scholarly journals Bible Translation and Orality

2013 ◽  
Vol 9 (1) ◽  
pp. 17-22
Author(s):  
Lénart J. de Regt

In the last decade or so, the United Bible Societies have paid increasing attention to orality, features of orality in biblical texts, and what impact these should have on Bible translation. Articles appeared in The Bible Translator, an Orality Working Group was convened in 2008, a Source Text and Orality Workshop for Europe-Middle East translation consultants took place in January 2011, and an Intersemiotic Translation workshop was held in March 2011. Some of these findings have led the author to reflect on performance criticism in this contribution.

Author(s):  
Jeremy Punt

An important but often neglected aspect of the use of the Bible in Africa is its ownership and issues related thereto. Ownership of the Bible obviously concerns its personal possession and all that that entails, but goes beyond the commodification of the Bible in modern consumerist culture to refer, ultimately, to the control of the biblical texts. The limited attention to the ownership of the Bible is mostly restricted to hermeneutics, often identified as a site of struggle in Africa. However, claims to ownership are becoming increasingly visible and up-front in the area of vernacular translations, where such claims and other conditions imposed on Bible translations illustrate the affinity people have with the Book, how their sense of identity and worldviews are moulded by it and how a Bible translation acts as an important player in issues of power at various levels.


2021 ◽  
Vol 55 (3) ◽  
Author(s):  
Roelie Van der Spuy

The influence of the translator’s loyalties and underlying translation philosophy on the translation choices, with reference to the Afr2020 Bible translation. When the reader looks a little deeper than the initial superficial ‘Revised’ Old Translation impression that reading the Afrikaans 2020 translation gives you, then one realizes that a great deal of effort had to be put into leading such a large group of diverse translators to understand the essence of a direct translation and to be able to apply it consistently. But it is precisely here that problems can arise. Due to the nature of skopus and the style of the Afrikaans 2020 translation, this direct translation can be categorised on the side of the more literal translations and it thus has a very high percentage of agreement with the 1953 Old Afrikaans translation. If the direct translation is not just another name or a revision of the so-called word-for-word translation, then what is this direct translation? Van der Merwe referring to this translation also touches on this issue when he says: ‘a ‘direct’ translation of the Bible is not new jargon for a word-for-word translation of the Bible. It is an attempt to ‘interpretively resemble’ in good idiomatic Afrikaans all the communicative clues of the source text in the contexts construed for the source text audience’. This underlying fundamental premise brings a lot of tension to the fore. Van der Merwe also confirms this (2014:294) by stating: ‘attempts to translate ancient texts directly (is) an almost impossible ideal (to) pursue’.Contribution: This study evaluated the Afrikaans 2020 translation according to its own criteria, the translation brief and to its self-proclaimed nature as ‘direct’ translation in order to try to make an objective evaluation and assessment of this great work. This process also pointed out where the loyalties of the translators lie, and what the underlying translation philosophy is, and how difficult it is to make a distinction between the direct translation method and using archaic words and terms.


Diacronia ◽  
2016 ◽  
Author(s):  
Ana-Maria Gînsac

Among the difficulties that have always challenged the translators of the Bible one can mention the adaptation of proper names in each idiom. Certain biblical proper names were adapted into Romanian when the first translations of fragments belonging to the Old and the New Testaments were performed. However, most biblical proper names were adapted into Romanian for the first time in the translation of the Septuagint performed by Nicolae Spătarul (Milescu) in the second half of the 17th century and preserved in a manuscript copy (the Romanian manuscript no. 45) from the same century. The main source of this translation was an edition of the Septuagint issued in Frankfurt in 1597. In accordance with the spirit of literalism in Bible translation in that period, the main tendency of translators and reviewers was to preserve, as much as possible, the original form of proper names as they appeared in the source-text, attempting, at the same time, to integrate them in the formal system (graphy, declension) of the Romanian language. Starting from the formal particularities of the names in the source-text, we aim at describing certain aspects related to the graphic principles that the transposition of proper names from the Greek source into Ms. 45 was based upon.


2019 ◽  
Vol 84 (1) ◽  
Author(s):  
Victor E. d'Assonville

The Synod of Dordrecht 1618/19 was not only the most ecumenical synod of reformed churches in history, but is also famous for reaching closure with the formulation of the Canons of Dort, on the highly controversial discussions of election, grace, predestination, free will and other related theological themes that disturbed the Netherlands during the first two decades of the 17th century. Unfortunately, in the wake of this, other crucial matters that also were dealt with at the Synod tend to be obscure. The critical issue of Bible translation is one such example. Although this theme appears to be in the shadow of the contentious debates on election etc., till today the importance of the decisions of the Synod on the principles of Bible translation, which gave rise to the well-known Dutch “Statenvertaling” (State Translation), remain unassailed. These include principles such as translating from the original languages, staying as close as possible to the original source text, remaining as faithful as possible to the typical Hebrew and Greek idiom, as well as the use of an unadulterated, understandable language as target language – with special consideration of and respect for the Names of the Lord, while also taking other important translations into account. Key concepts Statenvertaling (Dutch State Translation); Dordrecht/Dort ; Bible translation ; Translation principles   ‘Monumentum aere perennius’ – Diskussies oor en besluite deur die Sinode van Dordrecht oor Bybelvertaling Opsomming Die Sinode van Dordrecht 1618/19 was nie slegs die mees ekumeniese sinode van gereformeerde kerke in die geskiedenis nie, maar dit is ook beroemd vir die vasstelling van die Dordtse Leerreëls wat terselfdertyd as afsluiting gedien het vir die hoogs omstrede diskussies oor die uitverkiesing, genade, voorsienigheid, vrye wil en ander samehangende teologiese onderwerpe – temas wat groot onrus veroorsaak het in die Nederlande gedurende die eerste twee dekades van die sewentiende eeu. Ongelukkig bring die bekendheid van die Dordtse Leerreëls mee dat ander sleutelsake wat ook deur die sinode hanteer is in die vergetelheid raak. Die sentrale kwessie van Bybelvertaling is een só ’n aspek. Ofskoon dit lyk of hierdie saak in die skaduwee van die kontensieuse diskussies oor uitverkiesing ensovoorts staan, is die betekenis van die sinodebesluite oor die beginsels van Bybelvertaling (wat uiteindelik in die Statevertaling uitgemond het) ’n uitgemaakte saak. Dit sluit beginsels in soos om uit die oorspronklike tale te vertaal, om so na as moontlik aan die oorspronklike bronteks te bly, terwyl ook so getrou as moontlik die tipiese Hebreeuse en Griekse idioom weergegee word en terselfdertyd van ’n suiwer, verstaanbare segswyse en uitdrukking in die doeltaal gebruik gemaak word. Hierby kom besondere aandag aan en respek vir die Name van die Here terwyl ook ander belangrike vertalings in ag geneem word in die vertaalproses. Kernbegrippe: Statevertaling; Dordrecht / Dordt; Bybelvertaling; Vertaalbeginsels


2016 ◽  
Vol 10 (1) ◽  
pp. 1-49
Author(s):  
Marzena Zawanowska

The article scrutinizes the treatment of implicit biblical anthropomorphisms in the Arabic translations of medieval Karaites and puts forward a detailed taxonomy of the ways in which they responded to this theological challenge. It demonstrates that in view of such important extra-textual concerns, the Karaites did not feel more committed to a literal representation of the source text than their rabbinic predecessors and contemporaries. Moreover, they did not invent new ways of dealing with these “problematic” expressions, but further developed, consolidated, refined, and systematized older Jewish techniques found in canonical Aramaic Targums and Saʿadyah’s Tafsīr. In addition, they gave these techniques a new, scientific justification enlisting the linguistic convention of ellipsis (ikhtiṣār) to account for some verbal constructs that use the name of God. Finally, they cited the rabbinic dictum, “the Torah speaks in the language of man,” to explain why the Bible depicts the incorporeal God in corporeal terms.


1998 ◽  
Vol 25 (2) ◽  
pp. 63-80 ◽  
Author(s):  
Manuel L. Jose ◽  
Charles K. Moore

This paper traces the development of five taxation types in the Bible — income taxes, property taxes, special assessment taxes, poll taxes (all direct taxes), and indirect taxes. The development of these taxes is discussed within the context of Israel's historical development. The impact of counting, measurement, and computation on the development of taxation is also considered.


Author(s):  
Jetze Touber

Chapter 1 homes in on Spinoza as a Bible critic. Based on existing historiography, it parses the main relevant historical contexts in which Spinoza came to articulate his analysis of the Bible: the Sephardi community of Amsterdam, freethinking philosophers, and the Reformed Church. It concludes with a detailed examination of the Tractatus theologico-politicus, Spinoza’s major work of biblical criticism. Along the way I highlight themes for which Spinoza appealed to the biblical texts themselves: the textual unity of the Bible, and the biblical concepts of prophecy, divine election, and religious laws. The focus is on the biblical arguments for these propositions, and the philological choices that Spinoza made that enabled him to appeal to those specific biblical texts. This first chapter lays the foundation for the remainder of the book, which examines issues of biblical philology and interpretation discussed among the Dutch Reformed contemporaries of Spinoza.


Author(s):  
Rainer Kessler

It is evident that the world of the Bible is pre-modern and thus distinct from the globalized civilization. This chronological gap challenges readers, whether they are feminist or not. Mainly three attitudes can be observed among scholarly and ordinary readers. For some readers, the Bible is a document of the losers of a historical process of modernization that already began in ancient Israel. For other readers, the Bible is outdated and of no use to confront the challenges of globalization. A third readerly position challenges both of these views. This essay offers four arguments to orient biblical readers in the contemporary globalized world. First, the essay posits that globalization is an asynchronous development. Thus, even today, most people living in the impoverished regions of the world face conditions similar to those dominant in the Bible. Second, the essay asserts that women are the first victims in biblical times and still nowadays. Third, the essay maintains that biblical texts display social relations that still unveil contemporary relations. Fourth, the essay suggests that intercultural Bible readings give hope, as they nurture biblical readings from “below” to strengthen people to overcome the fatal consequences of today’s globalization.


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