This whole question of 'translation' not merely from one language to another but from one world of ideas to another is exceedingly complex. What in reality constitutes 'fidelity' in such a translation? 'Hellenisation' of some sort 'the Gospel' had to undergo, from the mere fact that it had to be accepted by Greeks from Jews, and the Greek did not think like the Jew. The starting-point, the process and the objective of his thinking were not the same. By what standards can we assess distortion in such a case, especially when the evidence is of the delicate and complicated kind that it is for the history of Christianity in the first century?
- from pages 80-81, Jew and Greek