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• At the Threshold of the Sacred: Paratextual Retranslation and Institutional Mediation through Footnotes in a Roman Catholic Edition of the New Testament

  2022. Richard Pleijel. Paratexts in Translation: Nordic Perspectives, 57-92

  Kapitel

  This chapter analyzes the footnotes of Katolsk Studiebibel (“Catholic Study Bible”), a Roman Catholic edition of the New Testament in Swedish, published in 2020. The New Testament text of this edition was originally translated by a state-sponsored committee which worked on a translation of the Bible into Swedish from the early 1970s onwards. The intended readership of this translation was the entire Swedish population, regardless of religious belief. As a consequence, the translation would not consider any specific confessional interpretations of the biblical texts. By contrast, Katolsk studiebibel aims to do precisely this, as it mediates a distinctly Catholic understanding of the New Testament texts. This is not done by linguistically retranslating the texts, but by adding a footnote apparatus to the original translation (including its original footnotes). The Catholic footnote apparatus thereby reframes the original translation, as well as the underlying source texts. In the present chapter, this phenomenon is termed paratextual retranslation. It is furthermore suggested that the different understandings of the New Testament texts in, respectively, Katolsk studiebibel and the original translation are an outcome of different institutional frameworks: these affect the paratextual features of the two editions, and their paratexts in turn work to convey the different institutional frameworks.

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• Mer än filologi: Textkritiska positioner i Svenska Folkbibeln och Bibel 2000

  2022. Richard Pleijel. Svensk Exegetisk Årsbok 87, 282-307

  Artikel

  The purpose of the paper is to investigate the text-critical positions of two contemporary Old Testament (OT) translations into Swedish, Svenska Folkbibeln and Bibel 2000, and how these positions are affected by various contextual factors. An overarching idea of the paper is that the text-critical position of any given translation is as much a reflection of theological and ideological as philological concerns. In the paper, this is examined with respect to four verses from different OT books, Gen 49:10, Deut 32:8, Is 7:14, and Psa 22:17. Following the survey of how the translations position themselves text-critically in these verses, the relationship between each translation’s position is addressed and discussed. The paper hereby seeks to understand these positions not so much as sharp contrasts, but rather as an outcome of certain mutual outsets. It is argued that the single most important outset for both translations is the historical-critical paradigm in biblical studies, with roots in the early modern era. Translations rejecting historical-critical biblical scholarship (Svenska Folkbibeln), as well as the ones embracing it (Bibel 2000), cannot fail to observe the basic premisses of this research paradigm. In other words, the text-critical positions investigated in the paper are unthinkable outside of this paradigm, which accordingly can be assessed as the single most important contextual factor shaping the text-critical positions of the translations under scrutiny.  

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• Non-feminist women translators of the Bible: Swedish translator Viveka Heyman as a case in point

  2022. Richard Pleijel. Paralleles 34 (1), 106-117

  Artikel

  This paper discusses the work of Viveka Heyman (1919-2013), the first woman to translate the Hebrew Bible into Swedish. It argues that Heyman’s translation strategies were informed by a radical form of cultural relativism; as a consequence, she rejected all forms of critique of male bias and misogyny in the biblical texts, a critique that according to her was voiced from a present-day cultural context. She contended that such bias was only to be found in interpretations and translations of the biblical texts, and not in the source texts themselves. For a woman translator of the Bible, this stands out as a less common approach. The case of Viveka Heyman is thus used in this study to illustrate how women translators may translate the Bible (and other religious texts) in more ways than one, and for a number of different reasons. 

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