工作坊 | 經(jīng)典翻譯與故事講述——兩個案例研究

2023-02-19 09:09 作者:OO琪 0人讀過 | 我要投稿

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經(jīng)典翻譯與故事講述——兩個案例研究

Translators as Storytellers: Two Studies

報告人：

李思琪（Lydia Lee）

復旦大學

陳湛（CHEN Zhan）

北京師范大學—香港浸會大學聯(lián)合國際學院

與談人：

林主榮（Timothy Lim）?

愛丁堡大學

介紹人：

葛覺智（Yegor Grebnev）

北京師范大學—香港浸會大學聯(lián)合國際學院

主辦方：

Philology in Our Time Colloquium hosted by

Institute of Chinese Literature and Philosophy at Academia Sinica in Taiwan

時間：

2023年2月10日（周五）

20:00開始（北京/臺北時間）

工作坊語言：

英語

參與方式：

請掃描二維碼或是登入以下網(wǎng)址：

https://reurl.cc/GX99MA

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https://huji.zoom.us/j/88331583770?pwd=TTF0dnFNdmhteVZhNmZZOUZCSzhxQT09

報告內(nèi)容摘要

Case Study #1: The Hellenistic Jewish Memory of the Persian King in the Alpha-Text of Esther 1–3

Abstract: The Greek Alpha-Text of Esther, as a historical product of the collision between the Hellenistic world and the Jewish traditions, often presents a type of historical memory different from that preserved in the more original Hebrew version. Concerning the Jewish translators’ attitude toward the Persian king Ahasuerus in the story, scholars have held different opinions. By comparing AT Esther 1–3 with the corresponding Hebrew Masoretic and Greek Septuagint versions, this article offers new literary clues and comes to the conclusion that the Jewish translators of the Greek Alpha-Text made use of several allusions to conflate the images of the Persian king, the royal eunuchs, and the anti-Semitic Haman, such that all of them stand in opposition to the Jewish characters. On the one hand, the transformation of the Persian king into a?bête noire?in AT Esther 1–3 fits more with the contemporary Greek intellectuals’ imagination of the Persian Empire. On the other hand, this intentional modification hints at a deep sense of powerlessness and insecurity shared by many Hellenistic Jews.

Case Study #2: P-Isa 25:6-8: A Syriac Wordplay, or a Homage to Paul?

Abstract: In this article, a specific passage in the Peshitta of Isaiah (P-Isa 25:6-8) will be examined, and it will be shown that the translator, by using polysemic Syriac words, embeds two layers of meaning into the translational text: the one more faithful to its Hebrew Vorlage, the other more Christological. By further comparing P-Isa 25:6-8 to P-1 Cor 15, it will be argued that the divergences in question do not take place randomly but have a common tendency towards the text of NTP. These are strong evidence for the hypothesis that the translator(s) in question is Jewish Christian(s). Meanwhile, the early dating of OTP can be called into question due to its dependence on NTP.

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