scholarly journals Translating Communities

2008 ◽  
Vol 1 (1) ◽  
pp. 1 ◽  
Author(s):  
Paul St-Pierre
Keyword(s):  
Old Testament ◽  
Hebrew Text ◽  
Literary Texts ◽  
Latin Translation ◽  
Collaborative Approach ◽  
Greek Version ◽  
Negative Perception ◽  
New Community ◽  
National Languages ◽  
Robert Bringhurst

This article will focus on communities which translate and communities which are translated, with an emphasis on the often unintended, unexpected, and unwanted effects of translation. Beginning with the scepticism – ‘hostility’ would perhaps be a better word – shown by Augustine towards Jerome’s undertaking to produce a new Latin translation of the Old Testament based on the Hebrew text rather than the Greek version of the Septuagint, and from there moving on to Mark Fettes’s discussion (in In Translation) of the reception of the translation into English of Haida myths by the Canadian poet Robert Bringhurst, as well as to the translation, also into English, of literary texts in Oriya, one of the national languages of India, I will draw attention to what, in these cases at least, has been perceived by some – usually those left out of the process of translation – as the danger or violence of translation. Given such a negative perception of translation, generalized in the Italian adage traduttore traditore, the question arises as to how this translation effect can at the very least be reduced, if not eliminated entirely, and how the “community with foreign cultures” that Lawrence Venuti writes of in “Translation, Community, Utopia” can come into being. A collaborative approach to translation involving participants from both source and target, foreign and domestic cultures – a new community of translators – will be put forward as a possible solution

Septuagintas betydning som en hellenistisk udgave af Det Gamle Testamente

2011 ◽  
Vol 74 (3) ◽  
pp. 217-231
Author(s):  
Mogens Müller
Keyword(s):  
Old Testament ◽  
Hebrew Text ◽  
Reception History ◽  
Early Church ◽  
Greek Text ◽  
Greek Version ◽  
History Of ◽  
Old Greek ◽  
The Church

The understanding of the role of the old Greek translation of the Old Testament, the Septuagint, has undergone great changes in the last decennia. From looking upon the Hebrew text as the original and the Greek text as only a translation, it has now been common to view the Greek version as a chapter in a reception history of biblical traditions. By being used by New Testament authors and in the Early Church the Septuagint gained canonical status – alongside the Hebrew Bible. Thus the Old Testament of the Church in reality consists of both versions. The article argues for this also pointing to some of the theological consequences of viewing the connection between the two parts of the Christian Bible from the perspective of reception history.

The Biblical Quotations in Matthew

1943 ◽  
Vol 36 (2) ◽  
pp. 135-153 ◽  
Author(s):  
Sherman E. Johnson
Keyword(s):  
Old Testament ◽  
Gospel Of Matthew ◽  
Hebrew Text ◽  
Recent Book ◽  
Greek Version ◽  
The Bible ◽  
Principal Source ◽  
Old Greek

In his most recent book, the great Semitist, Professor Charles Cutler Torrey, presents a new theory to explain the phenomena of the Old Testament quotations in the Gospel of Matthew, and thus adds one more element to the recurrent debate on Aramaic origins of the gospels. Hitherto most critics have held that the vast majority of citations in the first gospel were taken over from the Septuagint (or, more properly, the Old Greek) version, the chief exceptions being the Reflexionszitate or “formula citations,” a group of passages introduced by some such formula as “in order that it might be fulfilled which was spoken through the prophet, saying” (1:22). The latter were thought to have been made on the basis of the Hebrew text, either directly by the evangelist, or borrowed from an old book of Christian testimonies or proof-texts, or, as Bacon believed, taken over from the Aramaic “targumic material” which had grown up in Syria around Mark's gospel. Torrey completely rejects this usual view, which assumes that our Mt. was originally written in Greek. The original Mt., he says, was in Aramaic, and its principal source was the originally Aramaic Mk.; its biblical quotations were, however, in the Hebrew of the Bible. If, at many points, quotations in the Greek Mt. agree with Greek Mk., it is only because the translator of Mt. made use of the latter.

On Word Order in the Vulgate 3: Discontinuities in the Order of Noun and Modifier

2020 ◽  
Vol 59 (1-4) ◽  
pp. 213-226
Author(s):  
Roland Hoffmann
Keyword(s):  
Word Order ◽  
Hebrew Text ◽  
Greek Version ◽  
Intermediate Area ◽  
Simple Combination

SummaryThe following study will show that in the Vulgate there are far from few discontinuous orders present without any indication in the Hebrew text. These instances include the following patterns: first many examples whose intermediate area is constituted by particles connecting the sentence. They have already been partly coined in the Septuagint, but also, especially in the case of quoque, formed by Jerome to avoid the simple combination of the original and the Greek version. In cases when other words stand in the intermediate area Jerome, even in poetical texts, finds new ways to emphasize the first element of a hyperbaton. Similarly, he often resorts to this method in original texts.

scholarly journals Sidang Ilahi Elohim Dalam Mazmur 82:1

2020 ◽  
Vol 1 (1) ◽  
Author(s):  
Marthin Steven Lumingkewas ◽  
Firman Panjaitan
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Hebrew Text ◽  
The Other ◽  
Main Method ◽  
Religious System ◽  
Dialectical Theology ◽  
Ancient Israel ◽  
Divine Council ◽  
Religious Systems

In the Old Testament Yahweh is frequently called El. The question is raised whether Yahweh was a form of the god El from the beginning or whether they were separate deities who only became equated later. They whom uphold theory Yahweh and El were conceived as separate deities holds that Yahweh was a southern storm god from Seir and so on, which was brought by the Israelites and conflated with the Jerusalem patriarchal deity.On the other side there are scholars who hold and conceived Yahweh and El as one single deity. These scholars defend this position most commonly on the grounds that no distinction between the two can be clearly found in the Hebrew Bible. The methodology used in this paper is literary – historical and social interpretations, with the main method being the "diachronic and dialectical theology of Hegel". The simple Hegelian method is: A (thesis) versus B (anti-thesis) equals C (synthesis). The author analyzes (thesis) by collecting instruments related to ancient Semitic religions; it includes data on El and Yahweh assembly obtained from Hebrew text sources and extra-biblical manuscripts which are then processed in depth. The antithesis is to analyze El's assembly development in Israel – especially in Psalm 82. While the synthesis appears in the nuances of the El’s assembly believe in ancient Israel. The focus of this paper's research is to prove 2 things: first, is Psalm 82: 1, is an Israeli Psalm that uses the patterns and forms of the Canaanite Psalms; especially regarding religious systems that use the terminology of the divine council. Second, to prove that El and Yahweh in the context of this Psalm are two different gods, of which this view contradicts several ANET experts such as Michael S, Heisser who sets El and Yahweh in this text as identical gods. The results of this study attempt to prove that Israel and the Canaan contextually share the same religious system, and are seen to be separated in the Deuteronomist era with their Yahwistic reforms.

Roman Catholic Biblical Scholarship in the Age of Confessions

2019 ◽  
pp. 194-217
Author(s):  
Nicholas Hardy
Keyword(s):  
Seventeenth Century ◽  
Old Testament ◽  
Roman Catholic ◽  
Institutional Factors ◽  
Greek Version ◽  
Ancient Greek ◽  
Biblical Criticism ◽  
Republic Of Letters ◽  
Biblical Scholarship

This chapter considers the confessional and institutional factors that shaped the development of biblical criticism in seventeenth-century Rome. It concentrates on the German convert and noted scholar of Greek manuscripts, Lucas Holstenius, and his efforts to encourage the study of the ancient Greek version of the Old Testament, the Septuagint. These efforts were variously helped and hindered by Holstenius’s patrons and the Roman ecclesiastical authorities, depending on the extent to which they suited their religio-political ambitions. The same ambitions also had a bearing on the genres, publication formats and other modes of dissemination which Roman scholars used for their research, driving them to adopt habits of anonymity, discretion and dissimulation which were out of keeping with the practices of other participants in the contemporary republic of letters, and which differentiated them from later generations of Catholic scholars who advanced their intellectual agenda more openly and aggressively.

scholarly journals Review of James Alfred Loader ‘Proverbs 1–9’ (Historical Commentary on the Old Testament), Peeters Leuven, 2014

2016 ◽  
Vol 72 (4) ◽  
Author(s):  
Pieter Venter
Keyword(s):  
Old Testament ◽  
Final Section ◽  
Hebrew Text

Loader’s commentary on Proverbs 1–9 belongs to the category of technical commentaries. It is evaluated in terms of similar commentaries written by scholars who focus on interpreting the original Hebrew text. The design of the commentary, the four essays included in the commentary, and the approach to the text is discussed. A final section deals with Loader’s exposition of Proverbs 8. This section focuses on the problematic Hebrew terms qnh in 8:22 and ‘amon in 8:30 and compares his interpretation with the opinions raised by other scholars in this regard.

scholarly journals Art. V.—The Book of the Apple, ascribed to Aristotle

1892 ◽  
Vol 24 (2) ◽  
pp. 187-252 ◽  
Author(s):  
D. S. Margoliouth
Keyword(s):  
Thirteenth Century ◽  
Hebrew Text ◽  
Latin Translation

A pseudo-Aristotelian treatise called de pomo et morte incliti principis philosophorum Aristotelis has been printed several times in Europe, the earliest editions being without place or date. This work is a Latin translation of a Hebrew tract bearing the name “The Book of the Apple,” the translator being Manfred, King of Sicily (ob. 1266), or, as Steinschneider suggests, a Jew employed by him. The Hebrew text professes to be a translation from the Arabic made by R. Abraham B. Hisdai, an author who flourished at the end of the thirteenth century. There are MSS. of B. Hisdai's work in the Vatican and at Oxford, and it has been repeatedly printed, first at Venice, 1519. It was republished with a new Latin translation and a copious but irrelevant commentary by J. J. Losius, at Giessen, in 1706.

Old Testament Translations and Interpretation

1978 ◽  
Vol 32 (2) ◽  
pp. 144-157
Author(s):  
Keith R. Crim
Keyword(s):  
Old Testament ◽  
Hebrew Text ◽  
The Way

By comparing modern translations of an Old Testament text, an interpreter can identify points at which the Hebrew text is difficult to render into English and will also discover clues to the way the text should be understood.

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