Tyndale as Text Critic

This is a quick note to highlight that the Tyndale Society is hosting a conference next week to mark the 500th anniversary. The title is Tyndale to TikTok: The Bible’s Translation, Distribution, and Impact and it will be October, 28-29. Here is the description:

Rippon College

Special attention will be given to the Bible’s translation, distribution, and impact – past, present, and future. The following will be considered:

• William Tyndale’s life, work, and legacy;
• Translation: motivations, theories, histories, challenges, and possibilities;
• Distribution: formats and media, past and present, by which people encounter the Bible.
• Impact: how the Bible is related to the religious, political, and social contexts of its interpreters.

The conference will run from 9.00am to 8.00pm on both Wednesday 28 and Thursday 29 October. There will be an extra Tyndale-themed tour in nearby Oxford on the morning of Friday 30 October, followed by a free commemorative concert at Corpus Christi College (see link below). In-person attendees will be welcome to join in daily worship at the college throughout the conference.

The event will be hosted at Ripon College Cuddesdon, a Church of England college founded by Bishop Samuel Wilberforce, son of the abolitionist William Wilberforce MP. Situated 7 miles from Oxford in the beautiful and peaceful Oxfordshire countryside, the college is an ideal venue for study and reflection.

Though it’s probably a bit late to book your flights, I note it now because there is an online option for just £25. The full schedule and list of presenters is available here. 

There are some great papers and speakers. But let me highlight one that I’ve just read in draft form and that will most directly interest ETC readers. Timothy Berg, a PhD student at Southern Seminary is giving a talk on “Tyndale the Reviser and Textual Critic: A Legacy Appropriated in the 1881 ERV NT and the Concurrently Published Greek Text of the KJV NT.” I've not seen anyone cover Tyndale as a text critic before (and neither has Tim). 

I also must note that my former student Colin O’Bier is presenting on "William Tyndale as Editor: Paragraphing, Discourse Structure, and the Hidden Craft of English Bible Translation"

Sadly, I will not be able to attend as I will be speaking in Kansas which I'm sure will be very similar to the beautiful and peaceful Oxfordshire countryside!

Tyndale’s Use of ‘Jehovah’

William Tyndale (1491–1536) is known as the father of the English Bible because of the influence of his translation work. He is well known for giving to English Bible readers terms we now take for granted like anathema, godly, scapegoat, unbeliever, and zealous. He also gave us Jehovah for the divine name (spelled Iehouah or Iehoua). Tyndale was killed before he finished the OT, of course, but this translation of the divine name is found in his Pentateuch. 

What I didn’t realize until yesterday is that he does not use it in every case to translate יְהוָה. In fact, his use is quite sparing. A search of an online edition of Tyndale’s Pentateuch, turns up only seven results. Elsewhere, Tyndale treats the tetragrammaton the same way that Luther’s Bible did, by putting the first three letters in caps to mark it out. Thus, LORde akin to Luther’s HERr.

Tyndale’s 1530 Pentateuch at Gen 15.2f (source)

But if Tyndale did not use it always, how did he decide when to use it? Four of the seven cases are explainable because there is an explicit mention of יְהוָה as God’s name. The other five are all uses of הָאָדֹן יְהוָה (marked with an asterisk). He does seem to have missed Gen 15.8 though. Maybe he would have caught in revision had he lived to do so. 

1. Genesis 15:2*
   And Abram answered: LORde Iehouah what wilt thou geue me: I goo childlesse and the cater of myne housse this Eleasar of Damasco hath a sonne.
2. Exodus 6:3 
   and I appeared vnto Abraham, Isaac and Iacob an allmightie God: but in my name Iehouah was I not knowne vnto them.
3. Exodus 15:3 
   The Lorde is a ma off warre, Iehouah ys his name:
4. Exodus 17:15
   And Moses made an alter ad called the name of it Iehouah Nissi,
5. Exodus 23:17* 
   Thre tymes in a yere shall all thy men childern appere before the Lorde Iehouah.
6. Exodus 33:19 
   And he sayde: I will make all my good goo before the, and I will be called in this name Iehouah before the, ad wil shewe mercy to whom I shew mercy, and will haue compassion on whom I haue compassion.
7. Exodus 34:23*
   Thrise in a yere shall all youre men childern appeare before the Lorde Iehouah God of Israel:
8. Deuteronomy 3:24*
   O lorde Iehoua, thou hast begonne to shewe thy servaunte thy greatnesse and thy mightie hande for there is no God in heauen nor in erth that can do after thy workes and after thy power:
9. Deuteronomy 9:26*
   But I made intercession vnto the Lorde and sayed: O Lorde Iehoua, destroye not thy people and thyne enheritauce which thou hast delyuered thorow thi greatnesse and which thou hast brought out of Egipte with a mightie hand.

One of the reasons I bring this up is because some recent English translations have made a big deal of using “Yahweh” in the OT for the Tetragrammaton. The 2004 HCSB did this when it came out but reversed course with the revised CSB in 2017. The in-process LSB also says it will use Yahweh. Until I checked, I had thought this was essentially a return to Tyndale’s approach. But I now see that is not the case. These modern translations really are innovating rather than returning to precedent. (Someone correct me if that’s wrong.)