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1

From Hebrew to Greek: Verbs in Translation in the Book of Ecclesiastes

100%
Gorton L.
Open Theology
|
2016
|
vol. 2
|
issue 1
EN
This article discusses the translation of verbs in the Book of Ecclesiastes from Hebrew into Greek. Each Hebrew verbal category is examined in turn. Qal perfective verbs are found to be primarily rendered via the Greek aorist indicative, while Qal imperfective verbs are translated primarily by both the future indicative and by the aorist subjunctive. Qal participles are rendered almost equally by Greek participles and Greek finite forms (usually present), while Qal infinitives and imperatives are rendered by their equivalents in Greek. With regard to other Hebrew stems, these general trends hold true, but it is noted that Piel and Hiphil verbs are translated overwhelmingly by Greek active forms (almost never deponent or middle), while the Niphal is predictably rendered by passive Greek forms. Besides these general trends, the article makes note of exceptions and oddities which help to elucidate the ancient translator’s understanding of both the Hebrew and Greek verbal systems.
2

Feminist Choices of Early Women Bible Translators

80%
Willett E. A. R.
Open Theology
|
2016
|
vol. 2
|
issue 1
EN
Translations by two early women Bible translators, Julia E. Smith (1792-1886) and Helen Barrett Montgomery (1861-1934), reflect their difference in purpose in attempting the translations as well as their level of knowledge of translation theory and linguistics. Smith translated merely for personal use in her own small society; her major concern was faithfulness to what she termed “the literal meaning.” Montgomery, on the other hand, wrote in consideration of her audience; she wanted to communicate clearly and naturally in idiomatic terms. Smith was inward-focused, whereas Montgomery was outward-focused.
3

Why Was the New Testament Translated into Hebrew?

80%
Shuali E.
Open Theology
|
2016
|
vol. 2
|
issue 1
EN
After offering a short overview of the history of Hebrew translations of the New Testament from the Middle Ages to our time, this article focuses on the purposes of the different translations as reflected in what has been written and said about them by the translators themselves and by other people involved in their dissemination. Five such purposes are identified: 1. Jewish polemics against Christianity in the Middle Ages. 2. Christian study of the Hebrew language. 3. The quest for the Hebrew “original” of the New Testament. 4. The mission to the Jews. 5. The needs of the Christian communities in the State of Israel. Concluding remarks are then made regarding the way in which Hebrew translations of the New Testament were perceived throughout the ages and regarding the role they played.
4

Adonai is My Shepherd: Theology, Values, and Sexism in Bible Translation

80%
Reiner F. N.
Open Theology
|
2016
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vol. 2
|
issue 1
EN
Our translation of biblical passages, and our selection of translations, has an effect on their liturgical use and the values we teach. By choosing a gender-neutral translation we may make a statement of gender inclusion, but at the same time some worshipers may find the change from a familiar translation jarring. Should we sacrifice the value of inclusion for the comfort of a familiar text? Psalm 23 is a case in point. The strong masculine imagery of the psalm, and its well-known translation, put off those who seek gender-neutral language for prayer and sacred texts. But do the King James and RSV translations, or a modernized version, have inherent sacredness, as well as comfort through their familiarity? This paper explores the nuances of some of the issues involved in a gender-neutral translation of Psalm 23 (and other texts) within the liturgical context of the synagogue.
5

Mary Sidney’s Translation of ṣeḏeq as ‛Just’ rather than ‛Righteous’

80%
Remington Willett E. A.
Open Theology
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2016
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vol. 2
|
issue 1
EN
Mary Sidney’s (1561-1621) interesting and entertaining free translations of the Psalms using lyric poetry forms prized by the Renaissance literary world highlight women’s roles often glossed over by male translators. In addition, Mary Sidney chooses to translate Hebrew ṣeḏeq as ‛just’ in contrast to the King James’s ‛righteous’, perhaps reflecting her concern for community justice, while the king spiritualized the concept in order to protect his position and right to enforce royal wishes.
6
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Jan Kochanowski’s Psalter – a Source of Polish Poetry and Mirror of the Human Mind

80%
Buszewicz E.
The Biblical Annals
|
2023
|
vol. 13
|
issue 3
419-437
EN
The article deals with Jan Kochanowski’s Psałterz Dawidów [David’s Psalter], published in 1579. This paraphrase of the biblical Psalter, intensely lyrical in its spirit, was inspired by George Buchanan’s Latin poetic paraphrase of the Psalms, which is strongly Horatianising. Kochanowski’s work can be seen as a presentation of humanist piety. That is to say that the borders between secular and sacred spaces, or even between Judeo-Christian and Pagan traditions, may seem blurred. The Psalter is also interconfessional (or “doctrinally neutral”) and acts as a universal mirror reflecting the human mind. The author analyses three of Kochanowski’s Psalms to demonstrate the intellectual and emotional space of his Psalter and its polyphonic structure: 1 (Beatus vir qui non abiit in consilio impiorum), 19 (Caeli enarrant gloriam Dei) and 91 (Qui habitat in adiutorio Altissimi), displaying some interplays of ideas and different approaches to paraphrasing applied by the poet.
7
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Harry Freedman, The Murderous History of Bible Translations: Power, Conflict and the Quest for Meaning (London – Oxford – New York – New Delhi – Sydney: Bloomsbury 2016)

80%
Wardęga J.
The Biblical Annals
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2018
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vol. 8
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issue 1
123-128
EN
Book review: Harry Freedman, The Murderous History of Bible Translations: Power, Conflict and the Quest for Meaning (London – Oxford – New York – New Delhi – Sydney: Bloomsbury, 2016). Pp. 248, £ 20. ISBN 978-1-4729-2167-3 DOI: https://doi.org/10.31743/ba.2018.8.1.07
8

The Changing Face of the Arabic Bible: Translation Techniques in Early Renditions of Ezekiel

70%
Hjälm M. L.
Open Theology
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2016
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vol. 2
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issue 1
EN
This article presents a study of Ezekiel 1 in five unpublished Christian Arabic manuscripts dated from the ninth to the fourteenth centuries. We will demonstrate that the manuscripts, in principal, represent two different versions. Both versions are based on the Syriac Peshiṭṭa but various degrees of influence from the Septuagint are evident. Our main aim is to examine the approach to translation exhibited in the manuscripts. In general, the earliest witness represents a literal translation which pays attention to structural affinity but allows for minor deviations, mainly omissions for the sake of the target language. In the younger manuscripts, an increasing number of additions are introduced as a means of commenting, clarifying and ornamenting the biblical narrative. It appears that texts in the traditional liturgical languages were still in use, which explains their non-literal and target-oriented character.
9

Aspects of Gender Neutral Language in Selected English and Polish Translations of the New Testament

70%
Gomola A.
Open Theology
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2016
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vol. 2
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issue 1
EN
Gender neutral language has been one of the most hotly debated issues in Bible translation in recent decades, especially in translations into English. The article presents some aspects of this problem expanding the perspective and comparing gender neutral language usage in modern translations of Scripture into English and Polish: the New International Version and the Paulist Bible and the Poznan Bible, with occasional references to other English and Polish translations. Renditions of selected New Testament terms such as anthrōpos, anēr, adelphos/adelphoi and huioi are examined, as well as English and Polish translations of diakoneo when it describes women accompanying Jesus in the synoptic gospels. Translations of “Junia/Junius” (Rom 16:7) are also compared as well as the issue of Phoebe the “deaconess” in Rom 16:1. The author concludes that solutions concerning gender neutral language in English and Polish translations of the Bible, sometimes similar, are not identical due to differences between these languages, due to different socio-linguistic norms characterizing Polish and English audiences respectively and due to the fact that the English translation is addressed to the evangelical Christians, while the Polish ones to the Catholics.
10

Between Text and Commentary: A Characteristic Feature of Jewish Bible Versions

61%
Greenspoon L. J.
Open Theology
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2016
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vol. 2
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issue 1
EN
Jewish versions of the Bible frequently feature extensive commentaries in addition to translated text. In many instances these commentaries elicit as much attention as the translation itself-if not more. Typically combining grammatical and exegetical remarks, these commentaries accompany both freer and more literal renderings and may contain non-Jewish and non-traditional commentators along with substantial offerings from mainstream Jewish exegetes. The erudition displayed by these Jewish translators is extensive, often aimed at a more learned audience than the translated text itself. Overall, such Jewish versions may be seen as efforts to open up for non-Hebrew readers the intentionally ambiguous language of the original, where lexical and grammatical multivalence are characteristic features-features that are frequently lost when rendering words and expressions from one language to another.
11

Discourse Analysis and Its Possible Contribution to Bible Translation

51%
Porter S. E.
Open Theology
|
2016
|
vol. 2
|
issue 1
EN
This article examines the possible contribution of discourse analysis to the field of Bible translation. Drawing upon some developments in translation studies regarding discourse, this article proposes that attention to discourse considerations can help Bible translation move beyond the usual opposition of formal and dynamic equivalence.
12

The Human One? A Controversial CEB Translation Choice

51%
Westfall C. L.
Open Theology
|
2016
|
vol. 2
|
issue 1
EN
The choice of the editors of the Common English Bible (CEB) to translate Greek, Aramaic and English phrases as either “The Human One” or “the human being” has been controversial. However, it renders the “literal” meaning of a stock idiom that was in use both in the Aramaic of Jesus’ day and in the Hebrew and Aramaic language in the OT. For those who are not taught the literal meaning of the idiom, the traditional literalistic word-for-word translation of ὁ υἱὸς τοῦ ἀνθρώπου as “the Son of Man” is either meaningless or misleading both in terms of Christology and for following the narrative of the Gospels. An accurate translation of the sense of the Aramaic and Hebrew idiom was virtually a necessary choice for semantic accuracy, and reflects the CEB’s purpose and translation theory. It is also a missional choice to render the Word of God in a way that is understood in the target audience’s language. However, the majority of the public that purchases Bibles has religious and theological commitments and tends to expect or even demand specific theological vocabulary and technical terms that are part of a specialized religious register, even though it is misunderstood. Therefore, the CEB engages in “norm-breaking” by attempting to choose vocabulary from registers that are currently in use in the English language in comparable contexts as those that are represented in the source text.
13
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Najnowsze przekłady Biblii a teoria przekładu

51%
Zaborski A.
|
2014
|
vol. 4
|
issue 1
175-194
EN
New translations of the Bible may suffer from the fact that sometimes translators who need to demonstrate that their renditions are really new, have a tendency to introduce new versions at any price, which may result either in fancy, less satisfactory solutions, or in mistakes. Only some of the radical experiments are successful. Biblical scholars and translators should keep in mind that the same original can be, by definition, translated in many equally satisfactory ways, so that new translations are frequently only parallel and equivalent to the older versions. Literal or ‘word by word’ rendition, which still reappears in its radical execution, when there is an attempt at imitating grammatical structures of the original language, inevitably results in unfaithful interpretations in which some crucial meanings and style features are lost. A non-literal translation can be equivalent or ‘faithful’, but a literal translation cannot be faithful by definition. In a moderate version, literal translation can be used for metalinguistic discussions only. The use of brackets for words or phrases without which the translation is incomprehensible or grammatically and/or stylistically distorted, should be abandoned. Real etymological meanings of words are by definition obsolete and anachronistic, and should be usedwith utmost caution.
PL
New translations of the Bible may suffer from the fact that sometimes translators who need to demonstrate that their renditions are really new, have a tendency to introduce new versions at any price, which may result either in fancy, less satisfactory solutions, or in mistakes. Only some of the radical experiments are successful. Biblical scholars and translators should keep in mind that the same original can be, by definition, translated in many equally satisfactory ways, so that new translations are frequently only parallel and equivalent to the older versions. Literal or ‘word by word’ rendition, which still reappears in its radical execution, when there is an attempt at imitating grammatical structures of the original language, inevitably results in unfaithful interpretations in which some crucial meanings and style features are lost. A non-literal translation can be equivalent or ‘faithful’, but a literal translation cannot be faithful by definition. In a moderate version, literal translation can be used for metalinguistic discussions only. The use of brackets for words or phrases without which the translation is incomprehensible or grammatically and/or stylistically distorted, should be abandoned. Real etymological meanings of words are by definition obsolete and anachronistic, and should be used with utmost caution.
14

Brzozowski i Żuławski – dwa poetyckie spojrzenia na Księgę Hioba

51%
Nowak M.
Roczniki Humanistyczne
|
2013
|
vol. 61
|
issue 6: Językoznawstwo
165-186
EN
This paper discusses parallel fragments of the two poetic paraphrases of the biblical Book of Job by Karol Brzozowski and Jerzy Żuławski. The analysis leads to the conclusion that the main idea of Job’s argument is handled in a very loyal and faithful manner by both translators. However, both translations differ in obvious ways. Both poets are looking for their own mode of expression – without rejecting the language of the denominational traditions they represent. As a Protestant, Brzozowski stays close to the Radziwiłł Bible, while Żuławski makes references to the Catholic Bible by Wujek. The translations differ considerably in terms of stylistic solutions adopted by the two translators. While Brzozowski attempts to make the text more poetic, universal and up-to-date, Żuławski resorts to archaisation. Both translators introduce substandard lexical items into their texts, which is owing to their own poetic interests.
15
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Ein Beitrag zur Problematik der Übersetzung des Wortes מִנְחָה in Gen 4,3–5a

43%
Dzikiewicz D.
Poznańskie Studia Teologiczne
|
2020
|
issue 37
7-22
PL
Artykuł zajmuje się problemem tłumaczenia hebrajskiego słowa מִנְחָה w perykopie Rdz 4, 3–5a. Istnieją trzy podstawowe kierunki translatorskie omawianego terminu: sakralne (np. ofiara), świeckie (np. prezent, dar) i świecko-sakralne (np. dar ofiarny). Obecne opracowanie, opierając się zasadniczo na argumencie pochodzącym z wersetu Hbr 11,4, popiera to ostatnie ukierunkowanie
DE
At the end of 2016, a revised edition of the Catholic Bible translation (Einheitsübersetzung) was published. One of the many corrections introduced referred to the word מִנְחָה in Gen 4,3–5a. It was translated as “a gift” (Gabe). The previous translation (1980) read this word as “a sacrifice” (Opfer). This article examines the validity of a given correction, proposing to combine both translation traditions into one as “a sacrificial gift” (Opfergabe).
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