Analysis of the Translation: Joshua 1:6-8T - Essay Example

Analysis of the Translation: Joshua 1:6-8T I. Translation: The first part of the present study aims to make a comparison analysis of the translation presented by three of the most popular English Scripture translations including KJV1, NIV2 and NLT3. It is fact beyond suspicion that all the above-mentioned versions of the translations elucidate the true and closest meanings the particular part of the Scripture4 is determined to convey. Somehow, one of the most imperative differences among the three includes that KJV appears to be employing the traditional age-old classical English language while translating the Hebrew text into English; on the other hand, both NIV and NLT stick to applying simple and layman English, which could easily be comprehended with by the readers maintaining divergent intellectual capacities. The same could be examined by exploring all the three versions selected for the comparative study, which is as following: King James Version (KJV) translates the verse Joshua 1:6 as under: 6 Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them.5 On the contrary, New International Version (NIV) submits to state the same in these words: 6 Be strong and courageous, because you will lead these people to inherit the land I swore to their ancestors to give them.6 Similarly, New Living Translation (NLT) explains the same in the following words: 6 Be strong and courageous, for you are the one who will lead these people to possess all the land I swore to their ancestors I would give them.7 By critically appreciating the translation versions, it becomes evident that both NIV and NLT specify be strong and courageous, though KJV translates the Hebrew words as be strong and of a good courage instead of courageous. Somehow, the verse produces the same meanings, where the terms courageous as well as of good courage produce one and the same meanings. Somehow, the Hebrew words i.e. chazak ve'ematz8 explicitly reflect the adjectives of being strong and courageous. Furthermore, KJV employs the words unto9, shalt, thou and sware in the second part of the first sentence, in place of (bestow) upon, shall, you and swear respectively. Shalt have excessively been used in place of shall and while translating the Scripture10; the same has also been used by the medieval and classical era poets. All these words from the old and obsolete English language are aptly applied while making a perfect and traditional translation of the Scriptures in a conventional manner in order to distinguish the holy verses from ordinary works. The same methodology is aptly employed by the scholars and translators alike while making the interpretations of New Testament and the Qur’an as well. Somehow, NIV and NLT have used the modern and simple English by writing the word you in place of the Hebrew term aTah/atah11 perhaps with the aim of turning the Scripture simple to understand for the readers at large. In addition to this, NIV exclaims that Yahweh predicts by addressing to Joshua that “you will lead the (administering of distributing the inherited parts) of the land; though NLT applies the words you are the one to lead... Since no Hebrew word signifies the term lead altogether in the text; instead, it simply manifests that Joshua would be bestowed upon with the powers to divide or distribute the inherited lands among the Israelites, KJV appears to be making the exact translation of the Scripture. Nevertheless, NIV and NLT have attempted to explain the meaning and message of the verse in comparatively easier terms. The same could also be witnessed while interpreting the following verses 7 and 8. In Joshua 1:7, NIV and NLT interpret the Hebrew Scripture where the Lord commands Joshua to be strong and courageous. On the other side, KJV confines the possessing of these characteristics to just Joshua, by adding the word only in the beginning of the translation. Since the Hebrew text has employed the word raq12 as the first word of Joshua 1:7, which signifies mere or only, KJV appears to be justified one by translating raq with only in the text version. The same differences appear in the rest of the verse under examination. Both KJV and NIV have applied the term law as the translation of Torah, though NLT has interpreted it to be instructions. Actually, the term Torah is frequently used while signifying Ten Commandments (Beckerlegge, 2000), 313, both Mosaic Law14 and instructions decreed by the Lord indicate the same. While comparing Joshua 1:8 in the light of the three above-mentioned versions of translations, all the three have presented the translation by applying different words. For instance, KJV translates the words lo muwsh15 as depart out, though NIV interprets the same to be equivalent to keeping16 or preserving; similarly NLT takes the word similar to continuing17 or carrying on. Somehow, all these translation versions convey the same meanings through their interpretations at large. To conclude, it becomes evident that all the above discussed versions have applied different words and styles while making an interpretation of the Scripture. Nevertheless, by reading any of the translations versions, the readers could easily reach one and the same conclusion. As a result, difference in the translation has not caused any divergence in respect of convey the message altogether. II. Authorship of the Book of Joshua: The opinions and views with regards to the authorship of Book of Joshua has been a matter of serious debate and great controversy for the last several centuries to go (Woudstra, 1981)18. Somehow, a large proportion of the critics appear to be in consensus that the Book (vassar.edu)19 was written by Eleazar20, one of the distinguished Israeli priests as well as the son of Aaron21. Somehow, the critics and scholars also view some other anonymous priest as the author of the book, who wrote the Book of Joshua several centuries after the death of Joshua actually22. Somehow, the depiction and writing of every important event that had taken place during Joshua’s time refuted the possibility of the Book’s being written some eight centuries after the departure of Joshua from the mortal world. It is predominantly due to the record of the land as well as the details of the division and allocation of the pieces of land made by Joshua among all members of the twelve tribes of Israel. It is therefore, it is strongly believed that the Book of Joshua was either written by Joshua himself, or one of his contemporary scholars on his order and instructions actually. By critically investigating into the authorship of the book under examination, the second possibility that the Book of Joshua was either written by him or by his close aide, appears to be potential one due to the very reality that no one could present the details of the process of administering the lands and distributing the vast region belonging to the Promised Land with unflinching authenticity and validity, as the division of the land among over half million of the population of the House of Jacob could not be viewed to be a simple or easier task altogether. Similarly, preserving of the names and details of the members of the entire community consisted of twelve populous tribes was not possible for a person who had arrived in the world many centuries after the incident actually had taken place. While discussing the nature of the sacred book under consideration, it becomes evident that the volume maintains a higher place than a historical book both with regards to the nature and scope of it. Some of the analysts, according to Malick23 (2004), have identified the Book of Joshua with the Wellhausenian school of thought24, which connected it with as part of a Hexateuch (Genesis-Joshua) with the same sources which made up the Pentateuch (JEDP) thus dating the book with eight and seventh century sources and a post-exilic author.25 Nevertheless, the book contains some manifest historical events26 that make it a book of historical records as well. Similarly, the tone of the given verses appears to be redemptive one in style and nature, where the Lord looks encouraging Joshua to keep his morale high, as the time has come when the Israelites would be blessed with the area and land their ancestors had been promised to be granted the same. However, the book carries the same sonorous tone and style that is actually attributed to the Lord during His addressing the readers in a commanding and instructing way.27 In addition to this, the author has applied the same conventional Hebrew language while compiling the Book of Joshua that had traditionally been written and spoken by the Hebrew community since the time before the first patriarch i.e. Abraham28. It is therefore, all the Jewish Scriptures and volumes of the Old Testament29 have originally been written and preserved in the same Hebrew language. The Jews kings and rulers also followed the same volumes preserved in the Hebrew language (Wisse, 2003) 39.30 III. Circumstances: The text under study emphatically provides the circumstances that lead to the writing of the Book of Joshua. The beginning of the Book I alludes to the departure of Moses from the world31, and demonstrates that Joshua had been appointed by Yahweh as the spiritual leader of the House of Jacob, as well as the successor of Moses. It was the time when the Israelites had been wandering in the wilderness for almost the last four decades, longing for entering the Promised Land that once belonged to their ancestors32. The circumstances also indirectly refer to the reluctance33 an overwhelming majority of the Israelites had displayed for entering into war against the non-believer indigenous populations residing in Canaan and other parts of the Promised Land in general. In the giving verses, Almighty God looks encouraging Joshua to be brave and make preparations to fight for the cause of God and subsequently obtain the vast area of the land had been promised to be bestowed upon the Israelites. Since Joshua had also rendered services as one of the twelve Israelite spies appointed by Moses for exploring the prospects of invading Canaan34 for acquiring the Promised Land; and has also presented an optimistic and hopeful report to Moses. Consequently, he was among only very few members of his generation, who had reached the Promised Land. Since the writing of a religious book as well as preserving its text always maintains the motif of teaching, preaching and conveying the sacred message of the Lord to the groups belonging to the writer’s contemporary humans on the one side, and to the future generations on the other, the same motif could also be discovered in writing the Book of Joshua. The Book under examination not only teaches the Israelites to remain committed and dedicated to the commandments of the Lord35, but also preached them to be brave, resolute and firm in order to achieve their destination by seeking spiritual guidance from the high heavens, and strictly complying with the decrees issued by Yahweh regarding various issues and matters related to the individual and collective human life at large. In addition to this, the author of the book under consideration has also attempted to provide a detailed record of history from the planning of fighting wars against the infidels36 to the conquering of land, as well as its division and distribution to the Hebrew tribes of Israel37. Moreover, the book has also elaborated the chronicles of events that had led to the rise and fall of the Israelites at large. Hence, the author has attempted to address the issues including increasing the morale level of the Israelites by Joshua, his turning the community into an organized force, developing war strategies, enduring pains and sufferings, management of political, social, cultural and religious affairs, capturing of the entire Promised Land, and its just division amongst the Israelite people at large. IV. Key Words: Nachal38: The word nachal (pronounced to be naw-khal) has been applied in Book of Joshua 1:6 as a verb, which simply refers to get as a possession, acquire, inherit, possess39 etc. In the given verse, the word stands for the inheriting of the land that had been promised to be granted to the House of Jacob by Almighty God after their fighting against the Canaanites, consisted of a strong alliance of several infidel tribes of the Amorite rulers from Jarmuth, Hebron, Eglon, Jerusalem and Lachish.40 Abraham had left his native land for the sake of obeying the commands of his Lord41, and the same land would be blessed to his future generations as the inheritance of their first patriarch Abraham. The word nachal indicates the same in Joshua 1:6. Sakal42: The word sakal has been applied in Joshua 1:7 as a verb that signifies to be prudent, be circumspect, wisely understand, prosper, and be circumspect etc. In the verb under examination, the term communicates the message of being satisfied, affluent and prosperous by regularly reciting the Holy Scripture, which will ultimately bring peace of mind and success in the mortal world as well as Hereinafter. Consequently, the worldly and eternal triumph certainly depends upon regularly reciting the Scripture, and acting upon the same accordingly. Torah/Tawrah43: The term Torah (תורה) is frequently applied by the followers of the Abrahamic faiths44 while referring to the first five books of Tanakh45, the Old Testament as well as Hebrew Bible. Literally, the word Torah stands for recitation (of the Holy Scripture); it is therefore, it is aptly used in place of the scripture. Similarly, the word also employed while alluding to the Jewish laws, teachings, norms, mores, values and traditions as well. According to the Torah Resources International: The Hebrew word, torah (תורה), is derived from a root that was used in the realm of archery, yareh (ירה). Yareh means to shoot an arrow in order to hit a mark. The mark or target, of course, was the object at which the archer was aiming. Consequently, torah, one of the nouns derived from this root, is, therefore, the arrow aimed at the mark, The target is the truth about God and how one relates to Him. The torah is, therefore, in the strict sense instruction designed to teach us the truth about God.46 Hence, Torah means direction, teaching, instruction, or doctrine. In Joshua 1:8, Torah signifies the Book of (Mosaic) Law that God had revealed, and maintains complete code of individual and collective human life. V. Literary Context: Structure of the Book of Joshua appears to be based upon the continuity and completion of the Exodus47, where Exodus narrates the deliverance and salvation of Israelites from the slavery of the Egyptians48. In addition, Exodus has also elucidated the departure of Israelites with the aim of having access to the land God had promised with their ancestors to bestow upon them. In addition, second part of the book under analysis defines the chronicles of events leading to the battles against the Canaanites and eventually winning the wars and entering the Promised Land subsequently. The latter part of the book49 explains the efforts made by Joshua to bring the Israelites to prayer and meditation. The book also narrates the reiteration made by Joshua with regards to carrying on worshipping one God and complying with all the commands manifestly described in the book of law. VI. Explanation of the Text: The given text has been extracted from the Book of Joshua50, chapter 1, verses 6-8, where Almighty God seems to be addressing to Joshua, the successor of Moses, and the spiritual leader of the Israelites. The Book elucidates the appointment of Joshua Bin Nun as the new leader51 of the House of Jacob after Moses’ demise, where he would successfully lead his nation to theהארץ המובטחת‎ or the Promised Land52 blessed by the Lord to the House of Jacob as per His promise He has made with Abraham53 and later with Jacob.54 The vast region of the Promised Land consisted of the area from the River of Egypt to the River of Euphrates (Dimont, 2003) 26-2755, which the Israelites could conquer after entering into battles against various indigenous occupying tribes under the command of Joshua Bin Nun. The Book of Exodus56 also narrates the same, where the Lord has asked the House of Jacob to move forward and take possession of the Promised Land. Further, the same favour has also been narrated as the redemptive note in Deuteronomy57, where the Promised Land would be gifted to the House of Jacob as the reward for their perseverance and fortitude. The given verses emphasise upon the great favours the Lord is determined to bestow upon the Israelites. The Lord asks Joshua to gather courage and gird up his loins (in order to fight against the non-believers, and God will bless him and his nation with triumph) and the Israelites would be able to conquer the Promised Land, and will enter at there as conquerors without having fears with regards to being molested. Since the first generation of Israelites that had been liberated under Moses from the cruel clutches58 of the Egyptians59 had passed away after spending nearly four decades60 in wilderness61, the second generation would certainly reach the land, which had been promised to be granted to their ancestors (Armstrong 1997), 22-2362. Almighty God the Lord further commands Joshua to strictly follow the law He had granted His servant Moses. Moses was commanded by God to spend forty days and nights on Mount Sinai in meditation and prayers63, after which God bestowed the Ten Commandments upon him as the comprehensive code of law for the Israelites.64 The Lord further elucidates65 the bounties the recitation of the Scripture brings in the wake of it, which predominantly includes prosperity, success, happiness and spiritual elevation at large. Hence, the Lord commands Joshua to gather courage, follow and recite the Book of Law, and strive to obtain the land the forefathers of his contemporary Israelites were promised to be blessed with. Read More