One of the important elements in disseminating the divine message, and in teaching the basics of religion and for mirroring the beauty of faith and morality, is the translation of religious texts. It should be accurate and in accord with a sound belief. A translator must fully understand the original source text, then transfers it faithfully, and accurately into the receptor language without adding or omitting. The translation must be as natural as possible to reflect the tone and the style of the source texts, as if the translated texts were originally written to the receptor audience. The transfer of religious texts from one language to another involves, among other things, the scientific study of language, including …show more content…
The translation of the Bible into other languages has been a prominent feature of Christianity, yet in the most of the varieties of Judaism, the weekly reading from the Bible in public worship is still in the original Hebrew. Translation of the Qur‘an is forbidden, and the Avesta was not even written down. There are many reasons, which prevent sacred texts from translating to other languages. One of them is the desire to preserve the original language as meticulous, out of a sense of mystery engendered by the belief that the worshippers were listening to the actual words of the original author or founder. That was why the words of Zoroaster were preserved as …show more content…
For example, the special authority and power of the priests or Magi In Zoroastrianism, since they only had the key to understanding the mystery surrounding the true meaning of the words of their Prophet. They decided what to reveal, what to keep hidden. The special powers of the priests in ancient Rome in charge of the Sibylline books were the same. Economic factors are also involved. Like the production of all books, written translations cost money, translations for whatever reasons are considered undesirable, and they are not going to be given priority over other publications, notably the extremely expensive process involved in producing Torah scrolls in the original Hebrew. The earliest Aramaic translations of Jewish scripture were almost certainly oral and therefore inexpensive. As the time passed, the gap between the sacred language and everyday language increased. Even the scholars faced difficulty with the ancient language. It is impossible to have a true translation from one language into another. Something is lost in translation: it is essential to study a text in the original language. This idea was expressed by Ben Sira in his apologetic preface to a Greek version of his grandfather’s
In the study of the Greek language here lately Tom takes you there. He often refers to the Greek translation of some of the scriptures he is referring to. This could be good or not. For me it was good because we are currently studying Greek. For some...
According to David M. Carr, the history of Scriptural interpretation indicates that religious texts are popular candidates for reinterpretation and, as such, are spaces wherein the personal identity of the reader frequently inscribes itself at length:
For thousands of years there have been many transcriptions and changes to the words of God, For example, just in the last thousand years there has been three different transcriptions, The New Testament, Homer, and also Sophocles. For a person not to look for their own interpretation of the lord’s book is
The King James Bible has been the focus of the moral compass of the world since its creation. Being that it was the English translated Bible, Christianity spread rapidly as more people began to know and study God about Jesus Christ. The language in the Bible holds better understanding in which why it became so well-known so fast. In study for the beginnings of the book, the revising of it turned people on to its stories like the Sermon on the Mount and Psalm 23. Translation of the King James Bible came directly from Tyndale’s writings of the New Testament written in 1524. The King James Bible is an adaptation of Tyndale’s writings.(1) Language in the King James Bible shows direct writings from Tyndale’s New Testament and poetic, literary wisdom,
21 Oct. 2013. Lecture. The. Peterson, Eugene H. The Message, Remix: The Bible in Contemporary Language.
This quote by Gene Nowlin in his book The Paraphrased Perversion of the Bible summarizes the composition of the Bible. Throughout life, Christians grasp tightly to these words of God in hopes to inherit the Kingdom of God one day. In order to do this, they must study the Bible closely and apply it to their lives daily. Without the proper Bible, this may become a difficult task to accomplish. Although the various translations of the Christian Bible are exceptionally similar in their message, some have quite a few differences and perversions that set them apart from one another. Many of them even leave out several potentially important verses in their revision. These variations contribute to the justification of one translation being more reliable and accurate than the other versions.
The sociology of religion is the study of the beliefs, practices and organizational forms of religion using the tools and methods of the discipline of sociology. Thus, the purpose of this comprehensive exam is to give me an opportunity to demonstrate mastery over relevant theories, methods, and empirical findings in major subfields of the sociology of religion. This reading list also provides a strong foundation in the central theoretical perspectives, main classic and current debates, and prominent published empirical studies in the field. Hence, this reading list includes a core set of readings to which we most often refer in our studies and enables comprehensive analyses about the
Harris, Stephen. Understanding The Bible. 6 ed. New York City: McGraw-Hill Humanities/Social Sciences/Languages, 2002. Print.
In what ways does Source 1 incorporate elements of spirituality and religion in the Murri people's preparation for Christmas?
Faith, Reason and Theology. Armand Maurer,translator. Mediæval Sources in Translation, vol. 32. Pontifical Institute of Mediæval Studies, Toronto : 1987.
In 1229 A.D., a decree of the Council of Toulouse stated, “We prohibit also that the laity should be permitted to have the books of the Old or New Testament; but we most strictly forbid their having any translation of these books.” Now, this raises the question as to why the religious leaders of Toulouse thought it necessary to keep the people without a direct path to the words of their God. From the less controversial viewpoint, let’s just assume that in the minds of the council it was better for the people to follow the words that have been taught for centuries, rather than the people potentially making their own opinions, and deriving their own meaning, by possibly blurring or misinterpreting the scripture. In a slightly controversial view, perhaps the religious leaders of that little French town had been blurring a population’s faith for years and didn’t wish to be discovered. In any case, the bible wasn’t fully translated into French until 1530 A.D., three hundred years after the council was held. Five hundred years later, circumstances of knowledge being manipulated for, or kept from, the public still
The Holy Bible: giant print ; containing the Old and New Testaments translated out of the original tongues ; and with the former translations diligently compared and revised, by His Majesty's special command, authorized King James version ; words of Chri. Giant print reference ed. Grand Rapids, Mich.: Zondervan Pub. House, 1994.
Geertz defines religion as ‘(1) a system of symbols which acts to (2) establish powerful, pervasive, and long-lasting moods and motivations in men by (3) formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic.’ In this essay, I will focus on the Geertz’s idea, and Asad’s subsequent critique, of symbols. (Geertz, Clifford, and Michael Banton. "Religion as a cultural system." (1966).)
(231) Other example is that meaning of “save” which means physical free in African without any meaning of spiritual aspect. That is why when missionary try to convey sacrificing Son of God to save people, it did not make any sense to people in certain Africa. However, they have tradition of exchanging son of tribal chief for reconciliation between conflicted tribes. So they convey message about Jesus with son of reconciliation, and they begin to understand. Even though translator can deliver message closely to original text, but the meaning cannot deliver as what the text really mean to the different
With the advent of the printing press and the protestant reformation in the fifteenth and sixteenth centuries, the Word of God became available to the common believer. Now, in the twenty first century, people all over the world, can read for themselves the scriptures in their own languages. Consider the Bible studies going on in any given country on any given evening, where people are encouraged to interact with the sacred scriptures. As encouraging as this may be, it may present a problem. Could discussions of what a scripture ‘means to me’ cloud out what the scripture originally meant? Is it even possible to know the author’s intent? Even if we could understand a first century text as its author intended, can we also grasp what it’s supposed to mean to us?