The Bible Translator: Volume 25, Issue 3

Historically there has been no agreement on what books constitute the OT apocrypha nor in what order they come. In the East the apocryphal books were included in the Septuagint. In the West Jerome left them out of the canon and various medieval objections echoed Jerome’s position, but the Councils were on the other side. The reformers’ objections were countered by Trent and today denominational traditions survive. This has affected the stance of the Bible society as it has sought to translate the Bible. View Less

Text forms must be defined carefully, and judged by three criteria and by whether they enable the Russian church 4 functions of the text. There are reasons why the same text form cannot fulfill all of these functions, but various present editions perform certain of the functions. The history of the attempted solutions up to the present time is briefly described with a discussion of the problems with Western views of manuscript ratings. View Less

The history begins with the Gennadi Bible of 1499 and some mention of previous part-editions of a Bible. Slavonic editions from the 16th to the 18th cent. are discussed: the edition of Franz-Skorina; the Ostrog Bible of 1581; the work of Peter Moglia; the Elizabeth Bible of 1751; various Rosicrucian versions. The work of the short-lived Russian Bible Society; two translations from the time of Nicholas I; the work instituted by Metropolitan Filaret and completed in 1876; and the textual problems facing translators in the 20th cent. are also noted. View Less

The hiddenness of God is important in OT theology. This is sometimes done by the use of the Niphal stem, which emphasizes a reflexive usage. The effect of this Niphal stem is demonstrated in several Hebrew words: see; know; fear; tremble; seek; find; be holy; be heavy; glorious; be light; shine; ascend; be high. View Less

The theory that language determines thought is as old as the Greeks, but modern investigations have proved it false. Develops a number of examples to show the non-conformity between words and thoughts: there may be no words for certain concepts; a concept may be identified by more than one word; meanings may be transferred without alteration in related concepts; and a word may remain in a language though the meaning has changed. Cultural evidence is that the concept comes first and then the word. Words are then viewed as sets of maps of conceptual domains. View Less

The methods of the UBS are renewing the work of Bible translation and Bible interpretation, since all translation interprets the Bible. The principles of dynamic equivalent translations reveal the cultural gap between the original readers and modern readers, they do not bridge the gap. But the posture for translation helps the interpreter in three ways: (1) translation is a church operation, not a private work; (2) translation presents the Biblical authors, their culture and interpreters apply them in equivalent situations; (3) translations have to make explicit what is implicit in the text. View Less

A discussion of two texts, Jn. 1:43 and Jn. 1:34 where the Croatian common language Bible has translations significantly different than those of the TEV and Die Gute Nachricht (The Good News). The problem in the former verse is with an unexpressed subject, in the latter with determining the best text. Traditional renderings affect the scholarly conclusions. View Less