translation

Open English Translation

I was recently made aware of the Open English Translation project. It is an endeavor to create a new English translation (actually, multiple translations in various forms) using openly documented formats and copy-friendly licenses. That is just another way of saying that it is right up my alley.

In addition to the translation project, Rob Hunt is seeking to shake up a few aspects of customary Bible publishing practice, including chapters and verses, chapter headings, terminology (e.g. Old and New Testament), and order of books. Rob has also chosen an interesting rubric for textual criticism:

Segments which are not included in the most ancient manuscripts will be removed from the inline text.

Well, this is not exactly up my alley, but that's OK.

I encourage anyone who is so inclined to lend a hand where needed to this project. This is exactly what Bible publishing needs, in my opinion. As I have written before, there are practical and ethical problems with publishing translations under restrictive licenses. The OET project is a concrete step in the right direction.

Translating glosses

Acts 9:36

Now in Joppa there was a disciple named Tabitha (which in translation means Dorcas).

Here we have an example of a funny aspect of translation. Sometimes in the course of translation there are glosses from other languages. In other words, we are translating translations. So here is the question: should we transliterate the gloss as in the example above, or should we translate it into English? The convention for rendering names in translation is to transliterate, even if the name has a clear translatable meaning (in some cases a footnote is added). But this case is a bit different, because the comment by the author makes it clear that the name has some meaning, but English-speakers are not clued in to that meaning, since Dorcas is a meaningless word. So, why not:

Now in Joppa there was a disciple named Tabitha (which in translation means Gazelle).

Would it work?

Verbosity in translation

In the midst of all the recent discussion of varying "translation philosophies," I came across an article by Karen H. Jobes on bilingual quotation (like what they do at the UN). The article itself is very interesting. Toward the end there is a discussion on verbosity in Bible translation. The bottom line is that a certain popular translation is more verbose than another certain popular translation. Read more »

NIV Revision: Third time's a charm?

The NIV is getting an update, its first since 1984. This will actually be the third attempted update since then, with the first dying in its early stages in 1997, and the second, the TNIV, dying in a maelstrom of bad press and poor marketing. What ultimately killed both of these efforts was the gender-inclusive language debate, especially in the case of the TNIV. Read more »

Gender Inclusivity Coda

In the course of the last week, I've had the opportunity to read and learn a fair amount about the concept of gender-inclusive language in Bible translation. Here are a few references:

Ideology and Translation

In my disagreement about gender-inclusive language with Dr. Craig Carter, I have found one sure point of agreement between the two of us: ideology should not govern the translation of the Bible. The problem we have encountered is that we cannot agree on what constitutes ideology in translation. Read more »

Committee Translations

All of the principle translations of the Bible into English are done by translation committees. There are some notable exceptions, of course, including the Message, the Living Bible, Weymouth, Philips, etc. However, these are considered secondary due to their being completed by an individual. Moreover, I have sensed a general sentiment that such translations by individuals are not considered as trustworthy as committee translations because it is thought that personal bias would be allowed to shine through in an individual's work. Read more »

Gender Inclusivity

Craig Carter and I are having a discussion about gender-inclusive language in Bible translations. To summarize: Craig thinks that translators who use gender-inclusive language are doing so for invalid ideological (namely feminist) purposes; I think such translators are doing their best to produce an accurate, contemporary translation into the ever-changing English language.

I have absolutely no evidence available to argue that the generic/inclusive masculine in English is falling out of style, so I am not sure how necessary gender-inclusive language is for modern English translations. My anecdotal experience tells me that gender inclusive language is becoming necessary. Craig's anecdotal experience tells him just the opposite. In other words, we have reached an impasse. Does anyone have statistical evidence on this matter?

Desire of women

A friend pointed me to a recent article in a Wasilla, Alaska newspaper entitled "Will the antichrist be a homosexual?" Ron Hamman writes: Read more »

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