Gender Neutrality in Modern Bible Translations
The Issue of Gender Neutrality in Modern Bible Translations
The debate surrounding gender neutrality in modern Bible translations centers on the translation of terms that refer to people or humanity. Some translations opt for a more literal rendering, while others choose to use inclusive language to convey the original meaning [1].
The biblical basis for the discussion is found in passages like Galatians 3:28, which states, "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" [2]. This verse is often cited as a foundation for the equality of all people in Christ, regardless of their background or gender.
In Galatians 3:28, the phrase "neither male nor female" is translated from the Greek "οὐκ ἔνι ἄρσεν καὶ θῆλυ" (ouk eni arsen kai thēly), which literally means "there is not male and female". This translation choice has implications for how one understands the relationship between men and women in the context of Christian faith [4].
Some early Church Fathers, like Augustine, interpreted Galatians 3:28 as referring to the inner man, where there is no distinction between male and female. According to Augustine, this verse signifies that in the context of spiritual renewal, the distinctions of sex are irrelevant [4].
The issue of gender-neutral translation is not limited to New Testament passages. In Genesis 1:27, the Hebrew text states that God created humanity as "male and female" (זָכָר וּנְקֵבָה, zakar u-neqevah). The translation of this phrase can also be subject to interpretation, with some opting for a more literal rendering and others using more inclusive language.
Rabbinic tradition, as reflected in the Mishnah, discusses the differences in the treatment of male and female converts, highlighting the complexities of gender roles in Jewish law [3]. While not directly addressing Bible translation, these discussions demonstrate the significance of gender distinctions in certain religious contexts.
The early Church Fathers also grappled with issues related to gender and language. For instance, Tertullian discusses the use of the term "woman" to refer to the Virgin Mary, highlighting the complexities of translating terms that have specific connotations in different languages [5].
Sources
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 3:11: Where--Translate, "Wherein," namely, in the sphere of the renewed man. neither . . . nor . . . nor . . . nor--Translate as Greek, "There is no such thing as Greek and Jew (the difference of privilege between those born of the natural seed of Abraham and those not, is abolished), circumcision and uncircumcision (the difference of legal standing between the circumcised and uncircumcised is done away, Gal 6:15) --bondman, freeman." The present Church is one called out of the flesh, and the present world-course (Eph 2:2), wherein such distinctions ex”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:28: There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles (Rom 10:12; Co1 12:13; Col 3:11). bond nor free--Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on Co1 7:21-22; Eph 6:8. neither male nor female--rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference in Christian privileges. But under the law the male sex had great privileges. Males alone ”
- Mishnah (Jewish (Rabbinic)) “Mishnah, Mishnah Yevamot 8:3: Ammonite and Moabite converts are prohibited from entering into the congregation and marrying a woman who was born Jewish, and their prohibition is eternal, for all generations. However, their female counterparts, even the convert herself, are permitted immediately. Egyptian and Edomite converts are prohibited from entering into the congregation only for three generations, both males and females. Rabbi Shimon renders permitted Egyptian and Edomite females immediately. Rabbi Shimon said: The matter may be derived by way of an a fortiori inference: If in a place whe”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — OF THE WORK OF MONKS. (part 48): no Jew nor Greek; no bond nor free; no male nor female."[14] And they do not understand that it is in reference to concupiscence of carnal sex[15] that this is said, because in the inner man, wherein we are renewed in newness of our mind, no sex of this kind exists. Then let them not deny themselves to be men, just because in respect of their masculine sex they work not. For wedded Christians also who 524 do this work, are of course not Christians on the score of that which they have in common with the rest who are”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. VI.--THE PARALLEL CASE OF MARY CONSIDERED. (part 1): Let us now see whether the apostle withal observes the norm of this name in accordance with Genesis, attributing it to the sex; calling the virgin Mary a woman, just as Genesis (does) Eve. For, writing to the Galatians, "God," he says, "sent His own Son, made of a woman,"(3) who, of course, is admitted to have been a virgin, albeit Hebion(4) resist (that doctrine). I recognise, too, the angel Gabriel as having been sent to "a virgin."(5) But when he is blessing her, it is "a”