Ebook Download The New Testament: A Translation
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The New Testament: A Translation
Ebook Download The New Testament: A Translation
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Product details
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Audible Audiobook
Listening Length: 21 hours and 46 minutes
Program Type: Audiobook
Version: Unabridged
Publisher: Tantor Audio
Audible.com Release Date: June 5, 2018
Language: English, English
ASIN: B07D7ZV2DJ
Amazon Best Sellers Rank:
First, ignore Les Brighton's review here. The guy clearly didn't read the book. He dipped in to a few passages and didn't understand what was going on, and didn't bother to read Hart's explanations of what's going on in this translation and why. He's shocked that Hart doesn't render kosmos as "world," but Hart gives a fascinating discussion of why he doesn't. Or he complains that Hart literally renders "cheimarros" as a stream that runs in the winter, and claims that this is irrelevant to the text. But lots of NT scholars regard this as an important symbolic detail in the text, linking up with John's gospel's constant imagery of living water and of springs that don't run dry. So why suppress it? Or he claims that Hart's insistence on observing the shifts in tense misrepresents the "seamless" way it would read in Greek. Ha! Every good scholar of Greek knows that the gospels of Matthew, Mark, and John shift tense haphazardly in ways that good writers never did. Luke, who was a good writer, didn't make a mess of it the way the other evangelists do.Second, ignore the review by the guy who calls himself Prometheus, since he obviously doesn't know Greek as well as he pretends he does. Prometheus is the fraud here. He claims Hart has misrendered ὅτι in narrations of dialogue, for example, though Hart only renders it as "that" about ten times, in cases where many scholars of koine believe it is used to indicate the following phrase as a general characterization of something that was said rather than a direct quote. So Hart is bringing out something that most translations miss. Prometheus also claims Hart renders νῦν δὲ incorrectly, whereas in fact Hart's rendering is the one that most good New Testament scholars regard as right. Prometheus also does not know the way in which á¼Î¾Î±Î½Î¬ÏƒÏ„ασις was used in the first century, or the various connotations of á¼ÎºÎ²Î¬Î»Î»Ï‰. Ignore this nonsense. And he is confused about the varied tenses of participle clauses. This is someone who took some Greek and school and thinks he has it mastered.At last, we have a translation that captures the different voices of the original authors. Paul's Greek is rushed and broken, Mark's is rough, and Luke's is smooth and appealing. The language in Hebrews is elegant and elevated, that in 2 Peter and Jude is purple and bombastic, that in Revelation tangled, that in John's gospel simple but mysterious, etc.More importantly, the readings of Paul and the gospels break with a lot of unfortunate precedents and restore the mystery and first-century perspectives of the texts. This reading can revolutionize your understanding of the theology of the New Testament. Read the Introduction and the Postscript carefully. In fact read the Postscript before you read the translation. This book is full of surprises that radically revise conventional readings. The book of Romans will never seem the same to you. The book of Jude is amazingly weird when translated properly. And the translation as a whole preserves the metaphysical and religious imagery and concepts that others gloss over.
First, let me say this is now one of the 4 translations I will refer to when studying a New Testament passage. Hart often catches a nuance of the Greek missed in most translations; I appreciate the attempt to leave well enough alone and not force an interpretive choice on readings where a double entendre was perhaps intended.... I won't go on to list all such favorables: most valuable of all, I think, is the opportunity Hart affords Christians to see the New Testament from an Eastern perspective, rather than through the prism of the Western (Roman Catholic/Protestant) theological tradition. Roman Catholics and Reformation-era Protestants have often viewed themselves as quite different traditions, whereas Orthodoxy sees them as different sides of the same coin. Roman Catholics and Protestants often have different answers, but they generally ask the same questions. Eastern Orthodoxy sometimes raises unique questions. As a pastor in the Reformed tradition, I'm thrilled that Hart's translation represents a tremendous widening of perspective and insight that can only enrich anyone's study of the New Testament.So why 4 instead of 5 stars? Despite his efforts to give us a nakedly literal translation, the author's antipathy to the Augustinian-Reformed tradition bleeds onto the page in ways that detract from his goals.For instance, his translation of Acts 13:48: "And hearing this, the gentiles were elated and gave glory to the Lord's word, and as many as were disposed to the life of the Age had faith." I can't find a way to insert the Greek alphabet here, so I will transliterate: the word he translates "disposed" is from the verb "tasso." To begin with, every one of my half dozen NT Greek lexicons gives similar definitions: "put in official rank or position" / "station (a person) in a certain place" / "appoint to" or "establish (a person) in" an office / "order" / "fix" / "determine" / "appoint" / "assign". [cf. Rom. 31:1, where the authorities are established/appointed by God]. Maybe the author would claim that he means "disposed" somewhat along those lines, but any native English speaker reading his translation will take it to mean that those gentiles who looked favorably on (or desired) the life of the Age, came to faith. That is misleading, at best.Furthermore, despite his general success in honoring tenses, moods, voices and the like, who would not take "disposed" as an active verb as he uses it here? "Tetagmenoi" is, in fact, a perfect, passive participle of "tasso". And there are no textual variants for that verb in Acts 13:48. Thus, it's a past tense verb where the appointing happened prior to the gentiles believing; and the appointing is what happened to them, not what they did. A literal translation would be something like: "...and they believed, as many as were having been appointed to the life of the Age." Modern translations may clean up the word order and replace the participle, but there's a reason they are in agreement on the gist of the verse, viz., it's pretty clear what Luke wrote. There's really no justification for Hart's deviation from the more traditional rendering.That's one example. No translation is perfect. No translation is free of biases, this one included.That said, I will enjoy having not only a fresh and exciting translation, but one oriented toward Orthodoxy's rich biblical and theological tradition.
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