Conditionals in the NT

 Steve Nicolle and researchers at CanIL are producing a very helpful resource for translating the NT. "Analysis of NT Conditionals by book" analyzes all the "if...then" clauses in the Greek New Testament, verse-by-verse. The resource analyzes the scope of the conditional (using ESV text as base), class of the Greek conditional, inversion of the conditional, level of probability, time orientation, illocutionary force, sample of English translations. It also includes a targeted note about the conditional construction and a list of any parallel passages:

. 

Nothing like this exists yet for the OT, for the Hebrew text or the Greek Septuagint, but that would be a great project to take on!

Importance of Discourse Analysis for Translation

 “It’s not widows that you should steal from (but everyone else!)” 

In the Kifuliiru language of the Democratic Republic of Congo, this could easily be the meaning that results when translating “Don’t steal from widows!” The only error in the translation of this sentence is the focus, or the most important word of the sentence. The translators have learned with the help of a consultant that they need to reorder sentences in order to have the correct focus and meaning. 

(from Steve Nicolle)

Arcing and Genesis 12:1-3 by DeRouchie

Arcing seeks to trace the literary argument of the Hebrew (or Greek) text. 

Some Arcing Resources

If arcing (or bracketing) is new to you or you would like to review, here are some resources to check out:

• www.biblearc.com (choose the discourse arcing/bracketing option)—Several helps and tips are built into this site, for free! (Note that without a subscription, however, your work does not get saved, so make sure to hit print when you’re done!)
• Jason S DeRouchie, How to Understand and Apply the Old Testament (HUAOT), ch. 6 (DeRouchie stands in the stream of other great discourse and argument tracers such as Daniel P. Fuller, John Piper, and Tom Schreiner; he also interacts with and builds on Longacre, Runge-Westbury, and others). HUAOT provides examples of arcs for Deuteronomy 7:2–4; Genesis 12:1–3; Habakkuk 3:17–19; and Exodus 19:4–6.
• John Piper, Biblical Exegesis: Discovering the Meaning of Biblical Texts (click here for free pdf)
• Thomas Schreiner, Interpreting the Pauline Epistles, chs. 5–6—Although written for Paul’s NT epistles, the book discusses discourse categories that hold for both NT and OT.
• Andrew Naselli, How to Understand and Apply the New Testament, ch. 5—NB: Naselli is succinct and clear, but Piper, Schreiner and Naselli all contain basically the same material (I cite all three above so that you can reference what is most easy for you to access).

DeRouchie's Arc of Genesis 12:1–3

Arcing can produce some incredible exegetical-theological payoffs. For example, Jason DeRouchie arcs Genesis 12:1–3 as a redemptive-historical two-stage progression (vv1b–2c and vv2d–3c) based in part on the observation that vv1b and 2d are imperatives. Abraham accomplished v1b--Go!--and v2abc was realized in the OT, but v2d--be a blessing!--is still being realized today. Figure 6.8 below is in Jason DeRouchie, HUAOT, 248 (see p. 249 for the bracketing version). 

A sample of DeRouchie’s discussion on Genesis 12:1–3:

While every clause is part of the same text block, there are two clear sections to God’s commissioning of Abram, both distinguished by imperatives. The first imperative לֶךְ (“Go!”) is followed by three weyiqtol (waw + cohortative) verb forms, which is a common pattern in Hebrew for expressing purpose or consequence. Thus I have translated the weyiqtol forms in 2a–c “so that I may make you into a great nation, and may bless you, and may make your name great.” Often English translations fail to account for the second imperative וֶהְיֵה (“And be!”). The common thought is that when two imperatives are conjoined by וְ, then the second stands as a consequence of the first.  But while the second command form is contingent on the initial imperative, the second does not lose its imperatival force….

“By analyzing the grammar, we see that Genesis 12:1–3 has two distinct units, with the second being conditioned on the fulfillment of the first. Abram must “go” [Imperative in v1b] to the land in order to become a nation, and there he must “be a blessing” [Imperative in v2d] in order that the curse from Genesis 3 may be overcome and all the world may be blessed. The Old Testament makes clear that the patriarch’s descendants known as the nation of Israel experienced the fulfillment of stage 1 during the era of the Mosaic covenant. The patriarchal promises (e.g., Gen. 15:13–14; 17:8) grounded the inauguration of this covenant (e.g., Ex. 2:24; 6:4–8; Deut. 1:8; 9:5), and the ministries of Joshua and David/Solomon identified their fulfillment (cf. Gen. 15:18; 17:8; 22:17 with Josh. 21:43; 1 Kings 4:20–21; see also Neh. 9:8). But although some levels of representative obedience and international blessing were evident in this period (e.g., in the lives of Joseph [Gen. 39:5; 41:56–57] and David [1 Sam. 17:43–54]), Moses, Israel’s histories, and the Latter Prophets make clear that we must wait until the coming of Christ to see the ultimate realization of stage 2—blessing to the world (Ps. 72:17; Isa. 49:6; Amos 9:11–12; cf. Gen. 22:17b–18 with Acts 3:25–26; Gal. 3:8, 14, 16, 29). Stated succinctly, the first half of Abram’s commission focuses on what is accomplished in the Mosaic covenant (stage 1 fulfillment), whereas the second addresses a divine work of restoration that is accomplished only through Jesus Christ in the new covenant (stage 2 fulfillment).” (HUAOT, 210-11).

Book release: King of Israel and "Do Not Fear, Daughter of Zion": The Use of Zephaniah 3 in John 12

The book updates and slightly revises Chris' ThM thesis submitted at Bethlehem College & Seminary. 

From the book cover:This thoroughly researched, groundbreaking examination of John 12:13-15 demonstrates the seminal role that Zephaniah 3:14-15 plays in John's portrayal of Jesus as the King of Israel, the Lord whose return Zephaniah prophesied, the righteous King who brings salvation to Jew and Gentile and whose presence teaches us not to fear.

Recommendations:

• "The study before you by Christopher Tachick helps clarify how the assertions by both the apostle [Acts 3:18, 24; 10:43] and Luther [Zephaniah "the clearest prophecies" concerning the messiah in the book of the 12] are true. It does so by adding to the significant wrestling done over the last five decades on how the New Testament authors cite, allude to, or echo the Old Testament. Tachick’s formal training as a linguist, exegete, and theologian, his grasp of the biblical languages, along with English, French, and German, and his years of service with Wycliffe Bible Translators have supplied him with key skills for this task. But even more, he knows the God of Scripture, and he is convinced of the Bible’s overarching unity and of the way the whole progresses, integrates, and climaxes in Christ. This study is both careful and thoughtful, and engages the best scholarship on both Zephaniah and the Fourth Gospel. Tachick persuasively argues that John’s narrative of Jesus’ triumphal entry alludes at two different points (John 12:13, 15) to Zephaniah 3:14–15, and the study helpfully unpacks the significance of this fact for the message of John’s Gospel." —from the Foreword, Jason S. Derouchie, Professor of Old Testament and Biblical Theology, Bethlehem College & Seminary; Elder, Bethlehem Baptist Church

• “What a delight it is to watch my former students who continue their education and distinguish themselves as Christian scholars in their own right! This is what Chris Tachick has done with his Th.M. thesis concerning the use of Zephaniah 3 in John’s Gospel. He demonstrates insightful capability in the languages of both Testaments. Therefore, I heartily commend his careful, skillful, and convincing exegetical work that advances our insights and understanding of the apostle John’s uses of the Old Testament by way of verbal links and evocative allusions, imageries, and figures drawn from Holy Scripture as he testifies that Israel’s prophesied Messiah is Jesus of Nazareth.”—Ardel B. Caneday, Professor of New Testament & Greek, University of Northwestern—St. Paul

• “I am delighted to see Christopher Tachick’s thorough and competent study of the use of Zephaniah in the New Testament. This Minor Prophet has been mostly overlooked and deserves the serious attention given it here. Tachick’s methodology is sound, his research is thorough, and his argumentation is careful. He makes a compelling case for his ‘Zephaniah proposal’ and at the same time provides important insights into the study of both Zephaniah and John’s Gospel. I heartily recommend his work.”—E. Ray Clendenon, Senior Editor of Bible and Reference Publishing, B&H Publishing Group

• “Christopher Tachick’s exploration of the evocative use of Zephaniah 3 in the triumphal entry account in John’s Gospel exemplifies best practices in intracanonical, intertextual studies. It is thoroughly researched, cogently argued, and keenly sensitive to the broader literary-theological contexts of both the Old Testament source(s) and the interpretation offered by the inspired New Testament author.”—Dennis E. Johnson, Professor of Practical Theology, Westminster Seminary California

• “In this thoroughly researched and well-written study, the author makes a very plausible case for the use of Zephaniah 3 in John 12. Tachick clearly articulates and capably defends his thesis, excelling in both in-depth analysis and theological synthesis. I highly recommend this exemplary piece of scholarship.”—Andreas J. Köstenberger, Senior Research Professor of New Testament and Biblical Theology, Southeastern Baptist Theological Seminary; Founder, Biblical Foundations (www.biblicalfoundations.org)

• “This is a very detailed analysis of the arguments for reading the entry narrative in John as referencing Zephaniah and the theological consequences of such a reading. The author uses a wide range of data and skills in textual criticism, Hebrew grammar, linguistics, discourse analysis, exegesis, intertestamental literature, and New Testament theology, resulting in an exemplary piece of biblical scholarship. Among all the details, the reality of the King’s coming to take his rightful place shines through. It’s a great encouragement to see the contribution of this author and his writing to both biblical scholarship and Bible translation!”—Andy Warren-Rothlin, Global Translation Advisor, United Bible Societies; former Professor of Hebrew, Theological College of Northern Nigeria

• “This is an exemplary study of the use of the Old Testament in the New that sheds fresh light on Jesus’s triumphal entry in John. Christopher Tachick carefully and persuasively argues that an under-appreciated allusion to Zephaniah 3 informs John’s presentation of Jesus as ‘King of Israel.’ I warmly recommend this book to theological students, scholars, and pastors.”—Brian J. Tabb, Academic Dean, Bethlehem College & Seminary

• “This carefully argued thesis makes important contributions to our understanding the Fourth Gospel’s use of the OT and of the book of Zephaniah alike. The author’s expertise in discourse linguistics lends methodological clarity and nuance to his exegesis, which interacts capably with an impressive range of scholarship. Together with his keen theological eye, this makes it an excellent example of solidly grounded whole-Bible interpretation.”—Daniel C. Timmer, Professor of Biblical Studies, Doctoral Program, Puritan Reformed Theological Seminary

Le Sycomore: disponible en ligne

For our French-speaking readership (or those interested in the francophone world!), you may be interested to know that a few Cameroonian colleagues have recently published in the latest issues of Le Sycomore. If you are interested, you can now read (in French) about:

• the benefits of discourse analysis (in Numala) 
• the history of the term "tax" in Ezra 4:13, and/or 
• the practice of writing book introductions in Bible translation project(s)  

Ps. In the past, we were required to purchase hardcopy, paper editions of this revue, but I am thrilled to see that they are now making it available online for free. What a gift to the translation community in particular, and to the church (esp. the French-speaking church), in general.

Nyangatom Storying: Donkey, Dog, and Goat

Once upon a time, Donkey, Dog and Goat wanted to journey to go to a friend's house for a funeral. [They said:] "Let us go there and wail." 

So they set out. While they were walking on the street, they saw a taxi and got in.  

Then the taxi-boy asked them for the money. 

Donkey took out money, paid, and received his change. 

Then Dog got out his money and gave it to the taxi-boy. The taxi-boy took Dog's money and simply did not return the change. 

Goat did not have any money; anyway she did not want to pay because she did not have any. So she said (= tried) to hide at the feet of Donkey and Dog.  

When they arrived where the person had died, they got off the taxi.  

Therefore, when they go on the street nowadays, they remember this: Donkey, because he paid the money and got his change, just walks on the street without bothering. Dog, however, because he did not receive his change, barks whenever he sees a car, and runs after it. But Goat, because she did not pay anything, whenever she sees a car, she runs away.* 

Examining traditional Nyangatom stories like the one above is one means that the Nyangatom Bible translation team employs to ensure that their Bible translation uses natural Nyangatom grammatical features. For example, the Nyangatom story above concludes by focusing on each (animal) character - the donkey, dog and goat who travelled together by taxi - and this can provide a helpful point of comparison when translating similarly-structured biblical stories and/or parables (e.g., Luke 19:11-27). Please pray that the translators would have great discernment as well as consensus and involvement from church leaders in the wording and printing of the Nyangatom Bible translation.

*"Donkey, Dog and Goat," translated into English by Martin C. Schröder and James Lokuuda Kadanya, "A Brief Grammar of the Nyangatom Language" (2011), 57-58. 

7 Reasons To Consider Zephaniah 3:14-15 As Zeph's Peak

Zephaniah 3:14-15:
"Sing aloud, O daughter of Zion;
shout, O Israel!
Rejoice
and exult with all your heart, O daughter of Jerusalem!
The Lord has taken away the judgments against you;
he has cleared away your enemies.
The King of Israel, the LORD, is in your midst;
you shall never again fear evil." (ESV)

Peak can be defined as "a zone of turbulence," where there are significant shifts and departures from the typical discourse structures (we are following Longacre's definitions and categories both here and below). There are at least 7 reasons to count 3:14-15 as Zephaniah's hortatory discourse peak.

1. Rhetorical underlining - repetition: 4 imperatives are repeated in 3:14 (more than in any other verse in Zeph).
2. Concentration of participants - crowded stage: Zion, Israel, Jerusalem, daughter, and God/LORD are all participants addressed or discussed elsewhere in the book.
3. Heightened vividness - shift in verbal balance: The 4 imperatives in 3:14 are not of the same roots, unlike how Zeph had done when stacking imperatives (2:1, 3).
4. Heightened vividness - shift in tense: The only time in Zeph that imperatives are grounded in qatal verbs (3:15, "has taken away...has cleared away").
5. Heightened vividness - shift in person and/or number: The only time in Zeph that the book has feminine singular imperatives.
6. Incidence of Particles - loss of prose particles: Prose particles are found in the preceding and following sections, but none in 3:14-15.
7. Change of Pace - shift in number of conjunctions: Zephaniah always grounds his imperatives with some conjunction, but 3:15 does not contain any.

An 8th argument may be a change of vantage point/theme in Zephaniah from judgment to deliverance, and 3:14-15 sits squarely in the middle of this change at a rhetorical high point (3:8-20 focuses on deliverance).

(Adapted from my thesis, "'King of Israel' and 'Do not fear, daughter of Zion': The Use of Zephaniah 3 in John 12.")