The New Testament: A Translation

by David Bentley Hart

Once more, I found myself in a positively uncanny world in some ways, conceptually quite unlike our own, in which—contrary to certain theological and cultural developments of later centuries—the partition between the natural and the supernatural, like that between the physical and the spiritual, simply did not yet exist.

And yet, as strange as that world now seems to us, what would have seemed far stranger to the people of that time was the extraordinary claim that the God who reigned on high, over this entire order of light and darkness, with all its radiant hierarchies of spirits and powers and its abysmal mysteries of demonic malice, had appeared in the form of a slave and died as a criminal, only then to be raised up and revealed as the Lord of all things. Whether one believes it or not, the very announcement of such a conviction in that world, in that age, was as singular an anomaly within the normal course of things, and within the ordinary frame of human history and culture, as there has ever been. I doubt any of us has ever understood it nearly as well as we imagine.

To be honest, I have come to believe that all the standard English translations render a great many of the concepts and presuppositions upon which the books of the New Testament are built largely impenetrable, and that most of them effectively hide (sometimes forcibly) things of absolutely vital significance for understanding how the texts’ authors thought. At times this is a result of the peculiarities of the translators’ linguistic, historical, or conceptual training. More often it is the result of their commitment to one or another specific theological tradition or predisposition. And occasionally it is the result of their loyalty to some prevailing theory of translation (such as “dynamic equivalence theory”) that encourages them to make the line between translation and interpretation perilously hazy.

The relation between Christian theology and scriptural translation has a long and complicated history; theology has not only influenced translation, but particular translations have had enormous consequences for the development of theology (it would be almost impossible, for instance, to exaggerate how consequential the Latin Vulgate’s inept rendering of a single verse, Romans 5:12, proved for the development of the Western Christian understanding of original sin).

Certain popular translations, like The New International Version and The English Standard Version, are notorious examples of this. These may represent the honest zeal of devout translators to communicate what they imagine to be the “correct” theology of scripture, but the preposterous liberties taken to accomplish this end often verge on a kind of pious fraudulence.

This is not to say that I can pretend to be free of intellectual prejudices; I can only say that I have made every effort not to allow them to interpose themselves between me and the text, even when the result has at some level displeased me. In the end it may not be entirely possible to write a translation of scripture not shaped by later theological and doctrinal history.

My principal aim is to help awaken readers to mysteries and uncertainties and surprises in the New Testament documents that often lie wholly hidden from view beneath layers of received hermeneutical and theological tradition.

In the most refined pagan critics of the new faith in late antiquity, the stylistic coarseness of Christian literature often provoked the purest kind of patrician contempt.

This is all evidence, however, of a deeper truth about these texts: They are not beguiling exercises in suasive rhetoric or feats of literary virtuosity; rather, they are chiefly the devout and urgent attempts of often rather ordinary persons to communicate something “seen” and “heard” that transcends any language, but that nevertheless demands to be spoken, now, here, in whatever words one can marshal.

Whereas the Jewish Bible represents the concentrated literary genius of an ancient and amazingly rich culture—mythic, epic, lyric, historical, and visionary, in texts assembled over many centuries and then judiciously synthesized, redacted, and polished—the Christian New Testament is a somewhat unsystematically compiled and pragmatically edited compendium of “important documentation”: writings from the first generations of witnesses to the new faith, the oldest ambassadors to us from the apostolic and early postaposto...

Over the centuries, the authors of the New Testament have profited greatly from translation; the King James Bible, among the greatest glories of our tongue, transformed their “common Greek” into a very uncommon, though sublimely uncluttered, English.

Most translations, in evening out the oddities of the text, tend to flatten the various voices of the writers into a single clean, commodious style (usually the translator’s own). And yet in the Greek their voices differ radically;

but what all have in common, and what somehow forges a genuine harmony out of all that ecstatic clamor, is the vibrant certainty that history has been invaded by God in Christ in such a way that nothing can stay as it was, and that all terms of human community and conduct have been altered at the deepest of levels.

What perhaps did impress itself upon me with an entirely unexpected force was a new sense of the utter strangeness of the Christian vision of life in its first dawning—by which I mean, precisely, its strangeness in respect to the Christianity of later centuries.

In truth, I suspect that very few of us, in even our wildest imaginings, could ever desire to be the kind of persons that the New Testament describes as fitting the pattern of life in Christ.

For this vision of the gospel, all moral anxiety became a kind of spiritual pathology, the heresy of “works-righteousness,” sheer Pelagianism. Grace had set humanity free not only from works of the Law, but also from the spiritual agony of seeking to become holy by moral deeds. In a sense, the good news announced by scripture was that Christ had come to save humanity from the burden of Christianity.

He has also gone on to remind his readers that God has “chosen the destitute within the cosmos, as rich in faithfulness and as heirs of the Kingdom he has promised to those who love him,” while the rich, by contrast, must be recognized as oppressors and persecutors and blasphemers of Christ’s holy name (2:5–7). And this constant leitmotif merely swells in a crescendo and reaches a climax in those later verses quoted above, which plainly condemn not only those whose wealth is gotten unjustly, but all who are rich as oppressors of workers and lovers of luxury. It is almost as if, seen from the perspective of the Kingdom, all property is theft. Fair or not, the text does not distinguish good wealth from bad—any more than Christ did.

If these are indeed the Last Days, as James says—if everything is now seen in the light of final judgment—then storing up possessions for ourselves is the height of imprudence. And I imagine this is also why subsequent generations of Christians have not, as a rule, been communists: the Last Days in fact are taking quite some time to elapse, and we have families to raise in the meantime.

In any event, however Christians might be disposed to take such verses today, and regardless of whether they reflect the actual social situation—rather than the professed ideals—of the early church, one cannot begin to understand the earliest Christians or the texts they wrote if one imagines that such language was intended as mere bracing hyperbole.

Throughout the history of the church, Christians have keenly desired to believe that the New Testament affirms the kind of people they are, rather than—as is actually the case—the kind of people they are not, and really would not want to be.

the first, perhaps most crucial thing to understand about the earliest generations of Christians is that theirs was an association of extremists, radical in its rejection of the values and priorities of society not only at its most degenerate, but often at its most reasonable and decent also. They were rabble. They lightly cast off all their prior loyalties and attachments: religion, empire, nation, tribe, even family. In fact, far from teaching “family values,” Christ was remarkably dismissive of the family. And decent civic order, like social respectability, was apparently of no importance to him. Not only did he not promise his followers worldly success (even success in making things better for others); he told them to hope for a Kingdom not of this world, and promised them that in this world they would win only rejection, persec...

For this translation I have worked from the so-called Critical Text, which is based on earlier and different manuscript sources (such as those of the Alexandrian Text-type), but I have also included a great many verses and phrases found only in the Majority Text (placing them in brackets to set them off from the Critical Text).

There is no convenient way, simply said, to represent in any translation the sheer diversity of the textual evidence, or the absence of any single authoritative version upon which to rely.

The result is that my version agrees with no other scholarly or devotional version perfectly, and that it—like every other, alas—is an attempt at an approximation to an ideal version of the text that in actuality we shall never be able to identify entirely.

“Let me pass now; for it is necessary for us to fulfill every right requirement.”

9Therefore, pray in this way: ‘Our Father, who are in the heavens, let your name be held holy; 10let your Kingdom come; let your will come to pass, as in heaven so also upon earth; 11give to us today enough bread for the day ahead; 12and excuse us our debts, just as we have excused our debtors; 13and do not bring us to trial, but rescue us from the wicked man. [For yours is the Kingdom and the power and the glory unto the ages. Amen.]’

Judge not, that you may not be judged; 2for by whatever verdict you pass judgment you shall be judged, and in whatever measure you measure out it shall be meted out to you.

21Not everyone saying ‘Lord, Lord’ to me will enter into the Kingdom of the heavens, but rather the one doing the will of my Father who is in the heavens. 22Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and exorcize demons in your name, and perform many acts of power in your name?’ 23And then I will declare to them: ‘I never knew you; go away from me, you workers of lawlessness.’

53And it happened that when Jesus finished these parables he departed from there. 54And coming into his native country he taught them in their synagogues, in such a way as astonished them and caused them to say, “From where has this man received this wisdom and these powers? 55Is not this man the craftsman’s son? Is not his mother called Mary, and his brothers James and Joseph and Simon and Judas? 56And are not all his sisters with us? From where, therefore, have all these things come to this man?” 57And they took offense at him. But Jesus said to them, “A prophet is not dishonored except in his native country and in his own household.” 58And, on account of their lack of faith, he did not perform many feats of power there.

18And to you I also say, You are Peter [Rock], and upon this rock I will build my assembly, and the gates of Hades shall have no power against it. 19I shall give you the keys of the Kingdom of the heavens, and whatever you bind on the earth will have been bound in the heavens, and whatever you unbind on the earth will have been unbound in the heavens.”

“If you wish to be perfect, go sell your possessions and give to the poor, and you shall have a treasury in the heavens, and come follow me.”

Teacher, what is the great commandment in the law?” 37And he said to him, “You shall love the Lord your God in all your heart and in all your soul and in all your reason. 38This is the great and first commandment. 39The second is like it: You shall love your neighbor as yourself. 40All the Law and the prophets depend upon these two commandments.”

20Hence the one who swears by the altar swears by it and by all the things upon it; 21and the one who swears by the Temple sanctuary swears by the sanctuary and by him who dwells in it. 22And the one who swears by heaven swears by the throne of God and by him who sits upon it.

29Alas for you, scribes and Pharisees, charlatans, because you build the tombs of the prophets and adorn the monuments of the upright, 30and say, ‘If we had lived in the days of our fathers, we should not have had a part with them in the blood of the prophets.’ 31Thus you bear witness regarding yourselves that you are the sons of the prophets’ murderers.

40And he comes to the disciples and finds them sleeping, and says to Peter, “So, were you not strong enough to keep watch with me for one hour? 41Keep watch and pray that you might not come to trial; truly, the spirit is eager, but the flesh is frail.” 42Going off again a second time, he prayed, saying, “My Father, if it is not possible for it to pass by without my drinking it, let your will be done.” 43And on coming he again found them sleeping, for their eyes were very heavy. 44And, leaving them alone, he again went away and prayed a third time, speaking the same words again. 45Then he comes to the disciples and says to them, “Sleep some more and rest—

15There is nothing from outside a man that, entering into him, can defile him; but rather the things that come forth from a man are what defile him.” [16If anyone has ears to hear, let him listen.]

“A Holy Spirit will come upon you, and the power of the Most High will overshadow you; hence the offspring will be called holy also, a Son of God.

60And speaking out his mother said, “No, he shall instead be called John.” 61And they said to her: “There is no one from your family who is called by this name.” 62And they gestured to his father concerning what he might wish him to be called. 63And, requesting a tablet, he wrote, “John is his name.” And all of them were amazed.

76And now you, little child, will be called a prophet of the Most High; for you go forth before the presence of the Lord to prepare his ways, 77to give to his people a knowledge of salvation in the forgiveness of their sins, 78through our God’s inmost mercy, whereby a dawning from on high will visit us, 79to shine upon those sitting in darkness and death’s shadow, so to guide our feet into the path of peace.”

34And Symeon blessed them and said to his mother Mary, “Look: This one is appointed for the fall and the rise of many in Israel, and as a sign that will be spoken against—35and your own soul a sword will also pierce—so that the considerations of many hearts may be revealed.”

40And the little child grew and became strong, being filled with wisdom, and the grace of God was upon him.

“Brood of vipers, who divulged to you that you should flee from the wrath that is coming? 8Bear fruits, then, worthy of a change of heart; and do not think to say among yourselves, ‘We have Abraham as father’; for I tell you that God has the power to raise up children to Abraham from these stones. 9And even now the axe is laid to the root of the trees; and thus every tree not bearing good fruit is felled and thrown into fire.” 10And the crowds questioned him, saying, “What then should we do?” 11And in reply he said to them, “Whoever has two tunics must share with him who has none, and whoever has food must do likewise.”

21And it happened that when all the people were being baptized, and Jesus had been baptized and was praying, heaven was opened, 22and the Spirit, the Holy one, descended in the corporeal form of a dove, and a voice came out of heaven: “You are my Son, the beloved, in you I have delighted.” 23And, when he set out, Jesus was himself about thirty years old,

A Spirit of the Lord is upon me; hence he has anointed me to announce good tidings to the destitute, he has sent me out [to heal the brokenhearted,] to proclaim release to captives and sight to the blind, to send the downtrodden forth in liberty, 19to proclaim the Lord’s acceptable year.”

33For John the Baptist has come neither eating bread nor drinking wine, and you say, ‘He has a demon.’ 34The Son of Man has come eating and drinking, and you say, ‘Look: a gluttonous and wine-besotted man, a friend of tax-collectors and sinners.’

47By virtue of which, I tell you, her sins—which are many—have been forgiven, because she loved much; but one to whom little is forgiven loves little.” 48And he said to her, “Your sins have been forgiven.” 49And those reclining at table with him began to say among themselves, “Who is this, who even forgives sins?” 50And he said to the woman, “Your faith has saved you; go in peace.”

1And afterward it happened that he journeyed through every city and village proclaiming and announcing the good tidings of the Kingdom of God, and the twelve along with him, 2as well as certain women who had been cured of evil spirits and infirmities: Mary, who was called Magdalene, from whom seven demons had come out, 3and Joanna, wife of Chuza the steward of Herod, and Susanna, and many others, who provided for them from their own possessions.

16Now no one, having lit a lamp, covers it with a vessel or places it beneath a couch; rather he places it on a lamp-stand, so that those who enter may see the light. 17For nothing is hidden that will not become manifest, nor is anything secret that will not certainly be made known and come into the open.

30And Jesus asked him, “What is your name?” And he said, “Legion,” for many demons had entered him. 31And they implored him that he would not order them to depart into the Abyss. 32And there was a herd of many swine feeding there on the hill; and they implored him to let them enter into those; and he granted them permission. 33So the demons, on coming forth from the man, entered into the swine, and the herd rushed down the precipice into the lake and was drowned.

Jesus said, “Who touches me?” And, when everyone denied it, Peter said, “Master, the crowds press in upon and are jostling against you. [And you ask, ‘Who touched me?’]” 46But Jesus said, “Someone touched me; for I was aware of power having gone forth from me.”