[B-Greek] "Why do we make pastors translate?"

Carl W. Conrad cwconrad2 at mac.com
Sat Dec 12 05:00:20 EST 2009


That's the question Rich Rhodes asks in a blog entry in the Better Bibles Blog this morning:

http://betterbibles.com/2009/12/12/why-do-we-make-pastors-translate/

The point he intends to make (I think) is that pastors ought not to have to do exegesis which the translator ought to have done for him or her; the pastor ought not to have to consult multiple translations of a Biblical text in the effort to understand what the original text "really means." 

" ... the kind of translations that are out there hang pastors like Paul out to dry. They often know that there’s a problem, but they do they don’t have the tools to deal with it. That’s why they consult different translations, believing that somehow the “real” meaning will emerge as some kind of compromise among them."

But here's the comment that grabbed me:

"Sure pastors go to seminary and learn some Greek, but most walk away from seminary barely beyond being able to recognize enough inflected forms of words to be able to find them in dictionaries. (But they all seem to remember what their Greek professor said about the translation of aorists.) Furthermore, the gold standard for seminary Greek is being able to parse. The seminarian who can tell you that πληρωθῇ is an aorist passive subjunctive in the 3 sg.  gets an A. But nobody gets points for observing that its use in Matt 1:22 is metaphorical in Greek but has to be translated literally as ‘was fulfilled’ in English, which is actually much more important in the larger scheme of things."

To my mind this raises two questions:
(1) If "the gold standard for seminary Greek is being able to parse," then is there really any value in a pastor-to-be's learning Greek in a seminary at all?
(2) Can any (publishable) "translation" adequately convey the fruits of a full-scale exegesis of any complex Biblical Greek passage?

I should add that I do not consider B-Greek an appropriate forum to discuss the second question, but it involves, it seems to me, the question that Eddie Mishoe raises again and again in this forum, although not, perhaps, in quite this formulation: "Is the pastor always at the mercy(???) of "scholarly" interpreters of the Biblical Greek text in her/his effort to understand what the Greek text is saying?"

In the last analysis, it seems to me, the question is really: What SHOULD a pastor-to-be expect to get out of instruction in Biblical Greek? What constitutes "minimal" competence in Biblical Greek? And finally, I guess, I should note that I am horrified by the thought of definining a "least common denominator" of competence in Biblical Greek.

Carl W. Conrad



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