Bible Translation Research Articles

Re-Examining יְהוָה רֹעִי in Psalm 23: Implications for Akan Translations and African Biblical Studies

Psalm 23 is one of the psalms that are familiar to Ghanaians. The translation of יְהוָה רֹעִי in some Akan mother-tongue languages avoid the use of the shepherd imagery. The Mfantse translation, however, is very unique among the Akan translations. Its uniqueness lies in the translation of the shepherd imagery. The ‘shepherd’ is an indispensable imagery or a metaphor in the text. The rendering of יְהוָה רֹעִי as Awurade ne me hwefo in the Twi translations misses the imagery that the source text seeks to convey. This paper examines the place of ’adônâ rõ‘i in the source language and its translations in the Akan versions of the Bible. It deduces its implications for African Biblical Studies and suggests that in the next revision of the Twi translations due consideration should be given to the shepherd imagery.

Sources of influence on rendering biblical geographical names into Ukrainian. Part 2.

The article examines the coincidences and discrepancies in the rendering of geographical names in the most common translations of the Bible into Ukrainian. The material of the study comprised 172 geographical names from the text of the Old Testament (Genesis, Exodus, Numbers, and Deuteronomy) in translations from the Hebrew original, as well as from the Synodical and English-language intermediary texts. For the purpose of this analysis, all 172 names were divided into six categories, depending on the degree of coincidence of their spelling in Ukrainian, where in category 1 the rendering of the proper name coincides in all versions of the translation, and in category 6 it does not coincide in any of its six versions. The other categories differed in the proportion of such matches. This article discusses the results of the analysis of the latter two categories, which allow to draw a preliminary conclusion that some of the studied translators were guided mainly by the Ukrainian tradition (initiated in the translations of I. Ohienko and I. Khomenko), even when they did not translate from the Hebrew original but from other intermediary texts, in particular, from the English-language (New World Bible). Filaret was mainly influenced by the synodal translation, only occasionally switching over to the Ukrainian tradition. On the other hand, O. Hyzha even translating from the synodal text, has a distinctly Ukrainian orientation, relying on the long tradition of national translation. Turkoniak’s translation stands apart, as he adheres to his own principles of rendering proper names, making his translation unlike any other tradition in this respect. Given the undoubted erudition and qualifications of this translator, it can be assumed that his innovations are the most valuable ones in the modern interpretation of the texts of Scripture.

Textual Criticism, Literary Criticism, and State Capture: Returning 3 Reigns 12:24p–t to the Canon of Local African Communities

This article begins by considering the relationship between textual variants and the canonical text, arguing for a fuller presence of significant variant readings alongside the canonical text, in line with contemporary textual critical scholarship and their associated eclectic critical editions. Alongside such eclectic critical editions and their appropriation within Bible translation, this article suggests that a community-based approach like Contextual Bible Study could be used to return significant and relevant variants to ordinary African readers and hearers of the Bible. The article argues that LXX 3 Reigns 12:24p–t is such a significant and relevant textual variant, offering as it does a remarkable resonance with contemporary South African concerns about state capture. The article analyses 24p–t as a significant textual variant in text critical terms, as significant narrative literature in its own right, as a coherent economic narrative analysis concerning the cause of the division of the united monarchy, and as a potential resource for Contextual Bible Study work within the contemporary South African context of state capture.

Sociocultural Power of Biblical Translation in Early Modern Europe: The Cases of the Ostroh Bible (1581) and the King James Bible (1611)

This paper presents sociocultural profiles of the Ostroh Bible (1581) and the King James Version of the Bible (1611) in terms of their agency, authoritative status and regulative functions. Despite scholarly and popular attention given to both texts, no attempts have been made so far to compare them. This paper intends to break the mold and focuses on the causes and results of the collective agency of the two versions at the textual, paratextual and extratextual levels as well as on the gatekeeping role of these translations and the ways they affected the development of their respective cultures. It is also demonstrated that the OB and the KJV performed the function of “the second originals.” Also subject to analysis are the prefaces to the two editions, which disclose information about important translation figures and deal with issues of universal and sacred history.

The translation of a biblical greeting formula into Romanian and Polish in a Romance and Slavic context

The purpose of this article is to compare the different variants of the translation of the verse from Luke, 1:28 (the angelic salutation) into Romanian and Polish, and the modern versions of the prayer based on this passage. The analysis reveals the innovative character of the newer biblical translations, especially in the case of the Protestant versions, while the text of the Hail Mary prayer and its Eastern counterpart used by the Catholic and Orthodox Churches respectively preserves the traditional formula. At the same time,this leads to semantic differences between the Romanian and Polish variants of this formula, due to the Greek and Church Slavonic model in the case of Romanian and the Latin model in the case of Polish. The linking element between the two languages is the formula used in the Polish Orthodox text, which follows the tradition of the Church Slavonic language and thus coincides with the Romanian version, having a literal meaning of ‘rejoice’, even though functionally it should be interpreted as a greeting.

Semiotics of alterity and the cultural dimensions of Bible translation

Translated sacred writings from various religious traditions often retain a few selected cultural terms borrowed from the incipient sign system, while other cultural dimensions are translated in ways that can broadly be construed as domestication. By contrast, many Bible translation agencies eschew translation strategies in which cultural terms are borrowed, advocating in stead for wholesale domestication. In this article, we develop a theoretical framework for representing the alterity, but not the foreignness, of the Bible in translation. Alterity involves the incipient sign system, namely the biblical languages and their cultural contexts ranging from Iron Age Israel within the context of the Ancient Near East for the Old Testament to Roman Palestine in the first century for the New Testament. Examples from African contexts, including Afrikaans (South Africa), Lokaa (Nigeria) and Tira (Sudan), illustrate multiple approaches to representing alterity and provide an important corrective to current practice in many Bible translation projects.

UNVEILING THE ‘TRUE LIGHT’: BRICK CRYPTOGRAMS AT ST. GEORGE CHURCH IN STARO NAGORIČINO

This article delves into the intriguing ΦΧΦΠ cryptograms on the west facade of the St. George Church in Staro Nagoričino, shedding light on their connection to the era of King Milutin and their profound theological significance. It explores the convergence of architecture and symbolism, focusing on these cryptograms as a representation of the “True Light” within Christianity and its correlation to the concept of victory. The study delves into the influence of the Liturgy of the Presanctified Gifts. It investigates how placing these cryptograms above the church’s doorway resonates with architectural and spiritual narratives. It examines the architectural features of the church’s west façade, reflecting King Milutin’s depiction on the north wall and his role as the “New Constantine.” The cryptogram ΦΧΦΠ ( “The light of Christ shines upon all”) is strategically placed above the bifora in the central axis of the facade, marking the four sides of the Cross. The motif depicting the true light coming into the world is painted on both sides of the interior of the west entrance, creating a liminal space. This motif references the ancient Biblical verse from the Gospel of John 1:9: “The true light, which gives light to everyone, was coming into the world”. Apart from the biblical reference, the patronage inscriptions and the prayerful mention of King Stefan Uroš II Milutin Nemanjić and Queen Simonis are also highlighted. Their names are inscribed on the lintel of the portal. This study uncovers the intricate symbolism and architectural nuances of the St. George Church in Staro Nagoričino, shedding light on the interplay of liturgical and historical context in this remarkable Byzantine architectural gem.

National-Cultural Specificity of Biblical Idioms

The article investigates the representation features of idioms of biblical origin on the material of various languages. Idioms of biblical origin are regarded as linguocultural and nationally specific units, reflecting the peculiarities of mentality and religious worldview of a particular linguistic culture. The article reveals a number of extralinguistic factors that determine both the universal and specific features of idioms of biblical origin representation in various languages. The factors contributing to the universality of idioms of biblical origin include: 1) the commonality of Christian culture; 2) the influence of the Greek and Latin languages on subsequent translations of the Bible used nowadays. The followings are singled out as extralinguistic factors that determine the specificity of idioms of biblical origin in various languages: 1) the emergence time and dissemination scope of biblical translations; 2) confessional affiliation of a certain ethnic group; 3) peculiarities of national perception of the world and cultural values of a particular linguistic culture; 4) the socio-political system of a particular era or country; 5) mass-media factors. The national-cultural specificity of idioms of biblical origin is manifested in their non-equivalence in a particular language, the quantitative divergence of idioms of biblical origin included into a particular language from a single source, differences in the semantic capacity and meaning of idioms of biblical origin used in each of the languages, the emphasis on certain images and cognitive features activated in idioms of biblical origin, in existance of a set of borrowed idioms of biblical origin from different languages. It should be noted that even universal idioms of biblical origin functioning in different languages can be nationally specific due to the differences in the activated semantic features and figurative components of idioms.

On the Newer Literary-Critical Approach to Biblical Poetry

On the Newer Literary-Critical Approach to Biblical Poetry

On the Newer Literary-Critical Approach to Biblical Poetry

On the Newer Literary-Critical Approach to Biblical Poetry

An Analysis of Inflectional and Derivational Affixes on Psalms Chapters 1-10 From the Bible King James Version

The objective of this study is to identify the inflectional and derivational affixes present in Psalms chapters 1-10 of the King James Version, and to examine the manner in which these affixes are processed. This study employs a qualitative research approach characterized by a descriptive design. When examining the data, the author emphasizes the inflectional and derivational affixes found in the King James translation of the Bible, as outlined by Katamba's theory (1993:40) that states "derivation and inflection are two distinct methods of constructing words." The word formation mechanisms mentioned here can be categorized into two primary types of affix morphemes: derivational affixes and inflectional affixes. The study identified a total of 49 derivational affixes, consisting of 10 prefixes (8.20%), 39 suffixes (31.59%), and 73 inflectional affixes (59.84%). According to the findings of this study, the processing of inflectional affixes is more prevalent than that of derivational affixes when examining the text of Psalms in the King James translation, namely chapters 1-10. The dominance of the suffixes -ed/-d/-ied is due to the prevalence of past tense sentences in the text. This study can serve as a valuable resource for lecturers, particularly those teaching morphology, since it provides clear differentiation between roots and affixes, enabling a comprehensive understanding of the word formation process and the significance of affixes. This study can assist other scholars in analyzing the formation of derivational and inflectional affixes and their processes. This study can serve as a valuable resource for studying vocabulary and word building. Additionally, the study has broader implications, serving as a foundational reference for morphology education, linguistic analysis, and interdisciplinary studies. It enriches our understanding of the linguistic characteristics of the King James Bible, offering insights into the intricate dynamics of word formation within religious texts.

Translating Musical Instruments in Fifteenth-Century Valencia

Religious texts present abundant opportunities for exploration as regards musical terminology, as well as the actual use of instruments. Research has previously focused, mainly, on the presence within these texts of lists bearing witness to the degree of a given set of instruments’ dissemination, though lists represent only the tip of the iceberg when it comes to the wealth of musical information brought together in this kind of text. This article analyses a number of quotations referring to musical instruments as found in Catalan vernacular translations of the Bible, and focuses on their presence within two interconnected works, namely, Isabel de Villena’s Vita Christi and Joan Roís de Corella’s Lo cartoixà, the latter being the translation of one of the former’s principal sources. It thus becomes possible to see how different translators and different authors treat the Holy Scripture and how the instruments’ terminology is adapted to different ends.

Translating the Slavonic Present Participles in the Early Romanian Psalters (16th Century)

It is often said that early Romanian biblical translations from Church Slavonic follow the source texts slavishly. This is believed to be especially true about the 16th century Romanian Psalters, a group of seven texts (both printed and hand-copied) descending from a single translation. Indeed, these texts stay close to their Church Slavonic originals in topic, lexical content, and orthographical rules. However, we aim to describe how the 16th century translators and redactors dealt with Church Slavonic structures that could not be easily adapted into Romanian by means of formal equivalence. The Slavonic present participle, which appears plenty in the Slavonic Psalter, was chosen as litmus test. While theoretically having a formal correspondent in Old Romanian (the gerund), the Slavonic present participle has a range of uses and meanings that the Old Romanian gerund lacks. Thus, Romanian scribes must depart from the comfort of formal equivalence that calques and loans provide and choose the translation that convey meaning. The dynamic equivalence is obtained by selecting different solutions: gerunds, adjectives, objects and, most often, clauses, especially relative ones. Rendering participles with clauses (i.e. adjectives with verbs) forces the translator to make decisions going beyond the Slavonic participle itself. The analysis shows a tension between betraying the Slavonic text as little as possible and rendering it to the best of the redactor’s ability.

Bible Translations for Turkish-Speaking Muslims: Contemporary Considerations

This article first evaluates the social structure of Turkish-speaking communities, the traumatic experiences they have faced, and the latest trends as of 2023. Societal changes in Turkey and their effects on vocabulary are outlined. The reactions of people to these changes are evaluated in light of the historical background in Turkey. The article goes on to give a brief summary of Bible translations into Turkish from 1665 to 2023. After that, the opinions of Muslim scholars about current Bible translations are evaluated. In addition, fifteen Turkish-speaking Muslims were surveyed to understand their preferences and criticisms about current translations. Based on input from emerging groups of Muslims who accept the Bible as a sacred text in addition to the Qur’ān, the article presents a series of suggestions about how to improve Bible translations for Turkish-speaking Muslim readers.

The Chinese 天经 Tiānjīng Al-Kitab Al-Muqadas: Textual, Terminological, and Audience Considerations

The article offers a critical study of the first and only translation of the Bible using Chinese Muslim terminology, the 天经 Tiānjīng Al-Kitab Al-Muqadas, with respect to its textual base and the model text involved, the terminology used and its relationship to the Chinese Muslim community, and the audience and reception of the work.

Adoniram Judson's Burmese Bible: Dependency and Development

AbstractAdoniram Judson is widely perceived as the pioneer Bible translator in Burma. His translation of the entire Bible into Burmese, however, built upon three centuries of Roman Catholic missionary outreach. Catholic priests had arrived as chaplains for Portuguese immigrants to Burma in the early sixteenth century, but an indigenous Burmese Catholic church was established within a generation through intermarriage. Barnabite missionaries arrived in the early eighteenth century and engaged in a dynamic hundred years of missionary work. These Catholic missionaries developed key Christian terminology and discourse that Judson drew upon in his translation work. British Baptists were also in Burma for several years before Judson arrived and made their own contribution to Burmese Bible translation. An analysis of the Burmese translations of the Lord's Prayer by Barnabite missionary Giovanni Maria Percoto (1776), British Baptist James Chater (1812), and Judson (1817 and 1832) demonstrates how Judson both drew upon and developed the work of his predecessors in his immense project of translating the entire Bible into Burmese (1840). The Judson Bible, still the most widely used and highly esteemed version in modern-day Myanmar, is an intertextual production. Literary and oral texts, all shaped by their historical settings, intersected multiple other texts over a period of three hundred years before flowing into Judson's translation.

Bible Translation into Pasaale by a Muslim and by Christians: A Comparison

This study compares two translations of the Gospel of Mark in the Pasaale language, one by a Muslim and another by trained Christian translators. The research aims to assess translation quality by examining key biblical terms, idioms, cultural nuances, and related factors. It highlights the persistent belief within some Christian Bible translation agencies that only Christians should undertake such work without compromise. Allegedly, some agencies even conceal the faith of non-Christian translators, potentially misleading Christian users of the translation. The study, conducted by a non-speaker of Pasaale with the assistance of a trained translator, seeks to determine whether the translator’s faith impacts the quality of their translation when working on scriptures of a different faith. This research contributes to discussions on the interplay between faith and translation quality, particularly in multicultural contexts like Ghana.

Qur’ānic Intertextuality in Early Christian Arabic Bible Translations

This paper provides a number of cases where early Christian Arabic Bible translators resorted to qur’ānic-sounding language and (later) also a qur’ānic aesthetic in their production of biblical codices. The main purpose of the paper is to discuss various reasons as to why they went so far into the “realm of the other” when producing these translations. The answer to that question is most likely connected to the little-known function of these Bible translations, a topic also addressed in the paper. The adoption of qur’ānic language results in a comparatively high level of intertextuality and the use of codicological features associated with Mamluk Qur’āns also tend to blur religious borders. Thus, the paper also explores the possibility to view a portion of the Christian Arabic Bible endeavour as part of the broader process of “religious co-production.”

Case Study Of Mawe Tradition: The Theology Study Of Spirit Summoning Rituals In Buru Island, Maluku

Cultural traditions in Indonesia are very diverse, including the Mawe tradition on Buru Island, Maluku which is believed to be able to provide clues to uncover cases or problems that often occur. Uniquely, this tradition uses the spirits of deceased ancestors, which is a ritual led by traditional elders to provide clues that can explain a problem. This study uses a qualitative method with a case study approach and analysis of supporting Bible verses. As a result, from the theological studies conducted, it is known that rituals of seances have also been carried out in the biblical tradition, but it is clear that this tradition is contrary to the Bible. The Christian theological view is very clear that believers are not justified under any circumstances to perform seances because it is a form of syncretism.

Language Embeddings Sometimes Contain Typological Generalizations

Abstract To what extent can neural network models learn generalizations about language structure, and how do we find out what they have learned? We explore these questions by training neural models for a range of natural language processing tasks on a massively multilingual dataset of Bible translations in 1,295 languages. The learned language representations are then compared to existing typological databases as well as to a novel set of quantitative syntactic and morphological features obtained through annotation projection. We conclude that some generalizations are surprisingly close to traditional features from linguistic typology, but that most of our models, as well as those of previous work, do not appear to have made linguistically meaningful generalizations. Careful attention to details in the evaluation turns out to be essential to avoid false positives. Furthermore, to encourage continued work in this field, we release several resources covering most or all of the languages in our data: (1) multiple sets of language representations, (2) multilingual word embeddings, (3) projected and predicted syntactic and morphological features, (4) software to provide linguistically sound evaluations of language representations.