The Preacher And The Original Languages

Only the Lord knows who said it first, but it bears repeating in any discussion of the preacher’s use of original languages. Here’s my rough paraphrase of the oft-cited rule: “Preachers should depend on original language study the way they depend on their underwear: allow it to provide support, but don’t let it show!” I have always appreciated this humorous proverb and believe it is true for most preaching contexts. While I love original language study and believe preachers should learn as much Greek, Hebrew, and Aramaic as possible, we should exercise caution when using original languages in the pulpit. Consider these four principles:

1) We Don’t Have To Mention Original Languages

To be clear, I am not saying we shouldn’t study the original languages! For several years, I have enjoyed receiving a daily video email refreshing my knowledge of biblical Greek. But it’s one thing to study the original languages and another to mention the original languages in the pulpit. I’m not suggesting it is never appropriate to refer to Greek, Hebrew, or Aramaic words or usage in the pulpit, but rather that doing so is usually unnecessary to convey the actual meaning of most texts. Yes, knowing the original words and the way an author uses those words grammatically is significant. Still, our primary concern is not to display our scholarly knowledge but to tell our listeners what God has said, and relaying to our listeners what God has said does not usually require us to speak original Greek or Hebrew words in the pulpit.

2) It’s Rarely Helpful To Pronounce An Original Word

Telling our English-speaking listeners the Greek word “ἔρχομαι” (érkhomai) means “I come or go” has little value. It’s hard to imagine many contexts where listeners would be enlightened by such knowledge. On the other hand, referring to a Greek word may be helpful when the word forms an English derivative–again, not necessary, but occasionally helpful. For example, when Jesus spoke of making disciples of “all the nations” in the Great Commission text of Matthew 28:19-20, it may be beneficial to state that the word translated “nations” is the Greek word “ἔθνος” (ethnos), from which we get our English words “ethnic” or “ethnicity.” Communicating this fact helps our hearers understand that Jesus was not talking so much about geography as anthropology, namely that the gospel is for everyone. For the most part, however, pronouncing Greek or Hebrew words from the pulpit is unnecessary.

3) Citing Original Languages Can Be Distracting

When we frequently use original languages in the pulpit, we may draw more attention to the language study itself than to the purpose of the text. Again, referring to original languages is not always wrong or inappropriate. Still, we must be sensitive that our quoting Greek words or referring to the grammatical construction of Hebrew phrases may have the opposite effect we intend. Our listeners may tune us out, feeling we sound like stuffy scholars or sanctimonious preachers. Even if their perception is untrue, we should do all we can to keep their focus on the Word of God.

4) Frequent Use Of Original Languages May Suggest Translations Cannot Be Trusted

Admittedly, any translation is inferior to the original language of the original manuscript. However, the multitudinous English translations available to our listeners are reliable enough to convey the original text’s meaning adequately. So when preachers incessantly refer to the “rather poor translation” of a particular word, phrase, or verse of Scripture, they suggest that their listeners’ English translations are unreliable. This conclusion is wrong and undermines the preacher’s effort to encourage regular reading and study of God’s Word.

The “bottom” line “bares” repeating: use original language the way you use your underwear, providing support without letting it show.😉