Review: Eugene H Peterson's THE MESSAGE

1st April 2007, hej

This Article: (6 Pages)

1) Review: Peterson's THE MESSAGE Overview

The reviewer is currently completing a doctorate at Sydney University, where high standards for the precise use of clear English are required. She reads extensively all types of literature from technical works to fiction. Her favourite Bible is e-sword, as it is many versions in one and gives her access to the Hebrew and Greek text.

On the jacket it claims to be “for students”. This must mean children at school, as this reviewer found it to be supremely useless as a tool for quality Bible study. The dust jacket confirmed this, as the book was not endorsed by capable Bible scholars, but rather by two young recording artists.

Eugene H Peterson's The Message® (PTM) claims to be written in 'the language of the people'. The language of the people Peterson knows is full of cliché, such as “They have made their bed and now must lie on it”, “small potatoes”, “from bad to worse”, “knocked the wind out”, “play second fiddle” and “as it turns out”. Examples of cliché can be found on every page, from recent American to historical 18th Century English sayings.

The Hebrew language of the Bible is very simple with far fewer words than English, and though sometimes idiomatic, is without cliché. Cliché uses many words to express simple ideas and makes language more complex. In the Hebrew and Greek texts the idiom is the exception rather than the rule, with the meaning determined by the context. A rare example of idiom is Job's comment “escaped by skin (of) my teeth”.

PTM is not suitable for those with English as a second language as it is so full of obscure meaning hidden in the cliché.

For example, “knocked the wind out” originated when Britain ruled the seas with warships with sails, where losing the wind from the sail meant loss of motion. For someone from a non-English background, or who is not well educated, this is incomprehensible.

A simple translation of the scriptures, such as the New International Version (NIV) with a reading age of 8, may be comprehended by someone who has English as a second language. PTM is best appreciated by people with extensive knowledge of complex English expression, with some even beyond the extensive vocabulary of this reviewer.

The use of complex English expressions leads to interesting vibrant text, however, these can be a distraction from the sense of the Hebrew or Greek narrative.

For example Ezekiel 9 contains a vision which is serious but in PTM Ezekiel sees six men each carrying his “lethal weapon”. All weapons are lethal, it would not be a weapon if it couldn't kill. This is tautology. In the Hebrew it says they had “a tool/implement for a-smiting in hand”. In addition this tautology is a title to a popular Hollywood movie and images from this are substituted for the ideas of the Hebrew text.

Peterson's over-use of cliché causes distractions from the intent of the original communication, and therefore, PTM does not support directed study.

The PTM chapter and verse formatting makes navigation difficult and there are no cross references. Both of these defects will prevent it from becoming useful to Bible students. Of more serious concern to a Bible student is

2) Does The Message paraphrase translation pass the Bible's own test?

The Bible's test

You shall not add to the word which I command you, neither shall you remove from out of it, that you may keep the commandments of the LORD your God which I command you. (Deuteronomy 4:2)

Every word of God is pure: he is a shield unto them that put their trust in him. Add you not unto his words, lest he reprove you, and you be found a liar. (Proverbs 30:5-6)

For I testify unto every person that hears the words of the prophecy of this book, If any person shall add unto these things, God shall add unto them the plagues that are written in this book: And if any person shall take away from the words of the book of this prophecy, God shall take away their part out of the book of life, and out of the holy city, and from the things which are written in this book. (Revelation 22:18-19).

The condemnation of those who add to the words of God is serious. Special care must be taken when translating that words are not added or taken away. The Jews who copied the text ensured that not one letter or word was to be added or left out. In Hebrew such English joining words or clarification of relationship such as 'and', 'he' 'she' or 'it', 'beside' and 'of' are not words, but prefixes or suffixes. Hebrew words are concepts, or things, adjectives or nouns.

God is very severe regarding the fate of those adding and subtracting words from Revelation as it his message to his servants (Revelation 1:1) Adding or subtracting can change the sense of the message and inhibit communication and a lack of clear communication damages relationships.

Three passages from Peterson's 'The Message' (PTM) were randomly selected

3) PASSAGE 1 Exodus 20:1-3

GOD spoke all these words. I am GOD, your GOD who brought you out of the land of Egypt out of a life of slavery. No other gods, only me. The Message.

A word for word translation of the Hebrew text (Tanakh) (compare Strong's and JPS)
וידבר אלהים את כל־הדברים האלה לאמר׃ ◄start

And said Elohim all the words← these saying

2 אנכי יהוה אלהיך אשׁר הוצאתיך מארץ מצרים מבית עבדים׃ ◄start

I (am) Yahweh your-Elohim which bring-out-you of-land Egypt of-house bondage(plural)

3 לא יהיה־לך אלהים אחרים על־פני׃ ◄start

Not to-exist to-you Elohim other unto your-face/presence

In verse one PTM leaves out the concept that Elohim (God) say the words actively to the people, by deleting reference to the Hebrew “to say”. By writing “GOD spoke” PTM uses a word which does not indicate when the speaking was done.

In verse two PTM substitutes 'God' for 'Yahweh' making 2 different words the same. He also substitutes 'life' for 'house'. This changes the concept as Hebrew bayith is about place or dwelling, whereas life is about existence/ breathing. Also the word 'slavery' is for ebed which is about serving or providing service. Slavery is a stronger kind of servitude, but not an unreasonable translation.

In verse three PTM deletes the word 'to-exist' and the idea that we can bring before our face another god. He substitutes instead “only me” which repeats the idea behind “no other gods”.

In summary in Passage 1 PTM's translation does not add to our knowledge of the Hebrew text, instead two important concepts are subtracted. It fails the test as it removes words that materially effect how someone understands the passage.

4) PASSAGE 2 Psalm 88:1-3

GOD, you're my last chance of the day, I spend the night on my knees before you. Put me on your salvation agenda, take notes on the trouble I'm in. I've had my fill of trouble, I'm camped on the edge of hell. The Message.

A word for word translation of the Hebrew text (Tanakh) (compare Strong's and JPS)

שׁיר מזמור לבני קרח למנצח על־מחלת לענות משׂכיל להימן האזרחי׃ ◄start

Singing Psalm to Son (of) Korah to chief-musician on sickness to (the) humble instruct

(KJV retains Hebrew Mahalath Leannoth) to Heman the Ezrahite.

יהוה אלהי ישׁועתי יום־צעקתי בלילה נגדך׃ 1 ◄start

1 Yahweh Eloah of my salvation day cried I and in night before (Heb:front) you.

2 תבוא לפניך תפלתי הטה־אזנך לרנתי׃ ◄start

2 Enter into your presence (Heb:face) my prayer. Turn (Heb:Stretch) ear unto my cry.

3 כי־שׂבעה ברעות נפשׁי וחיי לשׁאול הגיעו׃ ◄start

3 As full-of trouble (Heb:evil) my soul and my life to grave reaches.

Peterson's 'The Message'(PTM) removes all reference to the purpose of the psalm which in a Jewish version is verse one of this Psalm.

In verse one of PTM's version the words 'Yahweh Eloah' become 'GOD', losing every sense of the Hebrew distinction and deleting a Hebrew word. The word 'my salvation' becomes “last chance of the day” where the word “day” is annexed to “salvation” rather than being associated with “crying”. In PTM the concept of “crying” is deleted. In Hebrew poetry the repetition of thought is the poetic device. Notice in the word for word translation 'cry' appears again in verse two. PTM removes a word that makes the Hebrew poetry and connects the thoughts of the first two verses. Peterson's 'The Message' adds “on my knees”. The concept of “on my knees” is not anywhere implied in the Hebrew. How would they play a musical instrument on their knees?

Verse two of PTM equates salvation with a prayer coming to the face of Yahweh Eloah. In doing this PTM removes the Hebrew poetic device connecting to verse one. PTM has in this translation both added a concept not in the Hebrew words and deleted one concept. PTM uses the phrase “take notes”, whereas, the Hebrew words have no sense of the concept of writing. PTM consistently removes the concept of crying out. This is quite sad as the raw emotion of the Hebrew text is lost in PTM. Taking notes is not the same as listening intently. The sense of direct communication with the Power of the universe is lost in PTM.

Verse 3 PTM in translating 'As full of trouble my soul' as 'I've had my fill” changes the sense of the Hebrew to past tense. The Hebrew is present tense. In translating the tense PTM loses the deep emotional content of a person in present trouble. PTM deletes reference to the soul. In Hebrew this is breathing. By removing this word PTM loses the deep resonances of the heavier breathing that comes from emotional confession of trouble and the experience of emotion. PTM translates Hebrew words that have the sense of motion towards a place (in Hebrew the prefix ל) to being a person “camped” on the edge of hell. Camping is a temporary abode, or sitting, which indicates a stopping, or pause in motion. The Hebrew “towards” implies a struggle, or being unwillingly dragged to a place. PTM has lost this concept.

In summary Passage 2 PTM has added two concepts and deleted the most important poetic concept and changed the tense twice.

By adding the concepts PTM has added words and is in risk of the condemnation of Proverbs. In deleting a powerful emotional concept, that of “crying” PTM may endanger the relationship between the faithful and Yahweh. This is the principle behind of the condemnation of adding words or subtracting words or concepts from a revelation of Yahweh Eloah.

5) PASSAGE 3 Revelation 13:8

Randomly selected from Revelation.

Everyone on earth whose name was not written from the world's foundation in the slaughtered Lamb's Book of Life will worship the Beast.Are you listening to this? They've made their bed, now they must lie in it. Anyone marked for prison goes to straight to prison, anyone pulling a sword goes down by the sword. Meanwhile God's holy people passionately and faithfully hold their ground. The Message.

The Greek text and interlined is a word for word translation (Compare Nestle and Diaglot)

8καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ

And will-worship him all those dwelling on the earth of not-been-written the

ὄνομα ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου.

name in the scroll of-the life of-the lamb of-the been-killed from foundation of-world

9Εἴ τις ἔχει οὖς ἀκουσάτω.

If anyone has an-ear to hear (Greek: understand).

10εἴ τις εἰς αἰχμαλωσίαν, εἰς αἰχμαλωσίαν ὑπάγει. εἴ τις ἐν μαχαίρᾳ α ̓ποκτενεῖ,

if anyone for captivity for captivity he-goes if anyone by a -sword will-kill

δεῖ αὐτὸν ἐν μαχαίρᾳ ἀποκτανθῆναι. ῟Ωδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων.

it-is-necessary by a-sword to-be-killed. Here is the endurance and the faith of-the saints.

In verse 8 PTM changes the word order of the Greek and links the “name not written” to a time at the foundation of the world. By contrast the Greek word order links the killing of the slain lamb to a time at the foundation of the world. These are two different concepts. PTM's paraphrase is not supported by the word order of the Greek text..

For verse 9 PTM changes a statement to become a question. Then PTM adds a common saying. There is no justification in the previous or subsequent Greek words for adding this common saying. How does a general truism about the accepting of the consequences of ones actions relate to the condemnation of the people who kill? By adding this saying there is an error in logic, for if those who worship the beast have no choice, having been left out of the book at the foundation of the world, then they cannot have the free will to “make their bed”. Therefore, the addition of this saying not only defies PTM's own logic, it is also an unwarranted addition to the words of the Greek text.

In verse ten PTM implies that some are destined for prison, whereas the Greek text implies that the person who has the ideal of captivity being good for others will themselves go to captivity and those who decide to kill others with a sword will themselves be killed. To paraphrase it 'they would be hoist on their own petard' or in scriptural terms, there would be 'an eye for an eye'. For saints who are victims of captivity and death by the sword, this justice is of great comfort. PTM misses this concept of justice. By the use of “meanwhile” PTM implies the faithful stand around and be patient, offering no comfort to the faithful. The Greek Ode Ωδέ is best translated “here” or “in this”, that is, the previous thought is the reason for endurance and faith. This understanding is sustained by the logic related to justice. People who will wait for justice (an eye for an eye) will endure, they show their faith that justice will finally, in the future, occur.

In this passage PTM adds to the words of Revelation. This addition is not a logical clarification of any of the meaning of the surrounding Greek text. This is only a minor addition, however, the conclusion of this revelation is specific, “If any person shall add unto these things, God shall add unto them the plagues that are written in this book” It would be foolish to add words unnecessarily.

6) Review Conclusions: Peterson's THE MESSAGE

Three randomly selected verses from the beginning, middle and end of the Bible show that PTM:

Omits parphrasing Hebrew words that contain important concepts for understanding God

Omits reference to words containing important emotional content and poetic devices, substituting a concept not in the Hebrew words

Adds a common saying that neither fits the logic of his own paraphrase or the Greek text.

In two of the passages changes tense and in one changes the word order,

These were randomly selected samples, more samples would be needed to confirm that this pattern of adding and deleting concepts is consistent, however, for a Bible student the extent of variation from the concepts of the orginal texts is of concern.

In deleting and adding concepts not in any of the meanings attached to the words of the accepted original texts PTM fails the Bible's own test, and therefore, those who use it and think of it as 'The Bible' may be in danger of condemnation

PTM is an amusing commentry on the Bible for people well versed in the nuances of image rich English sayings, truisms and cliches.

It is too far from the accepted texts to be called 'The Bible'. Therefore it should not be regarded as the Word of God, but merely a commentry

This point is underlined by PTM itself, in the choice of the words it deletes. Below is a word for word translation of Luke 4:4 (Compare Nestle)

And answered to him Jesus, saying, It is written, That not on bread only shall-live the man, but on every word of God.

PTM version reads:

Jesus answered by quoting Deuteronomy: “it takes more than bread to live”. The Message.

Peterson's The Message® leaves the reader with the puzzling question, 'what then does it take to live?'. The answer to that question was deleted. Adding that the quote comes from Deuteronomy does not help the reader, as finding this quote in the PTM paraphrase of Deuteronomy is difficult.

In the PTM paraphrase of Deuteronomy it says