The Bible Translator: Volume 64, Issue 2

Among the contributions of Theodore Skeat (1907–2003) to biblical studies are several interesting papers on individual textual variants in New Testament manuscripts. Skeat’s discussion of Matt 6.28, Mark 3.20, 7.3, 16.8, Phil 1.1, and 2 Tim 4.13 is reviewed from the perspective of the significance of these variants for Bible translators. The case of deuteroprōtos in Luke 6.1 is discussed in more detail, and the different possibilities for exegesis and translation are presented. View Less

This article explores the visual and paratextual features embedded in 𝔓⁴⁶, and assesses how these reflect a microcosm of ancient book production enterprise as well as its eventual construal by the reading community that used it. Accordingly, it also suggests ways in which the copying habits of the scribe who produced this manuscript may be similarly unveiled through these features. View Less

Zephaniah 3.8–10 is translated in current English Bibles in different ways. The translations either follow the Hebrew Masoretic text or the Greek or a mixture of both, or they introduce emendations, whether explicitly or without note. Unless translators understand this difficult textual situation they are at a loss how to translate. Emendations certainly should be avoided. The Masoretic text and the Old Greek have different meanings. These two meanings are explained and compared. The probable reason for the divergence is given, and the more original and the later text are determined. Thus translators are in a position to choose one of the two existing textual forms, not by guessing but by understanding. View Less

Illustrating with the Song of Moses, Dominique Barthélemy argued the importance, in the preparation of a critical edition, of distinguishing the work of the copyist from that of the Masorete in Masoretic manuscripts. This article reviews the argument and considers its application in the layout of the Song in Biblia Hebraica Quinta. View Less

This paper offers the linguistic, historical, and ecclesiastical background surrounding the first Malay translation of Matthew’s Gospel prepared by the Dutch trader Albert C. Ruyl. It examines the characteristics of his translation, including his use of religious loanwords from Arabic, Portuguese, and Sanskrit, his coining of local terms to render biblical terms for new or foreign concepts, and his cultural adaptations of unknown biblical plants and animals for the sake of the intended readers. View Less

The KJV has impacted the English-speaking world linguistically, culturally, and literarily. In the area of Bible translation, specifically in Creole languages in the Caribbean basin, the phenomenon arises where historical translations like the KJV become pseudo-originals, functioning as the standard for subsequent translation work in any vernacular, even non- English based Creoles. While the actual history of the KJV translation strongly supports autochthonous language and subsequent theological emancipation, the historical reality is that it has been used incorrectly to disavow such efforts, including the acceptance of other valid translation types. View Less

Traditional translations of 1 Corinthians 7.1 suggest to the reader that the words “It is good for a man not to touch a woman” (KJV) are Paul’s words of advice to the Corinthians. Many recent translations, however, correctly indicate that Paul is here quoting words from a letter written to him from the Corinthians. The Greek words peri de (“now concerning”) here and in 8.1; 12.1; 16.1, and 16.12 introduce a new topic that has been raised in a letter from Corinth. The words translated “to touch” are a euphemism for “to have sexual relations.” The following translation in REB is recommended as a model for other languages: “Now for the matters you wrote about. You say, ‘It is a good thing for a man not to have intercourse with a woman.’” View Less