Sekundärliteratur:Bibelübersetzung

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Abstract: In this article De Blois and Mewe demonstrate how functional-equivalent principles had been originally defined with regard to the Netherlands Bible Society's Nieuwe Bijbelvertaling (New Bible Translation) and had to be redefined in light of the need for a better theoretical model. The model, outlined in the article, also served as a handle to avoid ambiguity and inconsistency in the way principles were interpreted and / or implemented, and created a framework for responding to needs expressed by the target audience.
Abstract: In this article the literary theories which dominated textual studies during the twentieth century are discussed briefly, indicating the philosophical roots of these theories. The article points out that whereas theories during the greater part of the twentieth century tended to encourage a more "open" approach to meaning and textuality, there are clear indications of a new awareness of textual constraints in the last decade. The point is made that interpreters and translators should be aware of the philosophical implications as well as of the textual constraints in the different forms of textual processing. In conclusion the responsibility of translators and interpreters of religious texts is emphasised.
Abstract: Christianity came to South Africa in 1652, but missionary outreach to the indigenous population only began in earnest in the 19th century. The first formal-equivalent Bible translations were done by missionaries in the latter part of the 19th and early 20th century. Since the mid-1960s the Bible Society has facilitated functional-equivalent translations by teams of mother-tongue translators, and is currently completing the Old Testament in Southern Ndebele, the only South African official language without a complete Bible. Advances in translation theory present new challenges in translating the Bible to communicate in the contemporary linguistic situation.
Abstract: The functional-equivalent approach to Bible translation is based on a specific view of communication, viz. that it is a process which takes place within a closed cultural circle. This view of communication results in a view of the Bible as a time-bound (and not a time-directed) document which can communicate only in the closed circle of sender-message-first readers within their own socio-historical environment. Consequently it is seen as the task of the translator to make the Bible communicate to modern man via a process of transformation of the Biblical message. This transformation is conducted in a manner which corresponds with the idea that textual form and message can be separated. For Christians who view the Bible as God's Word which is time-directed but not time-bound, and at the same time God's Word which communicates with believers of all time, these theoretical viewpoints of the functional- equivalent approach are problematic.
Abstract: Modern Bible translations are often more sensitive to the needs of their intended readers than to the right of biblical texts to be heard on their own terms as religious artefacts from the ancient Mediterranean world. Since all biblical documents linguistically embody socio-religious meanings derived from ancient Mediterranean societies, they also need to be experienced as different, even alien, by modern readers. Without an initial culture shock in encountering a Bible translation modern people are held prisoners by Western translations of the Bible. Therefore, translations should instil a new sensitivity among modern readers to the socio-cultural distance between them and the original contexts of the Bible. In order to help facilitate this historical awareness, a new generation of "value added" translations must, in creative and responsible ways, begin to provide a minimum amount of cultural information to assist modern readers in assigning legitimate meanings to the linguistic signs encapsulated on the pages of the Bible.
Abstract: Corpus-based translation research emerged in the late 1990s as a new area of research in the discipline of translation studies. It is informed by a specific area of linguistics known as corpus linguistics which involves the analysis of large corpora of authentic running text by means of computer software. Within linguistics, this methodology has revolutionised lexicographic practices and methods of language teaching. In translation studies this kind of research involves using computerised corpora to study translated text, not in terms of its equivalence to source texts, but as a valid object of study in its own right. Corpus-based research in translation is concerned with revealing both the universal and the specific features of translation, through the interplay of theoretical constructs and hypotheses, variety of data, novel descriptive categories and a rigorous, flexible methodology, which can be applied to inductive and deductive research, as well as product- and process-oriented studies. In this article an overview is given of the research that has led to the formation of a new subdiscipline in translation studies, called Corpus-based Translation Studies or CTS. I also demonstrate how CTS tools and techniques can be used for the analysis of general and literary translations and therefore also for Bible translations.
Abstract: It is argued that translation is a complex process: meaning is "created" by decoding the source text on several levels (for instance, grammatical; structural; literary; and socio-cultural levels). This "meaning" must then be encoded into the target language by means of the linguistic, literary, and cultural conventions of the target language. These different aspects (grammar, structure, etc.) combine in an interactive process and result in meaning. Atomisation or compartmentalisation of the various aspects distorts communication. It is also argued that it should be assumed that what can be said in one language can be said in (translated into) another language, but not necessarily by combining the relevant linguistic, literary and cultural aspects in the target language in the same way as they were combined in the source language. This is because languages do not overlap in their use of words, structures, genres, and social conventions. This inevitably leads to the realisation that a translation could and would never be an exact "copy" of the original.
Abstract: Art may be viewed as fetish, in that it forces meaning on a chaotic world — a dynamic which is briefly illustrated in this article by means of Pablo Picasso’s famous painting, Les Demoiselles d’Avignon. Similarly, translations of the biblical texts, which result from very complex processes, may be viewed as fetishes. Translation thus requires a process of deducing and reducing meaning from relative chaos. A proper view of the nature of the Bible text and the theoretical load of exegetical and translation activities must be cultivated among lay translation users, particularly in our age of rising fundamentalisms. To this end, five suggestions are offered. This view affords Bible translators a more balanced status, namely one of humanity with dignity, than is at times found in some popular circles which regard Bible translators with severe suspicion.
Abstract: The purpose of this article is to suggest a means of translating the Bible and other religious texts to provide for the needs of a community consisting to a large extent of members not able to read written texts. Colonialism in Southern Africa introduced the Bible and Western text-based literacy. Bible translators have focused their efforts on preparing a clear, natural and accurate written/printed text, with the expectation that audiences will understand the message if it is in their own language. Such translations depend on the reader’s ability to understand a written text. Literacy is essentially about control of information, memory, beliefs and distribution. Users still living in an oral culture are excluded. Continuing oral traditions and indigenous forms of cultural expression were and still are beyond the control of literacy. Within these communities, the African oral story-telling tradition survived in several forms within the narrative discourse. In view of the fact that these religious communities consist predominantly of members not able to read writen texts, another vehicle for the transfer of religious thought in Bible and religious translation is suggested. A new trend in Bible translation will consider the requirements of the hearer as well as those of the reader. (The translation has to be read out aloud, heard and listened to.) This trend is reflected in the recently published Contemporary English Version (1995), Das Neue Testament (1999), The Schocken Bible, Volume 1 (1995) and the Nieuwe Bijbel Vertaling (New Dutch Version) (2004). This article’s key issue is that of a translation strategy applicable to the audiences in question. Walter J. Ong mentions nine qualities of oral culture in which he characterises orally expressed thought and expression as opposed to literate thought and expression. The implementation of the features pertaining particularly to the Sesotho oral culture is suggested for the Bible and the religious translation process in Sesotho. These features will assist hearers to grasp the meaning when the translation is read out aloud to them in church or privately.
Abstract: This article explores wisdom as concept to guide translator education in institutions of higher education. It uses the work of Paul Baltes to posit wisdom as the orchestration of mind and virtue for the common good. Wisdom then signifies the outcome of translator education. Narrative is a mode of communication that is able to foster wisdom. In this respect, the article elaborates on Baker’s use of narrative theory in translation studies. In conclusion certain aspects of education are suggested, which would enhance translators’ wisdom so that they may be able to judge ill-structured, complicated communication situations in order to enhance communication.
Abstract: This article gives a brief overview of the present Bible translation situation in Africa in global and historical perspective. Special focus is given to the shifts that have occurred with respect to its vision and mission and its ever widening outreach in pursuit of the Christian great commission. Shifts in the nature and types of Bible translators at different periods are looked at as well as the question of the source and receptor texts involved in the translation. The question of the various approaches to translation that have been influential receives attention with special attention being given to the dynamic- and functional-equivalent approach popularised by Eugene Nida. The rest of the paper dwells on the way forward for Bible translation in Africa in view of the influence of the past and in view of the influence of the new approaches and insights from the emerging academic field of translation studies. The recent shift in the UBS approach to translation is briefly and broadly looked at and its implication for Bible translation in Africa discussed.
Abstract: An overview of recent developments of the discipline which deals with the activity of translation, as well as the implications for Bible translation, is presented. Starting off with a discussion of the disciplinary nature of translation studies, an overview of some developments emphasising the source text, the process of translation, the reception of the translated text, and the cultural-social bound character of translation, is offered. Since the early eighties there has been a tendency within translation studies to move away from the normative and prescriptive approaches to translation and to adopt a descriptive approach towards the study of translated literature. Descriptive translation theorists attempt to account not only for textual strategies in the translated text, but also for the way in which the translation functions in the target cultural system. The implications that these recent theoretical developments have for Bible translation practice and criticism of Bible translations are arrived at in the last instance.
Abstract: The twentieth century has emerged as a major period of Bible translations and publications. The article explores both the cultural and social circumstances under which the English Bible translations of the twentieth century were produced and aspects relating to the translation process and reception. It offers insights into the underlying objectives and qualities of translations as well as the tradition from which they stem. The primary concern for meaning and readability has influenced the nature of Bible translation of this period, breaking down the socio-cultural distance between modern readers and the original contexts of the Bible.
Abstract: Since the discovery of the Dead Sea Scrolls in 1947 different English translations were published. In this article the stylistic variation of three of these translations are analysed. It is suggested that the issue of stylistic variation boils down to linguistically inscribed preference in the choice and construction of discourses in the translated texts, i.e. a case of identifying the norms governing the patterning of translational behaviour within a given socio-cultural milieu. Vermes' translation demonstrates the tendency to simplify the language used in translation. In the translation by Wise, Abegg & Cook there is an overall tendency to spell things out rather than leave them implicit. The translation of García Martínez demonstrates the trend towards general textual conventionality as opposed to textual creativity as in the case of the translation of Wise, Abegg & Cook and Vermes.
Abstract: Ernst-August Gutt started one of the greatest translation debates of the past ten years when he suggested that relevance theory holds the key to providing a unified account of translation. The bulk of the debate has been between practitioners of functional equivalence and advocates of a relevance theoretic approach to translation. However, opponents of the relevance theoretic approach have widely misunderstood Gutt's claims and objectives, with the result that too much discussion has focused on minor points of his account of translation. This article will attempt to clarify his objectives and claims, and to clear up some common misunderstandings about the implications of embracing a relevance theoretic approach to translation.
Abstract: Describing the system of an ancient language like Biblical Hebrew is an enormous challenge. Biblical Hebrew scholars through the years concentrated on the formal features of limited data at their disposal. However, a new paradigm in the study of language has provided a fresh perspective on aspects of language that was up till now either not fully appreciated, misunderstood or not even noticed. Improved models of what people do with language, and which include the social, cognitive and cultural aspects of language, now provide explanations for linguistic expressions that translators up till now believed they may or should leave untranslated. These models, among other things, have shown that texts are more than strings of clauses, each with their own propositional content. There are a variety of linguistic signs that have no referential meaning or syntactic function, but act as overt navigation signals for the way in which the information is supposed to be processed. These signals do not only invoke a relationship between the clauses, or clusters of clauses, contained in a text, but may also involve the entire cognitive worlds of all the participants of the communicative situation. These developments may shed new light on the interpretation and translation of the Biblical text.
Abstract: This article focuses on the way respect is shown by using 2nd person personal pronouns in languages that distinguish between you plural (you all), you honorific (polite) and you singular (familiar) forms. It discusses the likely influence of the well known Russian Synodal Translation on other translations in the former Soviet Union regarding the usage of the 2nd person personal pronouns. This article also highlights by way of comparison how Afrikaans and other Western translations use the 2nd person personal pronoun. Problems often arise when the original languages are followed too literally without taking into account the target culture, or due to the translators’ perception of the social status of the engaging referents. Issues discussed and principles drawn from this study not only apply to the Russian world, but also influence all translations that have a set of 2nd person personal pronouns that distinguishes between 2nd person singular, plural and polite forms.
Abstract: A few issues of hermeneutic nature related to Bible translation are considered. It is argued that the chosen philosophical framework (for instance, a modernist or postmodern approach) determines the way in which any process of translation is approached. Attention then shifts to some of the presuppositions and assumptions of literal translations. These presuppositions are discussed critically. Another factor determining the nature of a translation is the intended function of that particular translation. If, for instance, the intended function is to be understandable for ordinary, present-day readers, a meaning-orientated translation would be preferable. Lastly, the role of interpretation in the translation process is considered. The assumption that no interpretation takes place in the case of word-for word translations is critiqued.
Abstract: This study proposes a more dynamic, or "mediated, " approach to Bible translation as one possible option (among many), should this be called for by the contextual circumstances of the target language setting. Such a method features a genre-based, functional application of interlingual discourse analysis and representation that aims to reproduce the literary (especially the "poetic") quality and energy of the original text (certain aspects of its structure, style, impact, and appeal) within a new linguistic and sociocultural environment. The importance of this local milieu requires the active participation of the target language community during the formulation and execution of an appropriate translation brief, or planning document, including the project's principal communicative purpose (skopos). Another important variable to be examined is the primary channel of textual representation. Here, the oral-aural mode is emphasised due to its particular relevance in Africa. My presentation concludes with an overview of some of the critical cost-versus-gain factors that need to be considered when planning for the production of a literary version.
Abstract: Since the time in which Nida and Taber published The theory and practice of translation, there have been dramatic changes in the communication situations of Bible translation throughout the world. Further, advances in a variety of academic disciplines have enabled us to recognise and move beyond shortcomings of that work's portrayal of language, communication and translation. A recent project by the United Bible Societies has attempted to provide a more contemporary framework for understanding Bible translation. This paper focuses on the communication model developed for this project. Avoiding the fallacy of the conduit metaphor of communication, it explicitly refers to the goals of the participants in a communication situation and the organisational as well as sociocultural frames within which texts are produced and perceived. The framework suggested by this model encourages viewing translation as a process involving churches, communities and publishers as well as translators and choosing a particular translation approach in terms of mutually agreed upon goals. The Bible translation process may involve not just producing a text to represent the sacred text, but also supplementary texts to enhance understanding and appreciation of both the translation and the translated.
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