In order to enable the reader to use this new translation with full profit, it is necessary to notice the end we have proposed in it, the means employed in reaching that end, and some other particulars.
To publish a new translation is to declare oneself dissatisfied with existing ones. We are far from wishing to seek out and uncharitably to judge the defects of the work of others, but the repeated citations from the pulpit of the original of various passages, the improvements on the Lutheran translation, and finally the various new versions which have appeared of late years, prove most clearly the need of our times.
When God at the beginning of the sixteenth century caused His light to break forth on a world deeply sunk in darkness, Martin Luther was the instrument specially chosen by Him to spread the truth in Germany. Thus laborer, full of faith, occupied himself principally with the work with which God had entrusted him. To gain this object he used the Bible, which he himself translated for this end. Others followed him in this, in various lands, some of whom were even compelled to forfeit their lives in attaining the object of their holy zeal. Far be it from us to despise the toil and labor of love of these blessed instruments in the Lord's hand! Surely God Himself has not despised them, and many lands have enjoyed for these three centuries the fruit of their labors. But the requirements of our day are new. While the energy of the Holy Ghost three centuries ago was directed to laying bare the foundations of truth, hitherto buried under a countless multitude of human institutions and traditions, and Luther's translation was blessed as a valuable instrument in this work, the Spirit is active at the present time in meeting other wants. In our days men go farther than formerly. Everything is sought into; the scriptures are searched: and who will blame this? Men desire to understand (not only some truths such as are indispensably necessary for salvation, but) the whole truth, and therefore the mind and will of God in so far as His counsels and revelations with regard to the world and with regard to the Church are concerned.
The Holy Ghost Himself calls our attention to the necessity of understanding the divine will as a means of safety in the last days; and regard for the holy scriptures is in these days a proof that God is honored. The efforts of the enemy also are chiefly directed against His word. Now whilst the learned can examine the original text, this privilege is out of the reach of the unlearned, and of those unacquainted with that text. It has therefore been our endeavor and object to give a helping hand to the latter class, and to furnish them at a small cost with as faithful and exact a representation as possible of the divine word in their own language. Undoubtedly every translation must be more or less defective, and we by no means value our work so highly as that we would set aside one more perfectly executed by another hand. How great the difficulties are of conveying the expressions of one language, especially of the rich Greek, in another, those alone can tell who have tried to make a translation. We can nevertheless maintain with good conscience, that we have devoted the utmost care to the work of presenting the word of God as faithfully as possible, and we therefore cherish the hope that even the most unpracticed reader will find our translation simple and comprehensive. We might indeed have clothed many passages in more elegant German, but, without being in bondage to words, we have been governed throughout by the thought that the faithful rendering of the original text outweighs every other consideration; and the more so because we believe with the very fullest conviction the divine inspiration of the holy scriptures as the revelation of the infinite wisdom of God, and the expression of His gracious character in Jesus Christ. But since no one is able to grasp the whole expanse of this revelation, and often a meaning beyond the comprehension of the translator lies hidden in a sentence, which would be lost in a free translation but may be found in a more literal one, through deeper teaching of the Holy Spirit-it is evidently necessary to reproduce the original text as in a mirror. Yet of course the limits of this literalness or exactitude must not be drawn so close as to render the sentence translated into another language altogether incomprehensible, and to remain consequently destitute of meaning.
Another ground for making the translation as literal as possible was the conviction that it would not be without profit to a reader unacquainted with the original to learn something of the style, the customs, the thoughts and the manners of the writers of the Gospels. For since the heart, as well as the mind, finds food in the word of God, the forms of expression chosen by the writers are not without importance; and by changing them, even if the meaning of the sentence remains unchanged, the sensibilities of the heart's feelings may often be lost. Above all we have been throughout influenced by the deep sense that it was the word of God which occupied us, and we have therefore striven to accomplish our work as intelligibly, and at the same time as literally, as was at all possible, submitting it to the judgment of thoughtful critics.
To this end we translated directly from the original; but we also made use of the translations of Luther, De Wette, Von de Heydt, and also of Meyer's emendation of the Lutheran translation; besides these, the generally very literal Berleburg, the Dutch and English translations, which two latter are both very exact and excellent, and finally the Polyglot Bible of Stier, which, besides the above mentioned German translations, contains several others. We make no pretensions to publishing a critical edition of the word, but we wished to afford to the reader unacquainted with the Greek language the opportunity of enjoying the fruit of the labors of the learned. A few words on the history of the text will better explain what we have attempted to this end.
Till the end of the fifteenth century, when printing was invented, the holy scriptures, like all other books, were to be found only in manuscript. We owe the first printed Bible to Cardinal Ximenes. This was a great work, compiled from manuscripts in Spain, which was called (after Complutum, the Latin name of the place, Alcala, where it was completed) Complutensian. It is also said that some manuscripts were sent from Rome, but this is, on the other hand, denied; so that we do not know with certainty from what sources the scholars, employed at the expense of the Cardinal, drew. These manuscripts were long lost, and are only recendy asserted to have been discovered at Madrid. This edition is also accused of having too closely followed the Vulgate, that is, the Latin translation; but the learned, to whom alone that work is suited, are not agreed upon this. Although this costly and learned work was the first that was printed, a smaller one, as to the New Testament, was published two years previously by Erasmus, but since manuscripts were not so accessible at that time as in our days, he could only make use of a few and imperfect ones-indeed, for the Revelation, of only a single bad manuscript, in which besides a part was wanting at the end; so that to complete his work, notwithstanding, he was compelled to supply what was wanting by translating the Vulgate into Greek.
In the middle of the sixteenth century R. Stephens published an edition in Paris, which he had prepared by comparing thirteen manuscripts discovered in the Royal French Library, and also another which was examined by his son Henry; the latter belonged at that time to Beza, but is now preserved at Cambridge. Later in the sixteenth century Beza himself published five editions of the New Testament, accompanied by a translation of the same. Most of the European translations have therefore been made from one or other of these earlier editions. An edition of the original text of the New Testament appeared some time after in Holland, which differed little from that of Stephens, although it was entitled, with hardihood enough, " Textus ab omnibus receptus " (the universally received text), by which it is still known.
Afterward Mill (a learned Englishman) had many manuscripts in various places examined, and without altering the Textus Receptus, placed the reading which was in his opinion the most exact, below the text.
The pious and learned Bengel, in Germany, endeavored to obtain a more exact text by a deep study of manuscripts, etc., and was the first, so far as we know, to turn his attention to the classes (commonly called families) into which they may be divided. We must not here go farther into particulars on this subject, but only make the general remark that two main classes of Greek manuscripts, the so-called Alexandrian and the Constantinopolitan, are the commonest. To the first class belong almost all the oldest manuscripts; to the latter by far the greater number, which, with few exceptions, were written later.
Then followed Wetstein in Holland, who also left the Textus Receptus unchanged, and placed the readings he preferred below the text, but examined many more manuscripts, and added observations which, if on the one hand often unworthy of credit, are on the other very useful, because they contain passages quoted from Greek, Latin, and Jewish writers to illustrate the use of words and expressions found in the text. We may, however, here pass over some more or less important editions which are quite beside our object, and notice the labors of Griesbach, who prosecuted with great industry the examination begun by Mill and Wetstein, of several valuable manuscripts, and also examined others, carefully collating them so as to obtain the text as exactly as possible. Without speaking further of Birch, a Danish scholar, who made rich collections of a similar kind, and especially collated the Vatican manuscript in Rome, from which also Bentley, an English critic, had obtained readings; or of Matthaci, who compared the Russian manuscripts and published an edition founded upon them; or again of Alter, who collated and published the most excellent manuscripts in the imperial library of Vienna; or finally of many other less known editions in Germany and England; we will also mention the work of Scholz in Bonn, who greatly increased the number of manuscripts examined; and further, those of Teschendorf and Lachmann, who continued these investigations. To these researches we owe it that, instead of those thirteen manuscripts, some of which are not quite to be trusted, for their authenticity has not been established, we have now about six hundred of the whole or parts of the New Testament, which have been more or less compared, in order to correct the errors which have crept in through frequent copying.
In order to give the unlearned reader a further view of the available sources of information, we may add that the New Testament has been translated ever since the first centuries. We may name the Syriac, and the Latin translation, probably made in the second century; but the latter, corrected in the fifth century by Jerome, has thenceforth been known by the name of the Vulgate, and has always been used by the Roman Catholics. To these means of assistance must be added the numerous quotations from the sacred books which occur in writers after the death of the apostles, in one of them before the death of John, as they furnish us with more or less exactitude as to the readings of scripture in their time.
The above named editors of the New Testament have also made diligent use of these means in order to ascertain the text as exactly and perfectly as possible, and it is remarkable that, except a few passages which remain uncertain, in spite of the different systems and theories existing with regard to the manuscripts, they are agreed in almost all material alterations. The providence of God has, notwithstanding the weakness of man, watched over His word, so that while few manuscripts even of the most celebrated and widely read classics could be found (as for example only about six of Virgil), of the New Testament (little read by and unknown to the world) we have already become possessed of about six hundred codices. And even the fact that these manuscripts, preserved in convents and public libraries, have remained unused, has been the means of their coming the more safely and unaltered into our hands. Thanks be to God! The worst and most carelessly written manuscript contains the whole truth, and all that is necessary unalloyed, and the errors that have crept in through copying are almost all set aside by the comparison of so great a number. Besides these evident and apparent mistakes, others have arisen from words, introduced as marginal notes'(in order to make certain passages of the text more easily understood by a clearer expression), becoming by degrees incorporated in the text. Some of the manuscripts are from 1,200 to 1,300 years old.
Griesbach, before mentioned, not only carried his researches farther than his predecessors, but also introduced an important change in their plan, by adopting as his own the text he had by careful examination proved to be the original, instead of the one they had formed from a few manuscripts of uncertain worth, yet showing the changes by smaller type, and adding the readings which he rejected beneath the text. Most editors have since followed this plan, inasmuch as they edited the text which according to their opinion was the most exact.
We could see no reason for giving the reader the translation of an imperfect text, founded on but slightly known manuscripts, instead of that which careful toil and research has made as exact as possible, and which is, therefore, nearest to perfection. As before remarked, we could not undertake a critical edition, but we did as follows:-
Where learned men, after the comparison of many manuscripts, and the use of all other means at hand which could aid them to attain to an exact text, were agreed upon a reading, we have followed them; and we greatly rejoice to say that, with the exception of a few passages, they are agreed as to the reading in all important cases. We have also given the rejected readings, that is, the translation of the imperfect text (Textus Receptus) which former translators made use of for want of a better, at the end of the book, indicated by the letters T.R. The unlearned reader need not pay attention to these notes, as we have not added them as marking something uncertain or doubtful, but in order to meet the objection that we had arbitrarily or from carelessness altered this or that passage. Only where the editors are not agreed upon a change in the reading, have we translated according to the Textus Receptus. When, also, the reader finds the note preceded by the word " Or," it is to be understood that the words or sentences in question admit of another translation. In the same way, when it is said in the note, " Literally," it is to be understood that a literal translation of the text would be too obscure in meaning, and we have therefore preferred to append it as a note, because there nevertheless is often a hidden power concealed in the literal expression. Finally, the smaller letters show the words added which are not found in the text, but which were necessary to make the sentence comprehensible in the German language.
Since we have begun to speak of particulars, we will, besides explaining some points, add a little which may be helpful to the reader in his use of our work.
We have already remarked that where it appeared to us admissible, we have left the style peculiar to each of the several inspired writers unaltered, in accordance with our principle of translating the written word as faithfully as possible. We have always, where the reader could not fail to understand, retained the sentence in its primitive form as we found it in the original text, and only where an imitation of this form would occasion ambiguities have we admitted a change, so as to give the sense to the best of our ability. Thus, for example, we find in Luke, in several places, the word " and " where we, in order to be understood, must translate it by " that." (See Luke 2:15, 5:1, 16; 9:28; 14:128And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. (Luke 9:28)
1And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him. (Luke 14:1).) Where a form of speech indicates the customs of the East, we have not sought to accommodate it to those of the West; because by a true picture of the former all the circumstances there mentioned are placed more distinctly before the eye of the reader's mind.
We also believe that the representation of manners and customs, in their original character (as for example, " To lie at table," instead of " To sit at table "), not only often pictures the whole scene more vividly before us, but also, even though at first sight it seems most strange, is calculated to place many passages in a clearer light. Thus, for example, the expression " To lie at table," given literally, explains how Lazarus lay in Abraham's bosom, and John in the bosom of the Lord; and other similar examples may be discovered without much trouble.
Some words require a more ample explanation. Mark 14:7272And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept. (Mark 14:72) we translate, " When he thought thereon he wept." But the opinion of many, as to the meaning of the words rendered " as he, thought thereon," is very divided, some translating it by " he went suddenly out "; others, " he covered his face "; others, " sore," " much "; others, " he began "; others, " looking at [Jesus]," " beholding [Jesus]." As the literal sense is " he cast on," some have said, adding an object, " he cast a glance on him," or, " he cast his mantle over his head "; while others again seek an idiomatic use of the word, as, for example, " he began."
In the Acts of the Apostles we find the word " way " employed in a special sense (Acts 19:9; 24:229But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. (Acts 19:9)
22And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter. (Acts 24:22)). We have not, however, felt induced, in any way, to paraphrase this expression, as the reader will soon perceive that it was at that time employed in a similar manner to that in which the word " pietist " now is to designate Christians.
But to justify the translation of some passages, on account of the peculiarity of the evangelist Luke's style, and also to explain a passage which is difficult for many to understand, we call attention to the fact that Luke not infrequently employs the third person plural of an active instead of a passive verb, and that even where there is no question of action. We may here adduce several passages in proof of this. Luke 6:3838Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. (Luke 6:38), we read, " They will give," and in the same verse, " They will measure," which is equivalent to " It will be given," " It will be measured," and might here, though not in all cases, be as suitably expressed by " Men will give." The passage (ver. 44), " Figs are not gathered from thorns," or " Men do not gather figs from thorns," is in the Greek " They do not gather," etc. Chapter 14:35, " They cast it out," means only " It is cast out," or " Men cast it out." Chapter 12: 20, is, " To-night they require thy soul of thee." Here it would not do to say, " Men will require thy soul of thee," but, " It will be required." See also chapter 21:16; and Acts 27:4242And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape. (Acts 27:42). These two last examples are indeed not so distinct; but, supported by the many others, we have ventured to translate Luke 16:99And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. (Luke 16:9) by " That ye may be received "; and this remark explains the reason why we have thus rendered δέξωνται.
As to the Lord's prayer, its long use amongst Christians hardly permits any change in it without thereby giving offense. Although it certainly cannot be doubted that some sentences are wanting in Luke, we have, according to our rule, altered nothing where the learned critics are not agreed. We content ourselves with giving in this place the reading of Luke, which, in our opinion, is to be preferred:-" Father, hallowed be thy name; let thy kingdom come; give us to-day our bread till (or, for) to-morrow; and forgive us our sins for we also forgive every one who is indebted to us; and lead us not into temptation."
" The word ἐπιούσιοί, however, calls for a remark here. It will be found rendered,' his zum Morgen,' or, far Morgen ' (until the morrow, or, for the morrow), and appended as a note: as we find the kindred word έπιοΰσα (hemera) in Acts 7:26; 20:15; 21:18; 23:1126And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? (Acts 7:26)
15And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus. (Acts 20:15)
18And the day following Paul went in with us unto James; and all the elders were present. (Acts 21:18)
11And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. (Acts 23:11), and rendered ' on the day following.' Whereas, however, the word ' To-day,' may be considered as extending until the day following, we have retained the word ' daily.' "
I add it in a note only, because the second edition is not at hand to consult also.-Ed. P. T. It can hardly be doubted however that this is an inadequate explanation of a term which only occurs in the prayer, Matt. 6 and Luke 11. Far more probably it was coined by contrast with περιούσιο;, " superfluous," and so means what is actually needed, or necessary, not over and above need. The Syriac thus understood, and the context perfectly agrees; whereas the notion of " tomorrow's " is incongruous if not directly inconsistent. And such is the author's conclusion in his French and English versions; and so it will probably, as it ought to, be found in the latest German.-Ed.])
It will in some measure appear strange to the reader not to find in the Revelation the rejected readings given below as notes, as is the case in the other books. Among other existing causes there were two which introduced a great number of errors into former editions of this book. The first was that the text, as printed by Erasmus, was from a damaged manuscript, in which even, as has been already remarked, part of the end was wanting, and had to be retranslated from the Latin, whereas we are now able to collate ninety-three manuscripts of this book, three of which are very old. A second cause is the extreme irregularity of the grammatical construction of the Revelation, which in a great measure is occasioned by the nature of the book, because the author, guided by divine inspiration and occupied with the object which was " in vision " before his eyes, writes without paying so much attention to the grammatical connection of the sentences he writes. Thus, for example, if he sees a person in his " vision," the verb or participle stands in grammatical connection with the object seen, and not with the preceding substantive. The grammarians who sought to correct these expressions have only introduced confusion into the text; and as soon as the result of these efforts of human wisdom could be set aside by the collation of manuscripts, all these corrections were unanimously rejected. It therefore appeared to us a superfluous labor to add them as notes, because the book was at first printed from a manuscript containing all these corrections, so that the true text must necessarily appear as a re-correction. In general they have nothing to do with the sense of the passage, and often do not appear in a translation.
We may also remark that in the Revelation, the word “to give” (δίδωμι) is used in a peculiar manner, and signifies " To give power, strength," or, " To render valid é' (chap. 8:3; 11:3). In other passages we might, perhaps, have given the preference to a reading with respect to which the editors are not agreed. But here also we have followed our rule, and have altered nothing, where there was not unanimity amongst the principal critics.
We now introduce a remark for those who understand Greek. It is that we are not content with the translation of the expression in Heb. 9:11Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. (Hebrews 9:1), " a worldly sanctuary," because " sanctuary," ἅγιον, according to the order of the sentence, ought to be an adjective. There are, it is true, some few examples of this unusual order, as ζωή αἰώνις, if this reading is indeed correct, and there is no ground for using κοσμικός as an adjective. We have not, however, altered the usual translation; for if this were done, the Greek word denotes a " universal holy order."
An almost insuperable difficulty presented itself in the preposition εἰς in connection with " baptism," because the German language has no word which in all cases corresponds to the Greek. The Jews were baptized εἰς Moses (1 Cor. 10:22And were all baptized unto Moses in the cloud and in the sea; (1 Corinthians 10:2)). The apostle asks, Acts 19:3, " To what were ye baptized? " (Wotzu). They answer, " To the baptism of John " (zu); an answer which in German is entirely without euphony. In connection with the name of Jesus, some translate the Greek εἰς by " unto " (auf), others, by " in " (in) (" unto the name of Jesus," or, " in the name of Jesus "). In Rom. 6:3, 43Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6:3‑4), the apostle says, " we are baptized εἰς Christ Jesus... εἰς death," and thus, " buried by baptism εἰς death." If one be translated " baptized into (in) Christ," it must also be said, contrary to the object of this act, " baptized into (in) Moses "; and a similar difficulty would be presented by the expression," to (an) Christ," for it must then be contrary to all usage of language, " to (an) death." For the translator it is not, however, a question of the doctrine of baptism, but of the most exact translation possible, which is exceedingly difficult to be arrived at, because, as before stated, the German language has no corresponding word for the Greek εἰς. This word, denoting a direction, can, when used of place, be translated without difficulty; as, for example, " I go to Rome " (nach). When, however, it relates to a moral object to be reached, or to a person or a thing to which one would attach oneself, the difficulty cannot be overcome by the translator in a satisfactory manner. This question of the apostle (Acts 19) clearly and distinctly expresses the meaning of the word. " To what " (wotzu), says he, " were ye baptized? " How shall we answer? A word perfectly suitable in every respect is wanting, which would express to our satisfaction the purpose, viz., the direction, or the attachment to some person or doctrine, which is intended, be it to Moses or Christ, to the doctrine of John or to death. We are therefore, like several other translators, compelled to answer the question with auf or " unto," however little the choice may satisfy us.
The expression, " second first sabbath " (Luke 6:11And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. (Luke 6:1)), at first sight presents some difficulty, which, however, disappears upon a closer attention to Jewish customs. The year, as regards the worship of God amongst the Jews, began with the month Abib (Hebrews "green corn"), which lasted from the middle of March to the middle of April. In Lev. 23, in which we find the Jewish feasts described, we may observe that in addition to the general and weekly recurring feasts of the sabbath, the chief feasts begin with the passover (the 14th of Abib), and that, in immediate connection with it, it was ordained that on the day after the following sabbath the first-fruits of the corn should be offered in the ear, a foreshadowing of the resurrection of Jesus which took place on the morrow after the sabbath of the passover week, or feast of unleavened bread. The sabbath immediately following the passover was therefore the " first " or great sabbath, and after the offering of the first-fruits on the morrow after the sabbath, the first day of the week, the harvest might be commenced, and the new corn eaten, which was not permitted before, even though corn stood ripe in the fields. On the following sabbath, the " second " after the " first" or great sabbath, we see that the disciples ate ears of corn on the way, for the offering of the first-fruits had already taken place on the first day of the week; and, as seven weeks or sabbaths were counted from this day to the feast of Pentecost, it was therefore the " first" of these seven sabbaths, or the " second " with reference to the great sabbath of the Passover. By these explanations we have, we think, justified the expression, "second first sabbath," and removed any difficulty to the reader's understanding.
We pass on to some other remarks. The word δαιμόνιον, universally rendered " devil " where we read that Christ cast out " devils," is different from that used in speaking of the devil, διάβολος (Satan). The word " devil " means slanderer or evil accuser; therefore the great accuser of the brethren, who is also an evil spirit, is called " the devil." " The devils " (δαιμόνια) are, however, connected with Satan or Beelzebub (Matt. 12:22-2722Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23And all the people were amazed, and said, Is not this the son of David? 24But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. (Matthew 12:22‑27); Mark 3:22-2622And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 23And he called them unto him, and said unto them in parables, How can Satan cast out Satan? 24And if a kingdom be divided against itself, that kingdom cannot stand. 25And if a house be divided against itself, that house cannot stand. 26And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. (Mark 3:22‑26)). The word δαιμόνια was employed by the heathen for certain intermediate spirits whom they regarded in a good sense as powerful ruling spirits affording protection to a nation or an individual. Scripture teaches us (Deut. 32:1717They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. (Deuteronomy 32:17); 1 Cor. 10:2020But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. (1 Corinthians 10:20)) that the gods of the heathen were of these evil spirits. And as such Beelzebub, the god of the Philistines and of other Gentiles related to this tribe, is known to us. As we, however, could find no word in German corresponding to δαιμόνιον in Greek, we were compelled, like others, to translate it by " devil " (Teufel) in German, which is rather the equivalent of διάβολος in Greek.
The somewhat strangely sounding expression used by us, " The Christ," instead of" Christ," has been purposely chosen, in order to mark the distinction between the office and the name of the Lord. " Christ" has become in the parlance of the present day a simple name; in earlier days this was not the case. " Christ " (Greek), or " Messiah " (Hebrew), means " the Anointed," who, according to the promise of God, was expected. This word therefore expresses more than merely the name of a person, although this use of it had already appeared at the time the scriptures of the New Testament were written; and since, in our opinion, the designation of the office and the name should not be confounded, in order to retain the force of the word, we have written " Christ " when it is used as a proper name, and " the Christ,é when it designates the office of the Messiah, the Anointed. In the Greek, the article ὁ marks the distinction.
We have, in like manner, often used the word " law " without an article, or added one in small type. The distinction is very important, because the expression, " the law," always suggests to the mind the law of Moses. The apostle, however, often speaks of law as a general principle, and not of the law of Moses, and then we have used " law " without an article, or added one in small type.
The reader will further find-that we have translated " nations " (nationen) instead of " heathen " (Heiden), and for this reason, that the latter designation, used in our days as the term for unconverted idolaters, is not always its representative. Undoubtedly, in former times, all not Jews were idolaters; for men had tinned away from God. The grace which has visited the nations has, however, changed all; and although, in contrast to the Jews, they have not ceased to be " nations," they are now no longer " heathen." This is the reason why we chose " nations " as a general designation, although this word is an imported one. We could not say " peoples " (völker), because the Jews were " the people " (volk). In the passages in which τὰ ἔθνη signifies a class and not the peoples, we have translated the word by the expression " those of the nations."
The application of the foreign word "hades" will be thought no less striking. The cause of our choice is here important enough. That is, Luther has translated two words by "hell" (hölle), although their meaning is altogether and entirely distinct; one expression being employed for the place of future torment prepared for the devil and his angels; the other in general for the unseen or invisible world of spirits, upon which till the coming of Christ darkness and obscurity rested, as we may see in the Old Testament, where this word is " scheol." De Wette has employed the rather heathenish designation " lower world " (unterwelt). But as we find the same word applied to Christ who went into paradise, we have preferred to retain the Greek word itself, " hades," that it might not be confounded with " hell " (γέεννα) which is the place of eternal torment. In " hades " there may be joy as well as torment. The rich man and Lazarus were both in hades. In hell there is only torment.
We must consider more at length the word ἐκκλησία, usually rendered “congregation or church” but by us " assembly." Though we might in general be indifferent about this expression, we dare not be so ever about a false rendering of the word of God. The Greek word ἐκκλησία means " assembly "; and especially denotes an assembly of those who in the Greek states, as also in some modern republics, had the rights of citizenship in contradistinction to those inhabitants who had them not, and who bore the not easily translated name πάροικος, which we have rendered " foreigner " or " without citizenship." We have not translated ἐκκλησία by " congregation " (gemeine), because this designation does not represent the true meaning of the word in its original character. In order therefore to obviate any embarrassment of understanding, we have translated it by " assembly "; and the reader will find it used unmistakably in this sense in Acts 19:41, where we read, " The town clerk dismissed the assembly." We felt ourselves compelled, in order not to weaken its true force, to use the same term in every case. It is therefore used for every kind of assembly, whether of the children of Israel in the wilderness, or of the tumultuous persons rushing into the theater, or for the " lawful assembly " at Ephesus (Acts 19); both for the general assembly of Christians in heaven, and for the so-called church-congregation (gemeine) on earth, whether it be the assembly in a place or in a private house. Thus scripture has applied the word, commonly used to denote the gatherings of the citizens, to the assembly of God.
We now turn our attention to the word " repentance " (busse-penance), an expression which, though we have adopted it, does not suffice, because it has too much of an external character, and denotes a work-doing (werke-thun). " Conversion " (bekehrung) was proposed as a suitable rendering; but, although several translators have adopted it, we have not followed them, because conversion is not the signification of the word μετάνοια. In Jer. 31:1919Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. (Jeremiah 31:19) we read, "After I was converted (turned), I repented." Μετάνοια is the moral judgment of the soul upon all the past, upon all that it is as in the flesh before God. Others have preferred " change of mind," and have certainly approached somewhat nearer to the real meaning. But since in this designation the judgment of the soul with respect to the past is wanting, we felt ourselves obliged to retain the word " repentance" (busse). We make no further objection if anyone prefer " change of mind," because this meaning is included in μετάνοια, although it does not, as we have said, express the judgment of the soul.
In Mark 2:2626How he went into the house of God in the days of Abiathar the high priest, and did eat the showbread, which is not lawful to eat but for the priests, and gave also to them which were with him? (Mark 2:26), and 12:26, we find the expressions " in Abiathar " and " in the bush "; the former expression has frequently been translated by others," in [the time of] Abiathar." In this passage ἐπί may indeed be translated by the addition of the words " the time of"; but we could never say " in the time of the bush." This latter expression, " in the bush," and also Rom. 11:22God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, (Romans 11:2), where the word is " in Elias," point rather, according to our judgment, to the conclusion that a passage of the Old Testament is alluded to by the use of this form; which is the opinion of several learned men.
The word eltelse, " elder " (literally eldest), does not completely answer to the Greek πρεσβύτερος, because the latter, though undoubtedly used for an office in various places, stands also in contrast with νεώτερος (the younger), which is entirely lost in the German expression. The expression " die eltern " (parents), literally, elders, the real force of the Greek πρεσβύτερος, has, however, quite another signification in German. It is true πρεσβύτερος is not merely an old man (πρεσβύτης), but is used for the whole class of the old in contrast with the younger. Among the Jews who became Christians there is no trace to be found of any distinct office of " elders."
In the Acts the word " worshipper," σεβόμενος, frequently occurs, as the name of a numerous class of Gentiles who, acknowledging the vanity of Gentile idolatry, and detesting its disorders, attended the Jewish worship, seeking in it a refuge in their moral distress, and in spite of the unfaithfulness of the Jews-so mighty is the truth of God-finding one, though an insufficient one. We therefore find many of this class who followed the apostle Paul and other servants of God. " Proselytes," is another word, although these " worshippers " may also have been such. We might have translated the word as others, " fearing God," but this would rather describe a state of soul than be, as in the Acts, the title of a class of men who, although Gentiles by birth, attended the Jewish worship.
In 2 Cor. 2:1616To the one we are the savor of death unto death; and to the other the savor of life unto life. And who is sufficient for these things? (2 Corinthians 2:16) the unusual expression, " sweet savor of death," will strike the reader. He will be assisted in understanding it by the remark that the expression is a figurative one, alluding to the Roman triumphal processions. They used on these occasions sweet odors, and often killed many captives, while others, on the other hand, were spared. The " sweet savor " was therefore a " savor of death " or of " life." In like manner, says the apostle, is the gospel, when received, a means of life; but when not received-however sweet it be-it is only a cause for condemnation.
The reader, but little acquainted with the manners, customs, and arrangements of ancient times, may find difficulty in several other expressions, which, as we could not without circumlocution render into German, need, we think, a short explanation. They follow in order:-
1. The " Pretorium." This word was applied to the head quarters of a Roman camp, where the commander had his official residence, or in Rome to those of the imperial guard. It was therefore in general the fortified head quarters of the soldiery; and because the provincial governors who were dependent upon the emperor were called " prators," the hall in which they issued regulations and gave judgment, as the commander did at the head quarters, was also called " prastorium." The word is used in the New Testament in all these significations but the first, and we have therefore left it unchanged.
2. The " Sanhedrim " was the chief council of the Jews held in Jerusalem, which, consisting of seventy-two members, was formed of priests, scribes, and elders, and presided over by the high priest.,
The " synagogue " was among the Jews what is called a church in Christendom. Sacrifices were indeed only offered in the temple, but the ordinary divine service took place in the synagogues. Here they read the word and preached, and hence proceeded the discipline which cast out those who were not regarded as faithful Jews.
4. "Asiarchs " were officers in the province of proconsular Asia (a part of Asia Minor), who were yearly chosen from the chief men of the province, to take the place of presidents over the various idolatrous services, and to arrange the games dedicated to the honor of the gods.
5. The "Areopagus é' was a tribunal established by Solon the lawgiver of Athens, both to watch over the morals of the Athenians, and to see that due honor was paid to the gods. This institution, although deprived of its importance, was retained under the Roman rule. This tribunal held its sessions on the hill of Mars or Ares, when is derived the name "Areopagus," Ares' (or Mars') Hill, and Acts 17:1919And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? (Acts 17:19) may therefore be translated, either " They led him to Mars' Hill," or, " before the tribunal called Areopagus."
6. " Sandals " are soles bound to the feet by leather thongs. As Roman luxury extended, men wore shoes or half boots, called ὑποδήματα κοῖλα, and as it appears later, merely ὑποδήματα. In the New Testament " ὑποδήματα " is used as well as " sandals." It does not, however, appear probable that this luxury had reached the disciples; and, as the writers of the New Testament have employed two words for the same thing, the reader will understand by " sandals " those soles bound to the feet by leather thongs.
As to coins and measures, an exact knowledge of the value of the different coins is not very important, because in the New Testament they are only employed in general to denote larger or smaller sums, and this distinction is apparent in the passages themselves. As we have, however, used some Greek names, we give here the value of the different coins, but without seeking to be perfectly accurate. We only remark with respect to the drachma, that some estimate its value at less than we do. " Lepton " is a 1/2 pfenning (1/5 of a farthing) or even less; the smallest coin. " Quadrans " is equal to 2 lepta. Assarion: the value of this coin is uncertain. Some give 4, some 2 pfennings (1/5, or 2/5 of a penny). Drachma (100 to a mina) is about 7 groschen, (Sid.j. Didrachma is 2 drachmas = 14 groschen. The Mina (60 to a talent) is about 22 1/2 to 23 thalers (£3 7s. 6d. to £3 9s.). But the worth of a talent was different in different countries. The Babylonian talent had 12 minas more than the more generally used Attic talent. In the New Testament it is probably the Syrian talent. The silver talent was valued in Syria at something over 320 thalers (£48), the golden talent at 3,935 thalers (£590 8s.). [A. Bockh reckons the drachma at 7 1/2 Sg. (9d.); the mina at 25 thalers (£3 15s.); and the Attic talent at 1,500 thalers (£225).] The Chenixa is commonly what a man needs for a day's sustenance. Bath = 6 hins, or about 1 eimer (bushel?). Corus = 10 baths. [written 1855]
We now think we have given sufficient information as to the object before us in this translation, the means therein employed, and finally the way and method in which various passages are translated. In publishing our work, we commend it heartily, and with confidence, not for the first time, to Him from whom alone blessing comes, and whose approval is worth more than that of all men. We by no means presume to look upon our book as free from errors, but we hope it will be of some use to every upright and Christian reader. Our aim has been exactitude throughout, and we have therefore, as before remarked (while making use of several translations, in order to find suitable expressions, and to arrive at the force of the passages in question), from the beginning to the end, exclusively translated from the original Greek. Should anyone think it worth while, either privately or publicly, to make remarks upon any errors, we shall gladly use them hereafter for the purpose of rendering the word of God as exactly as possible in the German language.
PREFACE TO THE SECOND EDITION
We cannot publish the second edition of this translation of the New Testament without praising the Lord that He has impressed the seal of His approval on the first. We have good hope that this work is the fruit of His will and of His grace, and that it has been useful and welcome to many believing souls. We have little to add to the preface of the first edition, for all things essential have remained unaltered in this second. Yet we have carefully revised it, strictly re-examined the translation, and corrected the style in various places, always remaining true to our principle, viz., to give the word of God as exactly as possible in a language in which it was not written. The most essential alteration we have made is the change of a number of participles, as the too frequent use of them is not common in the German language. The word " saying," for instance, occurs continually in the Greek Testament, and we have almost everywhere changed it to " and said," or " as he said," etc. We have done the same with many other participles, where the sense would not be lost, always keeping the object before us of giving the meaning of the words exactly. In some passages, where the exactness and force of the rendering seemed to be endangered by this change, we have given the Greek form literally in a note. But there are sentences where euphony cannot be satisfied without losing the true meaning; as, for example, 2 Cor. 5:1919To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. (2 Corinthians 5:19): " God was in Christ reconciling the world unto himself." In such cases we have sacrificed the style to the true meaning. We hope that the translation in general is somewhat clearer, and in some minor things more exact: otherwise, except the changing of the participles, it remains the same. We have still a few short observations to make.
We had translated Rev. 2:2020Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. (Revelation 2:20) by " thy wife," following the majority of the manuscripts and editions; but as the very old Sinaitic manuscript, published since our first edition, has " the woman," we have returned to the old reading. The same reason has led us to translate chapter 22:14 by " who have washed their clothes."
With regard to the words πλεονεξία and πλεονέκτης, which all have translated by " covetousness," and " covetous man," we have also retained this meaning. We are, however, convinced that this word, indicating an unbridled inclination (or affection) for that which does not belong of right to the one filled with πλεονεξία, signifies " fleshly lust," as well as " covetousness." See Eph. 5:3, 53But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; (Ephesians 5:3)
5For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. (Ephesians 5:5); Col. 3:55Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: (Colossians 3:5) Peter 2:3, 14 Thess. 4:6 Cor. 5:10, 11; Eph. 4:1919Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. (Ephesians 4:19). The last passage explains the general use of the word. Some of the passages quoted are not so distinct, but they may help the reader.
Another word is ὑπηρέτης, translated by " servant." Besides this word there are two others, δοῦλος and διάκονος, which are translated in the same way. Δοῦλος is a slave; διάκονος, an ordinary servant, at table, etc.; but ὑπηρέτης is more official. The first meaning of the word is a "rower," and it therefore in general denotes some one who has a distinct service. As we could only translate this word by " servant," we give the passages in which it occurs: Matt. 5:2525Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. (Matthew 5:25); Mark 14:5454And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire. (Mark 14:54); Luke 1:22Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; (Luke 1:2); 4:20; John 7:32, 45, 46; 18:3, 12, 18, 22, 36; 19:632The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. (John 7:32)
45Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 46The officers answered, Never man spake like this man. (John 7:45‑46)
3Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. (John 18:3)
12Then the band and the captain and officers of the Jews took Jesus, and bound him, (John 18:12)
18And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. (John 18:18)
22And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? (John 18:22)
36Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. (John 18:36)
6When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. (John 19:6); Acts 5:22, 26; 13:5; 26:1622But when the officers came, and found them not in the prison, they returned, and told, (Acts 5:22)
26Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. (Acts 5:26)
5And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. (Acts 13:5)
16But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; (Acts 26:16) Cor. 4:1.
Finally, one more short observation on the little word " so," οὕτω, in John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16). It is possible that this word relates to the preceding, " have eternal life," and then the following clause expresses a consequence, and the " so " denotes more the object, the kind of love, than its strength, so that we might say, " for God has loved the world in such a manner," etc.
Heartily thanking the Lord that He has caused His blessing to rest on our work, it having been received by many Christians, and read, as we hope, with profit, we now place this second edition in His hand, and entreat Him to crown with His rich blessing our effort to place His word before souls as exactly as possible.