Over the past several years in the United States, one paradigm-shifting theme in Christian higher education has been decolonization, the decentering of white, Western scholarship when it comes to theology and biblical interpretation. Concurrently, in SIL there has been a push toward localization, adopting the perspectives and structures that will allow people in a regional context to function in locally viable ways instead of foreign ones. Although the intent of localization is to reshape numerous areas of operation and organizational culture, when it comes to the area of training, sometimes the default focus has been on getting more “locals” to hold the microphone in training contexts, but not necessarily on evaluating the recommended teaching methods, the content that is considered standard, or the resources recommended to partners. This article summarizes some of the important insights from emerging key voices speaking to the issue of decolonizing theological training in the American seminary context. Reflecting and retooling existing local translator training in light of these insights would further the goals of localization, indigenized translations, and appropriately contextualized Scripture engagement.
{"title":"Theological Decolonization and Training Local Translators","authors":"C. Hemphill","doi":"10.54395/jot-3hr2j","DOIUrl":"https://doi.org/10.54395/jot-3hr2j","url":null,"abstract":"Over the past several years in the United States, one paradigm-shifting theme in Christian higher education has been decolonization, the decentering of white, Western scholarship when it comes to theology and biblical interpretation. Concurrently, in SIL there has been a push toward localization, adopting the perspectives and structures that will allow people in a regional context to function in locally viable ways instead of foreign ones. Although the intent of localization is to reshape numerous areas of operation and organizational culture, when it comes to the area of training, sometimes the default focus has been on getting more “locals” to hold the microphone in training contexts, but not necessarily on evaluating the recommended teaching methods, the content that is considered standard, or the resources recommended to partners. This article summarizes some of the important insights from emerging key voices speaking to the issue of decolonizing theological training in the American seminary context. Reflecting and retooling existing local translator training in light of these insights would further the goals of localization, indigenized translations, and appropriately contextualized Scripture engagement.","PeriodicalId":38669,"journal":{"name":"SKASE Journal of Translation and Interpretation","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81439881","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Greek conditional construction ἐὰν μή is usually translated into English using unless, which is a portmanteau combining the ideas of a conditional if and a negative not. Sentences containing ἐὰν μή ‘unless’ can often be challenging to translate for a combination of reasons: 1) in the majority of cases, the usual order of protasis (conditional clause) and apodosis (consequence clause) is reversed; 2) typically, both clauses are negative (or the protasis is negative and the apodosis is a rhetorical question expecting a negative response); 3) at the pragmatic level, the protasis usually describes the only situation or fact that would invalidate the apodosis. In this paper I will show that in many cases conditional sentences with ἐὰν μή ‘unless’ can be rephrased by removing the negative elements in both clauses and making explicit the pragmatic idea of exclusivity. However, this type of rephrasing is not always appropriate, and I discuss a number of situations in which it should potentially be avoided.
{"title":"Translating ἐὰν μή ‘unless’ Conditionals","authors":"S. Nicolle","doi":"10.54395/jot-yt9kd","DOIUrl":"https://doi.org/10.54395/jot-yt9kd","url":null,"abstract":"The Greek conditional construction ἐὰν μή is usually translated into English using unless, which is a portmanteau combining the ideas of a conditional if and a negative not. Sentences containing ἐὰν μή ‘unless’ can often be challenging to translate for a combination of reasons: 1) in the majority of cases, the usual order of protasis (conditional clause) and apodosis (consequence clause) is reversed; 2) typically, both clauses are negative (or the protasis is negative and the apodosis is a rhetorical question expecting a negative response); 3) at the pragmatic level, the protasis usually describes the only situation or fact that would invalidate the apodosis. In this paper I will show that in many cases conditional sentences with ἐὰν μή ‘unless’ can be rephrased by removing the negative elements in both clauses and making explicit the pragmatic idea of exclusivity. However, this type of rephrasing is not always appropriate, and I discuss a number of situations in which it should potentially be avoided.","PeriodicalId":38669,"journal":{"name":"SKASE Journal of Translation and Interpretation","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84156418","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Bible translation enables the advance of what Lamin Sanneh (2007a) calls a “World Christianity,” a global religion which aims to be at home in every context. As such, Bible translation empowers and yet relativises all languages and cultures, thereby furthering an equality in dignity among the speakers of all the languages of the world. In this paper, we ask: To what extent does the current and blossoming Bible translation movement contribute to the growth and maturing of a World Christianity? In other words, in what ways do current engagements in Bible translation further or hinder the reality of Christianity as a religion that aims to be at home in all languages and cultures? To approach this question, we will use the framework proposed by Andrew Walls (1997), which claims that the process of the transmission and reception of Christianity is multi- generational, involving at least three stages. We will aim to discern the stage at which the current Bible translation movement operates in the twenty-first century, identify some of the critical issues that affect the reception of the gospel, and suggest implications for Bible translation practice that would effectively further the rise of a World Christianity.
{"title":"At Home in All Languages and Cultures: Bible Translation and World Christianity in the Twenty-First Century","authors":"Michel Kenmogne","doi":"10.54395/jot-8n8tc","DOIUrl":"https://doi.org/10.54395/jot-8n8tc","url":null,"abstract":"Bible translation enables the advance of what Lamin Sanneh (2007a) calls a “World Christianity,” a global religion which aims to be at home in every context. As such, Bible translation empowers and yet relativises all languages and cultures, thereby furthering an equality in dignity among the speakers of all the languages of the world. In this paper, we ask: To what extent does the current and blossoming Bible translation movement contribute to the growth and maturing of a World Christianity? In other words, in what ways do current engagements in Bible translation further or hinder the reality of Christianity as a religion that aims to be at home in all languages and cultures? To approach this question, we will use the framework proposed by Andrew Walls (1997), which claims that the process of the transmission and reception of Christianity is multi- generational, involving at least three stages. We will aim to discern the stage at which the current Bible translation movement operates in the twenty-first century, identify some of the critical issues that affect the reception of the gospel, and suggest implications for Bible translation practice that would effectively further the rise of a World Christianity.","PeriodicalId":38669,"journal":{"name":"SKASE Journal of Translation and Interpretation","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88023615","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
There are over six hundred conditional sentences in the Greek New Testament, defined as sentences consisting of two clauses, one of which contains the conjunction εἰ or ἐάν and expresses the condition under which the other clause holds. The conditions which εἰ and ἐάν introduce encompass a wide range of meanings, which are unlikely to be expressed by any single conjunction, particle, or construction in another language. Understanding the range of meanings associated with Greek conditional constructions is therefore an essential first step in translating them appropriately. This paper describes the various constructions that are used in New Testament Greek to express conditionality (following the traditional classification of conditionals), demonstrating that the form of each construction does not entirely determine how it should be interpreted. The paper also looks at constructions containing εἰ or ἐάν that express specific meanings, which may be more or less conditional in nature.
{"title":"Conditionals in the New Testament: Interpretation and Translation","authors":"S. Nicolle","doi":"10.54395/jot-6cpw9","DOIUrl":"https://doi.org/10.54395/jot-6cpw9","url":null,"abstract":"There are over six hundred conditional sentences in the Greek New Testament, defined as sentences consisting of two clauses, one of which contains the conjunction εἰ or ἐάν and expresses the condition under which the other clause holds. The conditions which εἰ and ἐάν introduce encompass a wide range of meanings, which are unlikely to be expressed by any single conjunction, particle, or construction in another language. Understanding the range of meanings associated with Greek conditional constructions is therefore an essential first step in translating them appropriately. This paper describes the various constructions that are used in New Testament Greek to express conditionality (following the traditional classification of conditionals), demonstrating that the form of each construction does not entirely determine how it should be interpreted. The paper also looks at constructions containing εἰ or ἐάν that express specific meanings, which may be more or less conditional in nature.","PeriodicalId":38669,"journal":{"name":"SKASE Journal of Translation and Interpretation","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75819350","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper investigates the linguistic gaps in the English- Kiswahili translation of agropesticide texts in Tanzania. The Kiswahili translation of such information enables farmers to be familiar with the proper ways of controlling and managing pests and diseases. Different agropesticide texts were collected from farm input shops and analysed, and informants were interviewed based on the words, phrases, and sentences from the texts. The data were then analysed through thematic analysis. The translation of such information faces some challenges including coinage in the source language, meaning distinction in the source language, formal differences between English and Kiswahili, lack of Kiswahili equivalents for the names of some Kiswahili diseases and pests, and the traditional agricultural practices. Given the genealogical and typological differences between English and Kiswahili, translating through descriptions would overcome non-equivalence between the two languages at the word level. Translating agropesticide texts in Tanzania has implications for proper farming practices among farmers. Directions on the proper use of agropesticides are meant to make farmers practice productive farming. The challenges facing the translation between the two languages can be mitigated through descriptive equivalence and borrowing which is adapted to the morphological and phonological patterns of the target language.
{"title":"Linguistic Gaps in the English-Kiswahili Translation of Agropesticide Texts in Tanzania","authors":"Kulwa Matalu, R. Y. Sebonde","doi":"10.54395/jot-twj2v","DOIUrl":"https://doi.org/10.54395/jot-twj2v","url":null,"abstract":"This paper investigates the linguistic gaps in the English- Kiswahili translation of agropesticide texts in Tanzania. The Kiswahili translation of such information enables farmers to be familiar with the proper ways of controlling and managing pests and diseases. Different agropesticide texts were collected from farm input shops and analysed, and informants were interviewed based on the words, phrases, and sentences from the texts. The data were then analysed through thematic analysis. The translation of such information faces some challenges including coinage in the source language, meaning distinction in the source language, formal differences between English and Kiswahili, lack of Kiswahili equivalents for the names of some Kiswahili diseases and pests, and the traditional agricultural practices. Given the genealogical and typological differences between English and Kiswahili, translating through descriptions would overcome non-equivalence between the two languages at the word level. Translating agropesticide texts in Tanzania has implications for proper farming practices among farmers. Directions on the proper use of agropesticides are meant to make farmers practice productive farming. The challenges facing the translation between the two languages can be mitigated through descriptive equivalence and borrowing which is adapted to the morphological and phonological patterns of the target language.","PeriodicalId":38669,"journal":{"name":"SKASE Journal of Translation and Interpretation","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82342257","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper is dedicated to the study of honorifics (lexically, morphologically, and/or grammatically marked polite/appropriate speech or language) in Bible translation. It includes a brief history of honorific studies, definitions of important terms (e.g., honorifics vs. politeness), challenges of honorifics in general, sociolinguistic factors or rules in Japanese honorifics, how honorifics are reflected in the Japanese Bible (e.g., pronouns, titles, familial terms, in-group vs. out-group, verbal honorifics including prefixes, suffixes, benefactives, imperatives), and specific issues or challenges found in the Japanese Bible. Unfortunately, the original languages of the Bible do not have much to say about honorifics. As such, translators are faced with difficult decisions, as the language may require every utterance to be marked as either “polite” or “casual” to some degree, i.e., one cannot keep the level of politeness “neutral.” I approach this issue of honorifics in Bible translation by observing how honorifics are reflected in one of the most read versions of the Japanese Bible, Shinkaiyaku Seisho 2017 ‘New Japanese Bible 2017,’ mainly focusing on the conversational discourse found within the New Testament, and particularly the Gospel according to Matthew. My hope is that this paper will contribute to raising awareness of honorifics, and at the same time provide some clues and a framework for those who are translating the Bible into languages which utilize them.
{"title":"Honorifics and the Japanese Bible: Goliath is “Ruder” than Pharaoh?","authors":"S. Doi","doi":"10.54395/jot-t8vm5","DOIUrl":"https://doi.org/10.54395/jot-t8vm5","url":null,"abstract":"This paper is dedicated to the study of honorifics (lexically, morphologically, and/or grammatically marked polite/appropriate speech or language) in Bible translation. It includes a brief history of honorific studies, definitions of important terms (e.g., honorifics vs. politeness), challenges of honorifics in general, sociolinguistic factors or rules in Japanese honorifics, how honorifics are reflected in the Japanese Bible (e.g., pronouns, titles, familial terms, in-group vs. out-group, verbal honorifics including prefixes, suffixes, benefactives, imperatives), and specific issues or challenges found in the Japanese Bible. Unfortunately, the original languages of the Bible do not have much to say about honorifics. As such, translators are faced with difficult decisions, as the language may require every utterance to be marked as either “polite” or “casual” to some degree, i.e., one cannot keep the level of politeness “neutral.” I approach this issue of honorifics in Bible translation by observing how honorifics are reflected in one of the most read versions of the Japanese Bible, Shinkaiyaku Seisho 2017 ‘New Japanese Bible 2017,’ mainly focusing on the conversational discourse found within the New Testament, and particularly the Gospel according to Matthew. My hope is that this paper will contribute to raising awareness of honorifics, and at the same time provide some clues and a framework for those who are translating the Bible into languages which utilize them.","PeriodicalId":38669,"journal":{"name":"SKASE Journal of Translation and Interpretation","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83295577","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Most conditional clauses in NT Greek are pre-nuclear and provide a frame for what follows. In contrast, most conditional clauses that are post-nuclear are either clausal complements (if introduced with εἰ) or focal protases (whether introduced with εἰ or with ἐάν). In verb- object languages like English, placing the protasis after the apodosis often implies that the protasis is focal. If the protasis is negative in Greek, another way to show that it is focal in many languages (including verb- final ones) is to make it positive and use an adverb such as “only” or “always.” In many verb-final languages, all conditional clauses are pre- nuclear, so translators need to distinguish those that provide a frame from those that are focal. This paper includes examples from four verb-final Quichuan languages that show how they made this distinction.
{"title":"“Only If Father God Is with You”: Translating Post-nuclear Conditional Clauses in the Gospels","authors":"S. Levinsohn","doi":"10.54395/jot-kh524","DOIUrl":"https://doi.org/10.54395/jot-kh524","url":null,"abstract":"Most conditional clauses in NT Greek are pre-nuclear and provide a frame for what follows. In contrast, most conditional clauses that are post-nuclear are either clausal complements (if introduced with εἰ) or focal protases (whether introduced with εἰ or with ἐάν). In verb- object languages like English, placing the protasis after the apodosis often implies that the protasis is focal. If the protasis is negative in Greek, another way to show that it is focal in many languages (including verb- final ones) is to make it positive and use an adverb such as “only” or “always.” In many verb-final languages, all conditional clauses are pre- nuclear, so translators need to distinguish those that provide a frame from those that are focal. This paper includes examples from four verb-final Quichuan languages that show how they made this distinction.","PeriodicalId":38669,"journal":{"name":"SKASE Journal of Translation and Interpretation","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84308296","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the Kabwa and Simbiti New Testaments, the translators have chosen to translate conditional constructions using a combination of various conjunctions, tense-aspect affixes, or both. Although Kabwa and Simbiti are very similar languages, the translation style used by the Simbiti translators often differs significantly from that used by the Kabwa translators, especially when the protasis is factual or non-factual – Simbiti translators preferred to make this interpretation explicit. This paper compares conditionals in Kabwa and Simbiti from a descriptive linguistic perspective, presenting several ways of translating conditionals, including some alternative non-conditional options. Such methods may be helpful for languages where it is not possible or desirable to use a conditional construction.
{"title":"Translation Strategies for Conditionals in Kabwa and Simbiti","authors":"Rebekah M. Mészároš","doi":"10.54395/jot-62ehh","DOIUrl":"https://doi.org/10.54395/jot-62ehh","url":null,"abstract":"In the Kabwa and Simbiti New Testaments, the translators have chosen to translate conditional constructions using a combination of various conjunctions, tense-aspect affixes, or both. Although Kabwa and Simbiti are very similar languages, the translation style used by the Simbiti translators often differs significantly from that used by the Kabwa translators, especially when the protasis is factual or non-factual – Simbiti translators preferred to make this interpretation explicit. This paper compares conditionals in Kabwa and Simbiti from a descriptive linguistic perspective, presenting several ways of translating conditionals, including some alternative non-conditional options. Such methods may be helpful for languages where it is not possible or desirable to use a conditional construction.","PeriodicalId":38669,"journal":{"name":"SKASE Journal of Translation and Interpretation","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86767886","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
These notes cover every conditional sentence in Paul’s letter to the Galatians. They are designed to give guidance to translators in the field, and to complement—rather than replace—Translator’s Notes and other exegetical and translation helps. The emphasis in this study will be to show how Paul uses conditionals to argue, rebuke, exhort, etc., and to discuss how to translate these conditionals so that the translation achieves the same effect.
{"title":"Conditionals in Galatians: A Guide for Translators","authors":"S. Nicolle","doi":"10.54395/jot-6c3ch","DOIUrl":"https://doi.org/10.54395/jot-6c3ch","url":null,"abstract":"These notes cover every conditional sentence in Paul’s letter to the Galatians. They are designed to give guidance to translators in the field, and to complement—rather than replace—Translator’s Notes and other exegetical and translation helps. The emphasis in this study will be to show how Paul uses conditionals to argue, rebuke, exhort, etc., and to discuss how to translate these conditionals so that the translation achieves the same effect.","PeriodicalId":38669,"journal":{"name":"SKASE Journal of Translation and Interpretation","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81074741","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Although Bible scholars have generally acknowledged that theology plays an important role in Bible translation, affecting it from beginning to end, no studies have been done to date to offer a systematic, theoretical explanation of this phenomenon, thus leaving this subject a largely unmapped territory for study. As an initial attempt to fill this gap, this paper explores theological influence in Bible translation in terms of its theoretical foundation and seeks to find suitable theoretical concepts from both the fields of translation studies and Biblical translation studies in order to construct a theoretical framework that can be used to sharpen and enrich the study of this phenomenon. The paper first addresses the generally negative or fearful attitude toward the subject and then explores the possibility of applying the theoretical concepts of norms (Toury and Chesterman), narrative (Baker), constraints (Lefevere), “Skopos” (Nord), “contextual frame of reference” (Wendland), and “Bible translation polysystem theory” (Kerr) for developing a theoretically-sound, disciplined, and comprehensive study of theological influence in Bible translation. Convinced that Bible translation is inherently a theological task and it is important to enhance our understanding of the theological nature and dimension of Bible translation for theoretical, pedagogical, and translational purposes, this paper proposes that with these five theoretical frameworks at our disposal, it is possible for the multifaceted theological influence involved in Bible translation to be studied in a more objective and systematic way in order to achieve a greater awareness and understanding of their profound and consequential interrelationships.
{"title":"Towards a Theoretical Framework for a Systematic Study of Theological Influence in Bible Translation","authors":"Chao Liu","doi":"10.54395/jot-59ed2","DOIUrl":"https://doi.org/10.54395/jot-59ed2","url":null,"abstract":"Although Bible scholars have generally acknowledged that theology plays an important role in Bible translation, affecting it from beginning to end, no studies have been done to date to offer a systematic, theoretical explanation of this phenomenon, thus leaving this subject a largely unmapped territory for study. As an initial attempt to fill this gap, this paper explores theological influence in Bible translation in terms of its theoretical foundation and seeks to find suitable theoretical concepts from both the fields of translation studies and Biblical translation studies in order to construct a theoretical framework that can be used to sharpen and enrich the study of this phenomenon. The paper first addresses the generally negative or fearful attitude toward the subject and then explores the possibility of applying the theoretical concepts of norms (Toury and Chesterman), narrative (Baker), constraints (Lefevere), “Skopos” (Nord), “contextual frame of reference” (Wendland), and “Bible translation polysystem theory” (Kerr) for developing a theoretically-sound, disciplined, and comprehensive study of theological influence in Bible translation. Convinced that Bible translation is inherently a theological task and it is important to enhance our understanding of the theological nature and dimension of Bible translation for theoretical, pedagogical, and translational purposes, this paper proposes that with these five theoretical frameworks at our disposal, it is possible for the multifaceted theological influence involved in Bible translation to be studied in a more objective and systematic way in order to achieve a greater awareness and understanding of their profound and consequential interrelationships.","PeriodicalId":38669,"journal":{"name":"SKASE Journal of Translation and Interpretation","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80476277","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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