![]() ![]() It is possible that translations could also emerge from more intersectional thinking about subjectivity and more conceptual frameworks for considering how subjectivities are represented within language.Īs someone with a disability, I have often considered how all forms of cultural interpretation might be more open to the ways I and other disabled people experience the world. Within this specific ethical framework of translation and reproduction, we might imagine almost endless opportunities for bringing subjectivities into interpretations of work. ![]() While this type of translation has become commonplace in religious texts, it represents a larger ethics of interpretation: the translations of Psalm 23 into 17 th-century English expanded the intelligibility of worship, and the more recent gender-neutral translations suggest greater sensitivity to the inter-relationships of gender and power. You lead me to streams of peaceful water, and you refresh my life. You let me rest in fields of green grass. The “Contemporary English Version” ( 1995) of Psalm 23 replaces the pronoun for God - “he” - with “you,” as in the following verse: Many of the most recent translations of Psalm 23 bring in concerns such as gender or power - for example replacing male pronouns for God with non-gender-specific pronouns. The King James translation opened the text of the Old and New Testaments to a larger, non-Latin-reading audience. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord forever.Īll translations invoke different forms of subjectivity. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil my cup runneth over. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me thy rod and thy staff they comfort me. ![]() He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. He maketh me to lie down in green pastures: he leadeth me beside the still waters. The Lord is my shepherd I shall not want. The most famous translation of the psalm is from the King James Bible of 1611, a work of translation that transformed the modern English language: Psalm 23, a text that dates to the period of the First, Solomonic Temple ( 960BCE- 586BCE) is an exemplary instance of an ancient text continuously translated from early sources in Hebrew, Greek, and Coptic into many other languages - for example, 7 th-century Latin, 12 th-century Arabic, 17 th-century British English, 19 th-century French, and 20 th-century Chinese and “Global” English. ![]() 1 While this essay focuses on an experimental translation of a Hebrew text, the ideas in it are axiomatic and can be applied to any textual work. The following essay examines the translation of one of the most translated texts - Psalm 23 (“A psalm of David”) from the Hebrew Testament - based on ideas of disability, space, and intelligibility. When we translate a text, we typically do so into a particular language - defined by geographical space and time - but other possibilities can be cultivated within translations. ![]()
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