The conversation around Bible translation
continues. Is it appropriate for a translation to be
faithful to the stylistic choices of the original (Iyov’s formulation)? Which currently available formal equivalence or dynamic
equivalence translations seek to be faithful to the stylistic choices of the
original? To what extent are they successful? Significant areas of agreement
have emerged. In this post, I try to highlight them.
The premise of the discussion deserves
repeating. It was supplied by Rich Rhodes in a post
of April 2006: “We do need to talk about the difference between the lies of
literal translations and the lies of dynamic equivalent translations. All
translations lie (since I’ve gotten us stuck with that metaphor).”
This is an essential premise, because, as
Rich can also
say, as part of the team at the Better Bibles blog, “In fact, this whole blog
is about showing that literal translations effectively lie to us.” Okay, but it
might be more productive to concentrate on understanding the ways in which
dynamic equivalent translations lie, if that is the translation technique of
choice. Otherwise, the discussion is about scoring points for one’s side, not
about producing better Bibles.
Point-scoring aside, agreements have emerged
in the discussion of the past few days:
(1) A dynamic equivalent translation (done
properly) of the Bible should be no less accomplished, rhetorically speaking,
than the source texts it renders.
Peter Kirk assented
to this principle, while noting that it should also be no more
accomplished. This leads me to mention a second and even broader area of
agreement:
(2) A dynamic equivalent translation (done
properly) of the Bible should respect the style and register of the original
language texts it translates.
Wayne Leman puts
it this way: “I fully agree with the idea that a DE translation should have the
same level of literary quality as that of its source text.”
The point is put very colorfully by Rich
Rhodes, but also relativized, as follows:
“If I had my druthers would I like to see the GNB upgraded for stylistic
appropriateness? You bet. But do I use it? All the time. But then I like first
order referential accuracy.”
In my view, the question of first order
referential accuracy is the nub of the whole question (see his post
for an illuminating discussion). But I differ with Rich about how accurate GNB
is in this sense. It is my considered opinion that GNB, CEV, and the like are
so concerned about second order referential accuracy that they often
fail to achieve first order referential accuracy. In terms of Rich’s excellent
example, where the original language text has something like “Ouch!” GNB too
often has something like “It hurts me” instead.
Indeed, I would argue that first-order
referential accuracy is unlikely to be achieved if the stylistic choices of the
original are not respected.
The debate has been hamstrung to some extent
because of the thesis
I began with:
If a text is literary, its dynamic equivalent
must also be literary.
That led some people to conclude that I
thought the original language texts of the Bible are written in a uniform
literary style. Nothing was further from my thoughts. It is the leveling to an
identical, monotonous style and register which has long characterized Bible
translation. It is this leveling I protest.
Doug Chaplin put the discussion on the right
track by showing
us what a “literary” translation of a non-literary text might look like. By
“literary” he means “stylistically equivalent.” His translation of Mark 1:19-22
(note also the ensuing comments) deserves careful consideration. To my mind, it
marks an improvement over previously available so-called formal and so-called
dynamic equivalent translations.
Theory is nice, but practice is more
revealing. The translation I offered of Psalm 51 attracted many helpful
comments (here,
here,
and here),
especially those made by Wayne Leman. But I want to highlight Rich Rhodes’ remark
on my translation: “[T]he way you're approaching this, is, I would argue,
dynamic equivalence. You are concerned about balancing naturalness with
referential accuracy and phrasing it in the corresponding style.” Indeed, that
is precisely what I’m trying to do.
Lingamish, who likes to claim to be a
bone-head but isn’t, put matters nicely in the form of two
maxims:
1. A truly literary translation will suggest
the foreignness of the original without being incomprehensible.
2. A literary translation will not be
literary in ways that the original is not.
Of course, there will always be differences
of opinion about how literary a particular text is. Peter Kirk seems to have
trouble accepting that much of the Hebrew Bible is written in literary Hebrew.
He is welcome to his opinion. But the consensus goes in the other direction,
and those who share it will perforce translate the bulk of the Hebrew Bible
into a variety of rhetorically accomplished, literary styles if indeed they
choose to translate in a way that respects the stylistic choices of the source texts.
Finally, I would like to point out what I
consider to be red herrings in the discussion. The claim is sometimes made that
since the message of the Bible is communicated if presented at the level a 6th
grader can understand, then that is the level it should be translated at.
Well yes, for those who read at a 6th
grade level. What about those of us who read at a 10th, 11th,
or 12th grade level? Those of us who do will naturally prefer
translations like NJPSV, NRSV, REB, or NJB rather than (T)NIV or HCSB, and we
will be quite non-plussed by GNB, CEV, and NCT. NJPSV, NRSV, REB, and NJB make
use of the full range of vocabulary the English language offers.
On the other hand, as I have pointed out
often on this blog, even a translation like NJPSV or NRSV tends to smooth out
and simplify the texture of the original. Far less so than GNB, CEV, and so on,
but they still do.
But the larger point is another. None of the standard,
mass-marketed translations currently available aims at stylistic and rhetorical
equivalence with the same doggedness as Doug does with his translation of Mark
1:19-22 and as I do with my translation of Psalm 51.
A few precedents are nonetheless worthy of
note. In the case of the Hebrew Bible, the translator who has worked the
hardest on “balancing naturalness with referential accuracy and phrasing it in
the corresponding style” (Rich Rhodes’ formulation) has been Robert Alter. It’s
been awhile since I looked at it, but I think Richard Lattimore’s translation
of the New Testament was moving in the right direction. Lattimore had an
advantage over most translators of NT Greek. He was widely read in the
classics, with an ear for style those who are illiterate in the classics simply do not possess. But he
was fastidious about being faithful to the stylistic choices of the New
Testament writers. He never classicized.


Cheers to you, John, for sifting through the salient (and most critical) points of the conversation on "Faithful Bible Translation."
And, yes, three cheers to the late Richmond Lattimore (translator, classicist, poet, and third culture kid born & raised in China by American parents) who dared to read Homer and the NT writers.
Another as brave as Lattimore is Willis Barnstone (translator; anthologist; poet; Jewish son of Polish immigrants to America; and teacher in Greece during the Civil War, in Argentina during the Dirty War, and in China during the Cultural Revolution). Barnstone dares to read the NT as a Jew. (See first The Poetics of Translation: History, Theory, Practice and second, at least: The New Covenant Commonly Called the New Testament).
And thanks, John, for thrice acknowledging things "rhetorical" in your post on "Bible" translation. Those of us who work on that other shore (the small society of "classical rhetoric") appreciate the bridges. Whether from Aristotle or his Homer, from the NT or its LXX, from my Goldilocks monologue to yall's dialogue, I know some of us very much benefit from the wider conversations! (FYI, "yall's" is untranslated Texan for "that belonging to or possessed by all of you").
helpful thoughtful post, as usual!
Posted by: J. K. Gayle | October 19, 2007 at 06:38 AM
J.K., thanks very much for your comments. You seem to be an encyclopedia Brown. What a blessing to have you around.
Posted by: JohnFH | October 19, 2007 at 09:23 AM
Which currently available formal equivalence or dynamic equivalence translations seek to be faithful to the stylistic choices of the original?
I don't think any of the "mainstream" translations do. (Although in his own way, Peterson does do genre correspondence pretty well in The Message.)
I'm not sure if Alter does this with stylistic choices or just with more limited formal features such as consistent translation of Hebrew waw by "and" (which I do not consider accurate, since it doesn't take into consideration the different meanings waw has in different contexts). I haven't read his translation of Psalms yet, which I need to do.
I hunger for a translation which is not only accurate and uses natural English, but also reflects original biblical text style. I find it very difficult to read versions which use unnatural English. I have a strongly negative visceral response to them. I *know* that it is possible to have our naturalness cake and eat it (style and accuracy), too! :-)
Posted by: Wayne Leman | October 19, 2007 at 02:01 PM
Wayne,
I agree with you about Alter and his consistent translation of the Hebrew conjunction vav. It doesn't work for me either. I don't know of any translation out there that captures the wondrous connective flow of classical Hebrew prose in a natural and consistent way. But I don't people have tried hard enough yet either.
I really appreciated your comments on my translation of Ps 51 in which you nudge me toward greater naturalness. It often is possible to reach a higher degree of naturalness with an extra effort.
Excellent translation, I find, is hard work.
Posted by: JohnFH | October 19, 2007 at 02:59 PM
John, Wayne, Iyov, Rich, Peter, Wayne, Doug, and any of you other Bible translators:
(Where) do you find yourself in Willis Barnstone's schema? I've just copied it into a post: "Willis Barnstone on (Y)OUR Translation Approach"
Best regards,
Kurk (aka J.K. Gayle)
Posted by: J. K. Gayle | October 19, 2007 at 04:58 PM
Thanks, John, for this summary of the debate.
The claim is sometimes made that since the message of the Bible is communicated if presented at the level a 6th grader can understand, then that is the level it should be translated at.
Has anyone claimed that? I certainly haven't claimed that. I simply objected that you called translations targeted at 6th graders "improperly done".
Of course if you want to explore "the full range of vocabulary the English language offers" you will end up using words like "prolixity" which send to their dictionaries even majors in the English regiment like Lingamish.
From the little I have seen of Alter's translation I have not seen much “balancing naturalness with referential accuracy and phrasing it in the corresponding style”, a lot more sacrificing naturalness in order to preserve original language stylistic features.
Posted by: Peter Kirk | October 19, 2007 at 05:55 PM
Nothing wrong with having to go to the dictionary once in awhile. A stock question I get is, "how many languages do you know?" I always reply, "I'm still learning English."
There are unnatural aspects to Alter's translation technique: Wayne pointed out the most obvious example. But his work is also chock full of felicitous renderings.
Posted by: JohnFH | October 19, 2007 at 06:04 PM
Hi there,
I am look for the biblical translation for the following Quote from Philippians 4:13 - "I can do everything through him who gives me strength". For a tattoo.
Many thanks.
Posted by: Hetty Grain | November 06, 2008 at 03:42 AM
Similar to the posting above, I'm looking for the reference "Hebrews 12: 1-3" translated into Hebrew for a tattoo.
These are my favorite versus and since all of the wording won't fit I'd like to have the reference. Thanks for any assistance that can be provided!
Posted by: Sarah | November 16, 2008 at 03:08 PM
Hi,
Could you please translate the following verse into biblical hebrew
God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.
BIBLE, 1 Corinthians 10:13
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