One long term characteristic of Wycliffe Bible Translators (and the field arm SIL) that I appreciate is a drive to continuous reassessment and improvement of what we do as we try to translate the Bible for churches around the world and help communities develop their language along the way.
So over the last few weeks a number of us translation consultants and linguistic specialists have been considering principles for translation. In particular we have been trying to think through the thorny issue of how in training translators we can help them not only learn one way of translating but consider which ways might be more useful than others. While most translators naively come to the task imagining there is one true way to translate something and that our job is to teach them that one true way, most people who have tried their hand at translation at all seriously reflect that there are many ways to skin this particular cat. Continue reading Principled Principal Principles→
Somewhat late in the day it is dawning on me that a lot of frustration can be avoided if Bible translators (and their supporting personnel) agree and make their translation brief* explicit early on in their work. Secondly, that translation brief would best be informed by understanding the sociolinguistic/multilingual situation the translation is entering.
Occasionally I end up staying with children in Sunday school at our church in Jos and so sometimes end up hearing some of the stories and memory verses. Memory verse are a fundamental part of Sunday should for children in Nigeria and they will often patiently practice and repeat them for 20 minutes or so until children can repeat it. This has often given me an opportunity to ponder translation issues in those verses.
James 1:12. Blessed are those who persevere under trial because when they have stood the test they will receive the crown of life that God has promised to those who love him.
(Whatever translation the Sunday School used, quite likely NIV.)
There are some terminology and logic problems I think my 4 and 6 year old children would struggle with here for this to be meaningful. Despite liking indirect communication, I do prefer to keep the tough parts for the most important and meaningful part of the communication so that the effort of understanding pays greatest suitable dividends. So this is one effort:
I’d been very struck by snippets on BBC World Service about the difficulties and yet power of translating books. Here are a few interviews. There are things here for Bible translators to reflect on.
I must admit though that ‘Judas’ I found rather disappointing and annoying in the clip we were played. It seems rather like just another attempt to be self-consciously ‘bold’ by contradicting what’s in the Bible. Sometimes you just need to say that it’s not big and it’s not funny or even terribly clever. But there may be more to it than the clip revealed.
For hundreds of years people had access to well preserved Egyptian hieroglyphics without knowing what they meant. The Rosetta stone helped to break the code and since then the meaning has been deduced, though we still don’t know exactly the sound of the words. This is a great reminder of how important it is that we don’t merely pass on the appearance or letters of the Bible – or anything important – but also the meaning. And similarly it’s important for future generations to have access to the past that we pass on not just the meaning, but also the appearance or form.
Looking through a thesis for a friend at Kagoro seminary I was stumped by one particular word: ‘cameliously’. The context? “The instrument used in this research was carefully, cameliously designed…” Are you any the wiser? I wasn’t and I consulted various dictionaries and asked friends. No-one had ever heard of the word. Various possibilities were suggested including things to do with chameleons. That seemed unlikely since the word didn’t really look like that. Finally I gave up and asked the student directly. Grinning, Ezekiel confessed he had actually made it up and intended it to be ‘like a chameleon’.
One of the Koro Ashɛ translators sadly just heard he lost his step-mother. I offered my condolences and I really should know better by now than to do this, but I asked somewhat crassly when she had become his step-mother. At that point he looked confused. But of course, I’d asked a silly question. I was thinking that perhaps his mother had died and his father remarried, but no, I was quite off-beam. This was his father’s immediate brother’s wife. All the wives of his uncles are called in Ashɛ-style English ‘step-mothers’, as are co-wives in polygamous households. I guess I would say ‘aunt’ but I get the impression that the relationships just work differently and a paternal aunt by marriage is quite a different thing from a maternal aunt or even a father’s sister.