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Ebook About A remarkable and accessible new translation of the Gospels, destined to become a definitive edition of these canonical texts, from one of today’s most respected translators of ancient literature“Electrifying . . . [Ruden transforms] these most familiar of ancient texts into fresh reading experiences.”—The Christian Science MonitorFor millennia, the first four books of the New Testament have not only supported the central tenets of Christianity but have also proved to be formative texts for the modern Western world. The Gospels of Matthew, Mark, Luke, and John tell of the life and ministry of Jesus Christ—but they are perhaps best understood as four separate versions of the same story, showing complex origins, intricate interweavings, and often inherent contradictions. Faithfully pointing the reader back to the original Greek, this masterful new translation from the renowned scholar and acclaimed translator Sarah Ruden is the first to reconsider the Gospels as books to be read and understood on their own terms. Mediating between the authors of the Gospels and present-day readers with unprecedented precision and sensitivity, Ruden gives us the most accessible version of the text available to date. Illuminating footnotes and a discursive glossary explain new word choices and phrasings, and present the Gospels as they originally were: grounded in contemporary languages, literatures, and cultures, full of their own particular drama, humor, and reasoning, and free from later superimposed ideologies. The result is a striking and persuasive reappraisal of the accounts of these four evangelists, and presents a new appreciation of the ancient world as the foundation of our modern one. This robust and eminently readable translation is a welcoming ground on which a variety of readers can meet, and a resource for new debate, discussion, and inspiration for years to come.Book The Gospels Review :
To be honest: I have not read through all of it yet, but have looked at my favorite passages and made it through my favorite chapters to see what we got, and what I read is riveting, and brilliant. [May 1: I've read more now; added some notes, incl. the section on Baptism in Mark].But be forewarned: not everyone agrees and there are some quibbles when it comes to commentary and intro.The Christian Science Monitor's Steve Donoghue doesn't like this translation, summarizing his review in a byline "Some of Sarah Ruden’s choices offer a refreshing break from the familiar versions of the past. Others don’t quite work." His mostly negative review mentions David Bentley Hart's 2017 translation of the NT as a point of comparison, and it's not a surprise: DBH has by far been my favorite version since its publication. But it has to be admitted that while DBH is excellent, he is also stylistically more conservative.Take the verse that Donoghue doesn't like: Luke 4:35, which the RSV/NRSV/DBH translates as "Jesus rebuked him, saying, 'Be silent and come out of him.'" and which Ruden reads as "And Iēsous took him to task, saying, 'Put a muzzle on it and come out of him!' ” Let's see: "took him to task..." is a matter of stylistic preference; but "Put a muzzle on it," isn't just that - it's brilliant. Replacing the anodyne "be silent" (which admittedly is also better than very beautiful, but no longer aligned with usage "Hold thy peace" of KJV), with an expression that references the noun (a muzzle) from which the verb used in Greek derives, concisely evokes unexpectedly apt, rich connotations: you muzzle dangerous animals so that they don't bite or make a loud sound; and all of a sudden, with a change of just one word, the demon becomes an entirely different creature: physical - not ethereal, messy - like an animal out of control, and dangerous. And it is both silenced, and forced to flee without being able to do any more harm. It turns out that just one “mot juste” can go a long way… BTW: She is also consistent - which I really like in any translation, trying to recognize and respect the fact that Mk made conscious and often very deliberate word-choices: the only other time where Mk reports Jesus / Iesous using the same "muzzle" word, is in the scene of calming (here: muzzling) the storm, and Ruden uses the same expression here too. Apparently, I am not the only one who thinks that this exact wording is quite meaningful for Mk: I just listened to a podcast with Mark Goodacre (a recording of his NT 3-part class at Duke, on the Synoptic Problem, freely available on iTunes), in which he makes a brilliant point that using this expression evokes treating the storm like a creature, and not like a mere atmospheric phenomenon: presented by Mk more like a minor ancient deity (his comment made me recall, that many local winds and storms have their own named deities, for example in Odyssey, when Odysseus's self-built raft is destroyed), or - here - it would be easily made equivalent to an exorcised demon, not merely what we today think of as "the weather."I, for one, enjoy the substitution of all-too-familiar cozy-sounding personal and geographic names (but many readers will find it jarring), and expressions that have become so cliched and fixed that they are easy to read-by, here replaced with lots of small “tripping stones,” that force me to slow down as I read. And even if at times a little voice inside me protests squeamishly (as with "I’ve baptized you with water, but he’ll baptize you with the holy life-breath. " HOLY LIFE-BREATH?) I soon appreciate the effect - it makes me rethink it, see it anew, slightly differently - and sometimes it makes the connections with other parts of the Scripture more readily visible. 'Tis the point, I think, and it works most of the time. Yes, this stylistic device makes the text sound and look different, unfamiliar, less domesticated, even oddly exotic at times, but other stylistic choices make it more understandable and clearer and make the deep meaning of it more physically embodied in the flow of the text.Sometimes I feel I'm missing something I am used to, not just stylistically: as in "The inauguration of the good news..." in the opening of Mark; where the usual "Beginning..." much more easily transports my mind to Genesis 1 (and a clever, if jarring "the holy life-breath" further reinforces this mental jump), while "The inauguration" carries the text too close - in my mind - to the tone of an Imperial gospel - good news of the Emperor, his birth, or victories in battles. And even if the impressive layers of meaning condensed in this one single phrase probably are meant to evoke at least these two points of connection, the pull in one direction (Imperial subtext) feels out of balance here. There are other points where my personal preference differs (e.g., I prefer more general craftsman that is open to a carpenter vs. more specific/limiting builder used here; I prefer KJV, when it resists adding "leaves" where Greek has none, in Lk 21:30, and where what the trees "put forth" in reality was more likely to be brebas, not leaves).There are some sections (not a lot; and I only know Mark well-enough to notice) where I would disagree, and think it could be a bit better still (but it's easy to say, when you don't have to translate the whole thing, which involves many choices and trade-offs).Baptism scene in Mark (Mk 1:10 p4-Kindle) reads "And right when he came up (simple past in Eng but not in Gk) from the water, he saw the skies split apart (again, simple past in Eng but not in Gk), and the life-breath coming down, like a dove, to alight on (it's more like TO or INTO) him." This feels too much like reading the text of Matthew into Mark, I'm afraid. In Mt the scene is indeed a sequence of completed sequential actions, one, two, three. But the genius of Mark is that all of this is active and happens simultaneously, and not sequentially (in which Mark probably mirrors the Hebrew version of Genesis 1, which later Greek/LXX and Christian translations, incl. the Vulgate, atomize into sequential past/completed events: In the beginning God created... rather than Hebrew: In the beginning when God was (in the process of) creating... or, as Robert Alter prefers: When god began to create...). In this case (and in general across all the texts), David Bentley Hart is MUCH more careful, mostly staying faithfully closer to the Greek aspect and tense of the text - as he does here: (DBH:) "And, immediately rising up (ACTIVE) out of the water, he saw the heavens being rent (ACTIVE) apart and the Spirit descending (ACTIVE) to him as a dove."On the other hand, even this one-verse example shows how complicated this task is - while DBH gets the active aspect right, he loses the relationship between rising up / descending (with his choice of rising up possibly echoing resurrection), where Ruden makes a decision to keep "come up / come down," which is closer to Gk that has the same verb repeated in both with directional change only (ANAbainō/KATAbainō).But this is a complex business, because Mark uses these two verbs throughout his text: in the Parable of the Sower, and the Mustard Seed, the seeds "come up" (same verb, again); and when Jesus is mocked, the crowd challenges him to come down (same verb) from the Cross. And there is a lot of "coming up" and "coming down" in reference to mountains, and Jerusalem... Are we meant to perceive these ups and downs as symbolically connected, and meaning-evoking parallels? We'll never know for sure but ANY translation will necessarily hide some of this potential, with the excellent ones, like these two VERY different approaches, mostly finding a good balance.The new perspective afforded across the span of these four texts with "odd", non-customary terms and names that de-familiarize the text, more than compensates for any potential (and possibly only personally perceived) drawbacks or stumbles: the balance is overwhelmingly positive here. I think it is this tension between clarity, visceral resonance of many passages, and - at the same time - certain distance in space and time from here and now that the language creates through familiar-made-unfamiliar again, that makes reading this so unexpectedly compelling.Ruden's is definitely a "readerly visceral, feel it in your guts!" version - and as such it's very rewarding, but greater licenses go with the territory; if you need a "scholarly" (= make sure it's as close as possible to Gk yet very readable), then DBH is still without equal (and it's all of NT, not just the Gospels). In completely, surprisingly different ways, both SR and DBH are good alternatives to the oh-so-neutral-that-it's-so-off NRSV, and these translators (SR, and DBH, and we need to add Robert Alter, when it comes to the OT/Hebrew Bible) prove that KJV was perhaps the one-and-only time in history when a committee did as well as a coherent single translator’s ear finely attuned to myriad voices (and even that, with Tyndale clearly echoing throughout KJV).While my right brain rejoices with each new surprise, like the prophet Ēsaïas, Iōannēs the baptizer, and Iēsous the Anointed One, and Ruden's each new take on a familiar passage, my left-brain is on a hunt for things that it finds surprisingly disappointing - the reason for 4 stars.These are mostly located outside of the main text, in the preface or commentary; I wish this part had received the same careful attention as the text proper (it did not), and demonstrated better awareness of current scholarship, especially where it is relevant to translator's craft or where its absence leads to strange comments.Take this section from the intro (writing about Matthew) "The book opens with a genealogy going back to Abraham through the male line—which is odd, as Joseph is, here and in the birth story or nativity that follows, plainly shown as only Jesus’ publicly supposed father." This is a strange thing to say: as has been shown by authors such as Andrew Lincoln (in "Born of a Virgin? Reconceiving Jesus in the Bible, Tradition and Theology, SPCK/Eerdmans, 2013), "the writers of [ancient] biographies were [...] content to juxtapose two different sorts of tradition, one natural and one miraculous, about their subjects’ origins. Plutarch’s biographies of legendary figures, such as Theseus and Romulus, contain accounts of both an ordinary human conception and one involving a human mother being impregnated by a god (Poseidon or Neptune in the case of Theseus, and Mars in the case of Romulus). Similarly, in Plutarch’s biography of Alexander, after first telling how Alexander was believed to be the son of Apollo, who, in the form of a serpent, lay with Olympias, Plutarch then offers two apparently contradictory reports." In other words, when divine intervention was assumed (and Divi filius title was claimed, as in the case of Roman emperors, and Jesus), having both a divine and earthly father was not seen as a contradiction - it was completely acceptable, and was used very successfully in Imperial propaganda (and, apparently, in Christian propaganda too, to be impartially fair). As Lincoln adds, Jewish tradition was quite closely aligned with this concept: "The notion of three partners in reproduction is even more explicit in the rabbinic writings that employ (and interpret) Biblical texts."Similarly, the intro claims that "Mark might have been based mainly or only on oral narratives," - to claim that, is to continue ignoring extensive scholarship on the Gospels' classical influences (not limited to Mark), which should have been obvious to a seasoned classical scholar such as Ruden (a translator of Virgil, of all possible authors) more than to anyone else without such a background. Of course, with good counter-arguments, one can always agree to disagree with decades of research of scholars such as Dennis MacDonald, and somehow dismiss endless parallels between the Gospels and classical texts - sometimes surprisingly specific - but there is no good excuse for completely ignoring them.Another pet-peeve of mine: defaulting to Q as the extra source option for Matthew and Luke seems outdated in its all too-comfortable unproblematic simplicity; and labelling Matthew's direct and very liberal “borrowing” of Mark as merely “similarly worded" is an understatement, given that close to 90% of Mark finds its way to Matthew, and about 50-60% to Luke (there's no standard way to calculate this exactly).There is more: in 2021 it's hard to simply keep repeating, without any qualification, that "A lingua franca covering much of the ancient Near East was Aramaic [true], a relative of Hebrew; this is apparently the language Jesus spoke [probably not true, if we stick to "the"; I could work with "a"]."A mini-spat (or friendly exchange, depending on your point of view) between Pope Francis and Israeli Prime Minister Benjamin Netanyahu, less than a decade ago, brought sharply into focus the language question, and here too, the possibility of (and mounting evidence for) functional coexistence of Aramaic and Hebrew, side by side - should certainly be intriguing, especially to a translator.But these disagreements - wile not necessarily minor by themselves, if this were a biblical history or commentary book - are all quibbles in the context of the focus here, which is the translation of the text itself, and that part IS fascinating, fresh, and beautifully strange at times, and will make many readers slow-down to notice subtleties of meaning that had eluded them many times before.Highly recommended. Thank you for bringing it to the world! I did not read this to study or to look up favorite verses (though I did compare to other translations then something grabbed my interest) but rather I started from the beginning and read it straight thru. I enjoyed her introductions and word lists in the front and found her notes thru out the text to be helpful -- I especially liked her explanation for some word choices and her admitting that she had trouble with some portions of the translation). I found the reading generally fairly easy (once you got used to lack of the letter J). I have always felt that a good commentary on the bible (or any foreign language book for that matter ) is to read differing translations. I found this one good and thought provoking and in fact I hope she continues and translates the entire New Testament. Probably the hardest part for me was the lack of the letter J. Probably by the time I finished the book of Mark I had gotten used to this but it did make (at least for me) a slow start). On the other hand it required me to think about what I was reading more so maybe that is a good thing. I learned a lot reading this and i enjoyed it. I highly recommend this translation of the gospels. Read Online The Gospels Download The Gospels The Gospels PDF The Gospels Mobi Free Reading The Gospels Download Free Pdf The Gospels PDF Online The Gospels Mobi Online The Gospels Reading Online The Gospels Read Online Sarah Ruden Download Sarah Ruden Sarah Ruden PDF Sarah Ruden Mobi Free Reading Sarah Ruden Download Free Pdf Sarah Ruden PDF Online Sarah Ruden Mobi Online Sarah Ruden Reading Online Sarah RudenRead Online Genghis Khan and the Making of the Modern World By Jack Weatherford
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