By Athalya Brenner, Jan Willem Van Henten
During this Amsterdam-based quantity, 8 specialists on Bible translations current essays in regards to the practices of translating the Bible for the current and the long run, via Christian and Jewish methods, in Western Europe and North the USA in addition to within the former japanese Bloc and in Africa. each one paper is by way of a reaction. members comprise S. Noorda, J. Rogerson, S. Crisp, R.Carroll, M. Korsak, E. Fox, J. Punt, L. Sanneh, and different famous lecturers who write responses to the essays.
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Additional resources for Bible Translation on the Threshold of the Twenty-First Century: Authority, Reception, Culture and Religion (JSOT Supplement)
5 In the Jewish past the Targumim did enjoy a certain status, but that status was attributed to them by those who were still bound to each other by virtue of their being bound to the same sacred Hebrew text. As Steven Fraade describes it: 4. G. V. Rutgers etal. ), The Use of Sacred Books in the Ancient JForW (Contributions to Biblical Exegesis and Theology, 22; Leuven: Peelers, 1998), pp. 9-28 (24). 5. J. ', pp. 17-30 in this volume. 34 Bible Translation on the Threshold To employ a musical metaphor, the performance of Targum may be said to have been neither that of a soloist nor that of an equal partner in a duet, but that of an accompanist to the principal performance of the scriptural recital...
Driver, who was the dominating figure on the Old Testament panel, and who not only made frequent allusions to this work but sometimes showed me drafts of the translation for my comments. He was often contemptuous of what he called 'the theologians' on the panel and of what appeared to him to be their unwillingness to accept his brilliant but eccentric suggestions, which were based upon his unrivalled but often undisciplined knowledge of comparative Semitic philology. A sad outcome for the Old Testament part of the New English Bible—which, incidentally, was continually referred to as the New English Targum by our Dutch colleagues at a joint British-Dutch congress in 1973—was that it needed such extensive revision that this remedial work was put in hand only four years after the publication of the New English Bible.
If this is so then Scripture (in the absence of tradition or a church hierarchy to control interpretation) has to be self-interpreting, and biblical criticism is needed as an 'objective' means of determining which interpretations are valid. This hermeneutic of the perspicuity of Scripture, a 'direct reading of a plain text', can itself be linked with a number of assumptions13 11. See most recently Stanley E. Porter and Jeffrey T. ), Discourse Analysis and the New Testament: Approaches and Results (JSNTSup, 170; Sheffield: Sheffield Academic Press, 1999).