DOCSLIB.ORG

Does It Really Matter? Choosing a Bible Translation for Use in Schools

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Does It Really Matter? Choosing a Bible Translation for Use in Schools Research & Scholarship TEACHR Does it really matter? Choosing a Bible translation for use in schools Lorinda Bruce Lecturer in ICT and Mathematics in the School of Education at Avondale College of Higher Education, Cooranbong, NSW Steven Thompson Formerly senior lecturer in Biblical studies, now supervisor of higher degrees by research at Avondale College of Higher Education, Cooranbong, NSW Key words: Bible, choosing, school, apps revisions of some older ones. There are now more than 400 English Bible translations, according to the Abstract Encyclopedia of English Bible versions, and another There are numerous versions of the Bible thousand or so of parts of the Bible (Taliaferro, 2012, in print and e-copy, each of which has been p. 1). What motivates this tsunami of translations? In Due to the thoughtfully translated by qualified persons the words of linguist David Crystal (2006), religious complexities using reliable source documents and reference texts such as the Bible, of translation works. Due to the complexities of translation “and the and the backgrounds of readers, no single have to satisfy two criteria, which are always backgrounds version ‘tells it all’. Each one, a product of the incompatible, because one looks backwards and the other forwards. First, the translation must of readers, methods of its translators, and the readers be historically accurate…Secondly, it must be no single targeted by its publisher, accomplishes some acceptable to the intended users of the translation— version ‘tells parts of the translation task, and meets some which, in practice, means that it must be intelligible, it all’ reader needs, better than others. Which Bible aesthetically pleasing, and capable of relating to translation is best for your school or classroom, current trends in religious thought, social pressure, and language change. No translation can ever and how can you make use of digital versions of satisfy the demands of all these factors, and all the Bible? This article will discuss these issues translations are thus to some extent controversial. ”and help your school make a choice, informed (pp. 471–472) by each school’s heritage and needs of its constituency. It also looks at the use of digital This article provides information, which may help translations, and outlines the clear advantages guide in the choice of an appropriate translation for and disadvantages of e-Bibles. school use. It will do so, first, by introducing the two methods of translation employed by translators, and Introduction by illustrating some of the gains and losses that result Choosing an English Bible translation was once from their efforts to work within the incompatible a simple task. For Protestant adults it was the criteria of accurately presenting message from Authorised King James Version (KJV or AV of 1611, the past that conforms to the parameters set by latest revision 1769) or the New International Version present readers. It will flag efforts by publishers and (NIV 1978, latest revision 2011). For children, the translators to target particular user groups. Finally, it Good News Bible (TEV of 1976, renamed Good will suggest ways schools can harness the benefits News Bible, GNB of 2001). For Catholics, either of widely available digital Bibles. But it will start with the Douay-Rheims (1582–1610, latest revision insights into Bible translation, and suggest what might 1750), the Revised Standard Version (RSV Catholic lie behind that tsunami of recent English translations. version of 1966) or the New American Bible (NAB of 1986). The choice could be made during a brief Translation—definitions and aims visit to the nearest bookshop on the way home after What is a translation? For the purposes of this article school. Those days of limited Bible choice have “translation” (from Latin translationis, “handing over, ended. The scene has changed dramatically with the bringing over”) expresses the translator’s basic task appearance of a tsunami of recent translations, plus to “bring over” meaning from a written text across the 34 | TEACH | v7 n1 Research & Scholarship gap separating the text’s language and culture into the English word (Deutscher, 2010, p. 43). Words the recipient language and culture. Translators make in isolation potentially express a range of possible “there and back” journeys, bringing what they find, meanings. Only when embedded in sentences and expressing it in their own language with minimum larger discourse units do words make a precise distortion. A related Latin term, interpretationis , and specific contribution to meaning. This is why carries the work of translation a step further by sentences, rather than words, are the basic carriers expanding what is meant by “bringing out meaning.” of meaning in written texts. In the words of translator Edith Grossman, “The most fundamental description of what translators do is that Formal translations we write…in language B a work of literature originally Translators using the formal method believe their composed in language A, hoping that readers task is to bridge the language gap by bringing across of the second language…will perceive the text, not only individual words, but also the forms of which emotionally and artistically, in a manner that parallels they were part. Formal translations attempt to reflect and corresponds to the aesthetic experiences of its not only the words, but the sentences and other first readers” (as cited in Nelson, 2010, p. 22). Bible literary forms of the original biblical languages, while translation consultant Stephen Pattemore defines at the same time making sense to readers of the translation’s goal as an extension into another receptor language. Readers of formal translations language of one group’s wish to “change the mental are expected to become engaged, mentally selecting state of another group by means of a coherent from among the options the contemporary meaning text” (2011, p. 265). Crystal (2006) declares that a that best fits the biblical writers’ expressions. This translation aims “to provide semantic equivalence can be illustrated by the story of the confusion of between source and target language” (pp. 417–418). languages at the biblical Tower of Babel, Genesis 11:1, 6–7. A literal translation would be something Translation—methods like: How do Bible translations bridge the gap to achieve this “semantic equivalence” of meaning? They are It happened all the land lip one and words the same…And YHWH said…Come, let us go down divided over what they believe to be the correct and mix up there their lips so that a man cannot answer. Some would call for what is known as a hear the lips of another. formal or word-for-word translation, which attempts to bring over into the receptor language the form of the The English Standard Version (ESV) of 2001, a original, translating a noun with its equivalent noun, a formal translation, reads: It is verb with a verb, and so on. Others believe a so-called important to dynamic or thought-for-thought translation brings Now the whole earth had one language and the understand same words…And the LORD said…Come, let us “ across the meaning most effectively. Both methods go down and there confuse their language, so they that no Bible have been employed and their merits debated since may not understand one another’s speech. translation antiquity (Brock, 2007, p. 875). Both continue to be in wide use debated and employed by Bible translators. Note here that Hebrew “lips” becomes today is either “language” or “speech” depending on the literal, word- Word-for-word, literal translations? meaning required by its place in the sentence. for-word— It is important to understand that no Bible translation Formal translations tend to preserve an archaic such would in wide use today is literal, word-for-word. Such form of English as part of their faithfulness to the be partly would be partly unreadable. Genesis 32:20 atmosphere of the original languages (Alter, 1996). unreadable contains a Hebrew idiom “I will cover his face with They also tend to employ without explanation the present” which the KJV paraphrases “I will theological words such as grace, iniquity, appease him with the present.” This and hundreds justification, righteousness. of similar Hebrew idioms, if translated literally, ” would so complicate the task of the English Bible Dynamic translations reader that much sense of the flow and fluency of It is clearly the translator’s task to bridge the the Bible’s message would be lost. Neither ancient language gap. But should the culture gap also Hebrew nor ancient Greek had a specific word for be attempted? Or should that task be left to the the colour blue. Modern Bibles paraphrase with reader? Translators who attempt to go beyond “blue”, ancient words that refer to a range of colours bridging the language gap and bridge the culture between what we know as green and black, without gap produce what are known as dynamic, or alerting the reader to the linguistic “gap” behind thought-for-thought translations, whose goal is to v7 n1 | TEACH | 35 Research & Scholarship identify and employ the contemporary expression There are no purely formal Bible translations which prompts in the reader the cognitive and on the market, nor are there any purely dynamic emotional response intended by the ancient author, ones. All are products of a mix of both methods, to even if quite different words are employed. The some degree. Sometimes the presence of doctrinal apostles Paul and Peter instructed believers to bias is cited as a factor influencing translation “greet one another with a holy kiss” (Romans choice between a formal and dynamic translation. 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; While Bible translators’ deep religious convictions 1Thessalonians 5:26; 1 Peter 5:14). J.B.
Load more

Recommended publications
  • The Old Greek of Isaiah Septuagint and Cognate Studies
    The Old Greek Of IsaIah Septuagint and Cognate Studies Editor Wolfgang Kraus Editorial Board Robert Hiebert Karen H. Jobes Siegfried Kreuzer Arie van der Kooij Volume 61 The Old Greek Of IsaIah The Old Greek Of IsaIah an analysIs Of ITs Pluses and MInuses MIrjaM van der vOrM-CrOuGhs SBL Press Atlanta Copyright © 2014 by SBL Press All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permitted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Office, SBL Press, 825 Houston Mill Road, Atlanta, GA 30329, USA. Library of Congress Cataloging-in-Publication Data Van der Vorm-Croughs, Mirjam. The old Greek of Isaiah : an analysis of its pluses and minuses / Mirjam van der Vorm-Croughs. pages cm. — (Society of Biblical Literature Septuagint and cognate stud- ies ; no. 61) Includes bibliographical references and index. ISBN 978-1-58983-978-6 (paper binding : alk. paper) — ISBN 978-1-58983- 980-9 (electronic format) — ISBN 978-1-58983-979-3 (hardcover binding : alk. paper) 1. Bible. Isaiah. Greek—Versions—Septuagint. 2. Bible. Isaiah—Language, style. 3. Greek language, Biblical. 4. Hebrew language. I. Title. BS1514.G7S486 2014 224’.10486—dc23 2014010033 Printed on acid-free, recycled paper conforming to ANSI/NISO Z39.48-1992 (R1997) and ISO 9706:1994 CONTENTS Preface ix Abbreviations xi CHAPTER 1.
    [Show full text]
  • Various Translations of Psalm 23A
    Various Translations of Psalm 23a Jeffrey D. Oldham 2006 Feb 17 Contents 1 Introduction 3 1.1 List of Abbreviations . 4 I Translations in the Tyndale-King James Tradition 5 2 The King James Version (1611) 5 3 The Revised Version (1885) 6 4 American Standard Version (1901) 7 5 Revised Standard Version (1952) 8 6 New Revised Standard Version (1989) 9 7 New American Standard (1971) 10 8 New King James Version (1982) 11 II Catholic Translations 12 9 Rheims-Douay (1610) 12 10 Knox (1950) 13 11 The Jerusalem Bible (1966) 14 12 The New Jerusalem Bible (1985) 15 13 The New American Bible (1970) 16 III Jewish Translations 17 a c 2005 Jeffrey D. Oldham ([email protected]). All rights reserved. This document may not be distributed in any form without the express permission of the author. 14 The JPS’s Masoretic Translation (1917) 17 15 The Tanakh (1985) 18 IV British Translations 19 16 The New English Bible (1970) 19 17 Revised English Bible (1989) 20 V Conservative Protestant Translations 21 18 Amplified Bible (1965) 21 19 New International Version (1978) 22 20 English Standard Version (2001) 23 21 The New Living Translation (1996) 24 VI Modern Language and Easy-to-Read Translations 25 22 Moffatt (1926) 25 23 Smith-Goodspeed (1927) 26 24 Basic English Bible (1949) 27 25 New Berkeley Version (1969) 28 26 Today’s English Version (1976) 29 27 Contemporary English Version (1995) 30 28 New Century Version (1991) 31 VII Paraphrases 32 29 The Living Bible (1971) 32 30 The Message (2002) 33 VIII Other 34 31 Septuagint Bible by Charles Thomson (1808) 34 2 1 Introduction There are about two dozen English-language Bibles currently in circulation in the States and about as many have previously been in circulation, but few of us ever examine more the our favorite translation.
    [Show full text]
  • The Inclusive-Language Debate: a Plea for Realism I D.A
    "Don Carson has given us a much-needed book that is both provoca­ tive and timely .... He observes that inclusive-language translations are not only inevitable but also necessary, and that current translations that refuse to update themselves gender-inclusively will quite likely end up in the dustbin of history.... I heartily and enthusiastically rec­ ommend Carson's latest effort, and I do so without reservation." Ronald Youngblood THE member of NIV Committee on Bible Translation INCLUSIVE­ "Carson's study of inclusive language is an excellent plea for san­ ity in a discussion that has had its share of hysteria and lack of balance. Bringing the history of translation, exegetical skill, an awareness of LANGUAGE how different languages work, an appreciation of the cultural dimen­ sions of the question, numerous specific examples, and just sheer calm DEBATE to the table, Carson's work deserves a careful reading by all in the debate and a hearty word of thanks from the Christian community." PLEA FOR REALISM A .- -,------,- Darrell L. Bock research professor of New Testament studies, Dallas Theological Seminary "Wise and scholarly, D. A. Carson brings judicious insight to the heated debate regarding inclusive language in Bible translations. This D. A. CARSON profound volume demonstrates the complexity of translation decisions and heightens sensitivity to the task of careful Biblical interpretation." Luder G. Whitlock, Ir. president, Reformed Theological Seminary "Based on masterful linguistic scholarship, this book is a model of fair-minded wisdom on Bible translation." I. 1. Packer professor of theology, Regent College "From a surprising source comes an able defense for inclusive lan­ guage, because of a desire to have integrity in Bible translation." Aida Besan,on Spencer professor of New Testament BakerBooks - Gordon-Conwell Theological Seminary A Division of Baker .!:SOaK House \,..;0 IYp Grand Rapids, Michigan 49516 ~ © 1998 by D.
    [Show full text]
  • CHOOSING a BIBLE TRANSLATION Reading, Studying and Praying
    CHOOSING A BIBLE TRANSLATION Reading, studying and praying through the Bible are an essential part of the Christian faith. The Bible teaches us about who God is; the purpose of human life; and how we should live in relation to God, to other people and to the created world. But more than just a source of information, beliefs, and practices, when we read the Bible with faith it becomes one of the key places where we encounter God. Indeed, when we pray for God’s Spirit to bring the ancient words alive, we are promised an encounter with God’s living Word – Jesus himself. All of this makes choosing which Bible translation to use an important decision. The two main things that go into this decision is how faithful it is to the original Hebrew and Greek Biblical manuscripts (so it will communicate what the Bible really says), and whether it’s easy to understand and enjoyable to read (so that you’ll actually want to read it). Picking a good translation means balancing the two – some translations focus on being as literal as possible (word-for-word), while others focus on taking the ideas spoken in the ancient languages and putting them into easily understandable modern English (thought-for-thought). Below I’ve listed four translations which are among the most common ones used today. NRSV (New Revised Standard Version) The NRSV is a mainly word- for-word translation of the Bible that is the most commonly used translation in university level Biblical studies. One of its distinctive features are the fact that it was translated by a group of scholars that included Protestant, Roman Catholic and Eastern Orthodox Christians, which makes it largely free of bias towards any one Christian tradition.
    [Show full text]
  • Most Accurate Bible Version for Old Testament
    Most Accurate Bible Version For Old Testament Cosmoramic and dark Tymon impregnating her Wednesday betroths slumberously or set pantomimically, is Giorgi nihilist? Etiolate and Galwegian Madison scribblings her amie outstruck first-rate or cantons evanescently, is Vick choky? Unfilled and inelaborate Christy prostrates so quaveringly that Hendrik municipalises his Democritus. Although few monks in any of our greatest enemy to convey ideas and accurate version for any other It is white known to historians that gap was a common practice because that destiny for anonymously written books to be ascribed to famous people cannot give birth more authority. And forgive us our debts, as we also have forgiven our debtors. King james version for most accurate and old testament into modern scholars! To assess their fidelity and accuracy of the Bible today compared to look original texts one must refuse the issues of translation theory and the though of the English Bible. The New Testament to ball if the verses match the meaning of rural King James. Stanley Horton being the head Theologian. How much on a very awkward literalistic translation by academic world for warren as old bible version for most accurate and to conform your comment. Whenever anyone in the New Testament was addressed from heaven, it was always in the Hebrew tongue. At times one might have wished that they had kept more of the King James text than they did, but the text is more easily understandable than the unrevised King James text would have otherwise been. The matter World Translation employs nearly 16000 English expressions to translate about 5500 biblical Greek terms and over 27000 English expressions to translate about 500 Hebrew terms.
    [Show full text]
  • The Message Bible”
    “THE MESSAGE BIBLE”: PERVERSION OF GOD’S HOLY WORD “. but when your eye is evil, your body also is full of darkness. Take heed therefore that the light which is in you be not darkness” (Lk. 11:34-35). It is impossible to separate Jesus the Living Word from Jesus the Written Word. Therefore, one can easily see why Jesus, the Light of the World, cannot be portrayed with a false light, a false Bible. You will, in effect, be presenting “another Jesus,” “another spirit,” and “another Gospel” (II Cor.11:4). “The Message Bible” is just such a false light. It is actually not a Bible. It is a message from the enemy specially crafted to filter through a veil of Scripture so as to “deceive even the elect” (Mk. 13:22). Supposedly, The Message is harmless, just another translation in contemporary style, but one quick look should show anyone that it is a questionable paraphrase at best. However, even this is a stretch because The Message contains consistent error, which constantly misses the heart of what the Holy Spirit intended to express. It is nowhere close to a true word-for-word translation of the original Greek and Hebrew text. To put it another way, its author is not the Holy Spirit at all, but a man named Eugene Peterson. And, as if this weren’t sinful enough, The Message also delves into the occult. The phraseology used in The Message demonstrates thorough knowledge of esoteric and New Age philosophy. Peterson himself is a proponent of contemplative/mystical spirituality as evidenced in his writings and endorsements of other contemplative authors, not to mention their endorsements of his work.
    [Show full text]
  • What About Young's 'Literal' Translation?
    What about Young's 'literal' translation? Young’s “literal” (Hah!) translation I recently had another conversation at one of the Christian Forums about whether or not there exists such a thing as a complete, inspired and 100% true Bible in any language, and I ran into another guy who was trying to push Young’s ‘literal’ translation as being better than the King James Bible. So, I addressed the points he raised and then finally decided to write something more about this bogus bible version so that everyone can see it for what it is - just another shabbily dressed impostor. Here is our initial conversation, followed by some more examples of just how pathetic this so called ‘literal” translation really is. Will (that’s me) said: "Young's has some very serious problems. Do you have eternal life or just "age during life"? Is God from everlasting to everlasting, or just "age during"? The man recommending Young’s then responds: [quote]” I believe that many people make the mistake of equating eternal to everlasting and the phrase age-during. Eternal is uncreated and not bound by time. Everlasting, Forever, or Age-During is a created state, but may go on without end. A Hebrew age is a reference to a thousand year lifespan such as Adam and Methuselah experienced. If you accept the holy-day prophecy of 6 thousand years of work and 1 thousand year reign of God, age-during makes sense in a dispensational way. The understanding of the Hebrew 'owlam' is persistent endurance which can render as everlasting, forever, or the during part of -age-during.
    [Show full text]
  • 'Lost in Translations'
    St Peter’s College 2020 – Bill Goodman ‘Lost in Translations’ Which Bible Shall We Read? How Do Bible Translators Work? Today we have numerous different Bible translations in English. The translators tend to use two different approaches: - Literal – try to translate the exact words and phrases of the original language. A ‘word-for-word’ approach; also known as ‘Formal Equivalence’. - Dynamic – try to translate the thoughts and ideas of the original text. Update words, idioms and grammar by finding equivalents in the receptor language. An ‘idea-for-idea’ approach; also known as ‘Functional Equivalence’. For examples of the difference, compare different translations of Mark 15:33 (in NT times, what we call ‘noon’ was ‘the sixth hour’) or Phil. 1:8 (literally ‘bowels’, understood to be where compassion arises). Most translations use both approaches, but prefer one more strongly than the other. The box below gives a rough guide to which way each of the most commonly available versions leans. Which Translation is Which Type? In very broad terms, we can think of a spectrum between these two approaches: Formal Equivalence Functional Equivalence (‘word-for-word’) (‘idea-for-idea’) KJV&NKJV RSV&NRSV NIV&TNIV NIrV GNB CEV NLT LB NASBu ESV ISV JPS REB NEB CEB rNJB NJB JB NCV Message BfE NETbib Abbreviations (‘--------’ indicates a family connection, usually a revision) BfE = Bible for Everyone (Goldingay & Wright) CEB = Common English Bible CEV = Contemporary English Version GNB = Good News Bible (originally called Today’s English Version) ISV =
    [Show full text]
  • Three Early Biblical Translations
    * * * * * * * Three Early Biblical Translations We do not have any of the original manuscripts of the books that have been included in the Bible. All we have is copies of copies. Most of the original manuscripts of the Old Testament were written in Hebrew, although a few chapters of Ezra and Daniel were recorded in Aramaic, the language of Jesus. The books of the New Testament were first written in Greek. The first translations of the Bible were of the Hebrew Bible. The Septuagint (SEP-too-a-jint) was a Greek translation written about three centuries before the birth of Christ. Two other early translations, composed after the birth of Christ, were the Peshitta in Syriac and the Vulgate in Latin. These three translations, the Septuagint, Peshitta, and Vulgate became the official translations of the Old Testament for the Greek-, Syriac-, and Latin-speaking churches respectively. Each also became the basis for other translations of the Bible. The Septuagint The Septuagint (from the Latin word septuaginta meaning seventy) was a Greek version of the Bible created during the reign of Ptolemy II Philadelphus (ca. 285-246 BCE) in Alexandria, Egypt for Diaspora Jews. Most of Jews living outside of Palestine were Greek-speaking as a result of Alexander the Great's (357-323 BCE) campaign to Hellenize his empire. First verses of Genesis (click for larger picture) At first, the Septuagint (LXX) consisted only of the Pentateuch (Torah, first five books of the Bible). Different books were translated from the Hebrew over a span of two centuries, including the books of the Apocrypha, and were added to the LXX.
    [Show full text]
  • 1 Brock, Sebastian, the Bible in the Syriac Tradition. Second Revised
    1 Brock, Sebastian, The Bible in the Syriac Tradition. Second Revised Edition. Gorgias Handbooks, no. 7. Piscataway: Gorgias Press, 2006. Pp. x + 178. ISBN: 1-59333-300-5. $29.00 USD. 1. Written by the world’s leading Syriac scholar, this unique resource is a comprehensive survey of matters pertaining to the Bible in Syriac. Dealing with both testaments equally, with all translations, with manuscripts, with the history of interpretation, and with general topics relating to the Bible, it has something that will be of interest to a wide variety of readers. Its non- technical style makes it ideal as an introductory textbook, but it also has enough detail to be of interest to every specialist. This is a fairly fast read, made quicker still by the fact that just over a sixth of the 178-page body of the work is taken up with blank pages or title pages of chapters. 2. The book is divided into two parts and is concluded by an extensive bibliography (pp. 155–78) categorizing publications under seven heads: editions, tools, translations, studies, lectionaries, exegesis, and aspects of reception history. The first part, which is free of footnotes, is a thorough expansion of the 1988 booklet with the same title as the current work. The second part is based on material from the third volume of The Hidden Pearl: The Syrian Orthodox Church and its Ancient Aramaic Heritage (Rome, 2001) and uses footnotes sparingly. Because of their origin there is some overlap between the two parts, though the reviewer did not find this to be problematic.
    [Show full text]
  • 'Lost in Translations'
    St Peter’s College 2017 – Bill Goodman ‘Lost in Translations’ Which Bible Shall We Read? How Do Bible Translators Work? Today we have numerous different Bible translations in English. The translators tend to use two different approaches: - Literal – try to translate the exact words and phrases of the original language. A ‘word-for-word’ approach; also known as ‘Formal Equivalence’. - Dynamic – try to translate the thoughts and ideas of the original text. Update words, idioms and grammar by finding equivalents in the receptor language. An ‘idea-for-idea’ approach; also known as ‘Functional Equivalence’. For examples of the difference, compare different translations of Mark 15:33 (in NT times, what we call ‘noon’ was ‘the sixth hour’) or Phil. 1:8 (literally ‘bowels’, understood to be where compassion arises). Most translations use both approaches, but prefer one more strongly than the other. The box below gives a rough guide to which way each of the most commonly available versions leans. Which Translation is Which Type? Formal Equivalence Functional Equivalence (‘word-for-word’) (‘idea-for-idea’) KJV&NKJV RSV&NRSV NIV&TNIV NIrV GNB CEV NLT LB NASBu ESV ISV JPS REB NEB CEB NETbib NJB JB NCV Message Abbreviations (‘--------’ indicates a family connection, usually a revision) CEB = Common English Bible CEV = Contemporary English Version GNB = Good News Bible (originally called Today’s English Version) ISV = International Standard Version JB = Jerusalem Bible ------------------------ NJB = New Jerusalem Bible JPS = Jewish Publication Society
    [Show full text]
  • Footnotes for Meaningful Translations of the New Testament
    Journal of Translation, Volume 1, Number 1 (2005) 7 Footnotes for Meaningful Translations of the New Testament Richard C. Blight Richard Blight has served as a translation consultant with SIL since 1960. He completed the translation of the New Testament for the Tenango Otomi people of Mexico in 1975. In addition to authoring numerous articles and books, he is the senior editor of the Exegetical Summary series. Abstract Although background information is not communicated by the source text itself, some of this information is needed by the readers of a translation so that they can adequately understand the text. When the readers do not know this information, it needs to be provided by a judicious use of footnotes. The difference between implied linguistic information and assumed background information is described. Then various categories of background information are considered in regard to their relevance in supplying footnotes. The ways in which footnotes can be included in a translation are also described. In an appendix, a minimum list of footnotes for the New Testament is suggested. 1. Introduction Translators of Scripture want their translations to communicate the same message that the biblical authors intended the original readers to understand. In order to do this, they know they need to provide background information that the authors counted on the original readers to have in mind as they read the text. Assuming that footnotes are too sophisticated for their readers, some translators have attempted to include all of the needed background information within the text of the translation itself. But when the readers of such an expanded translation compare it with a version in the national language, they spot the differences between the two and are apt to criticize the expanded translation as being unfaithful to the text of the original.
    [Show full text]