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By David Jasper (eds.)

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Additional resources for Translating Religious Texts: Translation, Transgression and Interpretation

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19. Eugene A. Nida, Towards a Science of Translating (Leiden, 1964). See also Nida and C. Taber, The Theory and Practice of Translation (Leiden, 1969). Nida and Taber, op. , p. 19. Nida, On Translation, p. 15. See Stephen Prickett, Words and the Word: Language, Poetics and Biblical Interpretation (Cambridge, 1986) p. 31. The History of the Old and New Testaments Extracted from the Sacred Scriptures, the Holy Fathers, and Other Ecclesiastical Writers . , fourth impression (London, 1712), p. 50.

As we have seen, they also inhabited a world where the events of the Bible were read as both alien and immediately close. Their language was not a monolithic and opaque entity to which the unfamiliar had to be painstakingly accommodated but an essentially translucent medium through which other older or alternative layers and meanings could clearly be discerned. As one might expect with hindsight, this meant that though they were much less prepared to take liberties with the original texts, they were much more prepared 20 Translating Religious Texts to make such innovations as seemed to them appropriate in the English language itself.

56 In this work, Nida and Taber contrast two concepts of translation equivalence: formal and dynamic. Formal equivalence is labelled as the old focus: The older focus in translating was the form of the message, and translators took particular delight in being able to reproduce stylistic specialities.... The new focus, however, has shifted from the form of the message to the response of the receptor' (p. 1). Throughout the book, the King James Version and the Revised Standard Version are contrasted with more-modem translations and paraphrases to illustrate this concept of old versus new.

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