[B-Greek] referential complexity: frames & scenarios and Galatians 6:18

Yancy W Smith yancywsmith at sbcglobal.net
Sun Apr 25 16:11:28 EDT 2010


>
Elizabeth wrote:
> Translation into the languages of primitive pagan cultures is a  
> nightmare. When the process was first described to me forty some  
> years ago by some SIL people it didn't sound like a very attractive  
> thing to spend your life doing.

And

> The idea that a translation should stand alone (without notes or  
> secondary resources and with church teaching) is in my opinion a bad  
> idea. I have read most of Nida's stuff from the sixties. I didn't  
> buy it when I first read it and I still don't.


Still, some of the most celebrated Orthodox translations have followed  
very Nidean principles. The Armenian pioneered my Mesrop Mashdots is  
one, noted for both it's faithfulness and its dynamism. The history of  
the Georgian translation is similarly remarkable. Modern translators  
are often quite aware that the work of translation as well as the  
interpretation and application are determined in the context of the  
local church, broadly defined. While the Protestant notion of the  
perspicuity of Scripture may well function as a plank in some  
ideologies, that is certainly not the case very often in practise.

The recent application of cognitive linguistcs--frame theory and  
relevance theory--underscore the importance of contextual issues on  
ever level-- from original text to reading community. Further,  
institutions like the Nida Institute bring together translators from  
many translaton pardigms and translation communities involved with  
translation from business to poetry to sacred texts from various  
religions, understanding that what Christians of various backgrounds  
have learned has something to say in the current globalizing world and  
what others have learned has something to teach Christians. It is an  
exciting time to be a translator.

Yancy Smith

Sent from my iPhone

On Apr 25, 2010, at 10:26 AM, Elizabeth Kline <kline_dekooning at earthlink.net 
 > wrote:

>
> On Apr 24, 2010, at 6:19 PM, Dr. Don Wilkins wrote:
>
>> Hoyle's perspective is mainly that of a translator trying to  
>> communicate the source meaning to a modern target audience in the  
>> hope that mistakes in meaning will be minimized. The end product  
>> would not be a "Study Bible," but (to use an old term) a thought- 
>> for-thought translation whose accuracy depends entirely on the  
>> understanding of the translator. In reading Steve's Grammar in  
>> particular, I get the impression that a very mechanical or wooden  
>> "word-for-word" translation is essential for study by a person  
>> without Greek knowledge who wants to make use of linguistic  
>> analysis. It is not so much that the translation of any given word  
>> is the best possible, but rather that it provides a connection to  
>> the original Greek, which can possibly be clarified further by  
>> artificial means like Strong's numbers etc. I'm asking this partly  
>> because I've just started teaching a class on hermeneutics. Another  
>> reason is that when I worked on the '95 update of the NASB, one of  
>> the changes we ma
> de was to eliminate some initial KAI's at the beginning of sentences  
> for smoother English, a practice that was commonplace for some other  
> translations but a significant change for the NAS.
>
>
> Don,
>
> E.A. Nida's school of thought is fifty years old in a discipline  
> (modern linguistics) which is about 100 years old if you date it  
> from the French version of the class notes from Saussure's students.  
> Never the less we just got a heavy dose of E.A.Nida-ism from one of  
> his disciples in response to your question. This is a "western"  
> perspective. I know an Orthodox Translation Consultant who considers  
> the LXX a "good translation", not just a tool for textual criticism.  
> On this issue "east is east and west is west" a direct quote.
>
> Since he is also working hand and hand with western BT  
> professionals, when it comes to tribal languages he doesn't advocate  
> an LXX style. The notion that one should be able to read an  
> interpret the bible in private, i.e., not in the context of the  
> Church is also a western protestant idea. The idea that a  
> translation should stand alone (without notes or secondary resources  
> and with church teaching) is in my opinion a bad idea. I have read  
> most of Nida's stuff from the sixties. I didn't buy it when I first  
> read it and I still don't.
>
> Translation into the languages of primitive pagan cultures is a  
> nightmare. When the process was first described to me forty some  
> years ago by some SIL people it didn't sound like a very attractive  
> thing to spend your life doing. Translating into english for a north  
> american audience is becoming more and more like translating for a  
> pagan audience.
>
> This is all off topic. I don't find the bible wars very interesting  
> anymore.
>
> Elizabeth Kline
>
>
>
>
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