The New Testament revisited, again

Back in January I posted briefly about a new translation of the New Testament by Orthodox theologian David Bentley Hart.  Here's a review of it from Literary Review, and I'll extract a few paragraphs of paragraphs of particular interest:

No less radical, in Hart’s reading, is the young Jewish teacher, to whom he gives the title not of ‘Christ’ or ‘Messiah’ but of ‘Anointed’, whose antinomian ‘concern for the ptōchoi – the abjectly destitute – is more or less exclusive of any other social class’. It has been suggested that this is a Marxist Jesus, for whom the rich are the ‘revilers of the divine name, who should howl in terror at the judgment that is coming upon them’, and it is here that Hart has attracted the most cavils and harrumphing. In this translation, Jesus’s teachings on material wealth are emphatically not advisory suggestions, counsels of good karma, but commands; far from the metaphors that we might wish them to be, they are clear injunctions urgently to rid ourselves of possessions, which keep our souls from the light.

This is stressed, in another departure from tradition, in the rendering of the word that we are accustomed to hear as ‘blessed’. For Hart, the Greek makarios conveys ‘a special intensity of delight and freedom from care that the more shopworn renderings no longer quite capture’. Thus in the Sermon on the Mount (Matthew 5:3) we hear, ‘How blissful the destitute, abject in spirit, for theirs is the Kingdom of the heavens.’ To lack, to be empty of possessions, is here to become a vessel imbued with bliss.

And this:

Hart is from the Orthodox tradition, which eschews the Augustinian notion of Original Sin and proposes, more congenially, that humans are born not already stained by sin but merely capable of sinning. This temperamental distinction gives rise to his most controversial translation (among Christian bigwigs), that of aiōn, aiōnios, which is generally given to us as ‘eternity, eternal’. According to Hart, there is an ambiguity in the Greek that means it has no English equivalent. Taking his cue from the Septuagint, the second century BC Greek translation of the Old Testament, he insists that it can equally mean an age, a lifetime or a temporal span. Consequently, in his version of the story of Jesus, the punishment meted out, for example, to the goats, who are notoriously divided from the sheep, is remedial rather than retributive, temporary rather than everlasting, which allows for an altogether kinder, more 21st-century-friendly outlook.