amos 15:5 reads (NRSV), “Hate evil and love good, and establish justice in the gate;” What goes in to that translation? What does the translation miss? What other options might be better?
As we go through, I’ve italicized questions that the translator needs to answer. I offer my answers to some of them toward the end.
We start with the words, most of which are straightforward:
There are details of the words which are not conveyed in these English glosses.
The verbs (“hate,” “love,” and “put in place”) are plural imperatives. We don’t have plurals like this in English, but there are ways of expressing the same point if we want: “all of you, hate…,” for example. (The LXX‘s “we hated” and “we loved” doesn’t match the Hebrew here.)
Is the nuance of the verb forms important to convey in translation?
There are at least two reasonable translations for ra: “bad” and “evil.” The Hebrew is the common opposite of “good” (tov), so “bad” seems like the better choice. Unfortunately, while “good” and “evil” in English function both as adjectives and nouns, “bad” is only an adjective. “Hate bad” isn’t English. The KJV ops for “hate the bad” to preserve the pair “good/bad.” Modern translations almost all go with “hate evil.”
Is the substitution of “evil” for “bad” warranted? Or should the translator find a way of making the more accurate “bad” work in English?
There are lots of ways of loving. Clearly, one doesn’t love a spouse the same way one loves what is good. Perhaps for this reason, the CEV goes with “choose good.” (In a similar vein, the Greek agapao is frequently glossed along the lines “love, primarily of Christian love.”)
Should the translation reflect how “love” (ahav) is used here?
The verb I gloss as “[put in] place” is usually used for people and physical things. In Genesis, “present” is often a good translation. In Deuteronomy 28:56, the verb is used for “set” in the phrase “set the sole of her foot on the ground.” In Judges 6:37, it’s used for “set” in the phrase “set the wool fleece” on the ground.
Is “establish” too grandiose here?
The NIV offers “maintain justice” here. But the broader context of the passage makes it clear that justice was lacking and that it had to be restored. (The LXX gives us “restore.”)
Should the translation of “establish” include the context here?
For me, the issue of “gate” is one of the most interesting. The “gate” (sha’ar) here is a city gate, but when I think of “gate” in English, I think of the gate of a fence. (Similarly, the famous phrase from Deuteronomy 6:9, “write them … on your gates” deals with the entrances to cities.) Maybe “city gate” is better?
More importantly, the gate in antiquity was a gathering spot, not merely a portal. In modernity, the “city square” serves the same purpose. (So does the watercooler, I guess, but not really.)
One purpose of gathering at the gate was justice. This is probably why the NIV goes with “courts” here instead of “gate.” The English translation that puts “justice” in the “gate” seems to put it in an odd spot, whereas originally the Hebrew put it right where it normally was.
Does “gate” in English correctly convey the Hebrew? Should the translation focus on the physical location of the gate or on its purpose? Is the translation successful if readers have to know details of ancient society to understand it?
The Hebrew mishpat is variously “judgement,” “justice,” “rule,” “law,” “sentence,” and more.
Does “mishpat” have to be translated uniformly throughout the Bible? What nuance is implied here? Should the translation indicate the nuances?
Beyond the choice of words, the Hebrew is poetic.
The phrase starts with classic parallelism, juxtaposing two pairs of opposites: “hate/love” and “bad/good.” The previous verse also puts “good” and “bad” together, though there “good” comes first. (Surprisingly, the KJV translates “good/evil” in verse 14 but “the good/the bad” for the same Hebrew in verse 15.)
Then a new element, “justice,” is introduced. Stylistically the third clause is similar to the first two, but in terms of content it’s very different. (This has the effect of emphasizing “justice.”)
The object of the verb comes last in all three cases (“bad,” “good,” and “justice”). Should the English translation preserve this poetic device? Is it possible?
The NLT, correctly noting that “evil” is more commonly used as a noun than “good,” translates, “hate evil and love what is good.” Should the English translation preserve the single-verb-single-noun pattern for the first two clauses?
Reading Between the Lines
The connection between “justice” and the first two pairs is (purposely?) left vague. Should the translation fill in the details of the connection here? For example, The Message and God’s Word translations offer “then” instead of just “and.”
Noting that gates used to be where justice was administered and that courts now serve that function, the NIV, God’s Word and others translate “gates” as “courts.” The Message goes with “public square” in the phrase “work it out in the public square.” The NLT offers, “remodel your courts into true halls of justice.”
Other translations explain what happens with justice. For example, the NJB translates, “let justice reign.”
Should a translation explain the text in these kinds of ways?
Maybe it’s because of all of this hidden complexity that modern translations sometimes ignore English grammar. One immediate question is whether one meets “in the gate” or “at the gate” in English. (For me, “I’ll meet you at Jaffa gate in Jerusalem” is better than “I’ll meet in you Jaffa gate in Jerusalem.” I suspect this will be dialectal. Does anyone prefer “in” here?)
The NIV, NJB, and others forget about simple English punctuation. The NIV drops the first “and” (“Hate evil, love good;”), for example. Is there any reason not to use correct English grammar?
Summary and Answers
We’ve seen that the original text refers to hating what is bad, loving what is good, and (re)establishing justice in the place where justice was usually administered, that is, the city gate.
The text addresses people collectively.
The text is poetic and pithy. It consists of three clauses, the third standing out because it’s a little longer than the first two.
I think it’s nice to convey singular/plural nuances in imperative verbs, but not necessary, primarily because ancient Hebrew uses both singular and plural for addressing a group. This doesn’t seem to be a big deal, and there’s no easy way to do it in English anyway.
I think that “evil” for ra is going too far. I see a statement about ordinary, daily life in the original. We use “bad” for that in English, I think, not “evil.”
I think that the English “love” covers roughly the same areas of meaning as the Hebrew ahav. It’s a mistake to try to spell out in English what the original did not spell out in Hebrew, so “love,” though broad, is right.
I think “establish” is not too bad for the Hebrew, and I can’t think of anything better. “Set up” might work, too, depending on the other lexical choices.
The issue of “gate” is, for me, the hardest. “Justice” in modernity has nothing to do with “gates,” and, in fact, this passage in Hebrew is not about gates except to the degree that gates are the locus of justice. It’s like “restore justice to the courts” in English. The focus there isn’t “courts” but rather “justice.”
On the other hand, gates come up frequently in the Bible, so changing the word only here seems problematic. Just for example, the Hebrew in this passage matches Deuteronomy 6:9. If we change “gate” to “court” here we destroy the connection.
As for “gate” or “city gate,” I think “city gate” is more accurate, but the accuracy is irrelevant, because either way we end up with an odd place for justice. People who know about the role of ancient city gates will know what “gates” means, and those who don’t won’t find “city gates” to be particularly helpful.
I think the poetry is important, and, in particular, the translation should preserve the grammatical connection among the three phrases. I don’t think the translation necessarily has to use verb-noun each time, though; another repeated pattern would serve just as well.
I do not think that it’s the job of the translation to fill in details that are not in the text. I think that’s where commentary comes in.
And I think writing an English translation according to the rules of English grammar is important.
So one reasonable translation is:
“Hate what is bad and love what is good, and establish what is just among you.”
I’ve use the “what is…” construction to give all three clauses the same pattern, yet not force myself to use “evil.” I’m pretty happy with everything up to “among you.” Though I still think “among you” is better than “at the gate,” I’m left wondering if there is a better solution. I also worry that the sentence might be read as referring to “what is just among you.”
Another reasonable translation leaves out “gate” altogether. Perhaps every English translation is more misleading that not translating the word: “Hate what is bad and love what is good, and establish what is just.”
Or, to revert to “evil,” we might try: “Hate evil and love good, and establish justice among you.” While “evil” sounds stronger in English, it may be stronger than what the Hebrew represented.
What do you think?
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God Didn’t Say That (@GodDidntSayThat) is an online forum for discussing the Bible and its translations, mistranslations, interpretations, and misinterpretations.
Dr. Joel M. Hoffman (@JoelMHoffman) is the chief translator for the ten-volume series My People’s Prayer Book, author of And God Said: How Translations Conceal the Bible’s Original Meaning, and editor of The Unabridged Bible. Writing under “J.M. Hoffman,” he is author of the thriller series The Warwick Files. He holds a PhD in theoretical linguistics and has taught at Brandeis University and HUC-JIR in New York City. He presents widely to churches, synagogues, and other groups. more…
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