The Psalms and Bible translation

When you look into church history you begin to realise just how central a role the reading and singing of the psalms were in traditional Christianity.  The monks went through the whole collection each week: this makes it about twelve psalms a day.  The Anglican Book of Common Prayer aims at reading the collection in about thirty days.

Things are very different today.  In the spontaneous atmosphere of the average charismatic or evangelical service it would be rare to have  just one read.  This is a pity because the psalms speak to the heart.  They don't contain eschatologhy or prophecy or doctrine.  They are mainly concerned with the trials that beset every believer and the duty and privilege of worshipping and trusting God whatever the circumstances.


I have been reading Psalm 6 today, reading it in the RV ( a revision of the AV), probably the most literal version that has ever been produced.  Although the wording may seem quaint to modern ears yet  I feel its strong imagery speaks directly to the heart.


The psalmist here is in dire straits.  He feels that the judgement of God is upon him because of his misdeeds.  Added to this he feels the bitter hatred of his enemies, whether they be spiritual or natural.


As in common in the Psalms there is a lament followed by a resolution.


I am withered away....for my bones are vexed,
My soul is also sore vexed.
I am weary with my groaning;
Every night I make my bed swim;
I water my couch with my tears;
Mine eye wasteth away because of my grief.


But there us hope:


Save me for thy lovingkindness' sake.....
For the Lord hath heard the voice of my weeping.
For the Lord hath heard my supplication;
The Lord will receive my prayer.


The key word in the psalm is the Hebrew word  hesed, translated here by lovingkindness.  It refers to the Lord's kindness and loyalty based on His covenant promises.  Nothing can be firmer or more comforting.


Maybe a comment on translations of the Bible might be of interest.  There are two approaches to translation of any ancient text:  formal equivalence and dynamic equivalence.  Formal equivalence sticks closely to the original  in sentence structure, grammar and imagery.  The supreme example of this is the version that dominated protestant church life for 350 years, the AV.  The AV reigned supreme during this period.  When I became a Christian in 1953 it was virtually the only Bible in use.  The only other available was Moffatt's translation.   This was generally frowned upon as being too liberal, though I found it helpful when reading the book of Job and other difficult books.
The most  prominent example of dynamic equivalence is the Good News Bible.  This version uses completely up to date English and avoids all strange idioms and modes of expression.
The popular NIV, which seems to be the equivalent of the AV in the British church today, lies midway between the two extremes.


But across the Atlantic things can be different.  American Christians tend to be more conservative.
Some ultra conservative Christians in the States are suspicious even of the NIV.  They feel that it has lost much of truth and power of the old version.  They find what they feel are heretical alterations in its text, for example in Isaiah 14, where Lucifer is altered to the morning star. 
I saw an amusing Utube clip the other day of some young men hurling the book around in a church and then burning it.  It finished off when one guy pulled out a gun and shot it! 
Most of the criticisms they made can be simply explained by advances in our knowledge of Hebrew since 1611 and the much more ancient and reliable texts available today.