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beautifully

Text of the page (random words):
at the seminary being a woman who enjoys a reasonable challenge and having become enamored with biblical greek i registered for the course with enthusiasm very quickly i began to appreciate both the technical and conceptual complexities of septuagint studies so many of my naive assumptions about texts manuscripts and the scriptures i hold dear were quickly shattered i began to see a more profound mysterious and wonderful picture that captured my scholarly imagination i ve been hooked on septuagint studies ever since karen h jobes and moisés silva invitation to the septuagint 2nd ed grand rapids mi baker academic 2015 xiii this led eventually to her dissertation on the alpha text of esther its character and relationship to the masoretic text atlanta ga scholars press 1996 under the direction of our infallible hero to her sustained attention to the lxx in her distinguished teaching and scholarship and indeed to the above documented motion at the ioscs general business meeting on november 20 2006 which established our honored festival day and so it all harks back to one scholar s undoubtedly often thankless service to the discipline which captivated the imagination of a student who became a brilliant scholar in her own right and who has since led several of her own students down the same path may their tribe increase in addition to her above mentioned works on the lxx professor jobes has also produced the introduction and translation of esther for the new english translation of the septuagint the translation of esther in the codex sinaiticus for the british library and in collaboration with several of her students discovering the septuagint a guided reader grand rapids mi kregel academic 2016 she has also published a number of articles on septuagintal topics all of which are available for download on her website so with that a happy international septuagint day 2019 to one and all for other posts in honor of this universal commemoration see our friend mike aubrey s post over at koine greek which highlights the recently published 2 vol septuaginta a reader s edition peabody ma hendrickson 2018 and runs through some linguistic data on ἰσχύ inf in the lxx and william ross post over at septuaginta c which features a wonderful interview with septuagintalist kristin de troyer incidentally william ross has been picking up the slack for our high festival for the past several years all the while completing his doctorate on the lxx at cambridge and co editing the mammoth reader volumes to which we have just referred you know no big deal and last but certainly not least marieke dhont has a fascinating guest post over at the logos academic blog on the digitization of lxx manuscripts at the vatican apostolic library posted in uncategorized 1 comment sundays with silva on translation and long apostolic sentences posted on october 8 2017 by fr esteban vázquez in the most recent installment of mondays with moisés we read our infallible hero state in what at first blush might seem like a throwaway comment that since the message communicates more clearly in translations of modern literature which sound as though they had originally been written in english with due allowance for the original context one can argue that they are more accurate than literal renderings would be yet the careful reader will immediately note that his use of one can argue here practically demands some sort of qualification for this statement one such qualification it seems to me relates to the use of so called insider language as i suggested in my recent rejoinder to the much missed lingamish another as i argued many years ago in another such discussion is the notion that a literarily sensitive translation will not be complicated where the original is not and by the same token will not be simpler than the original do such added qualifications find any support at all in the silvanic canon however fortunately for us the material from the youngblood festschrift reworks with somewhat different emphases similar material from our infallible hero s earlier publication god language and scripture in addition to beautifully nuancing and rounding out an admittedly complex discussion our text today affords us an excellent illustration of a fundamental principle of moisifical infallibility to wit that moisés silva is his own best interpreter the task of producing a good translation is exceedingly arduous students of the biblical languages do not always have a good appreciation of what is involved they have learned to produce literal translations by consulting the lexicon and so the process seems rather straightforward in fact however a successful translation requires 1 mastery of the source language certainly a much more sophisticated knowledge than one can acquire over a period of four or five years 2 superb interpretive skills and breadth of knowledge so as not to miss the nuances of the original and 3 a very high aptitude for writing in the target language so as to express accurately both the cognitive and the affective elements of the message even when one has all that equipment frustration lurks at every turn if we capture with some precision the propositional content of a statement we may give up the emotional nuances that form part of the total meaning if we have a stroke of genius and come up with a turn of phrase that conveys powerfully the message of the original we may realize that our rendering blurs somewhat its cognitive detail not surprisingly some rabbis used to complain he who translates a verse literally is a liar and he who paraphrases is a blasphemer italians are more concise traduttore traditore translators are traitors we must ever keep in mind that no one translation can possibly convey fully and unambiguously the meaning of the original different translators and even different philosophies of translation contribute to express various features of the original moreover recent advances in linguistics place much emphasis on the context of speech the admirable desire to produce translations that do not sound like translations and are thus clearer and more accessible to the modern reader must be accompanied by the reminder that the biblical stories took place in the middle east rather than the western world in ancient times rather than in the twentieth century to the extent that readable translations indirectly encourage modern readers to forget such a setting to that extent they also fail to capture part of the meaning of the text besides one detects a definite tendency to make modern translations much simpler than the original greek and hebrew if the corinthians had some difficulty understanding paul s greek it is no disgrace when a modern english reader has to struggle through a long apostolic sentence it is also misleading however to assume that a rendering that is formally equivalent to the original necessarily conveys the meaning more faithfully if i translate the spanish sentence tengo frío en los pies literally i have cold in the feet rather than idiomatically my feet are cold english readers will probably understand the rendering but they will gain absolutely nothing by its literalness indeed they could be misled to think that there is some special nuance they are missing literal translations are easier to produce and the approach can degenerate into an excuse for not doing the hard exegetical and literary work of conveying faithfully the meaning of the ancient text to the modern reader moisés silva god language and scripture in moisés silva ed foundations of contemporary interpretation six volumes in one grand rapids mi zondervan 1996 273 275 6 posted in sundays with silva 3 comments the book of the people of god a friendly rejoinder posted on october 3 2017 by fr esteban vázquez one of the pleasures of taking up the blog after so long a time is the chance to revisit on the one hand long forgotten drafts some nearly finished waiting to be published and on the other seemingly endless scraps of paper carefully tucked away in my desk drawer in the hopes that one day i might have occasion to return to them i had meant to publish a couple of short posts drawn from each of these categories last week but the toils of life in this fallen world and the infirmities of the flesh prevented me from so doing though happily not from posting altogether allow me then to resume the program this week and so bring you a post and perhaps two others in the near future that harks back to the golden days of biblioblogdom this one happens to have been drafted on the whole in 2008 in response to our good friend lingamish a k a david ker who has long departed the blogosphere for other and doubtless more fruitful fields of endeavor he is nevertheless sorely missed not least as a creative force and sparring partner here s to you dave thanks for all the lingapotami it appears that our good friend lingamish is presently distraught because his biblical translation of choice the contemporary english version cev has started to make use of the word grace in recent editions previously he notes it used exclusively such expressions as undeserved kindness and gift depending on the context he opines i strongly believe that when a bible translation uses archaic or insider vocabulary that they are in effect requiring readers to finish the translation for them this is a half baked strategy in essence what the translator is doing is saying when you read the word grace you shouldn t understand it as a synonym for elegance like it is used in modern parlance instead you should understand it as a deep theological word whose full significance is only accessible to you if you understand my theological framework this i should mention is strongly reminiscent of comments from barclay newman in a fascinating interview which we ve already had occasion to note t he word grace of course is absent from the cev it was brought into the text by john wycliffe 1384 when he transliterated the latin term gratia the problem of course the word grace today is that it means charm poise beauty loveliness and you cannot even create a contemporary english sentence using grace in the sense that it s used in the biblical terms you re saved by grace and so we looked at the meaning of the greek word rather than continuing with the traditional terminologies now i realize that this may come as a shock to some but it bears noting that the bible like any other religious text and more to the point like any other sacred text contains a great deal of specialized terminology what lingamish calls insider vocabulary or worse biblish this is so because a sacred text both belongs to the community that regards it as sacred and finds its rightful context within it in turn the community receives these insider words and invests them with expansive meanings that reflect the understanding and experience of the community i e its theological framework thus we are not dealing merely with shorthand or jargon that can be merrily parsed away by means of circumlocution but precisely with weighty words whose full significance is indeed only accessible to those connected to the community thus what is needed is not merely for a translation to resolve every conceivable problem in the text but rather to bring readers into the life of the community or to put it in perfectly traditional christian insider words what is needed is conversion and catechesis initiation and mystagogy note that the christian bible itself does not take the view that all of its parts are equally clear ii peter 3 16 explicitly tells us that in st paul s epistles for instance there are some things hard to understand nor does scripture suggest that all of its parts are equally accessible to the general reader apart from the community 1 the episode of the ethiopian eunuch in acts 8 26 40 makes this counterpoint eloquently particularly in the exchange between st philip and the eunuch vv 30 31a which highlights the need for a guide in connection with the act of reading scripture so philip ran to him and heard him reading the prophet isaiah and said do you understand what you are reading and he said how can i unless someone guides me anything to the contrary assumes a view of scripture which effectively separates it from the life and experience of the community of faith to which it belongs and indeed the sort of translation for which our dear friend lingamish yearns is only possible in a universe where the bible stands alone severed from the church s reading and use of the scriptures over two millennia not only do i adamantly refuse to be part of such a universe but i note that it is merely an unattainable mythical creation not an utopia even because there is nothing ideal or desirable about it indeed not even the most fervent biblicist truly believes in such a thing whatever their protestations the story is often told of the distinguished christian preacher convinced that were bibles to be dropped in a remote area without previous contact with western civilization the people there would necessarily organize churches of christ non instrumental that is that they would replicate exactly o wonder his own community of faith incidentally during a recent visit i e in 2008 to the bible society in río piedras i picked up an inexpensive copy of the traducción in lenguaje actual tla the spanish equivalent of the cev after a week or so of reading several representative portions of this translation i have only this to say so help me if i ever again have to read a banal and basically meaningless adjective like special applied to such a wondrous and weighty subject as god s choosing of a people for his name endnote 1 by the same token neither does the bible take the view that all of its parts are equally un clear nor does it suggest that all its parts are equally in accessible posted in uncategorized 3 comments digging for hidden treasures in festschriften posted on september 29 2017 by fr esteban vázquez a couple of weeks ago eric smith of the iliff school of theology in denver tweeted in a bold act of confessio his considered but in some quarters quite unpopular opinion that edited volumes and festschriften often contain better more interesting work than juried articles and monographs i happen to concur with this eminently sensible judgment and so replied to express my wholehearted agreement noting in passing that the late great bruce manning metzger compiled an index 1951 with a supplement in 1955 of articles on the new testament and the early church published in festschriften pictured above and in fact a quick perusal of the works in question reminded me that professor metzger himself was in full agreement he says in the preface that the average article in festschriften is of a higher caliber since every scholar and particularly a disciple is quite naturally eager to do honor to his teacher or colleague by producing a contribution of lasting significance 1 in his memoir reminiscences of an ...