Bible version debate
From Textus Receptus
There have been various debates concerning the proper medium and translation of the Bible since the first translations of the Hebrew Bible (Biblical Hebrew and Biblical Aramaic) into Greek (see Septuagint) and Aramaic (see Targum). Until the late Middle Ages the Western Church used the Latin Vulgate almost entirely while the Eastern Church centered in Constantinople mostly used the Greek Byzantine text, but from the 14th century there were increasing numbers of vernacular translations into various languages. With the arrival of printing these increased enormously. The English King James Version or "Authorized Version", published in 1611, has been one of the most discussed versions in English.
Contents |
The first King James Version debate
See Also Early Modern English Bible translations, Tyndale Bible, King James Bible
Following the death of William Tyndale in 1536, there existed a complete translation of the New Testament from Greek into English for the first time, and in several editions. From this point on, with the English Reformation in full swing, other publications of English translations began to appear, often with sponsorship from businessmen on the continent (e.g., Jacob van Meteren for the Coverdale Bible).[] The most notable of these were the Great Bible, the Bishop's Bible, and the Geneva Bible.
The Great Bible, first published in 1539, was the only English Bible whose use was made compulsory in churches throughout the country[] The Geneva Bible (1557) became the "bible of the Puritans" and made an enormous impression on English bible translation, second only to Tyndale. Part of this was due to its issue as a small book, an octavo size; part due to the extensive commentary; and part due to the work and endorsement of John Calvin and Theodore Beza, two of the most important continental Christian theologians of the Reformation.[]
The politics of the time were such that there was a marked frustration between the clergy of the continent and the clergy of England; there already was a formally-accepted Great Bible used in the church, but the Geneva Bible was enormously popular. This sparked in the mind of both Elizabeth I and especially in Canterbury the concept of revising the Great Bible. The resulting Bishop's Bible never superseded the popularity of the Geneva Bible—partly due to its enormous size, being even larger than the Great Bible.
Thus it is clear that there were marked problems for the English monarchy and for Canterbury, both which wanted a united Church of England. Each faction appeared to have its own version: the exiled Catholics had the Douay-Rheims Version, the Puritans had the Geneva Bible, and the official book for Canterbury was the Bishop's Bible. Enter then James I, the first Scot to sit on the English throne.
James I began his reign in the hope that he could reconcile the huge Puritan/Anglican divide — a divide that was as much political as it was religious. This attempt was embodied by the Hampton Court Conference (1604) during which a Puritan from Oxford noted the imperfections of the current versions. This appealed strongly to James' sense of self-importance and he embarked on it with zeal. The KJV was probably the first Committee-translated English version. Perhaps James' best move was to give the translation to the universities, rather than to Canterbury, in order to keep the translation as clean as possible.
Thus, it should be seen as no surprise that it took some time for the translation to be accepted by all; in fact, it was not until 1661 that the Book of Common Prayer was finally updated with readings from the King James Version, rather than from the Bishop's Bible. Further, it was never, at least on record, as promised by James I, royally proclaimed as the Bible of the Church of England.
Types of translation
See Also Dynamic and formal equivalence In translating any ancient text, a translator must determine how literal the translation should be. Translations may tend to be formal equivalents (e.g., literal), tend to be free translations (dynamic equivalence), or even be a paraphrase. In practice, translations can be placed on a spectrum along these points; the following subsections show how these differences affect translations of the Bible.
Formal equivalence
A literal translation tries to remain as close to the original text as possible, without adding the translators' ideas and thoughts into the translation. Thus, the argument goes, the more literal the translation is, the less danger there is of corrupting the original message. This is therefore much more of a word-for-word view of translation. The problem with this form of translation is that it assumes a moderate degree of familiarity with the subject matter on the part of the reader. The New American Standard Version (NAS), King James Version (KJV) and English Standard Version (ESV) are three examples of this kind of translation. For example, most printings of the KJV italicize words that are implied but are not actually in the original source text, since words must sometimes be added to have valid English grammar. Thus, even a formal equivalence translation has at least some modification of sentence structure and regard for contextual usage of words.
Dynamic equivalence
A dynamic equivalence (free) translation tries to clearly convey the thoughts and ideas of the source text. A literal translation, it is argued, may obscure the intention of the original author. A free translator attempts to convey the subtleties of context and subtext in the work, so that the reader is presented with both a translation of the language and the context. The New Living Translation (NLT) is an example of a translation that uses dynamic equivalence. The New International Version (NIV) attempts to strike a balance between dynamic and formal equivalence; some place it as a "dynamic equivalence" translation, while others place it as leaning more towards "formal equivalence".
Functional equivalence
A functional equivalence, or thought-for-thought, translation goes even further than dynamic equivalence, and attempts to give the meaning of entire phrases, sentences, or even passages rather than individual words. While necessarily less precise, functional equivalence can be a more accurate translation method for certain passages, e.g. passages with ancient idioms that a modern reader would not pick up on. Paraphrases are typically not intended for in-depth study, but are instead intended to put the basic message of the Bible into language which could be readily understood by the typical reader without a theological or linguistic background. The Message Bible is an example of this kind of translation. The Living Bible is a paraphrase in the sense of rewording an English translation, rather than a translation using the functional equivalence method.
Contrast of formal and dynamic equivalence
Those who prefer formal equivalence believe that a literal translation is better since it is closer to the structure of the original; those who prefer dynamic equivalence suggest that a freer translation is better since it more clearly communicates the meaning of the original.[] Those who prefer formal equivalence also argue that some ambiguity of the original text is usually ironed out by the translators; some of the interpretation work is already done.
Paraphrases are usually identified as such, and they are typically not intended for in-depth study.
