Skip to main content

A History of Bible Translation: Chapter 4 - After the Reformation

There were other translations carried out during the Reformation period. The Bible was translated into Slovene during the 16th century, and into Turkish during the 17th century, albeit by a Polish convert to Islam who called himself Ali Bey after his conversion.[1]

The result of all this translation activity – and I haven’t covered all languages translated in the reformation period – was that as Christians started to spread around the world as the result of persecution or to trade they took Bibles with them, and began churches, albeit in their language. So, the gospel began to reach parts of the world outside Europe such as North America, where many Puritans, both Reformed and Anabaptist, planted churches. This paved the way for the modern missions movement, which has tended to focus on Bible distribution, for very important reasons. Church planters and bible translators are often either the same people, or very closely related to one another i.e. working in close partnership.

Because of this focus on printed books, the main book being the Bible,[2] there has also been a focus on literacy. Without teaching people to read and write how could they have access to the Bible? Indeed, those who become committed followers of Jesus and join churches are positively encouraged to read their Bibles (and pray every day, as the song goes). Mission during this era tended to be centripetal – drawing people into a Mission compound, where they would gain education, join a church, be given work to do, and be generally looked after. Though we now look back on such work as colonialist, it was a product of its age. When the gospel first reached Britain via both Celtic and Roman missionaries, many monasteries were built, and the gospel spread via the work of those monasteries, which had a surprisingly outward focus, at least to when they first started.[3] It’s no surprise, therefore, that reformation and early missions used a similar model.

The real leap forward in terms of both missions and Bible translation began in the 19th century, however, and we will look at that expansion in the next chapter.



[1] This was commissioned by the Sultan of Turkey himself.
[2] The Greek term for Bible is ho biblios ‘the book’.
[3] Or when they were rejuvenated, or new movements began.

Comments

Popular posts from this blog

A Flow Chart for Bible Translation (a Relevance Theory Approach)

One of the current theories behind modern translation work is Relevance Theory. [1] Here is a flow chart that explains the process often used to produce a draft when using such an approach: *Make sure your translation committee makes the decision as to what kind of translation they want. A domesticated translation is one that submits to dominant values in the target language [2] whereas a foreignized translation is one that is happy to import foreign terms and ideas from Hebrew, Greek, or the language of wider communication such as the Greek term baptizo . The chart looks something like this: Text                                   Communicated Ideas                  Context A sower went out to sow  A farmer went out to sow grain   People scattered/threw seed etc. The text has very little information, but behind i...

A Plea Regarding Footnotes in Bible Translation

Recently I was giving input to a team who had worked on Psalms. I noticed that in several places they had included footnotes referring to the New Testament use of those Psalms. One example was a footnote in Ps 34:20 'not one of [his bones] will be broken' that referred to John 19:32, 33, 36 where this prophecy is fulfilled. Now, obviously this is a useful link for readers, but it is better to put it in John's gospel referring back to Psalms. Why? Because the New Testament is (to some extent) a commentary on the Hebrew Bible, whereas the reverse is not true (the Hebrew Bible never refers to the New Testament). There are often two possible ways of reading a Psalm: In its original context, and  As interpreted by the New Testament writers. This is quite important, as the Hebrew Bible belongs to two faith communities, the Jews and the Christians. (Muslims too, to some extent, though they refer to the Torah and the Psalms only). If we translate the Bible in such a way that it onl...

Integral Mission vs. Holistic Mission - What's the Difference?

 A lot of people are talking about integral mission these days, whereas the idea of holistic mission seems to have fallen by the wayside. What's the difference? Holistic mission is mission to the whole person, taking into account their physical as well as spiritual needs. Evangelism is combined with social action. Unfortunately, this term has been used for some years now, and much mission that was labelled 'holistic' was mainly social action. Integral mission has more focus on communities and their felt needs. What issues of poverty and (lack of) justice are there? How can a given community begin to address these issues? What input do they need from outsiders as they do so? How can they define kingdom goals that will bring them out of their physical and spiritual poverty? Lausanne defines it here . The fact is that the neediest communities are often ones that lack the Bible, and lack a clear orthography (alphabet corresponding to the phonemic system of the language, and tha...