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34-726: Noted for the formal equivalence of its translation, it is widely used and quoted by Roman Catholic scholars and theologians, and is used for scripture quotations in the Catechism of the Catholic Church . The RSV is considered the first ecumenical Bible and brought together the two traditions – the Catholic Douay–Rheims Bible and the Protestant King James Version . The 1943 encyclical of Pope Pius XII , Divino afflante Spiritu , encouraged translations of

68-665: A chasid ( hasid , חסיד ), one who is faithful to the covenant and who goes "above and beyond that which is normally required" and a number of groups throughout Jewish history which focus on going "above and beyond" have called themselves chasidim . These groups include the Hasideans of the Second Temple period , the Maimonidean Hasidim of medieval Egypt and Palestine, the Chassidei Ashkenaz in medieval Europe, and

102-568: A Hesed  [ ru ] plus a Jewish given name, usually of a Jewish history character like Hesed Avraam in Saint Petersburg, Russia, a member of Association of Heseds of Russia. They run multiple programs: daycare centres and health visitors/carers for the elderly and disabled (the latter equally available to people of non-Jewish ancestry with local government subsidies), crafts and arts societies, concerts, medical equipment rental for registered patients free or on small fees calculated from

136-471: A major obstacle in producing translations that are both accurate and concise. Translators of the Bible have taken various approaches in rendering it into English, ranging from an extreme use of formal equivalence, to extreme use of dynamic equivalence. Hesed Chesed ( Hebrew : חֶסֶד , also Romanized: Ḥeseḏ ) is a Hebrew word that means 'kindness or love between people', specifically of

170-439: A property of the text. It is possible to associate functional equivalence with how people interact in cultures . A similar distinction was expressed by Maimonides in a letter to Samuel ibn Tibbon , his translator, in 1199. He wrote: I shall premise one rule: the translator who proposes to render each word literally and adhere slavishly to the order of the words and sentences in the original, will meet with much difficulty and

204-428: A rendering that is more natural to the target language . According to Eugene Nida , dynamic equivalence , the term as he originally coined, is the "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors." The desire is that the reader of both languages would understand

238-400: Is considered a virtue on its own, and also for its contribution to tikkun olam (repairing the world). It is also considered the foundation of many religious commandments practiced by traditional Jews, especially interpersonal commandments. Chesed is also one of the ten Sephirot on the kabbalistic Tree of Life . It is given the association of kindness and love , and is the first of

272-409: Is often used as a shorter English translation. Political theorist Daniel Elazar has suggested that chesed cannot easily be translated into English, but that it means something like 'loving covenant obligation'. Other suggestions include grace and compassion . In traditional musar literature (ethical literature), chesed is one of the primary virtues. The tannaic rabbi Simon

306-409: The meaning of the source text ; and that lend greater importance to preserving, in the translation, the literal structure of the source text. Nida formulated the distinction originally in relation to Bible translations . The "Formal-equivalence" approach emphasizes fidelity to the lexical details and grammatical structure of the source language , whereas "dynamic equivalence" tends to employ

340-635: The Catholic Bible from the original languages instead of the Vulgate alone, as had been the tradition since the Council of Trent . "It was in fact with a view to filling this rather obvious gap in the shortest possible time that some Catholic scholars considered the possibility of so editing the Revised Standard Version , on its appearance in 1952, as to make it acceptable to Catholic readers." In 1965,

374-516: The Catholic Bishops' Conference of England and Wales agreed in November 2015 to ask approval to use it in a new lectionary for England and Wales. Formal equivalence In semantics , the best-known types of semantic equivalence are dynamic equivalence and formal equivalence (two terms coined by Eugene Nida ), which employ translation approaches that focus, respectively, on conveying

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408-500: The Hasidic movement which emerged in eighteenth century Eastern Europe. In Modern Hebrew , חסד can take the generic meaning of 'charity', and a " chesed institution" in modern Judaism may refer to any charitable organization run by religious Jewish groups or individuals. Charitable organizations described as " chesed institutions" include: In the former USSR member republics there are Jewish charities, each one often called

442-852: The Hebrew hesed ) throughout the Psalms. Catholic authors Scott Hahn , Curtis Mitch, and Jimmy Akin use the RSV2CE. Although the revised lectionary based on the New American Bible is the only English-language lectionary that may be used at Roman Rite Catholic Mass in the United States, the Revised Standard Version, Second Catholic Edition has been approved for liturgical use in Ordinariate Catholic parishes for former Anglicans around

476-670: The Hebrew Bible ) and diction in order to preserve original information and highlight finer shades of meaning. Sandy Habib observed how the Arabic, Hebrew and English words for angel have slightly varying connotations. This leads to religio-cultural differences over questions such as whether angels are immortal or capable of doing evil, and their appearance (e.g. the colour of their wings). Due to his focus upon natural semantic metalanguage , Ghil'ad Zuckermann considers such minute distinctions between lexical items in different languages to be

510-814: The Old Testament which is called the Septuagint ; and she has always given a place of honor to other Eastern translations and Latin ones especially the Latin translation known as the Vulgate ." Not all the books in the Septuagint are included among those that the Catholic Church considers to be part of the Old Testament. In early 2006, Ignatius Press released the Revised Standard Version, Second Catholic Edition (RSV-2CE). The Ignatius Edition "was revised according to [the norms of] Liturgiam authenticam , 2001" and "approved under

544-674: The lectionary according to the Vatican document Liturgiam authenticam and elevated some passages out of RSV footnotes when they favored Catholic renderings. For instance, the RSV-2CE renders " almah " as "virgin" in Isaiah 7:14 , restores the term "begotten" in John 1:18 and other verses, uses the phrase "full of grace" instead of "favored one" in Luke 1:28, and substitutes "mercy" for "steadfast love" (translated from

578-677: The Catholic Old Testament and the New Testament, will be published in Fall 2024. The RSV-2CE is also the translation used in the English-language version Great Adventure Catholic Bible , published by Ascension Press. Father Mike Schmitz reads from this translation in his podcast, The Bible in a Year . The Second Catholic Edition removed archaic pronouns (thee, thou) and accompanying verb forms (didst, speaketh), revised passages used in

612-496: The Just taught: "The world rests upon three things: Torah, service to God, and bestowing kindness" (Pirkei Avot 1:2). Chesed is here the core ethical virtue. A statement by Rabbi Simlai in the Talmud claims that "The Torah begins with chesed and ends with chesed ." This may be understood to mean that "the entire Torah is characterized by chesed , i.e. it sets forth a vision of

646-624: The RSV-CE New Testament was published. A Catholic Bible differs in the number, order, and occasionally preferred emphasis from books typically found in Bibles used by Protestants . The Catholic Church declares: "Easy access to Sacred Scripture should be provided for all the Christian faithful. That is why the Church from the very beginning accepted as her own that very ancient Greek translation of

680-504: The concept (sometimes by borrowing a word from the source language). The more the source language differs from the target language, the more difficult it may be to understand a literal translation without modifying or rearranging the words in the target language. On the other hand, formal equivalence can allow readers familiar with the source language to analyze how meaning was expressed in the original text, preserving untranslated idioms , rhetorical devices (such as chiastic structures in

714-634: The devotional piety of people towards God as well as of love or mercy of God towards humanity. It is frequently used in Psalms in the latter sense, where it is traditionally translated as "loving kindness" in English translations . In Jewish theology it is likewise used of God's love for the Children of Israel , and in Jewish ethics it is used for love or charity between people. Chesed in this latter sense of 'charity'

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748-484: The emotive attributes of the sephirot . The root chasad has a primary meaning of 'eager and ardent desire', used both in the sense 'good, kind' and 'shame, contempt'. The noun chesed inherits both senses, on one hand 'zeal, love, kindness towards someone' and on the other 'zeal, ardour against someone; envy, reproach'. In its positive sense it is used to describe mutual benevolence, mercy or pity between people, devotional piety of people towards God, as well as

782-594: The grace, favour or mercy of God towards people. It occurs 248 times in the Hebrew Bible. In the majority of cases (149 times), the King James Bible (KJV) translation is mercy , following the Septuagint (LXX) eleos . Less frequent translations are: kindness (40 times), lovingkindness (30 times), goodness (12 times), kindly (five times), merciful (four times), favour (three times) and good , goodliness , pity (once each). Only two instances of

816-453: The ideal life whose goals are behavior characterized by mercy and compassion. Alternatively, it may allude to the idea that the giving of the Torah itself is the quintessential act of chesed . In Moses ben Jacob Cordovero 's kabbalistic treatise Tomer Devorah , the following are actions undertaken in imitation of the qualities of chesed : A person who embodies chesed is known as

850-440: The meanings of the text in a similar fashion. In later years, Nida distanced himself from the term "dynamic equivalence" and preferred the term " functional equivalence ". What the term "functional equivalence" suggests is not just that the equivalence is between the function of the source text in the source culture and the function of the target text (translation) in the target culture, but that "function" can be thought of as

884-639: The noun in its negative sense are in the text, translated reproach in Proverbs 14:34, and wicked thing in Leviticus 20 :17. The translation of loving kindness in KJV is derived from the Coverdale Bible of 1535. This particular translation is used exclusively of chesed used of the benign attitude of YHWH ("the L ORD ") or Elohim ("God") towards his chosen, primarily invoked in Psalms (23 times), but also in

918-620: The original RSV and its first Catholic edition, the translation copyright remains in the hands of the National Council of Churches . The RSV-2CE is the basis for Ignatius Press' The Ignatius Catholic Study Bible: New Testament , and is likewise used in Midwest Theological Forum's The Didache Bible , a study Bible with commentaries based on the Catechism of the Catholic Church . The full Ignatius Catholic Study Bible, including both

952-572: The prophets, four times in Jeremiah , twice in Isaiah 63:7 and once in Hosea 2:19. While lovingkindness is now considered somewhat archaic, it is part of the traditional rendition of Psalms in English Bible translations . Some more recent translations use steadfast love where KJV has lovingkindness . The Septuagint has mega eleos 'great mercy', rendered as Latin misericordia . As an example of

986-405: The readability of the translation is more important than the preservation of the original grammatical structure. Formal equivalence is often more goal than reality, if only because one language may contain a word for a concept which has no direct equivalent in another language. In such cases, a more dynamic translation may be used or a neologism may be created in the target language to represent

1020-438: The result will be doubtful and corrupt. This is not the right method. The translator should first try to grasp the meaning of the subject, and then state the theme with perfect clarity in the other language. This, however, cannot be done without changing the order of words, putting many words for one word, and vice versa, so that the subject be perfectly intelligible in the language into which he translates. Maimonides comes down on

1054-602: The same [i.e. 1966] imprimatur by the Secretariat for Doctrine and Pastoral Practices, National Council of Catholic Bishops , February 29, 2000." To that end, Ignatius Press submitted its proposed revisions to the United States Conference of Catholic Bishops and to the Congregation for Divine Worship , making specifically-requested changes to those portions of the text in liturgical use as lectionary readings. As with

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1088-409: The side of dynamic/functional equivalence, though perhaps not going so far as to consider the cultural function of the text. He does clearly reject formal equivalence as "doubtful and corrupt". Because the functional equivalence approach eschews strict adherence to the grammatical structure of the original text in favor of a more natural rendering in the target language, it is sometimes used when

1122-900: The use of chesed in Psalms, consider its notable occurrence at the beginning of Psalm 51 ( חָנֵּנִי אֱלֹהִים כְּחַסְדֶּךָ , lit. 'be favourable to me, Elohim , as your chesed '): ἐλέησόν με ὁ θεός κατὰ τὸ μέγα ἔλεός σου ( LXX ) Miserere mei, Deus, secundum misericordiam tuam ( Vulgate ) " God, haue thou merci on me; bi thi greet merci ." ( Wycliffe 1388) "Haue mercy vpon me (o God) after thy goodnes " ( Coverdale Bible 1535) "Haue mercie vpon mee, O God, according to thy louing kindnesse " ( KJV 1611) "Have mercy upon me, O God, according to thy lovingkindness " ( KJV 1769, RV 1885, ASV 1901) "Favour me, O God, according to Thy kindness " ( YLT 1862) "Have mercy on me, O God, according to thy steadfast love " ( RSV 1952) "Have mercy on me, O God, according to your steadfast love " ( NRSV 1989) In Judaism , love

1156-714: The world. To that end, Ignatius Press has published a lectionary based on the RSV-2CE, approved for use by the Episcopal Conference of the Antilles and by the Congregation for Divine Worship and the Discipline of the Sacraments for use in the personal ordinariates . The Personal Ordinariate of Our Lady of Walsingham in the United Kingdom has adopted the RSV-2CE as "the sole lectionary authorized for use" in its liturgies, and

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