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"Jewish Bible Translations is the first book-length history and analysis of Jewish Bible translations from the third century BCE to our day. Greenspoon delves into the historical, cultural, linguistic, and religious contexts of translations in eleven languages: Arabic, Aramaic, English, French, German, Greek, Hungarian, Italian, Russian, Spanish, and Yiddish"--

Cyril Lucaris' Bible translation is a curious case from the Middle Ages. This article attempts to bring to the fore Lucaris' efforts in translating the Bible and its ensuing aftermath. We begin by unfolding a few pages from the life of Lucaris in order to situate him in the context of his so-called grand endeavour. Our paper then concentrates on his teachings on the Bible. Here focus is put on his initiatives to translate the Bible into Modern Greek, a language of the masses. This enormous task, however, could not be accomplished individually. It required assistance and collaboration – political as well as intellectual – in order to gift his flock with a translated copy of the Bible. The last part of the essay presents the corrective measures taken by the Eastern Church to condemn the erroneous teachings of Cyril Lucaris. Various anathemas silenced his voice and reaffirmed orthodox teachings on the Sacred Scriptures.

Cyril Lucaris' Bible translation is a curious case from the Middle Ages. This article attempts to bring to the fore Lucaris' efforts in translating the Bible and its ensuing aftermath. We begin by unfolding a few pages from the life of Lucaris in order to situate him in the context of his so-called grand endeavour. Our paper then concentrates on his teachings on the Bible. Here focus is put on his initiatives to translate the Bible into Modern Greek, a language of the masses. This enormous task, however, could not be accomplished individually. It required assistance and collaboration – political as well as intellectual – in order to gift his flock with a translated copy of the Bible. The last part of the essay presents the corrective measures taken by the Eastern Church to condemn the erroneous teachings of Cyril Lucaris. Various anathemas silenced his voice and reaffirmed orthodox teachings on the Sacred Scriptures.

Cyril Lucaris' Bible translation is a curious case from the Middle Ages. This article attempts to bring to the fore Lucaris' efforts in translating the Bible and its aftermath. We begin by unfolding a few pages from the life of Lucaris in order to situate him in the context of his so-called grand endeavour. Our article then concentrates on his teachings on the Bible. Here focus is placed on his initiatives to translate the Bible into Modern Greek, a language of the masses. This enormous task, however, could not be accomplished individually. It required assistance and collaboration – political as well as intellectual – in order to gift his flock with a translated copy of the Bible. The last part of the essay presents the corrective measures taken by the Eastern Church to condemn the erroneous teachings of Cyril Lucaris. Various anathemas silenced his voice and reaffirmed orthodox teachings on the Sacred Scriptures.

A large number of translators have translated the Qur'an from Arabic into English. However, most of their translations fall short of carrying out the mission successfully. Most of these translations favor the rigid style and archaic vocabulary to preserve the rhythm of the source text. The main argument of this study is that Arthur Arberry's translation of the Qur'an, The Koran Interpreted, is comparable to Luther's translationof the Bible in the sense that both of them target the reader of the translating language. Unlike other translators of the Qur'an, Arberry avoided the archaic language, verse structure, the rhythms of the original in favor of producing a target language text that reflects the meaning of the Qur'an in simple and direct English which makes it readable for all kinds of readers. The First Section of this paper is an introduction to the translation of sacred texts in general. The Second Section discusses Martin Luther's Bible translation, within a short historical overview the Bible translation, and his views of the Qur'an and why he was interested in translating the Qur'an. The Third Section surveys the Qur'an translations and explains how political or sectarian affiliations may affect the interpretation of the Qur'an. This leads the study to the conclusion that the best Qur'an translation so far, according to assessments by some critics, is Arberry's translation. Section Four is a discussion of Aberry's translation and a comparison of his translation methodology with that of Luther. This section also includes some examples from other studies that exemplify how Arberry's translation is readable by all because it is done with the aim of being accessible by all English language readers.

AbstractEnglish Bible translations are often classified along two axes: (1) whether their translation approach pursues "formal correspondence" (prioritizing literalness) or "functional equivalence" (prioritizing meaning); and (2) whether their translation approach emphasizes "gender-traditionalism" (translating gendered language literally) or "gender-inclusivism" (minimizing unnecessarily gendered language). Leveraging insights from research on how religious subcultural capital shapes consumption patterns, we examine how indicators of conservative Protestant subcultural attachment potentially shape Christians' choices of Bible translation along these axes. Compared with Catholics and "other Christians," Conservative Protestants are more likely to read functional equivalence translations. Biblical literalists are more likely to read gender-traditionalist translations, but curiously no more likely than others to read formal correspondence translations. The link between conservative Protestant affiliation and reading a gender-traditionalist or inclusive Bible is heavily influenced by how we classify the New International Version. Importantly, we also find Bible reading and overall religiosity are positively associated with reading functional equivalence and gender-inclusive Bibles. Thus while conservative Bible beliefs seem to incline Christians toward translations that reflect conservative subcultural priorities (gender-traditionalism), consistent Bible practice is more prevalent among Christians who read more dynamic and inclusive translations.

The labour and sacrifices of the members of the Swedish Evangelical Mission and their predecessors in the production of scriptural works in Eritrea, and partly in Ethiopia, are praiseworthy. More acclaim is owed to these workers for their educating and/or involving native workers in the arduous task that often spanned two or three generations. When it comes to taking credit for these works, however, the native workers were rarely mentioned or, if they are mentioned, their contributions were not given the deserved recognition. This article attempts to highlight the remarkable contributions of native workers in the translation, or completion of the translation, of the Bible into four languages in Eritrea in contradistinction with the often exaggerated contributions of foreign missionaries in that successful mission.