As the years went by and I continued to study the text of the New Testament, I gradually became less judgmental toward the scribes who changed the scriptures they copied. Early on, I suppose I was a bit surprised, maybe even scandalized, by the number of changes these anonymous copyists of the text had made in the process of transcription, as they altered the words of the texts, putting the text in their own words rather than the words of the original authors. But I softened my view of these transcribers of the text as I (slowly) came to realize that what they were doing with the text was not all that different from what each of us does every time we read a text.
For the more I studied, the more I saw that reading a text necessarily involves interpreting a text. I suppose when I started my studies I had a rather unsophisticated view of reading: that the point of reading a text is simply to let the text “speak for itself,” to uncover the meaning inherent in its words. The reality, I came to see, is that meaning is not inherent and texts do not speak for themselves. If texts could speak for themselves, then everyone honestly and openly reading a text would agree on what the text says. But interpretations of texts abound, and people in fact do
not agree on what the texts mean. This is obviously true of the texts of scripture: simply look at the hundreds, or even thousands, of ways people interpret the book of Revelation, or consider all the different Christian denominations, filled with intelligent and well-meaning people who base their views of how the church should be organized and function on the Bible, yet all of them coming to radically different conclusions (Baptists, Pentecostals, Presbyterians, Roman Catholics, Appalachian snake-handlers, Greek Orthodox, and on and on.)
Or think back on the last time you were involved in a heated debate in which the Bible was invoked, and someone volunteered an interpretation of a scripture verse that left you wondering, How did he (or she) come up with
that? We hear this all around us in discussions of homosexuality, women in the church, abortion, divorce, and even American foreign policy, with both sides quoting the same Bible – and sometimes even the same verses – to make their case. Is this because some people are simply more willful or less intelligent than others and can’t understand what the text plainly says? Surely not – surely the texts of the New Testament are not simply collections of words whose meaning is obvious to any reader. Surely the texts have to be interpreted to make sense, rather than simply read as if they can divulge their meanings without the process of interpretation. And this, of course, applies not just to the New Testament documents, but to texts of every kind. Why else would there be such radically different understandings of the U.S. Constitution, or
Das Kaptial, or
Middlemarch? Texts do not simply reveal their own meanings to honest inquirers. Texts are interpreted, and they are interpreted (just as they were written) by explaining them in light of their other knowledge, explicating their meaning, putting the words of the texts “in other words.”
Once readers put a text in other words, however, they have changed the words. This is not optional when reading; it is not something you can choose
not to do when you peruse a text. The only way to make sense of a text is to read it, and the only way to read it is by putting it in other words, and the only way to put it in other words is by having other words to put it into, and the only way you have other words to put it into is that you have a life, and the only way to have a life is by being filled with desires, longings, needs, wants, beliefs, perspectives, worldviews, opinions, likes, dislikes – and all the other things that make human beings human. And so to read a text is, necessarily, to change a text.
That’s what the scribes of the New Testament did. They read the texts available to them and they put them in
other words. Sometimes, however, they
literally put them in other words. On the one hand, when they did this, they did what all of us do every time we read a text, but on the other, they did something very different from the rest of us. For when we put a text in other words in our minds, we don’t actually change the physical words on the page, whereas the scribes sometimes did precisely that, changing the words so that the words later readers would have before them were different words, which then had to be put into yet other words to be understood.
In that respect, the scribes changed scripture in ways that we do not. In a more basic sense, though, they changed scripture the way we all change scripture, every time we read it. For they, like we, were trying to understand what the authors wrote while also trying to see how the words of the authors’ texts might have significance for them, and how they might help them make sense of their own situations and their own lives.
Misquoting Jesus: The Story Behind Who Changed the Bible and Why by Bart D. Ehrman, 2005. p. 216-218
