The Revised Standard Version (1952) and its revisions as a linear emergence of the Tyndale–King James Version tradition

Abstract

Revisions of the King James Version of 1611 continued into the 20th and 21st centuries as literal or word-for-word translations. This development corresponds with a new age in Bible translation that started in the second half of the 20th century, which involves at least six changes in the philosophy of Bible translation. Firstly, Bible translation is characterised by interconfessional cooperation. Secondly, the plain meaning intended in the incipient texts is made accessible to readers. Thirdly, new critical editions of the Hebrew and Greek incipient texts on the basis of new discoveries of texts are utilised. Fourthly, there is the tendency to remove archaic language to make versions intelligible. Fifthly, there is a tendency to use gendered and inclusive language. Sixthly, the move is from print communication, which can be typified as typographic interpretive culture, to electronic or media communication, which can be typified as digital-media interpretive culture, where sound and visuality become prominent as a contextual supplement to words. In the analysis it will be determined which of these aspects are reflected in the Revised Standard Version and its revisions as part of the linear emergence of the Tyndale–King James Version tradition. However, unlike the King James Version, the Revised Standard Version and its revisions failed to achieve widespread approval from satisfied readers, thus opening the door to alternative revisions.Contribution: Instead of viewing the Revised Standard Version and its revisions as new and independent from the Tyndale–King James Version tradition, it is demonstrated that they are a linear continuation of the emergence of the pre-20th century translation complex within this tradition without replicating the success of the King James Version.

Alternative revisions of the American Standard Version (1901) and retranslations within the Tyndale–King James Version tradition

“…In light of Naudé (2022), Miller-Naudé andNaudé (2022), and this essay, we conclude that the Tyndale-King James Version tradition was kept alive by revisions and retranslations within this tradition that continued into the 20th and 21st centuries as literal or word-for-word translations. Each revision creates a social reality by taking a stance towards interconfessional cooperation, presentation of the plain meaning intended in the incipient texts, the new critical editions of the Hebrew and Greek incipient texts, the removal of archaic language and the usage of gendered and inclusive language, as well as the handling of sensibilities to satisfy a diversity of readers' expectations within this tradition.…”

“…The first generation of revisions in this great age of Bible translation was initiated by the Revised Standard Version , which was a revision of the ASV of 1901 (Miller-Naudé & Naudé 2022). In addition to updating the translation in terms of new text-critical evidence as well as the removal of archaic language, the main feature is the ecumenical character that was introduced in the compilation of the translation team, the translation process, as well as the translation product by the inclusion of deuterocanonical and related sources.…”

“…The fourth generation includes revisions to bring the translation into conformity with acceptable language use to accommodate contemporary sensibilities, such as the New Revised Standard Version Updated Edition (eBible 2021, hardcopy 2022) (Miller-Naudé & Naudé 2022). These revisions are not attested among the alternative revisions of the ASV or within the Tyndale-King James Version tradition.…”

“…The revisions of the American Standard Version (ASV) (1901) emerged in the following branches, namely the New American Standard Bible (NASB) and its revisions, The Amplified http://www.hts.org.za Open Access 1991:29-154). This age resulted from new developments in the fields of philosophy, religion and linguistics, as well as a move to electronic and media communication, which can be typified as a digital-media interpretive culture (see Miller-Naudé & Naudé 2022). The development of digital technology influenced the media culture of Bible translation by its promotion of globalisation, its capacity for the rapid interchange of ideas and its ability to make them universal.…”