This
article may appear a detour from the early days of Charles Taze Russell,
although the history relates to concurrent events in Britain during that era.
But it gives details about a work that could almost be viewed as a forerunner
of the New World Translation. Herman Heinfetter produced more than one Bible
translation in the mid-19th century, with a choice of words that
will sound familiar to many blog readers. And it is now known that he had an
interest in American authors such as George Storrs.
For
example, in his booklet The Revealed History of Man (published in 1854) Heinfetter
wrote: “I am indebted to the Reverend George Storrs of Philadelphia for
perceiving that Almighty God has revealed to man that there is an Eternal
Death, and for many of the arguments I have employed in the foregoing statement
of the subject, his little work, An Enquiry – Are the Wicked Immortal? is well
worthy of being read.”
The
original article below was published in the quarterly journal of the
International Society of Bible Collectors in 1995, and details the research
methods that had to be used in the pre-internet age. It seems like a long time
ago. The author now runs this blog.
One of the more
mysterious entries in DMH (Darlow and Moule's 'Historical Catalogue of Printed
Bibles' revised Herbert 1968) is that for Herman Heinfetter. DMH 1957 states "In ULC (University
Library of Cambridge) the name is treated as a pseudonym for F. Parker of whom nothing is known." This article is an attempt to unravel the
mystery.
Heinfetter or
Parker actually produced two different New Testament translations. Over 23 years (1842-1864) they ran to six
editions and appeared in a variety of formats from pocket size to large octavo
presentation volumes. Outside the DMH
remit he was also an indefatigable tract writer for over 40 years. He produced what is probably the first real
Sacred Name New Testament as we shall see.
HIS BACKGROUND
Frederick
Parker, to give him his full title, was born in South Lambeth, Surrey, England
in 1804. He was a prosperous
businessman. He died aged 84 on 10
February 1888 in Highgate, London, survived by five children. His scholastic background (or lack of it) is
not known, but late in life he made references to past meetings with scholars,
and being a member of the Anglo-Biblical Institute. Like many other sincere people he had a
burning desire to right the wrongs in English Bible translation as he saw it. In his case he also had a convenient fortune
to spend on the project. He once
calculated that he was spending eight hundred pounds each year on his Biblical
work, which in the 1850s was a sizeable amount. No one ever seemed to buy
Fred's Bibles! They were all privately
printed and sent as unsolicited gifts to (as he put it) "relatives and
acquaintances - it may be in number 50 - trusting that one might escape being
cast into the fire and in fitting time be the means of unfolding the truth to
the Christian world".
The low print
runs explain their scarcity for Bible collectors today. Some were sent or donated later to libraries,
so today the British Library holds 18 volumes, UCL holds 7, and there are at
least 8 volumes in Dr. Williams' Nonconformist Library in London.
So why the
mystery? Why did Frederick Parker hide
behind the pseudonym Herman Heinfetter?
In 1885 he gave the answer. In a
final tract, an attack on the newly published Revised Version, he now used his
own name and explained: 'As long as I
was in business, I judged it better to publish under the assumed name of Herman
Heinfetter, and the address of my printer; I judged a knowledge of my being in
business would impair my statements in scholastic estimation; and that by a
knowledge of my being engaged in publishing, my transactions in business would
be imputed not to have received sufficient attention."
Frederick still
neglected at this late stage to mention what his actual business had been, but
it was probably unique for a Bible translator.
Britain has conducted a detailed census every ten years (apart from
wartime) and when the census enumerator called on Fred on 30 March 1851 he gave
his occupation as - Animal Charcoal Manufacturer... Basically, Fred would burn the remains of
animals, once the glue and gelatine factories had finished with them, to
produce a special grade of charcoal.
Animal charcoal was used commercially in the production of deodorants,
artists' materials, and also filters to decolourise sugar. Not that he necessarily stoked the fires
himself. The Trade Directories of the
day had a well-defined class system and Fred was listed as 'Gentry' and he died
'A Gentleman'. In spite of his
publishing he still left a sizeable fortune along with property to his heirs.
It does however
present an incongruous picture. One can
perhaps understand why Fred chose to keep quiet about it in the academic world.
HIS TRANSLATION
Parker's
original work was issued in parts, starting with Romans in 1842. By 1857 the complete New Testament was being
advertised in nine volumes, ranging from the 2nd to 4th editions. A comparison of the 1st, 3rd and 6th editions
of Luke in ULC show that each edition underwent considerable revision.
These small pale
blue volumes were published by Cradock and Co., London. They each contain not one but two translations, what Parker called 'A
Literal Translation' and then 'An English Version'. The volume of Matthew (1853) for example
carries the full title: 'A Literal
Translation of the Gospel of Matthew on Definite Rules of Translation and an
English Version of the Same'. The introduction indicates that Parker used the
Griesbach recension of the Vatican manuscript as his main text.
The Literal
Translation reads very much like an interlinear, and is replete with
footnotes. Parker assumed that his readers
would have convenient access to all his pamphlets - so referred to them at
every possible opportunity. Then at the end of each volume is the 'English
Version', without notes, which is somewhat easier to read.
In the 1860s the
translations were issued separately and complete in large quarto volumes, now
published by Evan Evans, London. In 1864
came the 6th and final editions. 'The
Literal Translation of the New Testament of our Lord and Saviour Jesus Christ
from the Text of Vatican Manuscript' (with notes) retailed for a guinea (21
shillings) - assuming that any were sold commercially. "The English Version" was ten
shillings and six pence (with a smaller version for five shillings) although
the heading on extant copies 'With the Author's Respectful Compliments'
suggests another free distribution.
There was also a third version entitled 'A Collation of an English
Version of the New Testament...with the Authorised English Version.’ Using different typefaces this provided an
interlinear comparison of Parker's English Version with the Authorised (King
James) Version. These last volumes of
1864 carried a dedication to the Members of the Anglo-Biblical Institute
"in grateful remembrance of their defense of Biblical criticism."
In 1865 he made
a start on the Old Testament, using the Vatican manuscript's Septuagint as the
basis, but only Genesis was to appear.
One of the most
distinctive features of Parker's translations is his use of the name Jehovah
for God in the New Testament. Earlier NT
translations by Harwood, Newcome, Macrae, Lingard, et al. had used Jehovah on
occasions where the sense might be clarified in OT quotations. The usual example is Matthew 22 v.44
"The Lord said to my Lord" a quotation from Psalm 110 v.1 where in
Hebrew the first 'Lord' is plainly the Hebrew Tetragrammaton (YHWH).
Parker was most
concerned about the difficulties created, as he saw it, by using 'Lord' for
both Father and Son in translation.
Initially he had a different solution.
In a preface dated July 1st 1849 (but used for several years thereafter)
he remarked: 'As I do not see the
possibility of distinguishing in English between the appellation 'Lord' when
used in relation to God and when used in relation to Christ, in any way consistent
with our usage in relation to Sense and Sound, I have substituted in my
versions for 'Lord', used in relation to God, the appellation 'God', as
ensuring a just apprehension of the sense.'
He carefully
restricted this substitution in both his translations to OT quotations that
used YHWH, although most surprisingly his 1853 edition of Matthew still renders
Matthew 22 v.44 as "The Lord said to my Lord" - one of the very few
verses in his Literal Translation to lack a footnote!
By the time the
one volume editions appeared in the 1860s he had made the decision to use
Jehovah extensively to cover this problem. However, he was still very careful
to restrict the substitution to OT quotations where YHWH originally
occurred. The name Jehovah was now used about
140 times in his New Testaments.
HIS THEOLOGY
Between
1841-1885 Parker issued numerous booklets and tracts to accompany his
translations. Many dwell at length on
the Greek language, and his theories on grammar, punctuation and word order. Doctrinally he advocated that Good Friday
should be Thursday; that while the Biblical Sabbath was Saturday, every day was
really a Sabbath; he attacked transubstantiation; opposed the taking of oaths;
criticised the Revised Version for confusing the Lord God with the Lord Jesus;
and argued that worship directed to the Son meant respect, while absolute
worship only went to God the Creator.
It can be seen
from the above that in common with Unitarians, Christadelphians, and many
Adventist and Church of God groups of the day, Parker could not accept the doctrine
of the trinity. This is reflected in his
translation, and is nowhere demonstrated better than his rendering of the final
clause in John 1 v.1. The 1851 English
Version reads, "the word became a
God". By 1864 this had evolved
into, "the command had relation to a
God". But the inference is
clear.
This
controversial rendering 'a god' has a long history, going back at least to
Edward Harwood's 'Liberal Translation' of 1768 ("and was himself a divine
person"). In the 19th century it had been used in the
Unitarian Improved Version NT of 1808 (based on Newcome) and was also to be
used in the interlinear of Benjamin Wilson's Emphatic Diaglott.
In several
respects, the translations by Frederick Parker and Benjamin Wilson echo each
other. Both used the Vatican manuscript
as their standard text. Both started
life as part works, and became definitive one volume editions in the 1860s -
Parker in Britain and Wilson in America.
Both are non-Trinitarian in concept.
Both use Jehovah in the NT, although Parker's use vastly outstrips that
of Wilson. One can speculate whether
there was any link between the two men, or did they travel down similar roads
independently? It may simply be a
familiarity with the 1808 Improved Version which as well as 'a god' also uses
Jehovah on occasion. And who travelled
this particular road first? Likely it
was Parker who was an older man, and whose translation work began much earlier.
HIS PLACE
So at the end of
the day where did Fred Parker belong?
Although certain of his ideas could be found in established groups of
the day, Fred in fact did not belong.
Fred was completely on his own!
His final series
of tracts, issued from 1883-1885 poignantly illustrate this. They were sent out in large numbers to all
the dissenting ministers, theological colleges and groups he could think
of. Only one recipient responded and
that was by sending it straight back marked 'Inconsequent Rubbish!' Now in his 80s, Fred struggled with the
postmark to comment darkly that it must have come back from a member of the
Upper House of the Convocation of York!
In his very last tract he lamented:
'Here on the 30th June 1885 I stand alone, unaided by one clergyman, or
one dissenting minister, or one brother, and feel that there is no one that
will do aught, but try to stop my voice.
This nature soon will do. At 81
years of age we aught to reckon time by hours, and I wished, ere I was called
hence, to make one more effort, one that will sound through the length and
breadth of England and America as long as time endures. For this end did I make this record, and do
leave it to give utterance for me, when my bodily utterance shall cease'.
His Last Will
and Testament made provision for the continued copyright of his writings with
the rather forlorn hope that one day there would be an awakening of
interest. But copies of his work in the
major libraries languished in the stacks.
Some of those sent as gifts to Unitarian ministers eventually found
their way into Dr. Williams' Library, London.
And then, one
hundred years on, an aspect of his work was rediscovered. The New World
Translation of the Christian Greek Scriptures, produced by Jehovah's Witnesses
in 1950, also used Jehovah in OT quotations.
To show they were not alone in this practice, the 1984 Reference Edition
of this translation contained a numbered list of 'J' references, where other
translations also included the Tetragrammaton in some form in the NT. Most of
these other translations were Hebrew versions of the NT using YHWH, but there,
as reference J-24 is Herman Heinfetter.
Following on
from this, in 1988 the witnesses produced a two volume encyclopedia called
Insight on the Scriptures. The main
article 'Jehovah' in volume 2, page 11, has a facsimile display of early
translations where Jehovah (or similar) is used in the NT. The sole English version represented is Mark
12 v.29,30 by Herman Heinfetter, taken from his 1863 Literal Translation
(likely from a 5th edition in Dr. Williams' Library). The extract reads: "The Jesus answered
him, verily first it exists, here, O Israel, Jehovah our God, one Jehovah he
exists, and thou shalt love Jehovah thy God, with all thy heart, and with all
thy soul, and with all thy mind, and with all thy strength".
Whatever our own
views may be on Frederick Parker's theology, one can imagine how grateful he
would be to know that the mysterious Herman Heinfetter, Victorian Bible
translator, had not been entirely forgotten.
ON THE TRAIL OF HERMAN
HEINFETTER
(written in 1995)
The starting point was Heinfetter's 1885 tract
NON-ATTAINMENTS OF THE REVISED VERSIONS OF 1885 OF THE BIBLE, published under
his real name, F. Parker. A copy is in
the Pusey Library, Keble College, Oxford. Nearly all direct quotations from
Parker in the above article are taken from this tract. Crucially the tract contains his real name
and address.
The address led to the Census Returns in Portugal
Street, London. Here Parker's age, place
of birth, profession and family details are recorded. These were supported by the Trade Directories
in the Guildhall Library, London.
Starting at 1885, a quick search in Somerset House produced his Last
Will and Testament which gave additional information. The total cost of the above research was a
pleasant afternoon one vacation and one dollar for a copy of his will. As to his religious background I am grateful
to correspondents at Manchester College (Unitarian) for disproving any official
connection with that body. As his 1885
tract shows, Parker was on his own. Thanks are also due to the Bible Society
Library for making materials available.
The only discordant note came surprisingly from Dr.
Williams' Library. Whilst generously
supplying the required information, one official wrote about my quest: "I
have the suspicion that those with nothing else to do either produce new
translations of the Bible or write about those who did". Obviously not a member of the International Society of Bible Collectors!
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