Having carried out an examination of the place of prayer in the Ulster Revival of 1859 for her M.A. dissertation taken through KEDS, Donna Orr (now an Associate Tutor at the school) has been asked to give an historical talk on this revival for Libraries N.I. at the end of October. A good number of attendees is expected, and Donna requests our prayers, particularly that although this is essentially a historical talk, many will be encouraged to seek and pray for a similar revival in Northern Ireland at this time.
For any KEDS students who live in Northern Ireland and would like to attend, the talk takes place on Thursday, 24 October 2013 in Greenisland Library, Carrickfergus at 6.30 p.m. Admission is free, but booking is advised.
A treasure trove of gold coins has been unearthed at the base of the Temple Mount by Hebrew University archaeologists. The coins date from the Byzantine era and display some very rare symbols of the menorah and Torah scroll.
Remains have been unearthed south of Tel Aviv revealing massive fortifications built about 2,700 years ago. Archaeologists with Tel Aviv University state that these appear to have a connection to Assyria’s takeover of the region, as mentioned in the book of Isaiah.
Last night the BBC aired an excellent programme by the broadcaster Melvin Bragg entitled The Most Dangerous Man in Tudor England. The programme explored the life and work of the Bible translator William Tyndale. Bragg introduces his film thus:
Today many have never even heard of him. Yet this man’s legacy lives on in every English-speaking country. Tyndale’s influence is immeasurable. His translation of the Bible fuelled a Protestant ascendancy that went throughout the world. The biblical ideas that he released into the common tongue fired the English Reformation. And his genius, now acknowledged, makes him, alongside Shakespeare, one of the co-creators of the modern English language.
Tyndale has long been one of my favourite characters from the Reformation period. At that time in England, the Bible was only available in the ancient languages of scholars and thus the preserve of intellectuals, priests and church leaders. Tyndale wanted to translate the Bible into the everyday vernacular so that it could be read and understood by common men and women. But this was subversive stuff, threatening those church leaders who, through their knowledge of the ancient languages, controlled the reading and interpretation of the Bible. On an occasion when a priest openly attacked him, Tyndale famously said him:
If God spare my life, before very long I shall cause a plough boy to know the scriptures better than you do! (TyndaleArchive.com)
This access to Scripture has always represented an important defining feature of the Reformation and Protestantism. The Roman Catholic Church did not encourage a universal reading of the Bible, instead emphasising the teachings of the church whose leaders, it was (and is) maintained, can alone interpret the Bible correctly. The Reformers, on the other hand, believed the Bible should be made available to all, and that, for a large part, was understandable to all (hence the doctrine of the perspicuity, or clarity, of Scripture). Read more »
I just had an article published in the Journal of Translation titled “A History of Twentieth Century Translation Theory and Its Application to Bible Translation”. It discusses theoretical developments in translation theory while advocating a perspective I support called ‘functionalism’ which, in short, argues that translations must be designed to fit particular needs. The logical end to this is that because there are multiple needs, there must be multiple ‘correct’ ways of translating the Bible. The one ‘best Bible’ translation doesn’t exist. The one ‘right’ way to translate doesn’t exist either. Sometimes you’ll need a literal translation, other times you’ll need an idiomatic translation, and both are ‘right’ in their particular situation.
Anyway, here’s the LINK (free registration required to view the paper online) and the abstract:
This article studies the development of twentieth century translation theory. This was a period during which significant theoretical contributions were made in both secular and Bible translation circles. These contributions have had a profound impact on the practice of translation throughout the twentieth century and since. The individuals who contributed to the present state of translation theory worked in both secular and Bible translation circles and this article examines contributions from both. A select history of theoretical developments, focusing on the most important ideas relevant to Bible translation work is given in order to examine the impact of such theories in the practice of Bible translation. These include the philosophical approaches of the early twentieth century; the linguistic era of the 1950s and 1960s; the rise of functionalism and descriptive translation studies; and, finally, the emergence of postcolonial and related foreignising approaches.
Andy Cheung, “A History of Twentieth Century Translation Theory and Its Application to Bible Translation”, Journal of Translation 9:1 (Apr 2013) 1-15. [Link]
Dr Andy Cheung is Academic Dean at King’s Evangelical Divinity School.
Ynet World News, among numerous other international news agencies, reported that Oxford University students voted 69 – 10 to defeat a motion that would have required them to support and promote the global Boycott, Divestment and Sanctions (BDS) movement against Israel. Oxford’s constituent colleges held their own votes prior to the Student Union’s vote, and the majority of colleges also rejected the boycott proposal. The February 27th vote sends a clear signal that University students (unlike certain MPs) will not allow other students or anyone else to be marginalised based on their nationality.