Lost in translation

Often, subtleties don't come through from one language to another

There are so many Bible translations today, choosing the right one can feel like getting lost in a labyrinth. You might think that at least one, especially one claiming to be a true word-for-word translation (also known as “formal equivalence”), could convey the original accurately. Despite translators best efforts, the depth of some rich-in-meaning biblical passages is overlooked because much is often lost in translation.

John 1:14 is a case in point:

“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” - John 1:14

The profundity of this simple verse, used regularly as evidence of the deity of the Christ, is often very much underestimated. Yes, the idea comes across, but the picture it paints is far more powerful than you may realize. What do I mean? Follow along.

John wrote his gospel primarily to The Jews, a people with a robust history of which they were very familiar. John knew this and was able to tailor his imagery to the purpose of stirring their hearts. For this reason, John used a particular word in this verse, the Greek word often translated in English as "dwelt.”

Note: This word is translated more loosely in some thought-for-thought translations, also known as “dynamic equivalence,” and paraphrases. For instance, the NLT in this verse reads, “made his home among us,” and The Message uses, “moved into the neighborhood.”

Though “dwelt” is accurate and expresses proper meaning, there is much more to this simple word than meets the modern eye, and looser translation does great disservice to the reader.

This word we read as "dwelt" in the English is the Greek word εσκηνωσεν (eskenosen - es-kay-nō-sen). The root of this word is σκηνη (skene/skay-nay - η σκηνη {hay skene} with the definite article). What is so special about this word? A little history will help our understanding.

In the third century B.C., seventy-two scholars undertook the task of translating the Old Testament scriptures from Hebrew to Greek. Because of the number of translators, this work has come to be known as the Septuagint. In the New Testament, more often than not, when Jesus quoted the Scriptures, his quotes came directly from the Septuagint. In the Septuagint, "hay skene" referred to the tabernacle. This word is used in reference to the “tabernacle” elsewhere in the New Testament as well. Why is this important?

Early in the history of the tribes of Israel, God saved the Israelites from the Egyptians who pursued them in their exodus, bringing them on dry land through the Red Sea which, shortly after their safe passage, swallowed the Egyptian armies. Following this, while they were wandering in the desert, God gave Moses the plans for the tabernacle. The Israelites constructed the tabernacle according to God's precise instruction. God then directed the sons of Israel to set up their tents around the tabernacle:

Now the LORD spoke to Moses and to Aaron, saying, “The sons of Israel shall camp, each by his own standard, with the banners of their fathers’ households; they shall camp around the tent of meeting at a distance. Now those who camp on the east side toward the sunrise shall be of the standard of the camp of Judah…Those who camp next to him shall be the tribe of Issachar…Then comes the tribe of Zebulun…

“On the south side shall be the standard of the camp of Reuben…Those who camp next to him shall be the tribe of Simeon…Then comes the tribe of Gad…

“On the west side shall be the standard of the camp of Ephraim…Next to him shall be the tribe of Manasseh…Then comes the tribe of Benjamin…

“On the north side shall be the standard of the camp of Dan…Those who camp next to him shall be the tribe of Asher…Then comes the tribe of Naphtali…

Numbers 2:1-31 (NASB)

The twelve tribes encamped around the tabernacle, three on the east, three on the south, three on the west, and three on the north. The tabernacle would be in the middle of their encampments, quite literally at the center of their lives. Not only was the tabernacle at the center of their lives, but there God resided visibly present among them: "For throughout all their journeys, the cloud of the LORD was on the tabernacle by day, and there was fire in it by night, in the sight of all the house of Israel." - Exodus 40:38 (NASB)

Consider what that was like for the Hebrews: God was literally dwelling, visibly, among them in the tabernacle. God tabernacled among the Israelites. God truly was “with them.” This continued as long as the Israelites wandered. Only after the sons of Israel were established in their own land, and the temple was built, did God’s visible presence depart.

Fast-forward to the Gospel of John. The tribes of Israel, rather than having their own land, are dispersed among the gentiles. They knew the promises of God, and they eagerly anticipated that day when God would return to once again establish His kingdom.

When, here in his gospel, the apostle tells the Jews that this Word-become-flesh tabernacled among them, imagine the image this would evoke in the mind of a Jew familiar with the history. Ponder the emotion such a statement would generate for those to whom John wrote.

For the Jews to whom John penned this letter, the idea of "God with us" struck much more of a chord than the English with which we are familiar. In his record of the birth of Jesus, Matthew quotes Isaiah, saying, “Now all this took place to fulfill what was spoken by the Lord through the prophet: ‘Behold, the virgin shall be with child and shall bear a son, and they shall call his name Immanuel,’ which translated means, ‘God with us’” (Matthew 1:23).

Indeed, God had come once again to live among His people and to save them, and this time, in a much more personal way. Now, instead of saving them from an earthly foe like the Egyptians, He would save them from their sin. John the Baptist is recorded later in the chapter saying of Jesus, “‘Behold, the Lamb of God who takes away the sin of the world!’” (John 1:29). This is the one at whose arrival the angel said to the shepherds, “‘Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; for today in the city of David there has been born for you a Savior, who is Christ the Lord’” (Luke 2:10).

Though much of this is indiscernible simply from changing the word “dwelt” to “tabernacle,” you can see how reading the Greek as “made is home among us” and “moved into the neighborhood” lose even more of the intended impact.

So remember, there is often more to Scripture than at first meets the eye, and sometimes the words used to render the original Greek into English don’t fully capture the intent of the author. Context and culture must also play a part in our understanding, but when a version makes poor choices in bringing words over, concepts tend to get lost in translation.