Two thoughts for those beginning to study the Biblical languages

It is very, very hard when you begin learning Biblical languages (Hebrew, Aramaic, or Greek) not to talk about them any time you get around the Bible. The urge is innocent. "The word in the Greek is epistrepho which means . . . ." All of my teachers warned their students against being too ready with "in the Hebrew" etc. Why? Three reasons. First, for general audiences, it rarely adds anything to understanding that isn't better done by good teaching. I have never used a Greek word in a sermon where it added more than thinking ahead of time of what I want to say and saying it--in other words: good planning. Second, using the language in this way suggests a knowledge barrier your hearer cannot cross but you can, which subtly restricts only the word of God to you. Now, there is an element of truth to this, but it is about finding the right balance. The right use of responsible knowing is the creation of clear understanding--not making oneself look clever. And this is really hard, because you make the effort to learn. Three, aside from making you look clever, as I said, there is a suggestion that the Bible hasn't really been made available to regular believers. (A denial of its sufficiency.) This is not a doubt you want to seed in human hearts, so be careful.

That said, if your audience is knowledgeable, by all means let your nerd flag fly. OR if someone asks you (it will happen), "What is this verb in Greek?" Then you can answer. The one who asks deserves an answer in kind. Finally, there are times in writing when it is useful and important to use the original languages.

I am not perfect. There are times I cross a line. It is innocently easy to do. You will too. But at least keep the line in mind.

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When you step through the door into the languages, your relationship with the Bible changes. One change is that you realize there is no such thing as a translation that carries all of the meaning from the source language to the target language. Every translation--no matter how much honest work goes into it--is an earnest negotiation. Scraps are left on the floor.

Two parts of the doctrine of scripture bear on this directly. One is inspiration. Inspiration says that the words of distinct, historical human beings were also, by the Spirit, the words of God. The second is sufficiency. The scriptures sufficiently teach all that is required for life and salvation. A translation can do this very well and support the work of making disciples, of preaching, of private study in whatever culture it serves. We are all products of this fact.

Nevertheless, it is not wrong to say that those who can should be encouraged to put aside (not throw away) familiar translations, to take courage, and to begin with the languages. As a teacher of mine once said, "To read the Bible in translation is to kiss one's spouse through the veil." Or, another: Chapman's Homer is good; Homer's Homer is better.

We received the Bible as members of a community who read, learn, and inwardly digest it. And our community deeply needs people who can say, "The Greek word there is apokalupsis which means an unveiling of what was hidden."