Date: Sun Sep 05 1999 - 11:42:32 EDT
I don't know that this is necessary, assuming that such Arabs are at least somewhat
familiar with the Qur'an. The Qur'an itself contains quite a bit of Jewish history
and legend, along with much about those who say, but do not perform.
"They are those with whom Thou didst make a covenant,
but they break their covenant every time, and they have not
the fear of Allah." (8:56, and many more like this, Yusuf Ali translation)
Of course, in many lands the life of the people revolves more around tradition than
around the Qur'an itself, so it is a judgment call.
Memra Institute for Biblical Research
"D. Charles Pyle" wrote:
> I've been lurking on the B-Greek list for a few days now, and had a question
> with respect to translating a certain passage. How would one translate
> Matthew 21:29-31 for Arab readers? For the Arab reader (at least those I
> know of who seem to have a very fatalistic view of events controlled in all
> aspects by Allah), the son who told his father that he would do as
> instructed but later did not is seen as being the "good" son rather than the
> one who said he would not but afterward did his father's will. It would be
> unthinkable to these persons for a son to shame his father by telling him
> "no," even if he actually did later go out and do as his father asked. But
> the son who told his father "yes" but did not complete the task because it
> was not Allah's will that he accomplish the task is seen in a better light.
> Would one rather try placing an explanatory footnote explaining the mileau
> of Israelite culture in the first century or try to tackle the translation
> issue in some way? Thank you in advance for any help you can give on this.
> D. Charles Pyle
> GINWSKETE GAR THN CARIN TOU KURIOU hHMWN
> IHSOU CRISTOU, hOTI DI' hUMAS EPTWCEUSEN,
> PLOUSIOS WN, hINA hUMEIS TH(i) EKEINOU PTWCEIA(i),
> PLOUTHSHTE. (PROS KORINQIOUS B 8.9)
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