Those who approach the New Testament solely through English translations face a serious linguistic obstacle to apprehending what these writings say about justice. In most English translations, the word ‘justice’ occurs relatively infrequently. It is no surprise, then, that most English-speaking people think the New Testament does not say much about justice; the Bibles they read do not say much about justice. English translations are in this way different from translations into Latin, French, Spanish, German, Dutch — and for all I know, most languages. The basic issue is well known among translators and commentators. Plato’s Republic, as we all know, is about justice. The Greek noun in Plato’s text that is standardly translated as 'justice’ is 'dikaiosune;’ the adjective standardly translated as 'just’ is 'dikaios.’ This same dik-stem occurs around three hundred times in the New Testament, in a wide variety of grammatical variants. To the person who comes to English translations of the New Testament fresh from reading and translating classical Greek, it comes as a surprise to discover that though some of those occurrences are translated with grammatical variants on our word 'just,’ the great bulk of dik-stem words are translated with grammatical variants on our word 'right.’ The noun, for example, is usually translated as 'righteousness,’ not as 'justice.’ In English, we have the word 'just’ and its grammatical variants coming from the Latin iustitia, and the word 'right’ and its grammatical variants coming from the Old English recht. Almost all our translators have decided to translate the great bulk of dik-stem words in the New Testament with grammatical variants on the latter — just the opposite of the decision made by most translators of classical Greek. I will give just two examples of the point. The fourth of the beatitudes of Jesus, as recorded in the fifth chapter of Matthew, reads, in the New Revised Standard Version, 'Blessed are those who hunger and thirst for righteousness, for they will be filled.’ The word translated as 'righteousness’ is 'dikaiosune.’ And the eighth beatitude, in the same translation, reads 'Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.’ The Greek word translated as 'righteousness’ is 'dikaiosune.’ Apparently, the translators were not struck by the oddity of someone being persecuted because he is righteous. My own reading of human affairs is that righteous people are either admired or ignored, not persecuted; people who pursue justice are the ones who get in trouble. It goes almost without saying that the meaning and connotations of 'righteousness’ are very different in present-day idiomatic English from those of 'justice.’ 'Righteousness’ names primarily if not exclusively a certain trait of personal character. … The word in present-day idiomatic English carries a negative connotation. In everyday speech one seldom any more describes someone as righteous; if one does, the suggestion is that he is self-righteous. 'Justice,’ by contrast, refers to an interpersonal situation; justice is present when persons are related to each other in a certain way. … When one takes in hand a list of all the occurrences of dik-stem words in the Greek New Testament, and then opens up almost any English translation of the New Testament and reads in one sitting all the translations of these words, a certain pattern emerges: unless the notion of legal judgment is so prominent in the context as virtually to force a translation in terms of justice, the translators will prefer to speak of righteousness. Why are they so reluctant to have the New Testament writers speak of primary justice? Why do they prefer that the gospel of Jesus Christ be the good news of the righteousness of God rather than the good news of the justice of God? Why do they prefer that Jesus call his followers to righteousness rather than to justice?
Nicholas Wolsterstorff (via chamerionwrites)
Lines from the original composition of “A letter to an Israeli soldier,” written by Muin Bseiso and Mahmoud Darwish as they sheltered during the Israeli siege of Beirut in 1982. Courtesy of the family of Muin Bseiso.
Moments of decolonization, in relation to the recalcitrant Palestinian case, have been occasions for jubilation. We may recall the scenes from southern Lebanon in May 2000, when the Israeli military finally withdrew from the region. Israel had been in Lebanon, with the help of its right-wing Lebanese adjuncts, since 1982, when it invaded to evict the Palestine Liberation Organization from their Beirut headquarters. That summer, the Israeli military laid siege to Beirut for more than two months, bombing the densely populated city and killing thousands. While many Lebanese died, Palestinians were the principal targets of the Israeli campaign.
Among those huddled beneath the bombs were Muin Bseiso and Mahmoud Darwish, two of Palestine’s most prominent poets. They would both later produce book-length accounts of the siege, but over the course of one evening that summer, they wrote a poem as one.
A letter to an Israeli soldier, is what they named their poem. In one stanza, the two poets address the “inhabitant of the tank.”
We write to you Before a shell ignites us or ignites you Here is a message of the last besieged to the last besieged We write from a fragment you sent … to carry you From the darkness of the “ghetto” to our bodies … We write to you
Bseiso and Darwish ask:
Can one piss in a tank? Can he read in the tank? Can a person fly pigeons in a tank? Can one fuck in a tank? Or plant trees in the tank? … How long have you been in the claws of the tank? How long have you been safe?
The poem enacts an incredible reversal: the poets, themselves confined to an apartment at the mercy of missiles and mortars, taunt the soldier besieging them. The Israeli soldier is confined by the steel that is meant to protect him. They write in their letter, “You are in a dungeon, behind bars.” Many of the poem’s stanza’s end simply with the refrain Hal anta fi aman?—meaning, Are you safe?
Meanwhile, the poets have their own refrain: our siege is long.
Our siege is long We shall bake the stone We shall knead the moon We shall finish our journey Upon this beautiful day Our siege is long
From "Our Siege is Long," article by Esmat Elhalaby (published 27 October 2023)
I just wanna know the context for this picture
Because when in doubt make a meme. Art by tia-draws-things
How do you feel about the fact that Book 1 of Unsounded written in prose would be like one or maybe two books/volumes and take much less time? I often think about stuff like that as a comic artist :o
It’s true, but it would be a different beast. Stories are so dependent on the medium. Think about how they change between books and film, between film and tv, between comics and novels! Watchmen the comic and Watchmen the film are related, but they’re third cousins at best. Are the ATLA comics really a seamless transition from the show? Does FFVII the OG game really feel like it came before Advent Children? I am sorry I only have Boomer examples
Unsounded in prose would lose all the sight gags; the moments of surprise or awe when you load a new page to see a new creature or location or sudden story turn. Reactions that are told with a heart-wrenching facial expression would instead have to be limned in words.
And words are great, words are super powerful, but words do their own thing and have their own strengths. You can paint scenes far more powerfully with words than you can with comic art, because with them, you’re painting on the infinite canvas of the reader’s imagination. But at the same time, you’re losing specificity and some potential impact. Well-done art affects us deeply. We’re drawn to it. We want to see faces.
Anyway, this has actually really been on my mind the last few nights because I’ve been listening to The Neverending Story, which I’d never read before, but I’ve always really enjoyed the movie. And though the plots are basically the same, they are SO different to me! I dislike Bastian so much in the book, and like Atreyu so much more. It was totally opposite for me in the movie. And it’s all to do with the actors.
So I don’t know, Anon, it doesn’t bug me that yes, the plot of the Unsounded could be told faster in prose, in books. Because a work is more than its plot. Webcomics in particular are this crazy modern format that let us communicate like this in-between every page. We have memes and in-jokes and can speculate on mysteries and dream and hope about upcoming pages. It’s cool!
Novels can do this too, of course, and serial fiction has been a thing for centuries. Webcomics are a pretty neat evolution of that.
Anyway, I forgot my point.
idk if i have posted this on here yet, but i made it back in 2022 when i spent spring equinox up in Scotland and saw the land wake up and bloom. once again been on my travels this equinox but I haven’t had time to draw yet so happy spring fellow northerners the sun is back
SISYPHUS GETS A 9 TO 5
[spoilers for all of severance season 1. words by northernlion, brain worms by me]
Hello! This is a tumblr blog. I do stuff. Actually I don't really do stuff, I just reblog things. Yup. That's about it. Banner art is by @painter-marx, icon is by @rifuye
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