The phrase “lost in translation” deeply resonates with every dedicated Bible student. This idiomatic expression encapsulates the profound ways in which the intent of the ancient writers of scripture can be distorted when expressed in a different language, style, or format. But there’s more to it than just that.

Contemporary Bible translation initiatives are rooted in the historical missionary movement that accelerated near the end of the 18th century. These evangelistic efforts resulted in the establishment of numerous Bible societies that collaborated with churches and councils to spread the Gospel. Additionally, the development of translation studies in academia, the impact of secular translation theories, and copyright regulations have all played significant roles in shaping how our Bibles are written.

With this in mind, let’s explore how modern Bible translations can occasionally distort our comprehension of the Scriptures’ true messages. We pray this information enriches your devotional time as you engage with Yah’s word.

Translation and Interpretation Dilemmas

As we study the remarkable history of the Patriarchs, the admonitions of the Prophets, and Yeshua’s instructions for living, we often encounter impediments to our understanding. These challenges are further complicated by the overwhelming number of Bible translations available today.

Currently, there are over 3,142 versions of the Bible in more than 2,073 languages, with translation efforts actively underway in 3,526 languages across 173 countries. According to Brittanica, in the 20th century “printed Christian Scriptures became available in the mother tongues of almost 99 percent of the world’s people.”

Given the vast array of choices, it is no surprise that many feel confused — especially those of us who are not proficient in Hebrew, Greek, or Aramaic. This presents a considerable challenge for believers who aspire to understand and live out the truth of Yah’s word.

Here is a list of the challenges we all face:

• Language nuances: Different languages have unique expressions, idioms, and cultural references that may not translate directly.
• Word choice: Translators may try to choose words that best convey the original meaning, but their choices can vary widely. For example, a word might have multiple meanings in the original language of Hebrew, Greek, or Aramaic which leads to differing interpretations.
• Contextual considerations: The context in which a passage was written is crucial. When context is wrongly perceived or interpreted, we can walk away with a distorted understanding.
• Cultural differences: Culture influences how texts are interpreted. What makes sense in one culture may not in another, thus altering the intended message.
• Theological bias: Translators are people. Their theological viewpoints influence their choices — consciously or unconsciously shaping how certain passages are ultimately rendered.
• Transliteration issues: When words are transliterated (converted letter by letter from one script to another), the original meaning may not be conveyed at all, especially with names or specific terms.

Language Nuances

In Proverbs 25:21-22 and Romans 12:20-21 we are instructed to show kindness toward people who mistreat us. In doing so we are told that we are effectively ‘placing burning coals on their head.’ But is this the message the writer intended, or is there something more to this unique expression?

At first blush, the message seems to suggest a motive that is incompatible with Yeshua’s instructions regarding loving our enemies.¹ However, if you connect this with the actions of a high priest on the Day of Atonement it makes sense because it is all about forgiveness.

And he shall take a censer full of burning coals of fire from off the altar before YHWH, and his hands full of sweet incense beaten small, and bring it within the veil.

Leviticus 16:12

When we reward evil with good it brings a burning shame to the instigator. The shame eventually does its work, burning and melting their heart. This makes way for repentance and ultimately thanksgiving, which rises as incense to Yah’s throne. In this way, we overcome evil with good.

Unfortunately many interpret the ‘burning coals on the head’ outcome as being a form of vengeance on our part, which is incompatible with the instruction in verse 21 to do good.

Here is another example. In Exodus 21: 24-25 it reads:

Eye for an eye, tooth for a tooth, hand for hand, foot for foot, burning for burning, wound for wound stripe for stripe.

This translation in English leaves little room for nuance. but if you know the context, it makes perfect sense. It is not about barbaric retribution. It is not saying to cut off someone’s hand if he or she is guilty of cutting off yours.

While often interpreted as advocating for savage retaliation, it was intended to limit the severity of punishment by establishing a system of proportional justice. In other words, the punishment for a crime should be equal to the harm caused by said crime.

In Matthe 5:38 Yeshua quotes these verses as representing the spirit of the Law as he illustrates the ‘letter’ and the ‘spirit’.

The purpose was to protect the community. The believer is therefore not sanctioned to pluck out an ‘eye for an eye’, but show love for his enemies and forgive all injuries. The goal was to make both parties whole.

Word Choice

As we study the Scriptures we must be sensitive to word choices used in the various translations.

To illustrate, we will look at some examples of Greek words translated into English.² (You will have to draw your own conclusions based on context.)

In Revelation 21:1, when John says he saw a new heaven and new earth, what did he mean? Was he referring to them as being brand new or something that had been refreshed or remodeled?

Then I saw a new heaven and a new earth, for the first heaven and earth had passed away, and the sea was no more.

Berean Study Bible

And I saw a new heaven and a new earth: for the first heaven and the first earth were passed ayay; and there was no more sea.

King James Version

Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea.

New King James Version

All three translations begin with the Greek word kai (καί).3 According to HELPS word study, “kai is the most common NT conjunction, used over 9,000 times — and (also), very often, moreover, even, indeed (the context determines the exact sense). Strong’s Exhaustive Concordance defines it as ‘and, even, also or namely.’

The word for ‘new’ used in all three verses kainos (καινός). In Greek, the words kainos and neos (νέος) both translate as ‘new’⁴ in English, but they have different nuances and uses. Kainos⁵ refers to something new in the sense of being fresh, novel, or different from what has been previously known or experienced. It often implies a qualitative change or a newness that brings about a transformation; new in quality (innovation) fresh in development or opportunity — [that is] ‘not found exactly like this before.’

The word translated as ‘first’ is protos⁶ (πρῶτος), which carries the meaning of first, beginning, best, or chief; foremost (in time, place, order r importance) — before, beginning, best chief(-est), first (of all), or former.⁷

The word for ‘passed away’ in the verse is aperchomai⁸ (ἀπέρχομαι) which Strong’s Concordance tells us means ‘to go away, go after.’ Sea used in the verse is thalassa (θάλασσα). As for usage, we get this from Strong’s:

(a) the sea, in contrast to the land, (b) a particular sea or lake, e.g. the Sea of Galilee (Tiberias), the Red Sea.

While this article references Strong’s Exhaustive Concordance numbers and word definitions, we encourage you to not rely solely on it when engaging in your studies. Strong’s is a widely used resource for studying the Bible, offering both benefits and drawbacks. It provides an alphabetical index of all the words in the King James Version, analyzes word usage, and highlights the original Greek and Hebrew terms. To maximize its effectiveness, it is best utilized alongside other English lexicons, commentaries and dictionaries, such as the Lexham Bible Dictionary.

As you can see, this seemingly simple verse may be saying more than what the English translation/transliteration implies. As we read along, questions we have to ask ourselves include:

1. Does this particular vision follow in chronological order from previous visions in Chapters 18-20?
2. By ‘new’ does John mean a refurbished earth or something entirely brand new?
3. From a biblical cosmology perspective, is the ‘sea’ that is ‘no more’ referring to the waters above the firmament (Genesis 1:7) or is he speaking of a ‘sea’ like Galilee or the Red Sea?

Food for thought.

Contextual Considerations

Context is crucial to Bible study for several reasons:

1. Understanding meaning. The meaning of a verse or passage can change significantly based on its context. This includes the surrounding verses, the overall chapter, and the book in which it is found. Knowing the historical, cultural, and literary context helps to clarify the intended message.
2. Avoiding Misinterpretation: Taking verses out of context can lead to misunderstandings and misapplications. Context helps prevent cherry-picking verses to support personal beliefs or agendas, ensuring that interpretations align with the broader narrative and teachings of Scripture.
3. Grasping Authorial Intent: Understanding the background of the author, including their purpose and audience, provides insight into why certain topics are addressed and how they are framed. This helps readers appreciate the nuances of the text.
4. Recognizing Literary Devices: The Bible employs various literary forms, such as poetry, parables, prolepsis, and apocalyptic literature. Recognizing these forms and their conventions is essential for accurate interpretation and application.
5. Theological Consistency: Context helps maintain theological consistency across Scripture. By considering how a passage fits within the entire biblical narrative, we can better understand core doctrines and how they relate to one another.

In short, context enriches Bible study by providing clarity, depth, and accuracy, which allows for a more meaningful engagement with the text.

Cultural Differences

Culture influences how Scripture is interpreted. What makes sense in one culture may not in another culture, thus altering the intended message. Acknowledging and understanding these cultural differences is essential for modern believers to interpret Scripture accurately and apply its teachings meaningfully in their lives. Engaging with historical and cultural context enriches one’s faith and deepens the understanding of Yah’s Word.

Some Bible verses might be misinterpreted by today’s English-speaking readers due to a gap in cultural understanding and ignoring the context. Here is one example.

But I tell you not to resist an evil person. If someone slaps you on your right cheek, turn to him the other also;

Matthew 5:39

The best way to examine this verse is to analyze it in the context of the verse that precedes it and the three that follow.

You have heard that it was said, ‘eye for eye and tooth for tooth.’⁹ But I tell you not to resist an evil person. If someone slaps you on your right cheek, turn to him the other also; if someone wants to sue you and take your tunic, let him have your cloak as well; and if someone forces you to go one mile, go with him two miles. give to the one who asks you, and do not turn away from the one who wants to borrow from you.

Potential Misinterpretation: In Western culture, verse 39 is often understood as promoting passivity or non-resistance to aggression. In the cultural context of first-century Israel, a slap to the cheek was not just a physical assault; it was also a significant social insult. In Arab cultures, throwing a shoe at someone was also regarded as the ultimate insult.

The general principle that Yeshua laid down was that we are not to resist evil or set ourselves against an evil person who is injuring us. However, our Master did not intend to teach that we are to see our families murdered, or be murdered ourselves, rather than resist the attacker. Self-defense is justified when a life is in danger.

Here, Yeshua confines himself to smaller matters, things of comparatively trivial interest, and says that in these matters it is better to suffer the wrong done than to enter into strife and lawsuits. Rather than contend and fight, we should take it patiently and turn the other cheek.

Ancient Hebrew culture had detailed laws regarding ritual purity, including regulations about food (Leviticus 11:1-3, Deuteronomy 14:3-4), menstruation (Leviticus 15:19-20, Leviticus 12:2-5), and contact with the dead (Leviticus 21:1, Numbers 19:11). These laws dictated much of daily life and religious observance tied to covenant duties.

In modern North America, where such strict purity codes are largely absent, the emphasis on cleanliness and ritual purity can seem strange or overly meticulous. This can lead to confusion regarding their significance and practice in some of today’s Torah observant circles. This is especially true in faith communities that believe that Yeshua did away with the law.

Theological Biases (Matthew 28:19)

The Bible tells us to rightly divide the word of truth.¹⁰ The Greek word for ‘rightly divide’ used here is orthotomeo, which has several meanings, including ‘to cut straight’, ‘to proceed on straight paths’, and ‘to teach the truth directly and correctly.’

So how can we be sure we are correctly understanding what is written? We must rely on the Set-apart Spirit (Holy Spirit) to give us discernment and compare scripture with scripture.

Before his ascension into his High Priesthood, Yeshua told his followers that the Set-apart Spirit, which the Father would send, would “teach you all things, and bring all things to your remembrance.”¹¹

He that does not love me does not keep my words, and the word which ye have heard is not mine, but of the Father who sent me. I have spoken these things unto you, being yet present with you. but the Comfoter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things and bring to your remembrance all the things that I have said unto you.

John 14: 24-26 Jubilees Bible

It is through the Spirit’s indwelling in us that we receive the very mind of Messiah — the mind of the Spirit.¹²

A Few Words About the Spirit

The idea that the Holy Spirit is a divine person was not acknowledged by the authors of the Bible and only surfaced several centuries after the completion of the New Testament. Tertullian, an early church theologian, was among the first to advocate this notion. He is known for introducing the term “Trinity” (Latin: “Trinitas”) and for describing the relationship between the Father, Son, and Holy Spirit as three distinct persons within one Godhead.

The doctrine of the Trinity was formally established at the Council of Nicaea in 325 AD and further clarified at the Council of Constantinople in 381 AD, during which the Nicene Creed was created, affirming the divinity of the Holy Spirit alongside the Father and the Son. However, Hebrew scholars studying the references to the Spirit in the Old Testament have consistently viewed the Holy Spirit as the power of God rather than a distinct person.

So, how does the Bible portray the Holy Spirit if it is not a person? The Spirit represents a crucial aspect of Elohim—it is the agency through which YHWH the Father and Yeshua the Son both work. The following scripture verses support this understanding:

• 2 Timothy 1:7
• Luke 1:35
• Luke 4:14
• Acts 1:8
• Acts 10:38
• Romans 15:19
• 2 Peter 1:4
• Galatians 2:20
• Psalm 139:7-10

Let us continue with examining how theological bias can influence your understanding of Matthew 28:19 by comparing a couple of translations of this verse, frequently cited as a proof-text¹³ for the doctrine of the Trinity. Keep in mind that verses used in proof-texting may sometimes distort the original intent of the author and allow for the introduction of personal presuppositions, biases, or agendas. Moreover, the passage being cited may not even support the argument being made when considered in its entirety. This phenomenon is evident in the use of Matthew 28:19 (in isolation) to defend the Trinity.

To evaluate whether this verse truly supports the assertion that God is “three persons in one”¹⁴ we will examine two translations of this verse. We will also provide other scripture verses that help put it in its proper context.

Young’s Literal Translation reads:

having gone, then, disciple all the natons, baptizing them — to the name of the Father, and of the Son and of the Holy Spirit,

The New King James Translation reads:

Go therefore and make diciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

The Young’s Literal and the New King James versions differ in the use of ‘in’ and ‘to’ when describing the baptism rite. The difference between ‘to’ and ‘in’ in the context of baptism can imply subtle distinctions in meaning regarding the relationship between the individual and the Creator’s family. Here is a closer look at these distinctions:

Using ‘to’ suggests a movement or direction toward something. In this case, it indicates that the act of baptism is a step taken by the individual to enter into a relationship with Yah and become part of His family. It emphasizes the intention or purpose behind the baptism, highlighting that the individual is making a conscious decision to join or commit to Yah’s family.

The use of ‘in’ implies a state of being or existence within something. It suggests that baptism signifies an inclusion into Yah’s family. This wording emphasizes the transformative aspect of baptism, indicating that the individual is not just moving toward a relationship with the Father, but is entering into a new identity and community as part of His family.

The question one must then ask is this: Does Matthew 28:19 describe the nature of God, or is it describing the process of baptism that allows us to enter Yah’s family, a process that involves the Father, Son, and Set-apart Spirit?

Following genuine repentance and baptism, hands are laid on the repentant individual, allowing him or her to receive the Ruach directly from Eloah.¹⁵ (Acts 8:14-24) Why are the Father, Son, and Set-apart Spirit referenced in this process? Because at baptism, we enter into a covenant relationship with God the Father. The sacrifice of Yeshua enables this covenant relationship. The Set-apart Spirit is the means through which the Father and Son facilitate all of this.

Matthew 1:20 reinforces the idea that the Set-apart Spirit is not a separate being, but rather the divine power of Eloah. Yeshua was conceived by the Spirit, yet he consistently prayed to and addressed God the Father as His Father (and our Father). Again, the Spirit serves as the agent¹⁶ or power through which the Father brought forth Yeshua as His Son, not a distinct person or being.¹⁷

From the New Catholic Encyclopedia:

The OT [Old Testament] clearly does not envisage God’s spirit as a person…God’s spirit is simply God’s power.¹⁸

Let’s also consider these verses:

And having been immersed, יהושע went up immediately from the water, and see, the heavens were opened, and he saw the Spirit of Elohim descending like a dove and coming upon him, and see, a voice out of the heavens, saying, “This is My Son, the Beloved, in whom I delight.”

Matthew 3: 16-17 The Scriptures 2009

The favour of the Master יהושע Messiah, and the love of Elohim, and the fellowship of the Set-apart Spirit be with all of you. Amen.

2 Corinthians 13:14 The Scriptures 2009

Throughout the Scriptures, the Holy Spirit is spoken of in ways that demonstrate it is not a divine person. The Spirit is regarded as a gift from the Father without limit. The Spirit can be quenched, poured out, stirred up within us, and is involved in baptism. The Spirit has other monikers: ‘the guarantee of our inheritance’ and ‘the spirit of wisdom and revelation.

By way of contrast, the Almighty Elohim and His Son are consistently compared to human beings in their likeness, form, and emotional sensitivities. The Spirit is represented symbolically — as breath, wind, fire, water, oil, a dove, or as a down payment on eternal life.

If Eloah was a Triune being then the Apostle Paul would have certainly addressed ‘him’ in his standard greeting in the letters he wrote to the assemblies in which he ministered. Yet there is no evidence of this occurring. Paul consistently begins with a variation of “Grace to you and peace from El our Father and the Master Yeshua HaMashiach.” The Spirit is never mentioned. The same can be said of Peter in salutations in both his epistles.

In Part 2 of “Lost in Translation”, we will examine how transliteration can impede our ability to ‘rightly divide’ and understand Yah’s word. We will also take a quick look at the Septuagint and Masoretic translations of the Bible.

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FOOTNOTES

¹ Luke 6:27-28

² American (USA) English

³Strong’s G2532

⁴ Another Greek word for ‘new’ in the Scriptures is neos (νέος). This word generally refers to something young or recent in age. Neos focuses more on the chronological aspect rather than the qualitative change implied by kainos.

⁵ Strong’s G2537

⁶ Strong’s G4413

⁷ HELPs Word Study defines protos as prṓtos (an adjective, derived from 4253 /pró, “before, forward”) – first (foremost). 4413 /prṓtos (“first, foremost”) is the superlative form of 4253 /pró (“before”) meaning “what comes first” (is “number one”).

⁸ Strong’s G565

⁹ Yeshua finds no fault with this rule as applied by magistrates. However, instead of confining it to judges, the Yahudim (Jews) extended it to private conduct and made it a rule by which to exact revenge. See Exodus 21:12-36 for laws related to personal injury.

¹⁰ 2 Timothy 2:15

¹¹ John 14:26

¹² Romans 8:27

¹³ Proof-texting is the practice used to establish a proposition for exegesis.

¹⁴ The doctrine of the Trinity holds that there is one God in three distinct persons: the Father, the Son (Jesus Christ), and the Holy Spirit, who are coequal and coeternal.

¹⁵ The Hebrew word Eloah (אֱלוֹהַּ) means “God” or “the singular form of Elohim”. It can also be written as El Eloah, which translates as “God God”. This combination is used to emphasize El’s power, strength, and compassion.

¹⁶ Read Chapter Nine of The Gospel Worth Dying For titled  “Agency and Prolepsis” for a detailed explanation of what is meant by ‘agency.’

¹⁷ See also Zechariah 4:6, Micah 3:8, 2 Timothy 1:7, Luke 1:35, Luke 4:14, Acts 1:8, Acts 10:38, Romans 15:19

¹⁸ New Catholic Encyclopedia. (1965). God’s spirit. In New Catholic Encyclopedia (Vol. 13, p. 574). McGraw-Hill.