A CONTINUATION OF MY POSTS OF MY RELATIONSHIP WITH BRUCE METZGER
I served as one of the secretaries for the NRSV, as explained in my previous post, for a couple of years. It was not onerous work and was quite a privilege to be able to associate with some of the greatest biblical scholars and Semitic philologists of the time. I was, of course, a complete nobody. Some of the members of the committee treated me (and the other secretaries) as complete nobodies (these tended to be the less qualified and more insecure members of the committee; I won’t name names!); others treated me (and the others) in a dignified and respectful way, realizing that we were, after all, just graduate students, but knowing that we were advanced and heading into academic careers of our own.
When I graduated from my PhD program I was teaching part time at Rutgers, but I did not have a full time, tenure-track position there. It was a slightly oppressive situation, as adjunct positions at universities typically are. I’ll say more about that in a later post. For now: I was working part time teaching at Rutgers, and Metzger asked me if I was interested in being his full time research assistant for the Bible translation committee. It would be a forty-hour a week job, with a decent salary, and I could do it with flexible hours, so that I could do that *and* continue teaching at Rutgers. I jumped at the chance. It made for a busy couple of years, but it was worth it both financially and academically.
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As the full time administrative assistant for the committee and, especially, its chair (I can’t remember what title I had, officially), I had a large number of responsibilities.
- I was to enter all of the translation decisions the committee had made over the years onto the computer, in a kind of word processing program. The computer systems were very primitive (this was 1987), and the committee had not, before this, computerized much of anything.
- I was to check through the translation, both OT and NT, for translational consistency. This took a lot of my time and effort, and was a major pain in the neck. The deal was that there were three subcommittees on the OT, each doing different books. But what happens when the same phrase occurs in different books, and different subcommittees had been responsible for these different books, and had decided, each of them, to render the phrase differently? That, obviously, was no good. And someone had to check the translation to see where that had happened, so a decision could be made how to make sure that all the translations of all the books were consistent with one another (since it was being published as a single translation, not a collection of individual translations). That someone was me. Every technical word, every phrase had to be checked and flagged as a potential problem. This took me months and months.
- I was to check in particular for places where the inclusive language policies of the committee had not been implemented fully. The committee had decided that language used of human beings should not be rendered in a masculine-only way, so that, for example, if the apostle Paul was addressing a mixed group of people, he would not call them “men” – since some of the people were women. And so language about people was to be inclusive if in fact the text indicated that the group included men and women. But the language with respect to the deity was to be kept masculine, since the ancients did indeed imagine God as a masculine being. I will devote some other posts to the question of inclusive language; for now, it is enough to say that the committee had to have a policy, the policy developed over the years they had been doing their work, and someone had to check the entire translation to make sure the final policy had been correctly implemented at every point.
- Finally, at the end of it all, I needed to work through the entire translation and indicate to Metzger where I thought there might be problems, either in the flow or eloquence of the English language or in the accuracy of the translation. I could not change anything myself, of course, but I was to alert Metzger (and the committee through him) of what I detected to be problems and issues. There were many hundreds.
I did all this for a couple of years, after which I was responsible for preparing the translation for the eight official publishers who had been granted the rights to publish the translation. It came out in 1989 as the New Revised Standard Version.
The NRSV is viewed as somewhat ‘suspect’ in conservative evangelical circles, in part because its translators were not all true believers in biblical inerrancy. It’s another illustration of the closed circle which characterises fundamentalist thinking: if you don’t share their presuppositions about the inspiration of the Bible, then they won’t listen to you; if you do share their presuppositions, then it’s unlikely that anything you say will challenge their fundamental beliefs. However, despite the difficulty, ‘deconversions’ do happen, although I suspect the route that you have followed, Bart, of thorough intellectual investigation, is probably as rare as that of those who convert to evangelical Christianity as a result of intellectual investigation of the truth claims of the system.
So far as I know, none of the translators were even “partial believers” in inerrancy! IN other words, they held to views of scripture common among every scholar of the Bible outside of fundamentalists and very conservative evangelical Christians.
A friend of mine gets paid $3000 for a single term course in an adjunct position at a Christian university teaching historical theology. He has 42 students – no TA to help. Is this typical pay? Seems to be below minimum wage! He took it because he can’t find anything else and he’s been trying to find a teaching position for a while.
That’s low. But any adjuncting position (at least any that I know about) is borderline oppressive. People take the jobs becuase they are all that is available, with hopes of landing something permanent.
I was once studying the differences in the three accounts of Paul’s conversion in Acts and found these three conversion accounts to be somewhat different from each other in the NRSV, but these differences were not as apparent in the NIV. Were there major differences in how the NIV committee worked compared to the NRSV committee?
Yes, that’s the sort of thing the NIV tries to reconcile. Unlike the NRSV committee, the NIV was made up of only a certain kind of scholar who agreed in advance to clear evangelical views of Scripture. IN other words, an evangelical bias was part and parcel of what it meant to be on the committee.
Bart, it is a lot easier now – one has computers! Now Prof Bart, i was being sarcastic there. You chose to make Nt your interest and your job. I only knew of you a few weeks ago – it is a long story. Scrolled through your life story and your academic career and said to myself “rather you than me”. Words, cannot express how it is you and not me. I will give you 10 out of 10. Prof Bart, i hope you know what i mean.
Take care always
Angela, Sofija, Cepulis.
If someone asked me to argue the case concerning Jesus of Nazareth and whether or not he was the son of god, i would ask “depends what one means by the son of god”. If someone asked me if there was a man called jesus, i would say “yes”. If they furthermore asked what Jesus said and thought, i would summize that he would say “it’s been raining a lot recently”! Angela Sofija Cepulis..
Dear Bart,
Do you have any inside information about when the 30-year review of the NRSV is due to end? I understand a 3-year process of reviewing and updating the latest version was started in 2017, so I’m expecting something this year. I understand the new version will be named NRSV-UE (Updated Edition).
Many thanks.
Last I heard they were still working on it, expecting to end it some time this year, but these things often take longer than anticipated. And my understanding (maybe things have changed) is that the final name hadn’t been decided. Though I must say NRSV-UE is NOT particularly catchy!
Why does the NSRV version insert the words “of God” in Romans 11:28 and then have a footnote stating that the words do not appear in the Greek version?
The translators think that is the sense implied by the Greek and that it may not come through clearly in the English translation.