Comparing Three Romanian Translations with...

Comparing Three Romanian Translations withthe%Greek%translation%of%1%Corinthians%1:17J31

H.DH.DDrakeDWilliams,DIII1

AssociateDProfessorDofDNewDTestament

EvangelischeDTheologischeDFaculteit

Leuven,DBelgium

and

ProfessorDofDNewDTestament

TyndaleDTheologicalDSeminary

Amsterdam,DtheDNetherlands

AbstractAll three Romanian translations considered are sufficient for

communicating the theological intent of the passage. Paul’s message of

the cross is superior to the wisdom of the world. It was God’s intent to

destroy all other wisdom in relation to his great wisdom of the crucified

Christ (cf. Isa 29:14). While the world may consider it a stumbling stone

or foolishness, it is the true power and wisdom of God. This, then, has

affected Christians in their calling. They were neither wise, powerful, or

of noble birth when they were called, and they are not this way before

1. I would like to thank my friend and colleague Dr. James D. Dahl, AssociateProfessor of InterAcultural Studies and Practical Ministry at Tyndale TheologicalSeminaryDforDhisDhelpDonDthisDarticle.

their heavenly father now. They currently stand in Christ who is their

wisdom, righteousness, sanctification, and redemption. This is so that

they might boast in the Lord (cf. Jer 9:24). This overall meaning is comA

municatedDbyDallDthreeDversions.

Keywords: Bible translations, world, wisdom, cross, righteousness,

calling

The Romanian Evangelical community is currently using a numA

ber of versions of the Bible. For many years, the Corneliscu version of the

Bible was dominant, but in recent years there have been several new

translations. It is the purpose of this article to consider three translations

thatDareDofDinterestDtoDEvangelicalDChristiansDinDrelationDtoDtheDGreekDtext.

The most widespread Romanian version is the Corneliscu verA

sion.2 This version came from Dumitru Corneliscu, an orthodox monk,

who became interested in puBing the Scripture in the Romanian lanA

guage rather than in the previous Cyrillic script. While the priests within

the Orthodox Church had access to the Bible, the people did not before

2. For a history before the Corneliscu version see Cruceru, Marius.“’Cornilescu’ față de alte traduceri ale Sfintelor Scripturi în limba română.”Creștinul:aziDIV,Dnr.DID(2004):D2A13.

DRAKE WILLIAMS III, H. H. / Jurnal teologic Vol 14, Nr 1 (2015): 15-40.

16

1920. Although an English Bible Society aBempted to put the Bible into

the Romanian language, their translation was not easy to understand by

the Romanian people. By returning to the biblical languages and

working in conjunction with other Bible translations, Corneliscu transA

lated the Scripture into the language of the people. The New Testament

of the Bible was wriBen in 1920 and then the remainder of the Bible was

completed in 1921. It is the most popular version of the Bible in Romania

today.3

A Bible that has become increasingly popular within Romania is

the Nouă Traducere în limba Română (NTR). This version of the Bible is

a fresh translation of the Bible from the Hebrew and Greek languages

and into the Romanian language. It was developed by a commiBee of

translators meeting during the years 1998A2006. The first meeting was at

Emmanuel University in Oradea. Like the Corneliscu version, there was

great aBention paid to the biblical languages. Also, there was the desire

to have the text be usable in today’s world for devotion, study, and

church services. It has the advantage of referring to a later edition of the

critical text of the Old Testament from Biblia Hebraica StuBgartensia

(1990) and the New Testament, NestleAAland 27 (2007). Thus, it has acA

3. For further reading see Alexandru Măianu, Viața și Lucrarea lui DumitruCornilescu (București: Stephanus, 1995); Iosif Țon, Credința Adevărată (Oradea:CarteaDCreștină,D2007).


17

cess to the discovery of more recent findings from biblical archaeology.

It has another advantage in that it was produced by a commiBee rather

than one individual. It also has the benefit of emerging from the InternaA

tional Bible Society. The NTR also contains many footnotes that alert one

to difficult translation maBers. Poetic passages in the Old Testament

quotationsDinDtheDNewDTestamentDareDalsoDindented.4DD

A newer version of the New Testament has been produced by SoA

cietatea Biblică Interconfesională din România in 2009 called Traducerea

Societății Biblice (TSB). It is an interconfessional translation wriBen by

relatively young translators in contemporary Romanian while remaining

close to the sacred text. Those involved are from the Catholic, Orthodox,

and Baptist traditions. It was published in 2009. Like the Nouă TraducA

ere în limba Română, it has access to recent archaeological discoveries. It

also was completed through a commiBee, but this time it is an interconA

fessional commiBee instead of one composed of Evangelicals. While

there was dialogue among the translators, the translation of individual

books was led by people of different confessions.5 The TSB also benefits

from having previous translations to work with as well as a Bible softA

4. See further “Prefaţa” in Biblia: Nouă Traducere în limba Română (Bucharest:InternationalDBibleDSociety,D2007),DivAvi.

5. The article on 1 Corinthians was wriBen by Călin Rotaru from the Orthodoxtradition.


18

ware program called Paratext. While individual scholars worked on

different sections of the New Testament, there were also many debates

that took place within the commiBee so that an accurate translation

could be produced. Primarly though, the text of Traducerea Societății

Biblice is a work that focuses on the Greek text solely rather than a

comparisonDofDpreviousDversionsDlikeDtheDCorneliscu.6

This article will compare these three versions in regards to a

short section of Scripture from 1 Corinthians 1:17A31. This is an appropriA

ate passage to consider. It is the first theological part of 1 Corinthians

and has some noted translation difficulties. There are also several places

in which the aspect of Greek verbs is significant. There are also several

Old Testament quotations. The following will compare these versions

and then draw conclusions. If there are significant translation issues,

they will be mentioned. Minor translation issues will not be given

aBention.

1%Corinthians%1:17BNT ouv ga.r avpe,steile,n me Cristo.j bapti,zein avlla. eu-

vaggeli,zesqai( ouvk evn sofi,a| lo,gou( i[na mh. kenwqh/| o` stauro.j tou/ Cristou/Å

6. See further “Prefaţa” in Noul Testament: Traducere după textile originale greşti(Bucharest:DSocietateaDBiblicăDInterconfesionalăDdinDRomânia,D2009).


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CNS De fapt, Hristos m6a trimes nu să botez, ci să propovăduiesc

Evanghelia: nu cu înţelepciunea vorbirii, ca nu cumva crucea lui Hristos

săDfieDfăcutăDzadarnică.

NTR Căci Cristos nu mAa trimis să botez, ci să vestesc EvangheA

lia, nu cu înţelepciunea vorbirii, ca nu cumva crucea lui Cristos să fie

golităDdeDfolosulDei.

TSB Pentru că, Hristos nu mAa trimes să botez, ci să vestesc

evanghelia, dar nu cu înţelepciunea cuvântului, ca nu cumva crucea lui

HristosDsăDfieDînDzadar.

The first verse under consideration is 1 Corinthians 1:17 which

introduces one of the main ideas of 1 Corinthians, the message of the

cross.7 The Corneliscu differs from the NTR and the TSB from the first

words used in translation. While Căci and Pentru că are reasonable

translation equivalents for the Greek word ga.r, meaning “for” or “beA

cause,” de fapt is different. It signifies “in fact or actually.” The wording

of each of these versions is concerned with the meaning of ga.r which can

7. See M. Malcolm, Paul and the Rhetoric of Reversal in 1 Corinthians: The Impactof Paul’s Gospel on His MacroSRhetoric (SNTSMS 155; Cambridge: CUP, 2013); R.PickeB, The Cross in Corinth: The Social Significance of the Death of Jesus (JSNTSup143; Sheffield: Sheffield Academic Press, 1997); H. H. D. Williams, “Living asChrist Crucified: The Cross as a Foundation for Christian Ethics in 1Corinthians”DEvQD75.2D(AprilD2003):D117A31.


20

carry both meanings. While different words are used, these words are

reasonableDequivalentsDfromDtheDGreekDtext.

All three translations are unable to bring out the significance of

the two infinitives bapti,zein and euvaggeli,zesqai. Both are present tense inA

finitives indicating continuous activity. Paul’s continuous activity is to

preach the gospel instead of continually baptizing (cf. Rom 1:16A17;

15:18A22). While he baptizes others, his main goal is communicating the

savingDmessageDofDtheDgospel.

There is some difference in the ways that the CNS and the NTR

represent the word euvaggeli,zesqai. The CNS uses the word propovăduiA

esc which is an antiquated and Slavic word. The NTR notes a translation

difficulty in its footnote about its translation of the Greek infinitive

Evanghelia. The editors note that it could be translated vestea Bună. This

is based upon a translation of the word euvaggeli,zesqai which can carry eiA

ther meaning. The translation vestesc Evanghelia is preferable in the

light of Paul’s overall theology that refers to his purpose of preaching

the gospel message. The NTR translates the only other appearance of the

infinitive euvaggeli,zesqai with the words “vestesc Evanghelia” in Romans

15:20 which reads, “ Întotdeauna am dorit să vestesc Evanghelia acolo

unde Cristos încă nAa fost cunoscut, ca să nu construiesc pe o temelie


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pusă de altcineva.” The TSB also rightly translates the word eu-

vaggeli,zesqaiDasDvestescDevanghelia.

The TSB does translate the words ouvk evn sofi,a| lo,gou slightly

differently than the CNS and NTR. These two versions use the words

“nu cu înţelepciunea vorbirii” while the TSB use the words “dar nu cu

înţelepciunea cuvântului.” There is no significant difference in meaning

present. Current Corinthian scholarship, however, has noted the imporA

tance of sofi,a| lo,gou and connected this with the Sophists. These travelA

ing speakers traveled the GrecoARoman world leading people to divide

over their rhetoric.8 This could be a possible influence on the TSB and

would be a good way to translate these words in the light of the GrecoA

RomanDbackground.

At the end of 1 Cor 1:17, there is a difference, however, in wordA

ing but not in significance. The Corneliscu uses the words “să fie făcută

zadarnică” The Noua Traducere uses the words “să fie golită de folosul

ei” and the TSB uses the words “să fie în zadar.” The CNS and NTR use

one meaning of the verb keno,w which means be emptied. The TSB would

beDinterpretedDtoDbeDinDvain,DaDsimilarDmeaning.

8. See further D. Litfin, St. Paul’s Theology of Proclamation: 1 Corinthians 1S4 andGrecoSRoman Rhetoric (SNTSMS 79; Cambridge: CUP, 1994); B. W. Winter, Philoand Paul among the Sophists: A HellenisticSJewish and a Christian Response (SNTMS96;DCambridge:DDCUP,D1996).


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1%Corinthians%1:18BNT ~O lo,goj ga.r o` tou/ staurou/ toi/j me.n avpollume,noij mwri,a

evsti,n( toi/j de. sw|zome,noij h`mi/n du,namij qeou/ evstinÅ

CNS Fiindcă propovăduirea crucii este o nebunie pentru cei ce

sînt pe calea pierzării: dar pentru noi, cari sîntem pe calea mîntuirii, este

putereaDluiDDumnezeu.

NTR Căci mesajul crucii este o nebunie pentru cei ce pier, însă

pentruDnoi,DceiDcareDsuntemDmântuiţi,DesteDputereaDluiDDumnezeu.

TSB Căci cuvântul despre cruce este nebunie pentru cei ce pier,

darDpentruDnoi,DceiDceDneDmântuim,DesteDputereaDluiDDumnezeu.

The first few words in 1 Corinthians 1:18 are different in each of

the three Romanian versions. Whereas the CNS uses “Fiindcă propovăA

duirea crucii” and the NTR employs “Căci mesajul crucii,” the TSB uses

“Căci cuvântul despre cruce,” there is no significant difference between

theDmeaning,DalthoughDpropovăduireaDisDantiquated.D

The CNS and the NTR use the indefinite article “o” before the

word “nebunie” while the TSB does not use the indefinite article. Such a

decision reflects a decision by editors of the versions. Greek does not use

an indefinite article. The possible meaning of the word could be definite,


23

qualitative, or indefinite.9 The qualitative rendering supplied by the TBS

isDbeBer.

As the sentence moves further, the CNS reads “pentru cei ce sînt

pe calea pierzării” which is translated into English “for those on the path

of perdition.” This is substantially longer than “pentru cei ce pier” transA

lated “for those who perish” which is found in the NTR and TSB. The

CNS is closer to the meaning of the substantival participle avpollume,noij.

The present tense of the Greek participle brings out a continuous action

forDtheDparticiple.

None of the versions, however, can develop the middle voice of

this participle. Rather than being reflexive, this voice indicates that the

subject is intimately involved with the activity it is doing.10 It is difficult

ifDnotDimpossibleDtoDrenderDthisDaspectDinDaDtranslation.

There is substantial difference as we proceed through this verse

to the end. The CNS uses the words “dar pentru noi, cari sîntem pe calea

mîntuirii.” The NTR employs, “însă pentru noi, cei care suntem mântuA

iţi.” Unfortunately, the CNS and the NTR give the impression that some

9. See further D. B. Wallace, Greek Grammar beyond the Basics: An ExegeticalSyntax:of:the:New:TestamentD(GrandDRapids:DZondervan,D1996),D243A54.10. D. B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of theNew:TestamentD(GrandDRapids:DZondervan,D1996),D414A15.


24

are already saved, bypassing the continuous verbal aspect of the present

participle.D

The TSB has “dar pentru noi, cei ce ne mântuim” which would

be translated into English as “but for we who save ourselves.” This unA

fortunately assumes that the participle sw|zome,noij has a middle voice

when it is most likely passive. While the translator has a choice as to

whether the verb is middle or passive, every other occurrence of the verb

sw|,zw in a middle or passive participial form is translated by the TSB in a

passive sense (cf. Luke 13:23; Acts 2:47; 2 Cor 2:15). It is possible that the

Orthodox tradition has entered into the translation at this point as the

translator of 1 Corinthians is from Orthodox background. The translaA

tors of Luke, Acts, and 2 Corinthians are either from the Roman Catholic

orDEvangelicalDtradition.

1%Corinthians%1:19BNT ge,graptai ga,r\ avpolw/ th.n sofi,an tw/n sofw/n kai. th.n su,nesin

tw/n sunetw/n avqeth,swÅ

CNS Căci este scris: ,,Voi prăpădi înţelepciunea celor înţelepţi, şi

voiDnimiciDpricepereaDcelorDpricepuţi.``

NTR Fiindcă este scris: “Voi distruge înţelepciunea celor înţelepţi

şiDvoiDrespingeDpricepereaDcelorDpricepuţi.”


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TSB Căci aşa stă scris: ,,Voi face să piară înţelepciunea

înţelepţilor,DşiDştiinţa

celorDînvăţaţiDoDvoiDlepăda.

In 1 Corinthians 1:19, Paul introduces a citation from Isaiah 29:14

to support his argument to this point. The introduction for this citation

from the CNS and NTR are functionally equivalent. The TSB, however, is

a beBer rendering A Căci aşa stă scris. The Greek text contains the perfect

tense verb ge,graptai indicating that the action of writing has been comA

pleted in the past but with ramifications in the current time. By includA

ing the word stă, the TSB draws aBention to the ongoing effect of the

wriBenDScripture.

While the first few words of the Old Testament quotation are

different in the TSB than in the CNS and NTR, the same meaning seems

to be represented. The laBer part of the quotation in the NTR gives the

sense of God rejecting the understanding of the understanding ones

with the wording “şi voi respinge priceperea celor pricepuţi.” The TSB

uses the words “şi ştiinţa celor învăţaţi o voi lepăda.” The word ştiinţa

picks up a sense of science, which unfortunately strays from the Greek

word su,nesin. The word lepăda has the sense of abandon, but avqeth,sw

hasDtheDideaDofDbringDtoDnothingDorDmakeDinvalid.


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1%Corinthians%1:20BNT pou/ sofo,jÈ pou/ grammateu,jÈ pou/ suzhthth.j tou/ aivw/noj tou,touÈ

ouvci. evmw,ranen o` qeo.j th.n sofi,an tou/ ko,smou

CNS Unde este înţeleptul? Unde este cărturarul? Unde este vorA

băreţul veacului acestuia? N6a prostit Dumnezeu înţelepciunea lumii

acesteia?

NTR Unde este înţeleptul? Unde este cărturarule? Unde este

polemistulDacestuiDveac?DNAaDprostitDDumnezeuDînţelepciuneaDlumii?

TSB Unde este înţeleptul? Unde este cărturarul? Unde este gândiA

torul veacului acestuia? Nu a arătat Dumnezeu că înţelepciunea lumii

acesteiaDesteDnebună?

1 Corinthians 1:20 contains three questions. They are all rhetoriA

cal questions that look to the end of time when God’s people will be

gone from the world. All three Romanian versions are identical for the

first two questions. The NTR provides a note for the word cărturarul,

saying “scribi, în sensul de erudiţi, experţi în Lege; cei care studiau, interA

pretau şi învăţau legea scrisă şi orală. Majoritatea erau farisei.” (italics

theirs) It is doubtful in GrecoARoman Corinth that Pharisaical scribes are

present,Dhowever.D


27

The Corinthians scholar Thiselton suggests that the translation

for grammateu,j in English should be expert. The word cărturarul instead

means scribe and would follow the reading of J. Héring.

11

This, however,

would assume a Jewish opponent at Corinth rather than the more likely

GrecoARoman one.

12

A different word for grammateu,j rather than cărtuA

rarul that brings out a GrecoARoman opponent would be preferable for

allDthreeDversions.

In the third question, the NTR uses the word polemistul,

meaning polemicist, and the TSB uses the word gânditorul, meaning

thinker. The NTR has a note that provides an alternate translation “filoA

zoful” which is another possible rendition for the Greek word suzhthth.j.

This word occurs only once within the New Testament. Since this Greek

word has been confusing for Corinthians scholars, it is not surprising

that there are different translations for this word.

13

If the Sophists are the

background which Paul is addressing as many assume, then polemistul

orDfilozofulDwouldDbeDbest.

11.J. Héring, The First Epistle of St. Paul to the Corinthians (English translation;

London:DEpworth,D1962),D9.

12.A. C. Thiselton, The First Epistle to the Corinthians (NIGTC; Grand Rapids:

Eerdmans,D2000),D163;DR.DHays,DFirst:CorinthiansD(Louisville:DKnox,D1991),D27.13.

See further A. C. Thiselton, The First Epistle to the Corinthians (NIGTC; Grand

Rapids:DEerdmans,D2000),D162A63.


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In the last sentence of verse 20, the CNS and the NTR are essenA

tially the same. The CNS adds the word acesteia into the sentence which

is not found in the Greek text. The TSB has also added its own interpreA

tation. It uses the verb arătat instead of prostit. It also adds the word

acesteia as did the CNS. Then, it also adds the word nebună in the transA

lation. As a result of these additions, the NTR is the beBer translation of

thisDverseDandDtheDotherDtwoDhaveDaddedDinterpretations.

1%Corinthians%1:21BNT evpeidh. ga.r evn th/| sofi,a| tou/ qeou/ ouvk e;gnw o` ko,smoj dia. th/j

sofi,aj to.n qeo,n( euvdo,khsen o` qeo.j dia. th/j mwri,aj tou/ khru,gmatoj sw/sai tou.j

pisteu,ontaj\

CNS Căci întrucît lumea, cu înţelepciunea ei, n6a cunoscut pe

Dumnezeu în înţelepciunea lui Dumnezeu, Dumnezeu a găsit cu cale să

mîntuiascăDpeDcredincioşiDprinDnebuniaDpropovăduiriiDcrucii.

NTR Întrucât, în înţelepciunea lui Dumnezeu, lumea nu LAa

cunoscut pe Dumnezeu prin înţelepciune, Dumnezeu a găsit de cuviinţă

caDprinDnebuniaDpredicăriiDsăAiDmântuiascăDpeDceiDcareDcred.

TSB Căci, de vreme ce, în înţelepciunea lui Dumnezeu, lumea nu

LAa conoscut pe Dumnezeu prin înţelepciunea ei, Dumnezeu a binevoit

săAiDmântuiascăDpeDceiDcareDcredDprinDnebuniaDcelorDvestite;D


29

All three versions begin with different wording. The CNS and

the TSB begin with phrasing that best resembles the two Greek conjuncA

tions at the beginning of the sentence evpeidh. ga.r. The NTR only repreA

sentsDoneDofDtheDconjunctionsDbelievingDthatDtheDotherDisDredundant.D

The subsequent wording of the Corneliscu version “cu înţelepciA

unea ei” is different from the NTR and the TSB which use “în înţelepciA

unea lui Dumnezeu.” The CNS takes this to mean “For the world

through its wisdom” rather than the NTR and the TSB which would be

translated, “For since, in the wisdom of God.” Other English translations

haveDstruggledDwithDwordDorderDhere.

There is a substantial difference with the end of the verse. The

CNS uses “prin nebunia propovăduirii crucii,” meaning by the foolishA

ness of preaching. The NTR uses “prin nebunia predicării” meaning

through foolishness of preaching. The CNS is using an antiquated word

as noted earlier. The TSB says “prin nebunia celor vestite” meaning

through the foolishness of the famous. This is very different from the

Greek words dia. th/j mwri,aj tou/ khru,gmatoj. The NTR is the preferred

reading.


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1%Corinthians%1:22BNT evpeidh. kai. VIoudai/oi shmei/a aivtou/sin kai. {Ellhnej sofi,an zhtou/

sin(

CNSDIudeii,Dîntr6adevăr,DcerDminuni,DşiDGreciiDcautăDînţelepciune;

NTRDIudeiiDcerDsemne,DiarDgreciiDcautăDînţelepciune,

TSBDpentruDcăDiudeiiDcerDsemne,DiarDgreciiDcautăDînţelepciune;

The Greek text begins with the words evpeidh. kai.. The closest repA

resentation is found in the TSB with the words pentru că. The other verA

sions seem to bypass the Greek conjunctions. The CNS uses the words

într6adevăr meaning indeed. There does not seem to be a Greek word

thatDhasDledDtoDtheDCNSDreading,Dhowever.

The CNS is the only version that translates the second kai. as conA

secutive with the word şi. The NTR and the TSB use the adversative iar.

In the overall context of 1 Corinthians 1:21A25, it appears that a consecuA

tive reading is best. The real contrast is found in the way that Paul

preachesDChristDcrucifiedDinD1DCorinthiansD1:23.


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1%Corinthians%1:23BNT h`mei/j de. khru,ssomen Cristo.n evstaurwme,non( VIoudai,oij me.n

ska,ndalon( e;qnesin de. mwri,an(

CNS dar noi propovăduim pe Hristos cel răstignit, care pentru

IudeiDesteDoDpricinăDdeDpoticnire,DşiDpentruDNeamuriDoDnebunie;

NTR însă noi Îl predicăm pe Cristos cel răstignit, o pricină de

poticnireDpentruDiudeiDşiDoDnebunieDpentruDneamuri.

TBS dar noi Îl vestim pe Hristos cel răstignit, care pentru iudei

esteDpiatrăDdeDpoticnire,DiarDpentruDneamuriDnebunie,

All three versions note the contrast between Paul’s statement in 1

Corinthians 1:22 and 1:23. There is not a way to bring forward the

emphasis in the Greek text by having the first person personal pronoun

h`mei/j present. There is also not a way to bring forward the effect of the

perfect tense participle evstaurwme,non. The perfect aspect of the Greek parA

ticiple carries with it the sense that there is an action completed in the

past with ongoing ramifications for the present time. This is not suffiA

cientlyDrepresentedDinDanyDofDtheDRomanianDversions.

The TBS provides a beBer rendering of the alternatives set forA

ward in the Greek text by using the word iar to show the alternatives set


32

forward by me,n and de,. The Greek text shows that Paul finds Jews on the

one hand giving finding that Christ crucified is a stumbling block. On

the other hand for the Greek, Christ crucified is for them foolishness.

BothDtheDCNSDandDtheDNTRDuseDtheDwordDşiDinstead.

1%Corinthians%1:24BNT auvtoi/j de. toi/j klhtoi/j( VIoudai,oij te kai. {Ellhsin( Cristo.n

qeou/ du,namin kai. qeou/ sofi,an\

CNS dar pentru cei chemaţi, fie Iudei, fie Greci, este puterea şi

înţelepciuneaDluiDDumnezeu.

NTR Dar pentru cei chemaţi, atât iudei, cât şi greci, Cristos este

putereaDşiDînţelepciuneaDluiDDumnezeu.

TBS însă pentru cei chemaţi, iudei sau greci, Îl vestim pe Hristos

putereaDluiDDumnezeuDşiDînţelepciuneaDluiDDumnezeu.

The CNS version surprisingly omits the word Cristo.n in its

translation. While the CNS assumes that the reader will bring this forA

ward from 1 Corinthians 1:23, Paul has specifically recorded Christ’s

nameDtwiceDinDbothDverses.DTheDNTRDandDtheDTBSDrightlyDrepresentDit.

There is a difference in the way that the three versions use conA

junctions within the sentence. The CNS uses fie . . . fie, meaning either . .


33

. or. The NTR uses atât . . . cât, meaning both . . . and. The TBS uses sau

meaning or. The Greek employs te kai which regularly means both . . .

and.DTheDNTRDisDthusDtheDpreferredDreading.

The TSB rightly represents the action of preaching with the

words “Îl vestim pe Hristos.” Christ is not used as a subject of the senA

tence but the object of the verb khru,ssomen that is found in 1 Corinthians

1:23.

1%Corinthians%1:25BNT o[ti to. mwro.n tou/ qeou/ sofw,teron tw/n avnqrw,pwn evsti.n kai. to.

avsqene.j tou/ qeou/ ivscuro,teron tw/n avnqrw,pwnÅ

CNS Căci nebunia lui Dumnezeu, este mai înţeleaptă decît

oamenii;DşiDslăbiciuneaDluiDDumnezeu,DesteDmaiDtareDdecîtDoamenii.D

NTR Căci nebunia lui Dumnezeu este mai înţeleaptă decât

oameniiDşiDslăbiciuneaDluiDDumnezeuDesteDmaiDputernicăDdecâtDoamenii.

TBS Pentru că ceea ce pare a fi nebunie a lui Dumnezeu este mai

înţeleaptă decât oamenii, iar ceea ce pare a fi slăbiciune a lui Dumnezeu

esteDmaiDtareDdecâtDoamenii.D

The CNS and the NTR translate the first part of 1 Corinthians

closer to the Greek text. The TBS uses “ceea ce pare a fi“ for “what seems


34

to be.” These words are interpretive but do not change the essential

meaningDofDtheDtext.

1%Corinthians%1:26BNT Ble,pete ga.r th.n klh/sin u`mw/n( avdelfoi,( o[ti ouv polloi. sofoi.

kata. sa,rka( ouv polloi. dunatoi,( ouv polloi. euvgenei/j\

CNS De pildă, fraţilor, uitaţiAvă la voi cari aţi fost chemaţi: printA

re voi nu sînt mulţi înţelepţi în felul lumii, nici mulţi puternici, nici mulţi

deDneamDales.

NTR Fraţilor, uitaţiAvă la voi, cei care aţi fost chemaţi: printre voi

nu sunt mulţi înţelepţi în felul oamenilor, nici mulţi puternici, nici mulţi

deDviţăDnobilă.

TSB Fraţilor, uitaţiAvă chemarea voastră: nu mulţi sunteţi

înţelepţi după măsura oamenilor, nu mulţi sunteţi puternici, nu mulţi

sunteţiDdeDneamDbun;

All three versions do not do enough with the postpositive ga,r.

The CNS version begins this verse by using the words “De pildă” sugA

gesting that Paul is giving an example. The NTR and the TSB do not

translate it at all. It seems best to interpret the ga,r as further explaining

the difference between preaching with words of wisdom in contrast with

the word of the cross. The word of the cross produces a calling within


35

the saved.14 The postpositive does not introduce an example but rather a

furtherDexplanation.

The translation of the first part of 1 Cor 1:26 indicates a signifiA

cant difference between the CNS and NTR over against the TSB. Both the

CNS and the NTR focus on the fact that the Corinthians have been called

using the words “uitaţiAvă la voi cari aţi fost chemaţi” and “uitaţiAvă la

voi, cei care aţi fost chemaţi.” The TSB, however, focuses on current callA

ing with the words “uitaţiAvă chemarea voastră.” The TSB fits beBer with

the Greek text which focuses on the noun calling Ble,pete ga.r th.n klh/sin

u`mw/n. It is a current perspective rather than a past occurrence. Whereas

some have indicated that I Cor. 1:26 focuses on the past calling of the

Corinthians,15 the present status of the community is primarily in view.16

This is suggested by the appearance of the word klh/sij which is regularA

ly employed by Paul to help the people of God consider their present

state in the light of their past act of calling or future expectation.17 That a

14. W. Schrage, Der erste Brief an die Korinther. Teilband 1: 1Kor 1,1S6,11 (EKK 7;Zürich:DDBenziger,D1991),D207A10.15. E.g., G. Fee, The First Epistle to the Corinthians, (NICNT; Grand Rapids:Eerdmans, 1987), 79 ; K. Plank, Paul and the Irony of Affliction (Atlanta: Scholars,1987),D25.16. Cf., C. K. BarreB, A Commentary on the First Epistle to the Corinthians (BNTC;London:DDA.D&DC.DBlack,D1968),D56A57.17. Cf. 1 Cor. 7:20; Eph. 1:18; 4:1, 4; Phil. 3:14; 2 Thess. 1:11; 2 Tim. 1:9. Cf.,


36

present evaluation is meant in this verse is further supported by the preA

ferred substitution of the missing verb eivmi, rather than the aorist passive

of kale,w within I Cor. 1:26.18 Although Paul will also address the

Corinthians’ past act of calling in I Cor. 1:27A28, I Cor. 1:26 expresses

Paul’s warning that the Corinthians reconsider their present evaluation

of their calling.19 An evaluation of present calling is the main point of I

Cor.D1:26DwhichDisDwhatDtheDapostleDexhortsDhisDfollowersDtoDconsider.

While the TSB is closer in this regard, there is something that all

three versions omit. The imperative Ble,pete carries a continuous aspect

to it. Paul’s exhortation is that the Corinthians should continue to look at

their present standing in the Lord. No current Romanian translation

bringsDoutDthisDaspectDofDtheDGreekDverb.

The translation “în felul lumii” at the end of 1 Corinthians 1:26 in

the CNS is problematic. The word in Greek is the word sa,rka which deA

rives from the word sa,rx. Rather than referring to the world, it refers to a

TDNT,DIII:D491A492.18. ThisDisDaDpointDmadeDbyDW.DSchrage,DDer:erste:Brief:an:die:Korinther,D208.D19. First Corinthians 1:26A28 best functions as a Berufungsvorgang indicating theCorinthians’ current status which derives from their past calling rather thansimply referring to either their past or present status in coming to Christ. SeefurtherDW.DSchrage,:Der:erste:Brief:an:die:Korinther,D208.


37

negative disposition within the heart of mankind. In English it is beBer

translatedDasDhumanDfleshDwithDaDnegativeDconnotation.D

The NTR and the TBS are closer with the wording “în felul oameA

nilor” and “după măsura oamenilor” since these phrases refer to men

rather than to the world. The negative aspect of mankind does not come

out in this expression. The sa,rx in Paul’s writing is regularly piBed

against the pneuma/ (cf. Gal 5:15A25). It is also what led to Paul’s misery

with his flesh leading him into sin as Romans 7:5f state. The three transA

lations, therefore, do not do sufficient justice to this word. However, the

note in the NTR is a help. It translates the phrase după carne (fire). This

referenceDtoDnatureDwouldDbeDmoreDfavorable.

The final phrase within 1 Corinthians 1:26 has different wording

among all three version. Whereas the CNS uses the words “nici mulţi de

neam ales” and the NTR uses “nici mulţi de viţă nobilă,” the TBS emA

ploys “nu mulţi sunteţi de neam bun.” All versions are aBempting to

translateDouv polloi. euvgenei/j.DThereDisDnotDanDappreciableDdifference.

1%Corinthians%1:27BNT avlla. ta. mwra. tou/ ko,smou evxele,xato o` qeo,j( i[na kataiscu,nh| tou.j

sofou,j( kai. ta. avsqenh/ tou/ ko,smou evxele,xato o` qeo,j( i[na kataiscu,nh| ta. ivscura


38

CNS Dar Dumnezeu a ales lucrurile nebune ale lumii, ca să facă

de ruşine pe cele înţelepte. Dumnezeu a ales lucrurile slabe ale lumii, ca

săDfacăDdeDruşineDpeDceleDtari.

NTR Dar Dumnezeu a ales lucrurile nebune ale lumii, ca să le

facă de ruşine pe cele înţelepte; şi Dumnezeu a ales lucrurile slabe ale luA

mii,DcaDsăDleDfacăDdeDruşineDpeDceleDtari.

TBS dar, ca să îi ruşineze pe cei înţelepţi, Dumnezeu leAa ales pe

cele socotite nebune de lume; şi, ca să le ruşineze pe cele tari, Dumnezeu

leAaDalesDpeDceleDslabeDaleDlumiiD;

The CNS and the NTR are identical within this verse. Both verA

sions accurately represent the Greek text. The sense of the word i[na, howA

ever, should be noted in the Greek text. This word accentuates purpose.

The TBS places the purpose clause first within its translation “ca să îi

ruşineze pe cei înţelepţi, Dumnezeu leAa ales pe cele socotite nebune de

lume.” This emphasizes the sense of purpose within the verses. The TBS

does, however, add the words “socotite nebune de lume” which ampliA

fiesDtheDmeaning.

1%Corinthians%1:28BNT kai. ta. avgenh/ tou/ ko,smou kai. ta. evxouqenhme,na evxele,xato o`

qeo,j( ta. mh. o;nta( i[na ta. o;nta katargh,sh|(


39

CNS Şi Dumnezeu a ales lucrurile josnice ale lumii, şi lucrurile

dispreţuite,DbaDîncăDlucrurileDcariDnuDsînt,DcaDsăDnimiceascăDpeDceleDceDsînt;

NTR Dumnezeu a ales lucrurile de jos ale lumii şi lucrurile disA

preţuite,Dba:chiarDlucrurileDcareDnuDsunt,DcaDsăDanulezeDlucrurileDcareDsunt.

TBS şi pe cele fără de neam bun ale lumii şi pe cele nebăgate în

seamă de lume leAa ales Dumnezeu, pe cele ce nu sunt, ca să le nimA

iceascăDpeDceleDceDsunt,

As in 1 Corinthians 1:27, the CNS and the NTR are similar. The

TBS places the direct object of the sentence first, likely drawing aBention

to the purpose statement of the sentence. The other differences are

minimal.

The significance of the participle evxouqenhme,na is not represented

sufficiently by any of the translations. As a perfect participle, it indicates

an action that has been completed in the past with ongoing ramifications

in the present time. The CNS and the NTR use the word dispreţuite

while the TBS uses “şi pe cele nebăgate în seamă de lume” which transA

lated means “and those overlooked by the world.” This adds too much

to the meaning of evxouqenhme,na. The CNS and NTR are closer to the

meaningDofDtheDparticipleDevxouqenhme,na.

There are some stylistic differences in the remainder of this verse.

The NTR supplies the words ba chiar, meaning indeed. The italics indiA


40

cate that it is the editor’s addition and is not represented in the Greek

text. There are some differences among the final words within 1

Corinthians 1:28, but they do not provide any significant difference in

overallDmeaning.

The CNS and the TBS use the word nimicească meaning destroy

in the laBer part of the verse to translate katargh,sh. The NTR uses the

word anuleze meaning annul. The CNS and TBS are preferred as the

wordDkatarge,wDhasDaDstrongerDsenseDtoDitDthanDannul.

1%Corinthians%1:29BNTDo[pwj mh. kauch,shtai pa/sa sa.rx evnw,pion tou/ qeou/Å

CNSDpentrucaDnimeniDsăDnuDseDlaudeDînainteaDluiDDumnezeu.

NTRDAstfel,DnimeniDnuDseDpoateDlăudaDînainteaDluiDDumnezeu.D

TBSDpentruDcaDniciDunDomDsăDnuDseDlaudeDînainteaDluiDDumnezeu.

1 Corinthians 1:29 provides a climax to Paul’s argument. God’s

calling is to the wise, powerful, or nobly born according to the flesh (1

Cor 1:26). Indeed, God has called the foolish in order to shame the wise,

the weak in order to shame the powerful, and the things that are not in

order to shame the things that are. The great climax of these purpose


41

clauses is found in the use of the Greek word o[pwj.20 Like i[na, the word

o[pwj shows purpose and goal. By using o[pwj rather than i[na, it indicates

thatDitDisDtheDfinalDorDultimateDpurposeDofDtheseDverses.21D

Each of the three versions includes different words to draw aBenA

tion to the climax of 1 Corinthians 1:29 within 1 Corinthians 1:26A29. The

CNS and TBS are similar using “pentruca” and “pentru ca” respectively.

The NTR uses the word “Astfel” which signifies “thus” or “in this mannA

er.” The Greek text however, provides an ultimate conclusion for God’s

choice of some. None of the three versions also draws out the purpose

thatDnobodyDshouldDboastDbeforeDtheDLord.D

Missing within all three translations is the negative sense that

comes from the word sa.rx (see previous discussion in 1 Corinthians

1:26). By using sa.rx, Paul is drawing aBention to a sinful human characA

teristicDthatDhasDnoDabilityDtoDboastDbeforeDGod.

20. A. C. Thiselton, The First Epistle to the Corinthians (NIGTC; Grand Rapids:

Eerdmans,D2000),D186.

21. G. Fee, The First Epistle to the Corinthians (NICNT; Grand Rapids: Eerdmans,

1987),D84Dn.D25.


42

1%Corinthians%1:30BNT evx auvtou/ de. u`mei/j evste evn Cristw/| VIhsou/( o]j evgenh,qh sofi,a h`mi/n

avpo. qeou/( dikaiosu,nh te kai. a`giasmo.j kai. avpolu,trwsij(

CNS Şi voi, prin El, sînteţi în Hristos Isus. El a fost făcut de DumA

nezeuDpentruDnoiDînţelepciune,Dneprihănire,DsfinţireDşiDrăscumpărare,

NTR Iar voi, datorită Lui, sunteţi în Cristos Isus, Care a devenit

pentru noi înţelepciune de la Dumnezeu, dreptate, sfinţire şi

răscumpărare,D

TBS Din El sunteţi şi voi în Hristos Iisus, cel care sAa făcut pentru

noiDînţelepciuneDdeDlaDDumnezeu,DdreptateDşiDsfinţireDşiDrăscumpărare,

In contrast to boasting in human abilities, the Corinthians do

have an ability to boast which is based upon their standing in Christ JeA

sus. The Greek text emphasizes this by the second person personal proA

noun u`mei/j. This emphasis is represented adequately by all three

translations.

At the end of each verse, there is a triad. In the CNS, it is “nepriA

hănire, sfinţire şi răscumpărare.” The NTR and the TBS use the words

“dreptate, sfinţire şi răscumpărare.” The word neprihănire indicates an

absence of stain while dreptate concerns justice. The reason for the

difference in the translation is the meaning of the Greek word dikaiosu,nh.


43

This word has been a disputed word within scholarship recently carryA

ing the sense of moral quality, a forensic state, or a transformative acA

tion.22 The NTR and TBS are preferable, although there is more within

dikaiosu,nhDthanDjusticeDalone.

1%Corinthians%1:31BNT i[na kaqw.j ge,graptai\ o` kaucw,menoj evn kuri,w| kauca,sqwÅ

CNS pentruca, după cum este scris: ,,Cine se laudă, să se laude în

Domnul.``

NTR pentru ca, aşa cum este scris: „Cel ce se laudă să se laude în

Domnul.”

TBSDcaDsăDfieDprecumDstăDscris:DCel:ce:se:laudă,:în:Domnul:să:se:laude.

1 Corinthians 1:31 concludes Paul’s discussion about boasting.

While he has argued against boasting from the flesh that focuses upon

human wisdom, power, and riches, he supports boasting in Jesus Christ

who is the Christian’s wisdom, righteousness, sanctification, and

redemption.

22. See discussion in D. J. Moo, The Epistle to the Romans (NICNT; Grand

Rapids:DEerdmans,D1996),D79A89.


44

Two features of Greek verbal aspect are not represented within

the three translations. The Greek indicative verb ge,graptai carries with it

the sense of an action completed in the past with ongoing ramifications

intoDtheDpresentDtime.DTheDongoingDaspectDisDrepresentedDbestDbyDtheDTBS.

The participle kaucw,menoj and the imperative kauca,sqw carry with

them continuous activity since they are present tense verbs which are

not in the indicative mood. Once again, none of the versions represents

thisDsubstantiallyDenough.

ConclusionAll three Romanian translations considered are sufficient for

communicating the theological intent of the passage. Paul’s message of

the cross is superior to the wisdom of the world. It was God’s intent to

destroy all other wisdom in relation to his great wisdom of the crucified

Christ (cf. Isa 29:14). While the world may consider it a stumbling stone

or foolishness, it is the true power and wisdom of God. This, then, has

affected Christians in their calling. They were neither wise, powerful, or

of noble birth when they were called, and they are not this way before

their heavenly father now. They currently stand in Christ who is their

wisdom, righteousness, sanctification, and redemption. This is so that


45

they might boast in the Lord (cf. Jer 9:24). This overall meaning is comA

municatedDbyDallDthreeDversions.

All three versions, however, miss nuances from the Greek lanA

guage which enhance the meaning of the passage. Greek verbal aspect

with the present tense in nonAindicative verbs is not represented. This inA

cludes translating infinitives, participles, and imperatives in this passage

in a continuous sense that can enhance the understanding of the pasA

sage. Also, the perfect aspect of verbs is frequently missed. When a first

or second person personal pronoun occurs within the nominative case,

this emphasis is often missed. At times, the final sense from purpose

clauses using i[na or o[pwj is not clearly represented. The meaning of cerA

tainDkeyDwordsDsuchDasDsa,rxDorDdikaiosu,nhDisDnotDsufficientlyDdescribed.D

All three versions have also not noticed the conclusions being

made within the field of Corinthian studies which finds the opponents

from a GrecoARoman background rather than a Jewish one. This will inA

fluence the translation of phrases such as evn sofi,a| lo,gou and words like

grammateu,j and suzhthth.j tou/ aivw/noj tou,tou. With these conclusions in

fourteen verses, it ought to encourage aspiring Romanian pastors and

teachersDtoDstrengthenDtheirDGreekDskillsDinDvocabularyDandDinDsyntax.

Regarding an evaluation of each version separately, the following

conclusions can be drawn. The Corneliscu version is a remarkably good


46

translation still. This is especially noteworthy in that one man was reA

sponsible for the translation. Furthermore, he did not have access to

some of the most recent insights from biblical archaeology as well as bibA

lical historical and linguistic study. Some of his wording is outdated,

and the force of some aspects of the text is not clear at times; however,

theDsenseDofDthisDpassageDisDstillDclear.

The Traducerea Societății Biblice has provided a translation that

is much closer to the Greek text in many places than the CNS or NTR. It

does bring out the aspect of Greek verbal aspect at points which the othA

ers do not. At points in time, however, the influence of the Orthodox traA

dition seems to seep into the translation. This should be a concern for

thoseDusingDthisDversionDfromDanDEvangelicalDperspective.

The NTR seems to provide the best reading of the text for EvanA

gelicals in 1 Corinthians 1:17A31. While it does not represent Greek asA

pect at times, its translation is faithful. The notes provide helpful alternaA

tives or explanations, particularly when one considers words like sa,rx

andDdikaiosu,nh..D

D


47

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