I expect that most of my readers are aware by now of the recent resolution of the Southern Baptist Convention on the NIV 2011. In this document, the SBC expressed its “disappointment” with what they term an “inaccurate translation of God’s inspired Scripture,” requesting that LifeWay Christian Resources (an agency of the SBC) “not make this inaccurate translation available for sale in their bookstores” and further resolving that Convention could not “commend the 2011 NIV to Southern Baptists or the larger Christian community.” The Baptist Press News blog comments that this was “a surprising and dramatic move,” further noting that “[t]he Resolutions Committee had asked messengers not to consider the resolution.”
This hastily presented document and the politically engineered process that led to its approval stands in stark contrast to the careful, balanced, and genuinely helpful supplemental report that the Translation Evaluation Committee of the Wisconsin Evangelical Lutheran Synod has prepared for its own convention later this month. The indefatigable Rod Decker already directed our attention to this document nearly two months ago, and I am a bit surprised that his notice has failed to elicit further discussion of the report’s contents. I encourage anyone interested in English Bible translations in general, and the NIV in particular, to acquaint themselves with the supplemental report and the various other supporting documents available on the WELS website.
The Translation Evaluation Committee, who were impeccably thorough in the fulfillment of their mandate, sat down for an extended discussion with Douglas Moo, Chair of the NIV’s Committee on Bible Translation. This meeting is described in some detail in pages 7-9 of the report. I was intrigued to learn the following, from page 8:
Regarding the understanding of messianic prophecy, Moo said that all of the members of the committee believe that the Old Testament has predictive prophecy that finds its ultimate fulfillment in Jesus Christ. He suggested that the majority of the committee follows the Walter Kaiser “line of fulfillment” approach.
In a footnote, the report further elaborates:
Walter Kaiser accepts the existence of direct, messianic predictions in the Old Testament. But he also emphasizes that, in many cases, one shouldn’t have to choose if a particular prophecy is fulfilled in the immediate situation of the psalmist, or later in salvation history, or in Christ and the church. It can be fulfilled in all of them, even though it may be ultimately fulfilled in Christ. A prophetic passage’s unity of meaning consists in the fact that from the original “seed” meaning, the core idea grew in content over time as God’s promise-plan unfolded. See: Walter C. Kaiser, Jr., The Messiah in the Old Testament, Zondervan, 1995, pp. 23-31.
These comments piqued my interest for at least a couple of reasons. For one, Kaiser’s views on these and related matters are often dismissed as naïve, particularly by younger Evangelicals who claim a certain degree of hermeneutical sophistication. There may be some truth to that assessment, of course, but Kaiser is not a rube and his views are not an oddity. In fact his views remain extraordinarily influential, to the extent that a majority of a select group of the best and brightest in Evangelical biblical scholarship are said here to operate within his single-meaning, “epangelical” approach to the interpretation of messianic prophecy. Secondly, this bit of information constitutes a rare insight into the minds of the translators, and it might suggest to informed readers how to properly evaluate disputed renderings in the NIV when they touch on this vexed subject.