1. The Bible Needs Correction
The most striking of these is the notion that the Bible needs correction. This is huge in that it suggests that God failed somehow in inspiring the original scribes to write what He wanted in the manner the He wanted it written. Contemporizing the language is therefore seen as justified, and in the process interpretation and exposition are included. Some modern translations remove the reader as far from the original as the old Latin did. The Bible does not need to be changed to make it relevant; because it is the ETERNAL Word of God it will always be relevant. Metaphors, gender, patriarchalism, short sentences, repetition – God designed it all that way.
2. The Bible is a Uniformly Simple Book
In the prefaces of many modern translations the virtues of a simple vocabulary and syntax are touted, yet we must ask ourselves, to what level of communication did God stoop when
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The Bible is More Difficult for Modern Readers than for Original Readers
This is sometimes true in the area of idioms, customs, and thought patterns – especially where animal husbandry and agriculture become less and less common in a culture. All of these things, along with history, linguistics, and geography can and should be taught, not written into the translation. Teachers are a gift to the body of Christ (Ephesians 4:11).
8. Readers, Not Authors, Determine Meaning
This is the reason why so many dynamic equivalent translations are for target audiences. The reader is elevated above the author and the original text. This results in a smorgasbord of perceived needs being met when engaging in the work of translation and in choosing a translation, where personal preference often trumps God’s intended meaning.
The Theology and Ethics of Bible Translation
Translation is a linguistic science, but it occurs within a theological and moral framework. The issue is a sensitive one, as theology involves an obligation to the text and morality involves an obligation to the
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:
to an understanding of God’s dealing with humankind. In the english translations of the Bible,
Metanarrative Essay The Biblical metanarrative can be explained by a Christian as the true and triumphant story from the beginning in Genesis until the future is prophesied in Revelation. Others who may not be a Christian do not understand the true power and love God has over us and for us and may just simply see it as a story or a rule book that they don’t want to follow. They see the Bible and all the things and plans God has for us and our lives and just think they don’t want any part of it and instead they live in sin. It is important that these people not only learn the true story but understand it as well.
Finally Placher ends his article with the explanation of the Bible giving the reader a new language and mindset to describe the world around them. When a person uses the language that is present in the Bible instead of the language that is of the world their minds change, for example an “action wasn’t just ‘inappropriate’ or even a ‘crime’ it was ‘sin’” (928). Through such examples Placher proves that “to trust the Bible” is to “let it define our world and provide a language for thinking about the world”
N.T Wright (2008) stated that “When we read the scriptures as Christians, we read it precisely as people of the new covenant and of the new creation” (p.281). In this statement, the author reveals a paradigm of scriptural interpretation that exists for him as a Christian, theologian, and profession and Bishop. When one surveys the entirety of modern Christendom, one finds a variety of methods and perspectives on biblical interpretation, and indeed on the how one defines the meaning in the parables of Jesus. Capon (2002) and Snodgrass (2008) offer differing perspectives on how one should approach the scriptures and how the true sense of meaning should be extracted. This paper will serve as a brief examination of the methodologies presented by these two authors. Let us begin, with an
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,
Harris, Stephen. Understanding The Bible. 6 ed. New York City: McGraw-Hill Humanities/Social Sciences/Languages, 2002. Print.
...nd distorting, they can also be positive and clarifying and open up new insights to the realities of texts. Consider how many insights have come to light through the various interpretations of Scripture, Plato’s dialogues, and Augustine’s doctrines. As each interpreter faces the text, they bring with them their own questions and concerns related to their cultural context. These questions and concerns, along with the interpreter’s prejudices combine to make up a horizon. Finally, through the process of interpretation, the interpreter’s horizon will merge with the text’s horizon. Although this leaves the potential for distortions of the text’s interpretation, fusing the two horizons allows the text to take on new life and to begin a new dialogue. This dialogue may push the interpreter to question their own horizon, such that “Being that can be understood is language”.
Ever since it’s creation in 1611 scholars have aggressively debated the 400-year-old question in venues ranging from classrooms to conference rooms. Dictionary-maker Noah Webster was quoted saying, “The language of the Bible has no inconsiderable influence in forming and preserving our national language.” in more recent times, theologian Alister McGrath declared that it “is a model English text, which can be studied as a landmark in the history of the English language, and is to be seen as a major influence on English literature.” For 400 years the question remained, did the King James Bible actually influence the English language or does it merely serve as a cultural icon. It is now 2014 and it is also an undeniable truth that the King James Bible has influence language.
This book mainly focus on the relationship between translation and culture. It addresses the shift of focus from translated block of text to the binding of translations and the cultures involved in generating these translations. It also covers the significance of translation for cultural planning.
The texts that one reads may not be the ones she believes herself to be reading. When reading Les Miserablés, a work originally written in French by Victor Hugo, one must ask whether she is reading the “true” Les Miserablés or the translator’s interpretation. Without knowing the language as a native speaker, how can one be entirely sure that the translation is an accurate copy of the author’s original work? The little details become lost in the transition between languages. The underlying message of the author may become obscure or disappear altogether. However, all messages are altered to become messages of the translator, as the translator becomes the bridge between the author and the reader. Once a text is translated from its original language into another, the text is no longer the original work, but rather an influenced version due to linguistic differences, time period changes, and the writer’s own language skills.
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?
In the late 1970s, the focus of translation studies shifted to the process of translation as well as the receivers. Hans Vermeer is the founder of Skopos theory. As the Greek word skopos indicates, this theory stresses that translati...
A translator must become a trans-creator in order to achieve the above mentioned effects since the original is recreated. This kind of translation becomes transcreation with the liberalism in translation for the translator. A translator feels free to translate whatever pleases.