Abstract
The past decades have seen an increased sensitivity among Bible translators when it comes to matters of gender, in particular in relation to inclusive and exclusive aspects of language and their rendering in translation. Building on this feminist agenda, it can also be asked, following the lead of masculinity studies in general and its use in biblical studies in particular, what role masculinity plays in texts and their translation. This will be explored in this contribution using the example of the meaning and translation of ἄνθρωπος in Mark 10.7 and 9, which, it will be proposed, is, for gender-sensitive exegetical reasons, best translated as “man” (in the exclusive sense of the word), rather than as “human” (as an inclusive expression).
Highlights
The past decades have seen an increased sensitivity among Bible translators when it comes to matters of gender, in particular in relation to inclusive and exclusive aspects of language and their rendering in translation
Building on this feminist agenda, it can be asked, following the lead of masculinity studies in general and its use in biblical studies in particular, what role masculinity plays in texts and their translation
This will be explored in this contribution using the example of the meaning and translation of ἄνθρωπος in Mark 10.7 and 9, which, it will be proposed, is, for gender-sensitive exegetical reasons, best translated as “man”, rather than as “human”
Summary
The past decades have seen an increased sensitivity among Bible translators when it comes to matters of gender, in particular in relation to inclusive and exclusive aspects of language and their rendering in translation Building on this feminist agenda, it can be asked, following the lead of masculinity studies in general and its use in biblical studies in particular, what role masculinity plays in texts and their translation. Such research reflects a tendency to read the text as inclusively as possible, with attention to both the male and the female role in marriage and divorce This is notwithstanding the fact that many translations do represent ἄνθρωπος in v. The problem is still present even in the shorter text of v. 7 and much the same argument could be
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