
In honor of the Grand Opening of our King James exhibit at Cameron Village tomorrow, we are re-posting this blog entry from last year.
In 1517, the German monk Martin Luther nailed his 95 theses to the church door in Wittenberg, Saxony, and the Protestant Reformation was born. According to Luther, it was faith alone that would bring salvation and he believed that people of faith could commune directly with the Most High through prayer and by reading the Bible. The Roman church’s version of the Bible (Vulgate) was in Latin, which most churchgoers did not understand, and the reformers made it a priority to make the Bible accessible to everybody.
In the 1380s, Englishman John Wycliffe had argued that the Good Book should be made accessible to people in their own tongue, an undertaking that landed him in court, and led to laws making translating or even reading the Bible in the vernacular a capital transgression (laws under which Wycliffe’s own body was dug up and burnt), and even though Henry VIII had broken away from Rome, he was outraged by the ideas of Luther. It was in other words still dangerous to engage in Bible translations when William Tyndale began his project in the early 1520s. Tyndale knew eight languages, notably Greek and Hebrew, which were virtually unknown in England at the time. He also had a strong sense for wonderful phrases and knew the Bible inside out. And, as he saw it, Henry VIII’s divorce of Katherine was not sanctioned by the Bible – a notion that he made public. And that was his death sentence.
But the work outlived the man. In 1604, King James decided that one uniform translation should be produced, and well over 80 percent of the King James Version’s New Testament was in fact the work of Tyndale.
The Bible translation was built on a spare and simple vocabulary, and it was a Bible to be read out and listened to. The King James Version’s impact on the English language and literature is simply awe-inspiring – it has, e.g., contributed 257 idioms to English, more than any other single source – but as in any translation, there are aspects of the sources that are not captured (a fact the translators of 1611 recognized).
The challenges that come with a Bible translation are enormous. For one thing, Jesus spoke Aramaic, but his words were saved in Greek. Furthermore, the Tyndale translation was based on a rendering by Dutchman Erasmus, who in his turn partly used a single twelfth century manuscript that is one of the worst manuscripts available. Erasmus also turned to the Latin Bible of the Roman church, and thus translated that text back into Greek, thereby creating some textual readings that cannot be found in any surviving Greek manuscripts.
But none of this devalues the poetic power of the King James Version. And as Rowan Williams, the Archbishop of Canterbury and the head of the Anglican Communion, has pointed out, “a good translation will be an invitation to read again, and to probe, and reflect, and imagine with the text. Rather than letting me say: ‘Now I understand,’ it prompts the response: ‘Now the work begins.’ “
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Best New Books of 2012: Emil S.’s Picks
December 7, 2012Sometimes readers seek books out. Sometimes it’s the other way around. These books ended up in my hands thanks to my position at the library. They are also some of my favorite books of 2012. — Emil S.
Jesus grew up poor in an era that was politically oppressive and economically exploitative, as the ruling classes used violence against their own populations to maintain control, and engaged in war to expand their wealth and power. Jesus’ teachings are exceptionally radical, and he was not on earth to start a new religion – his calling was to restore faith, tear down religion and its ceremonies, and to make way for the kingdom of God: “He has brought down rulers from their thrones but has lifted up the humble” (Luke 1:52). Jesus challenged the system to show its true face, and its response was to force a crown of thorns on his head and to hammer nails through his flesh and bones. Here Borg arranges the texts of the New Testament in chronological order (as opposed to traditional canonical order), and by doing so, he shows how the radical teachings of Jesus – the Way – eventually became a movement concerned with “maintaining power and control.”
When Tyler Cowen’s An Economist Gets Lunch was published, it received some well-founded negative criticism in the New York Times, and the reviewer, Dwight Garner, wrote, “Bitterness and gloom bespeak seriousness of purpose.” True enough. But Cowen’s book is nevertheless worthwhile reading, and being a professor of economics he’s bringing an intriguing perspective to the food debate. Cowen shows how economic circumstances affect both the quality and the price of a restaurant, and how all kinds of quirky culture – including food culture – nowadays, due to financial circumstances, tend to be found on the peripheries of major cities. The book is filled with analysis and well-meant advice, and perhaps Cowen’s eating-out philosophy can be summed up like this: If you want good, cheap food, try the streets before the avenues.
There are those who say that Jesus is a myth, created by the early church, but the vast majority of scholars of antiquity and Bible studies agree that, yes, Jesus did exist. Bart D. Ehrman is a historian and a professor of religious studies at UNC, Chapel Hill, and to him evidence matters. People may be opposed to Ehrman’s claims, but no one should doubt his integrity. The professor’s book – Did Jesus Exist? – reads like a detective story and the tools used to unearth a probable truth are mainly contextual credibility, multiple attestation, and the criterion of dissimilarity The close readings of available sources are simply breathtaking and as Ehrman discusses the different texts, he brings the reader almost within arm’s length of Jesus from Nazareth.
Chris Hedges and Joe Sacco’s Days of Destruction, Days of Revolt is a furious and fearless attack on what they refer to as “unfettered capitalism” in America. In a way, it is prophecy in the traditional sense, as the creators of the book show the reader what is going on in the country today. But it is also a warning of things to come, as the pair claim that the development of a permanent and large American underclass may be under way. Not all readers will agree with the duo’s gloomy warnings and their call to arms, but the portrayal of poverty in America is powerful, important, and upsetting.
Colby and Beverly have been best friends since forever, and after high school they are supposed to share a year in Europe. Then Beverly reveals that she’s won’t join Colby – instead, she will attend college in autumn. Colby is stunned and a seed of doubt has been planted: how well does he know his friend, himself, and the world? And now they’re supposed to travel together as Colby is the roadie for Bev’s band – The Disenchantments – that will tour small towns of the American Pacific. Colby has to adjust to the new situation in this novel about an ever-changing world that can be a dead end and an open road, and Colby says: “Just when I thought we had figured everything out, here it is: something else.”
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Tags:Best of 2012, Coming of Age, Emil S.'s Picks, Food, Nonfiction, Religion, Social Commentary, Teen Fiction
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