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3 Marginal Notes of the KJV (1611)
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The description of the plants and plant products in Sir 24:13-17 serves to
describe metaphorically the majesty and splendor of Lady Wisdom. However, the identification and translation of some of the plants is problematic.
In this paper, we examine three problematic botanical terms. First, the phrase φυτὰ ῥόδου ἐν Ιεριχω (verse 14) has been translated “rosebushes in Iericho” (NETS). However, rose plants were not known in ancient Israel. Furthermore, it is not clear how rose bushes contribute to a context which features massive plants such as the cedar and cypress (verse 13) and the palm tree (verse 14). Second, the phrase ἐλαία εὐπρεπὴς ἐν πεδίῳ (verse 14), which is translated “a good-looking olive tree in a plain” (NETS), is a domesticated plant among a list of wild trees. A third problem involves ἀσπάλαθος (verse 14), which is translated as “camel’s thorn” (NETS), but which has no aromatic features.
In this essay we proposed how to translate Biblical Hebrew flora so that
the translation can convey the metaphorical function of flora in ancient
discourse but also respect the alterity of the source culture. In this regard
we examined three problematic botanical terms of Sir 24:13-17 and made the following proposals.
First, for the phrase φυτὰ ῥόδου ἐν Ιεριχω (verse 14),
which has been translated in NETS as “rosebushes in Iericho,” the most
likely candidate for ῥόδον in the context which features massive plants
such as the cedar and cypress (verse 13) and the palm tree (verse 14) seems
to be Nerium oleander, an evergreen tree, about 4 metres high, with pink
flowers, which is known as oleander in lay terms: “oleanders in Iericho.”
Second, the phrase ἐλαία εὐπρεπὴς ἐν πεδίῳ (verse 14) is translated in
NETS as “a good-looking olive tree in a plain” – a domesticated plant
among a list of wild trees. This translation must be corrected to “a goodlooking wild olive/oil tree in a plain,” and the translation needs to be
enriched with a footnote that the phrase refers probably to the Aleppo pine.
Thirdly, ἀσπάλαθος (verse 15) is translated in NETS as “camel’s thorn,”
although this plant does not produce any aromatic substance and therefore
does not fit the context of six other plant products associated with fragrance, perfume and incense. We propose instead translating “myrtle,”
a plant whose flowers, leaves and small branches are used as incense and
perfume. These proposed translations can convey the metaphorical function of the specific flora in the ancient discourse of Ben Sira and respect the alterity of the source culture.
In light of these identifications, we propose an adapted NETS translation that is enriched with footnotes to read as follows:
Stanza 1
13 Like a cedar I was raised up/became high/tall in Lebanon,
and like a cypress in the mountains of Aermon.
14 Like a palm I was raised up/became high/tall in Aiggada,
and like oleandersa in Iericho,
like a good-looking wild olive/oil treeb in a plain,
and I was raised up/became high/tall like a plane tree.
Stanza 2
15 Like cinnamona and myrtle for spices,
and like choice myrrh I gave forth a fragrance,
like fennel and shellace and resin oil
and like the vapor of frankincense in a tent.
Die eerste volledige vertaling van die Bybel in Afrikaans, 'n letterlike vertaling, word in 1933 gepubliseer ná die vorige pogings van die Bybelvertalingsbeweging (1872-1911) en 'n poging op kerklike aandrang (1916-1923). Daarna volg die volgende hervertalings, naamlik 'n dinamies-ekwivalente vertaling in 1983 en in 2007 Die Bybel vir Dowes, ook uitgegee as Die Bybel vir Almal, asook 'n aantal kommersiële vertalings. Die volgende volledige Bybelvertaling in Afrikaans, 'n direkte vertaling, word in 2020 gepubliseer. Hierdie artikel bied 'n analise en beskrywing van die 2020-vertaling as hervertaling deur gebruik te maak van die narratiewe raamteorie van Mona Baker. Enige vertaling representeer die alteriteit of andersheid van 'n vreemde teks en kuituur op 'n unieke, maar 'n verstaanbare wyse. Geen vertaling is egter vry van ideologie nie. 'n Vertaling moet nie normatief beoordeel word nie, maar die taalkundig ingebedde keuses betreffende die keuse en konstruksie van diskoers moet eerder beskryf of vertel word. Die 2020-vertaling word ontleed, waarna die wyse waarop spesifieke sosio-historiese, sosiokulturele en vertaalkundige rame in die vertaling inspeel, verduidelik word. Die organisatoriese raam hanteer kwessies soos die konteks van die vertaling, sy brontekste, die vertaalspan, die vertaalproses en -produk, sowel as die moontlike sosiokulturele impak van die vertaling. Deur van metatekste/paratekste gebruik te maak om die andersheid van die bronkultuur vir lesers te verduidelik en toeganklik te maak, vermy die vertaling die reduk-sionisme van klem op vorm soos in die 1933-vertaling en die klem op betekenis van die 1983-vertaling.
Metatexts are supplementary materials provided by translators to “frame” the translation in order to guide readers’ interpretation of the texts. Metatexts are especially important for sacred texts which are translated (or published) specifically for individuals who are not members (or not originally members) of the religious group in question. Instead of viewing the endeavour of translation as one of foreignisation versus indigenisation (Schleiermacher 1813/2012, Venuti 1995/2008) or of direct versus indirect translation (Gutt 2000), we are interested in considering how the alterity (“otherness”) of the source text and its theological and ideological distance from Muslim audiences can be bridged In this paper, the notion of alterity in Bible translation is examined through the lens of the philosopher Emmanuel Levinas’ concept of the Other, which he viewed as an equal (or superior) rather than an inferior (Levinas 1970/1999, 1972/2006, 1974/1981). We examine the metatexts of a UBS New Testament study edition which was prepared “for those interested in learning about the life and teaching of Jesus the Messiah (Isa Al Masih) and his followers” (The Holy Gospel 2001:vii) and analyse how key cultural terms are rendered in the translation and explained in their accompanying metatexts. We conclude with a model for translating these key cultural terms in Bible translations.
