Muli-Song (German Edition)

Man of God Milwaukee: Eerdmans, , Hans Lufft at Wittenberg printed and sold in forty years between and about a hundred thousand copies—an enormous number for that age—and these were read by millions. Translating is a special grace and gift of God. All this must be coupled with genuine humility. This was good for me; otherwise I might have died in the mistaken notion that I was a learned fellow.

Methodology of a Master We turn now to consider the key concepts and consequences of Luther's approach to translating—allowing the superb practitioner to present the case in his own words as much as possible. An Anthology, 3 vols. Concordia, , I: Plass, This Is Luther: A Character Study St. Katharine Barnwell, Bible Translation: Confessional This first principle is the shortest, but undoubtedly the most consequential.

Luther underscores the importance of this when he states: Zondervan, ; Eugene A. Nida and Charles R. Brill, ; Jan de Waard and Eugene A. Nida, From One Language to Another: Thomas Nelson, ; Ernst R. Bible Society of South Africa, These characteristics have been abstracted from Martin Luther's methodology as expressed in his writings on the subject and exemplified in his successive German versions from September to his death in It is indeed remarkable how many of these modern translation principles were conceived of and put into practice by Luther so many years ago.

Cambridge University Press, ], William Carey Library, ], IVP Academic, , Muhlenberg Press, , He regarded the entire Bible as a unit. If some passage is obscure, I consider whether it treats of grace or of law, whether wrath or the forgiveness of sin, and with which of these it agrees better. By this procedure I have often understood the most obscure passages. Schwiebert, Luther and His Times St. Form, then, refers to the overt and language- specific phonological, lexical, morpho-syntactic, and macro-structural elements whereby a given oral or written message is conveyed from source to receptor.

Meaning embraces not only denotative cognitive, referential, conceptual, propositional content, but also the connotative aspects of feeling, intensity, and beauty, as well as the intentional illocutionary, functional facets that pertain to authorial purpose, for example, warning, rebuke, encouragement, instruction, commission, and condemnation.

Determining meaning in its fullest sense further embraces a careful study of discourse structure, for the larger, genre-governed linguistic forms of a language also become meaningful, in terms of impact and appeal, especially when shaped by a wordsmith like Luther. A Workbook for Bible Translators, 2nd ed. SIL International, , Functionalist Approaches Explained Manchester: Jerome, , A Historical Reader Oxford: Oxford UP, , Nida and others pioneered in the early s.

According to de Waard and Nida, the essence of translation may be summarized as follows: The translator must seek to employ a functionally equivalent set of forms that will match, insofar as possible, the meaning of the original source-language text. With more specific reference to the special rhetorical features that convey the original in the most meaningful way, these theorists add that the goal is: Edizioni di Storia e Letteratura, , The particular set of forms used for different rhetorical functions is largely language-specific, but the functions [that is, expressive, cognitive, interpersonal, informative, imperative, performative, emotive, aesthetic, and metalingual] … are universals, and it is for this reason that one can aim at functional equivalence.

There is no doubt which side of this form-function polarity Luther favored. He vigorously opposed literalism,41 as he clearly asserts: Luther tried to imagine himself in the place of the original writer and compose his text accordingly—in natural German forms. In his preface to the Book of Job, he concludes: Thus, for Luther, a communication of the author-intended meaning of Scripture was the crucial task and responsibility of the translator. It was also Luther's desire to make his translation sound like the original text in German.

Plass gives a good summary of the result: The German language was like clay in his hands, like a violin played by a virtuoso. The sighs and sobs of some of the Psalms; the high hallelujahs of others: The rhetorical feature that Luther seemed to appreciate the most about the Scriptures was its conciseness, a quality that tends to move its hearers to think more deeply about what is being said—yet not always so easy to reproduce in a fulsome language like German. He said, for example, concerning the story of David's life: But it shall not be so.

My right hand is the hand of God. An Experiment in Biography Princeton: Princeton University Press, Thus the readers veritably shudder when they read the soldiers' slander in Matthew What German could understand something like that? No German can say that; unless, perhaps, he was trying to say that someone was altogether too magnanimous or too courageous, though even that would not yet be correct.

There are many other such examples of meaning-oriented correspondence in the Luther Bible—all illustrations of Luther's profound grasp of the dynamics of discourse and how to communicate it effectively from one language and literature to another. And not only the message, but also the 48 Haile, Luther, However, in many parts of the world, the problem is quite different—a case of where nobody, or very few, can read, fluently. That was the pressing issue in Luther's day. Luther realized that most, by far, of his potential audience would hear, rather than actually read, his translation.

He therefore sensibly formulated his text with this important factor in mind: How does the Word sound when it is read? But after Martin Luther's Reformation people did read it - and, more heretically, they debated its meaning. Consider that in in northern Germany, only 5 percent of the population was literate - most from the learned classes.

Therefore, a priority of one or the other has to be established from the beginning of the project. Luther expressed himself quite frequently and forcefully on this issue. His various writings on translation are permeated with the thought expressed below with reference to Psalm Whoever would speak German must not use Hebrew style. Rather he must see to it-once he understands the Hebrew author [hence the need for a careful exegesis! Luther cites Psalm Explanatory background for any potentially unknown content may be supplied in introductions, footnotes, or a glossary. After all, one is not accustomed to speaking this way in German as in Hebrew We have made changes of this sort several other times as well.

He also considers the natural flow of speech and cuts the long sentence spanning verses into two. In addition, he expertly brings out the sarcasm implied in these words by means of the initial connotative marker wie fein. Luther compares the job to farming: We had to sweat and toil there before we got those boulders and clods out of the way, so that one could go along so nicely.

The plowing goes well when the field is cleared. But rooting out the woods and stumps, and getting the field ready— this is a job nobody wants. O God, what great and hard toil it requires to compel the writers against their will to speak German. They do not want to give up their Hebrew and imitate the barbaric German. Just as though a nightingale should be compelled to imitate a cuckoo and give up her glorious melody, even though she hates a song in monotone. Implicit in this comment is Luther's high regard for the literary excellence of the biblical text. Even the best translation fell far short of the original Scripture in this respect.

Rather we must inquire about this of the mother in the home, the children on the street, the common man in the marketplace. We must be guided by their language, the way they speak, and do our translating accordingly. That way they will understand it and recognize that we are speaking German to them.

Lutheran Book Concern, In particular, Luther wanted his Psalms to sing: Psalms in Contemporary Lutheran Interpretation Leipzig: Evangelische Verlagsanstalt, , United Bible Societies, , ch. In his words, the linguistic variety he chose was widespread; it was: My language is that of the Saxon chancellery, which all the princes and kings of Germany imitate.

Rather, he had to create his own formally appropriate, acceptable style, and subsequently his translation had a significant influence on the future development of the German language as a whole see below.

Meaning of "Muli" in the German dictionary

It is frequently the case that elements of meaning which are implicit in the original text must be stated explicitly in a translation. The problem has to do with one's definition of meaning and how it is expressed in language. Meaning also includes important formal features,65 as well as certain crucial elements that are implied, that is, not overtly expressed.

An author assumes that some aspects of meaning are 64 I realize that in many cases, especially for the OT books, e. Thus, every verbal composition must begin somewhere with someone having a definite communicate intention which may be multiple , the specific aspects of which may not be entirely clear to us today. This is, in my opinion, a defensible though nowadays debatable hermeneutical principle that can facilitate and guide the process of textual interpretation as well as translation.

Wendland, Orality and Scripture: Composition, Translation, and Transmission [Dallas: SIL International, ], chapter 3.

Such shared information does not need to be explicitly stated in the text. Furthermore, some things are better conveyed indirectly or left unsaid; this can make a greater impression or avoid offense as in euphemism. However, when a translator attempts to transmit the same content in a completely different set of communicative circumstances, a considerable number of the original author's basic assumptions and presuppositions concerning his audience's understanding are no longer valid.

For example, many elements relating to historical and geographical knowledge are not shared between the biblical author and a modern-day audience. Nor are specific customs, social institutions, values, figures of speech, idioms, and so forth. The crucial question then is: How should such implicit material be conveyed to today's audience where it constitutes an essential part of the intended message?

To do this, three major means are available, all of which were advocated by Martin Luther: We are concerned here only with Luther's use of the first of these. The principle of making information that is implicit in the original explicit in the translation was applied by Luther on several different levels of communication. In its simplest, hence least debatable, form this would involve the use of a "classifier" to specify some point of reference in the original text. Bluhm comments in this regard: Luther at times by his very boldness brought out meaning, released implicit meaning. It was as if he … read the mind and intention of the original writer.

Many times it is necessary to make the intended meaning explicit in order to avoid uttering nonsense or the completely wrong sense. For example, Psalm Luther, in commenting on this passage, further reveals his ultimate concern for contextually-based meaningfulness in translation: For we followed the rule that wherever the words could have gained or tolerated an improved meaning, there … we ran the risk, relinquishing the words and rendering the sense.

Sometimes the form of the original needs to be retained in a translation even though this results in a rendering that is not the most natural or idiomatic. Correspondingly, a concern for vernacular naturalness must never be allowed to diminish or distort the intended meaning of a given Greek or Hebrew term.

As Luther explains it: Rather with my helpers I have been careful to see that where everything turns on a single passage, I have kept to the original quite literally and have not lightly departed from it. For example, in John 6[: Abingdon, , At other times Luther wished to preserve something of the vibrancy of the original thought as a way of enriching, as it were, the German language and manner of conceptualizing things: Paul propagates such rich, glorious, and comforting doctrine cf.

Therefore out of respect for such doctrine, and for the comforting of our conscience, we should keep such words, accustom ourselves to them, and so give place to the Hebrew language where it does a better job than our German. Then there are those relatively few times where the original text is so difficult or its sense so obscure that to attempt one meaningful rendering would result in the elimination of another equally likely interpretation. The use of footnotes to convey such alternatives was not an option in those days.

Luther cites the example of Psalm Otherwise we would have rendered them in such a way as to give fuller expression to our own understanding of the meaning. Also lasset euer Licht leuchten vor den Menschen. In addition, he created new sentence structures with a tendency to put the verb at the end of the sentence. Luther always had a conversation with the Bible to let it speak to him with verve and rhythm.

Koelpin makes a similar observation: He did this because German was really a language Sprache. It was meant to be spoken aloud by the tongue lingua , not written; heard, not read; for a word has sound and tone. He therefore avoided all harsh constructions, all unbalanced sentences and disturbing subordinate clauses. The result was a rhythmic flow of language. We see this, for example, in his rhymed version of Proverbs 8: He wanted a text that was crisp and pleasant to hear.

He adapts his language to any mood, to the tenderness of the Christmas story as well as to the terrors of the Apocalypse. All is so naturally conceived that it does not seem artificially contrived. Luther also took sound seriously in connection with biblical genre. The Psalms, for example, are ideally sung musically, as in their original worship setting: Muhlenburg Press, ], Luther's high regard for the form of the original message of Scripture had a number of important implications as far as his translation procedure was concerned.

In his eyes, a thorough knowledge of the biblical languages was essential so that a translation could be based firmly upon the original text rather than on some other translation, such as the Latin Vulgate, which had been the practice before Luther. Luther was an active, extensive researcher. When dealing with some of the more technical terms of biblical vocabulary, he would go out in search of the most precise German words that he could find. He investigated the court jewels of the Elector of Saxony to find names for the gems and precious stones listed in Revelation Portrait of Erasmus above by Holbein accessed at https: In a letter to his friend Spalatin, Luther describes his research into the birds and beasts of the OT: I can handle the stag, roebuck, and chamois, but what in the devil am I to do with the taragelaphus, pygargus, oryx, and camelopard [names for animals in the Vulgate]?

Those of us who work on translations in various African languages can certainly sympathize with Luther on this point. In a sense-oriented version, however, one must be prepared to err more on the side of greater contextualization so that the message really means something, rather than to use all sorts of obscure transliterations, loan words, made-up terms, and semantic reconstructions. Luther's basic policy is described in this apt comment by Roland Bainton: And this is what did happen to a degree in Luther's rendering. Judea was transplanted to Saxony, and the road from Jericho to Jerusalem ran through the Thuringian forest.

By nuances and turns of expression Luther enhanced the graphic in terms of the local that is, where no point of doctrine was concerned. Schweibert, Luther and His Times: The Reformation from a New Perspective St. Bainton, Here I Stand: In order for an accurate exegetical study to be carried out and a correspondingly natural translation effected, even a careful verse-by-verse approach is inadequate. What is needed is a broader, holistic approach. A complete discourse and genre-oriented perspective must be adopted and applied with respect to both the SL text and the RL text.

Any verbal composition, especially a literary one which the Bible arguably is ,94 whether oral or written, is composed of smaller segments that are combined to form larger ones and so on up the hierarchical ladder of linguistic organization until the complete composition is constituted. Such a discourse must therefore be viewed both analyzed and evaluated as a whole—a harmonious unity that communicates more than, and is essentially different from, the sum of its individual parts—with respect to form, content, function, and effect.

Discourse analysis is the fruit of some relatively recent insights of literary and linguistic science; therefore it is not surprising that Luther had little to write on the subject. But that he intuitively recognized these principles is evident from the fact that his translation is not chopped up into distinct verses. Rather, it consists of meaningful paragraphs of varying length-according to his arrangement of the subject matter at hand. Luther often wrestled with this task, and when he himself did not have the answer, he readily consulted others. Thus Luther adopted a text-holistic as well as a contextually 94 Ernst R.

Wendland, Translating the Literature of Scripture Dallas: See also Edward A. English Standard Version St. Even the foundational, narrative-legal books of Moses did not escape Luther's attention; for the goal, as far as he was concerned, was quite comprehensive: Good translating means adapting the statement to the spirit of the receptor language. But how does one duplicate or learn from Luther when working in the thousands of other languages in the world? Just listen to his advice. It is something that all present and future translators of God's Word need to keep in mind.

Any given term must be understood and translated so as to fit the context, near and far. There is no doubt that Luther translated with the linguistic context in mind. United Lutheran Publication House, , Another example is Luther's various translations of the Hebrew word chen, as the editor of Luther's Works points out: Luther found that his favorite equivalent, Gnade, was not always adequate for every form, context, and usage; he also utilized such terms as Gunst, lieblich, holdselig, and others to render the word.

Luther never forgot the local sociocultural setting of his Bible translation work. At the same time he does not choose a different word merely for the sake of variety. The Professor carefully notes the shade of difference in synonyms and makes his selections accordingly … [Thus] the Pferde horses are held in with bit and bridle, but fiery Rosse chargers carry Elijah to heaven in a fiery chariot, and it is the strong Gaeule work horses whose neighing is heard James 3. Especially in sacred and divine matters is it rich in words.

It has at least ten names with which to name God, whereas we have only one word. It may therefore be rightly called a holy tongue. But Luther was intuitively able to do precisely this, as has already been suggested.

Tell me whether that is also good German! Suppose I had taken the best German and translated the salutation thus: But no effective transmission of the Gospel takes place across cultural boundaries apart from careful attention to the linguistic component. The same can be said for indigenization and contextualization. And these missiological insights were not born in the twentieth century. Perhaps out of evangelical concern for his former Catholic brethren. What sounds perfectly natural in one setting may seem completely out of place in another: But the prophet here intends to say that the righteous are such trees, which bloom and are fruitful and flourishing even when they grow old.

All mother-tongue speakers know such information instinctively and produce their utterances accordingly when they talk in the varied interpersonal situations of life. The hard part is to transform such knowledge into idiomatic verbal action when translating. That takes scholars with the boldness to accompany their sociocultural acumen. Explanatory footnotes, selective cross-references, a glossary of important terms and technical terms, suitable illustrations, prefaces to the individual books, section headings, tables, summary charts-all of these facilitate understanding and further study.

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His Bible contained an index, and later editions also provided an indication of the regular gospel and epistle readings for each Sunday. Luther used these introductions to raise the abysmally low level of biblical knowledge among his constituency, lay and clergy alike. One might raise some objections nowadays concerning their theological narrowness—they tend to be rather catechetical and too polemically Lutheran for a wider Christian readership.

But this depends on one's own ecclesiastical persuasion, and of course the religious times have dramatically changed since Luther's day. Furthermore, scholars ought to respectfully temper their criticism of the works written in an age far removed from their own. For before Job comes into fear of death, he praises God at the theft of his goods and the death of his children. But when death is in prospect and God withdraws himself, Job's words show what kind of thoughts a man-however holy he may be-holds towards God: This is the finest part of the book.

It is understood only by those who also experience and feel what it is to suffer the wrath … of God and to have his grace hidden. These extra-canonical texts can provide a useful background to the 66 acknowledged books of Scripture. In those days of deprivation with respect to scholarly helps and didactic aids, every additional study tool counted, and it is to Luther's credit that he recognized this serious need and did something about it, using the best materials at hand. Another area in which the Luther Bible supplied special help to its readers and nonreaders as well was through its magnificent illustrations see the example below.

Luther at times appeared to value certain biblical books more highly than others; conversely, at times he seemed to describe some books in less than glowing terms, e. Concordia Publishing House, , Such beautiful, graphically detailed illustrations, created by recognized masters of the day, contributed to the impact and appeal of certain editions. Northwestern Publishing House, The colored woodcut below of the Gospel of Matthew chapter one from the edition of the New Testament is by Georg Lemberger dated — https: But then again, why should the imagination not be allowed to run a bit more freely in this book?

The whore of Babylon, for example, in chapter 17, is anachronistically depicted in the September Testament of Apokalypse aus Lutherbibelexemplar in Schweden — https: After all, how can a text be properly read aloud if it has not been set out legibly in written form? His fashioning of the text into meaningful paragraph units rather than a disruptive sequence of individual verses has already been mentioned.

In fact, in many cases things have actually regressed in the interests of economy and due to a highly conservative tradition of Scripture publication. There are some exceptions, the best overall format for English Bibles today in my opinion is that of the New International Version, which pays close attention to the larger strophic structure of poetic discourse, especially in the Psalms. These are just a few of the more important formatting variables available as visual cues, which indirectly assist hearers as well—when a pericope of Scripture is proclaimed aloud by sensitive readers following a plainly legible text.

Collaborative A diversified and well-organized translation team generally produces results that are more accurate, effective, and acceptable to the RL audience than a translator working in isolation can achieve. Although Luther completed his September Testament alone and in a hurry, that was due to special circumstances and was certainly not his preference. Panning provides a description of how Luther would often proceed when beginning to translate a new Old Testament text: In a first pass, Luther would translate literally and woodenly, even word for word.

Often the first rough draft would be in Latin. At times when Luther didn't know a Hebrew word, he simply transliterated it or left a blank for the time being. The second stage was to fit the parts together lexically, syntactically, grammatically. When he had determined … what the Hebrew said, then he went at what it meant, trying to put the content into basic German, which was then reworked and polished and refined in the painstaking search to find just the right German words. After crossing out three, four, and even more attempts, a final decision would be reached and the crabbed and cluttered manuscript would be sent to the longsuffering typesetter.

It is indeed striking to observe how similar these procedures are to the basic three-step method of text analysis, transfer, and restructuring that is recommended in some of the more popular Bible translation manuals. The Hebrew language, sad to say, has gone down so far that even the Jews know little enough about it, and their glosses and interpretations which I have tested are not to be relied upon.

As Luther himself explained this important practical point: When one is alone, the best and most suitable words do not always occur to him. Portrait of Melanchthon and Luther: For I too have not worked at this alone, but have used the services of anyone whom I could get. Even with such a highly qualified and close-knit committee, the work was not easy, mainly due to the nature of the translation that Luther was trying to produce, namely, one that emphasized the meaning of Scripture, rather than its linguistic form: Such was our labor while translating Job that Master Philip, Aurogallus, and I could at times scarcely finish three lines in four days.

An important member of the review team was its recording secretary, Georg Roerer, who diligently made notes of the major decisions. In an extensive, sustained, and detailed project such as this, it is essential to be able to refer back to past proceedings so that the same ground is not plowed twice and also to encourage the development of a stable set of translation terms and procedures. That is exactly what happened as we see from the following descriptions by Johann Matthesius of the committee in session: Luther had reviewed the previously published Bible and had also gained information from Jews and friends with linguistic talents, and had inquired of old Germans about appropriate words … he came into the assembly Konsistorium with his old Latin and a new German Bible, and always brought the Hebrew text with him.

Philip brought the Greek text with him. Creuziger a Chaldean Bible in addition to the Hebrew. The professors had their rabbinical commentaries. Pommer also had the Latin text, with Luther, LW 35, Each one had studied the text which was to be discussed and had examined Greek and Latin as well as Hebrew commentators.

Thereupon the president [Luther] submitted a text and permitted each to speak in turn and listened to what each had to say about the characteristics of the language or about the expositions of the ancient doctors. Wonderful and instructive discussions are said to have taken place in connection with this work, some of which M. Georg Roerer recorded, which were afterwards printed as little glosses and annotations on the margin.

Ivo Robic - Rhondaly / Muli-Song

Continuative No translation is ever perfect or complete. That means critical and qualitative revision is essential. It is, in fact, a never-ending process from one generation to the next. During the course of a translation project, a team learns many things—about the original text, exegesis, consistency, how to handle key terms or difficult passages in the RL, and even organizational efficiency.

Thus at the end, they realize that, in view of what they have picked up along the way, they need to begin all over again. They must undertake a careful revision in order to correct the inevitable errors and to improve the wording wherever possible, based on their past experience and also the feedback from the publication of selected portions.

In many cases, unfortunately, such an opportunity does not materialize. For one reason or another the production team is disbanded and its members return to other pursuits. In Luther's case, however, it was different. As has been mentioned, the translation and revision of the Bible occupied Luther for most of his life. This same cycle was repeated for the OT books: A supplement to secretary Roerer's notes gives us an insight into the cooperative endeavor: They particularly had trouble with the section of the Prophets from Jeremiah on as it was difficult to render into good German.

Isaiah and Daniel had been printed in German several years earlier. The words of Jesus gave the commission great concern to render them into clear German. As the group worked closely with one another meeting after meeting, they became aware of each other's particular strengths and were progressively knit into an ever more competent and cohesive team. Schweibert summarizes the change that took place: Luther noted this progressive shift in the direction of greater linguistic naturalness and expressed his satisfaction at the result: This one is closer to the German and further removed from the Hebrew.

The Professor himself remained the guiding light and principal motivating factor in the revision process. He provided that essential continuity and set the desired standards so that a consistency of style and method might be maintained during the long period over which the translation and revision took place. He called the commission together, he largely outlined the assignment for each session, he led the discussion and usually spoke the deciding word [in cases of disagreement] … In other cases Luther made changes in his entries, either during the meeting or afterward, as is apparent from a comparison of these with Roerer's protocol and sometimes is evident in Luther's own copy.

Of great assistance in the revision process was a set of notes that Luther personally recorded in his Handexemplar, a special copy of the Bible reserved specifically for the purpose. Whenever he worked with the German text, he tested it out either on his audience or personally on himself. Then he would carefully write down any corrections and potential improvements in the margins.

These jottings would often serve as the basis for discussion during the meetings with his review team. Luther's detailed notes performed the same service even after his death. They were incorporated into the revised Bible that he happened to be working on right up to the end, a version that was published later in He ate, drank and slept Bible translation. Consequential Reu, Luther's German Bible, That is why it became the cornerstone for an enduring Lutheran culture in Germany.

Edizioni di Storia e Letteratura, ], This opinion is supported by Dr. The poetic soul finds in this translation evidences of genius and expressions as natural, as beautiful, and melodious as in the original languages. Some committed it to memory, and carried it about in their bosom. In a few months such people deemed themselves so learned that they were not ashamed to dispute about faith and the gospel not only with Catholic laymen, but even with priests and monks and doctors of divinity.

The standard modern language takes its beginning there. Luther's unifying influence affected not only the German language, but to a greater extent its literature as well, with respect to verbal style and persuasive rhetoric. The sheer volume of his own literary production is indeed staggering. A more recent dissertation concludes: Thus Luther's Bible became not just a legacy, but an important stage in the still gradually awakening consciousness of man.

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But what is of prime importance is the spiritual significance of all this literary, linguistic, and cultural influence. It is impossible to evaluate its role in the furthering of the Reformation, for its assistance in spreading the Gospel to the common man was immeasurable. Luther's Bible served as a primary source for the translations produced later in Holland, Sweden, Denmark, Iceland, and England. Conclusion So what more can we say about a Bible translation that was is confessional, communicative, creative, comprehensive, contextual, collaborative, continuative, and consequential—indeed, consummate?

Perhaps nothing needs to be added except a sample from the master translator himself and those whom he has influenced and motivated centuries later in another language and a very different cultural and communicative setting. Evangelical Press, 99 , ch. Northwestern Publishing House, , 43ff. The British and Foreign Bible Society, , I have modified the script of this text and poetically rearranged its lines. Luther held a special place in his heart for the Psalms: Blessed David, however, lauds and magnifies this noble treasure most beautifully in delightful figurative and picturesque language and also in metaphorical expressions taken from the Old Testament worship of God.

He calls it a fine, pleasant, green pasture; fresh water; the path of righteousness; a rod; a staff; a table; balm, or the oil of gladness Ps. Chauta ndi dzina lake lochukadi. Chauta is that most famous name of his. Mwa iye, ine kusowa kanthu ayi. In him, as for me—I lack nothing, not at all. My life he always revives it right there.

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Though it is and remains a translation of course, it was artistically reborn in the gradual process of its complete vernacularization. It is still similar to, but no longer identical with, the original Hebrew poem… One could hold that it has become a German poem of almost independent artistic significance.

For a discussion of this rendering and its distinctive poetic features in Chewa, a Bantu language, see Wendland, Translating the Literature of Scripture, I composed the initial draft of this text, which was subsequently revised and polished up by the students of my Psalms exegetical class Lusaka Lutheran Seminary. Chilembwe Banda a Malawian, March, at the following links: As with Mahler's Der Einsame im Herbst , the raga-like continuous motif supports fragmentary lyrics in which the "waters," the rains, unify the fragments of the season.

Instead of Wallace Stevens thinking on a Sunday morning "Death is the mother of beauty," for Jobim all things like deaths, hopes, traps, voids, sunsets, emotions, sicknesses, body parts, animals, plants, mud, broken down cars, comprise the object being described simultaneously in a synesthesiatic pattern, making up one of the best lyrical pop songs ever. Supposedly Elis Regina disliked Jobim's intellectualism but decided she needed the song as much as the song needed her. Posted by Ian Keenan at Newer Post Older Post Home. About Me Ian Keenan View my complete profile. Praise be to crustaceans in..

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