Ben Witheringtonâ€™s apocryphal account of the origin of the English Standard Version (ESV) of the Bible has been roundly refuted on the ESV Bible Blog (HT: Justin Taylor). Among other things, Witherington alleges that the ESV translation too often manifests conservative biases rather than accurate translation.
His comments imply that he detects complementarian biases being manifested in the ESVâ€™s translation of texts like Romans 16:7, 1 Timothy 2:12, and Ephesians 5:21-22. Witherington writes, â€œThe ESV doesnâ€™t do justice to any of these texts, and at the expense of women.â€
For Witherington (himself a Methodist), he thinks itâ€™s important to speak out about the ESV now because someone else has told him that â€œthe Southern Baptist Convention is considering endorsing the ESV as the one true Baptists ought to use.â€
I have about one-thousand things that I would like say in response to Witheringtonâ€™s blog, but the most important issues have already been addressed by the ESV Bible Blog. I would, however, like to offer some reflections on one paragraph in particular. Witherington writes:
The ESV we owe chiefly to one particular scholar who has spent much of his career opposing the idea of women being involved in minstry. I am told that this scholar did everything he could possibly do to scuttle the TNIV, in the main because he abhorred the idea of the use of inclusive language in the translation even where it was fully warranted and did better justice to who was being spoken of in particular cases. A good example would be when the Greek term â€˜anthropoiâ€™ (â€˜human beingsâ€™)is used to refer to a mixed group containing both women and men. To translate the term â€˜menâ€™ in such a case is in fact to misrepresent the meaning of the word in such a case since there were also women present who were not mere ciphers or appendages of the men who were there.
First, let me start out by saying that the unnamed scholar is Wayne Grudem. If youâ€™ve read anything on this topic or even attended one meeting of the Evangelical Theological Society in the last several years, then you know that itâ€™s no secret that Wayne Grudem has been the most exercised about the issues at stake in the gender debate and in the debate on gender-inclusive translations of the Bible.
Second, and to the point I want to address, Witherington is in error when he says that translating anthrÅpoi as â€œmenâ€ misrepresents the meaning of the word. In English usage, as in Greek, the plural form â€œmenâ€ can refer to mankind or people in general without respect to gender. A quick perusal of any English dictionary will confirm that this is in fact a long standing English idiom.
So, for instance, when the Declaration of Independence declares that â€œthat all men are created equalâ€ and that â€œGovernments are instituted among Men,â€ no one misunderstands â€œMenâ€ to be referring to male humans only. We know that â€œMenâ€ means â€œmankindâ€ or â€œpeopleâ€ of all genders.
The question is whether the idiom is still in use today such that English readers can still understand â€œmenâ€ to refer to â€œhuman beingsâ€ without respect to gender. It is true that about forty years of Western-style feminism has resulted among other things in a successful revision of the way we use the English language. Today, from the halls of Congress to the college campus to the style-manuals of modern publishing houses, it is no longer acceptable to use masculine words like â€œmenâ€ to stand for males and females. The forces of political correctness have achieved a change in usage. But that doesnâ€™t change the fact that at least some English speakers are still able to distinguish the difference between â€œmenâ€ when it refers to male humans and â€œmenâ€ when it refers to all people regardless of gender. One could argue that the usage is fading, but itâ€™s not gone yet.
I say all this because Witherington claims that â€œmenâ€ actually misrepresents the meaning of anthrÅpoi. This is a serious charge because Witherington says the mistranslation is driven by an ideological agenda â€œat the expense of women.â€ Yet the charge rings hollow when one realizes that English speakers can still recognize the idiom of â€œmenâ€ standing for â€œall peopleâ€ regardless of gender. The idiom may not be politically correct, but itâ€™s perfectly understandable to the native English speaker. I think Witheringtonâ€™s critique really misses the mark on this point.