Unless we recognize the cultural context embedded in the Genesis story of Cain and Abel, the significance of Cain’s rejection and consequent violence is often lost in translation. While many interpreters highlight the theme of sibling rivalry to explain Cain’s murderous violence, Samantha Joo relates Cain’s anger and shame to the social marginalization of Kenites in ancient Israel, for whom Cain functions narratively as an ancestor. To better understand and experience Cain’s emotions in the narrative, Joo provides a method for re-contextualizing an ancient story in modern contexts. Drawing from post-colonial theories of Latin America translators, Joo focuses on analogies which simulate the “moveable event” of a story. She shows that novels like Fyodor Dostoevsky’s Crime and Punishment and Richard Wright’s Native Son, in which protagonists kill to escape their invisibility, capture the “event” of Cain and Abel. Consequently, readers can empathize with the anger and shame resulting from the social marginalization of Cain through the alienation of a poor, ex-university student, Raskolnikov, and the oppression of a young black man, Bigger Thomas.

Essays that suggest ways to critically evaluate, assess, and use new media to communicate the message of Scripture. Considers the oral, visual, and performative nature of the narrative as well as contemporary communication philosophy.

How realistic is it to expect translation to render the world intelligible in a context shaped by different historical trajectories and experiences? Can we rely on human universals to translate through the unique and specific webs of meaning that languages represent? If knowledge production is a kind of translation, then it is fair to assume that the possibility of translation has largely rested on the idea that Western experience is the repository of these human universals against the background of which different human experiences can be rendered intelligible. The problem with this assumption, however, is that there are limits to Western claims to universalism, mainly because these claims were at the service of the desire to justify imperial expansion. This book addresses issues arising from these claims to universalism in the process of producing knowledge about diverse African social realities. It shows that the idea of knowledge production as translation can be usefully deployed to inquire into how knowledge of Africa translates into an imperial attempt at changing local norms, institutions and spiritual values. Translation, in this sense, is the normalization of meanings issuing from a local historical experience claiming to be universal. The task of producing knowledge of African social realities cannot be adequately addressed without a prior critical engagement with how translation has come to shape our ways of rendering Africa intelligible.

This modern literal translation of the Torah provides an unprecedented insights into the familiar text, as well as it gives a reader an ability to feel the ancient Hebrew language of the Torah.

Green presents the fourth edition of the translation that appears in the side margins of his bestselling work, "The Interlinear Hebrew-Greek-English Bible."