Queen valera

The Reina-Valera is one of the most frequently used translations of the Bible into Spanish among Spanish-speaking Protestants. The current Reina-Valera is the result of a set of revisions made by the United Bible Societies on one of the first translations of the Spanish Bible: the Bear Bible of 1569 made by Casiodoro de Reina, a Spanish monk converted to Protestantism, who he used the Masoretic Text for the Old Testament and the Textus Receptus for the New Testament. It is nicknamed Reina-Valera because Cipriano de Valera made the first revision of it in 1602. Prior to the publication of the complete work of Casiodoro de Reina, the existing Bibles (or part of them) in Spanish were translations made from the Vulgate of San Jerónimo de Estridón, with the exception of the New Testament of Francisco Enzinas, which was published. translated from the Greek text by Erasmus and published in 1543. The Bear Bible was published in Basel, Switzerland, on September 28, 1569.

The Reina-Valera was widely distributed during the Protestant Reformation of the 16th century, being for just over 4 centuries the only Bible in use within the Spanish-language Protestant church. Today, the Reina-Valera, with various revisions over the years (1862, 1909, 1960, 1995, 2009, 2011, 2015), is one of the most used Spanish Bibles by a large part of the churches derived from the Reformation. Protestant (including evangelical churches), as well as other Christian faith groups, such as the Seventh-day Adventist Church, the Ministerial Church of God of Jesus Christ International, the Church of Jesus Christ of Latter-day Saints, the Gideons International, and other non-denominational Christians.

The original versions of the Reina-Valera Bible included the deuterocanonical or apocryphal, which were withdrawn by the Anglican Lorenzo Lucena Pedrosa from the University of Oxford in 1862.

Queen translation

The Beginning of Manasseh Prayer in the Bible of the Bear 1569.

Casiodoro de Reina, a Spanish Hieronymite monk from the Monastery of San Isidoro del Campo, after going into exile with the Latin Vulgate Bible to escape the persecutions of the Spanish Inquisition, worked for twelve years translating the Bible. The Bear Bible was published in Basel, Switzerland. Published in 1569, it is called the Bear Bible because of the illustration on its cover of a bear trying to reach a honeycomb hanging from a tree. Bavarian printer Mattias Apiarius, on the cover to avoid the use of religious icons, because at that time any translation of the Bible into vernacular languages was prohibited.

The translation of the Old Testament, as Cassiodoro de Reina expressly states in his "Admonition of the interpreter of the sacred books to the reader", was based on the Hebrew Masoretic text (Bomberg edition, 1525). As he considered that the Latin Vulgate had already fulfilled its role and contained errors and changes, he preferred to use as a secondary source the Latin translation of Sanctes Pagnino (Veteris et Novi Testamenti nova translatio, 1528), because " to the vote of all the scholars in the Hebrew language, it is held to be the purest that there is up to now", correcting the Masoretic version each time it strays from the quotations of the Old in the New Testament. He always had at hand to resolve doubts the Ferrara Bible (Abraham Usque and Yom-Tob Athias, 1553), a translation from Hebrew into Judeo-Spanish used by Sephardic Jews, which Reina considered "a work of the highest esteem", "for giving the natural and first meaning of the Hebrew words and the differences in the tenses of the verbs”.

For the translation of the New Testament, Reina relied on versions after the second edition of the Textus Receptus (Erasmus, 1522; Stephanus, 1550) in the Complutensian Polyglot and on the best Greek manuscripts known at the time. Some point out that because it followed the third edition of the Textus Receptus, from 1522, it included the Johannine comma. Apparently, Reina also had in view the versions of the New Testament by Juan Pérez de Pineda from 1556, Francisco de Enzinas from 1543 and translations by Juan de Valdés.

The first two editions, that of Casiodoro de Reina (1569), called the Bible of the Bear, and the revision prepared by Cipriano de Valera (1602), called the Bible of the Pitcher, contained all the books included in the Vulgate Bible Latina of San Jerónimo de Estridón, which was the official text of the Bible for the Catholic Church until 1979 (the year in which the Nova Vulgata was approved). In other words, it included nine deuterocanonical books (both Catholic and Orthodox) and another three, typical of the long canon followed by Orthodox Christian churches. In Cipriano de Valera's revision, however, these books were placed as an appendix in a separate section at the end of the Old Testament and before the beginning of the New Testament, following the Calvinist order. The Reina Valera Bible is one of the versions of the Bible that are approved for use in the services in Spanish of the Episcopal Church in the United States and in the Anglican Communion.

Importance of Reina's text

Before the Protestant Reformation, the translation of the Holy Scriptures into vernacular languages without supervision by a Censor Librorum (Inspector of Books) who verified the orthodoxy and fidelity of the translation into the language original, it was prohibited; Contrary to popular belief, the Reina-Valera is not the first translation of the Bible into Spanish, the first being the Alfonsine Bible from the middle of the Middle Ages.

Most of the ancient translations took as their textual basis the Latin Vulgate, which was the standard text of the Catholic Church. The work of Casiodoro de Reina has the particularity of being the first complete translation of the Bible into Spanish made from the original languages using, as previously mentioned, the so-called Masoretic Text for the Old Testament, and the so-called Textus Receptus. for the New Testament. The pre-alphonsine Bible and the alfonsine Bible (first versions of the complete Bible in Spanish) were translations made from Latin. Before the publication of the Bear Bible, only partial versions of the Bible existed from the Hebrew and Greek languages into Spanish; for example, the Alba Bible and the Ferrara Bible (Old Testament) and the texts of Juan Pérez de Pineda and Francisco de Enzinas (New Testament).

Casiodoro de Reina's Bible reflects the literary beauty of the so-called Golden Age of Castilian literature. In Historia de los heterodoxos españoles, the Catholic scholar Marcelino Menéndez Pelayo praised the Bear Bible from a literary point of view, which he considered to be better written than the Catholic versions of Felipe Scío de San Miguel (1793) and Félix Torres Amat (1825).

Reviews

United Bible Societies Reviews

Reina-Valera 1862 (RV1862)

In 1862 the "Antigua versión de Cipriano de Valera, collated with various translations and revised according to the Hebrew and Greek originals", made by the Anglican Lorenzo Lucena Pedrosa, who suppressed the "Apocrypha" from the Bible of the Pitcher.

Reina-Valera 1909 (RV1909)

In 1907, jointly the American Bible Society and the British and Foreign Bible Society decided to undertake another revision, which they commissioned to a Committee made up of Victoriano D. Baez, Carlos W. Dress, Enrique C. Thomson, Juan Howland and Francisco Diez, which began meeting in 1909 and published its revised version in 1923, which is known as the Reina-Valera 1909, for the year the work of the Committee began.

Subsequently, the United Bible Societies made major revisions to the Reina-Valera in 1960, 1995, and 2011. The United Bible Societies revisions have removed many older forms of the Spanish language and updated some style elements, but at while preserving as much as possible the way Reina wrote her work. Those revisions were published without the deuterocanonical ones because they are not within the Hebrew canon recognized by the Jews of Palestine.

Revised Reina-Valera 1960 (RVR1960)

Bible Reina Valera 1960

The Reina-Valera Revised 1960 was carried out by a group of Bible scholars from several Hispanic countries coming from various Protestant denominations. The review commission took into account the observations made by pastors and lay people from Spain and Latin America. All this without altering the basic meaning of the biblical message and also preserving the style and cadence of Reina's text. The type of translation of the RVR60 is formal equivalence. This is the version most accepted by all the churches in Latin America and Spain.

Reina-Valera Revised 1995 (RVR1995)

The Reina-Valera Revised 1995 was also carried out by a group of Bible scholars from several Hispanic countries coming from various Christian denominations. This version is for Bible study use.

Contemporary Reina-Valera (RVC)

In 2011, the Reina-Valera Contemporánea (RVC) was published, prepared by the Revision and Translation Committee of the United Bible Societies. The textual basis of the RVC is the Biblia Hebraica Stuttgartensia for the Old Testament and the Textus Receptus for the New Testament. The RVC indicates with footnotes the most notable differences between the Textus Receptus, The Greek New Testament of the Societies Biblical United and the Critical Text of Nestle and Aland. In the RVC the divine name "Jehovah" was replaced by "Lord", following the example of the Septuagint. The type of translation of the RVC is of a more dynamic equivalence, since it seeks to present a text where the naturalness of expression predominates and that follows a more modern syntax. Among these changes in the language are:

• Greater use of the syntactic order of Spanish (Sujeto-Verbo-Objeto) instead of Hebrew (Verbo-Subject-Object).
• Replacement of those gerundios who give Spanish strange turns.
• Better use of punctuation signs.
• Language more adapted to the Spanish language of America.
• A modern onomastic.

American Bible Society Review

Reina-Valera 1865 (RV1865)

For the Latin American world, the American Bible Society sponsored a revision of the Bible in Spanish, "version of Cipriano de Valera revised and corrected", which was done by the Spanish missionary Dr. Ángel Herreros de Mora and the American missionary Henry Barrington Pratt. The deuterocanonical books were removed from the Bible entirely, finishing the work that de Valera began in 1602 by placing them in a separate section between the testaments. This Bible was the Bible published by the American Bible Society for the next 58 years until the Reina-Valera 1909 was published in the year 1923. This revision was republished by the Valera Bible Society, now known as Ministerios Valera 1865, with its international operations base in Antioquia, Colombia.

Reviews of the Spanish Bible Society

Golden Age Bible

On June 16, 2009, the Bible of the Golden Age was published in Spain. It was presented by the National Library of Spain and the Spanish Bible Society to celebrate the 440th anniversary of the first edition of the Bear Bible in 1569. The biblical texts, including the apocryphal/deuterocanonical ones, have been placed following the revision by Cipriano de Valera. Only after more than four centuries, the work of Reina y Valera was published in Spain as its authors did. The revision is based on the text of Reina-Valera 1995.

Trinitarian Bible Society Reviews

Reina-Valera 1909 (RV1909)

The Trinitarian Bible Society is working on a revision project of the Reina-Valera 1909 (RV1909). The objective is to apply, as far as possible, the original sentence structures and vocabulary used by Reina y Valera, but accepting the current orthographic norms of the Royal Spanish Academy and discarding those words that have changed their meaning. Linking the Reina-Valera version 1909 with the particular characteristics and languages of other translations is also avoided. It is expected that the New Testament revised version is in circulation by 2016 in several countries.

Baptists Reviews

Valera 1602 Purified / 1602 Monterrey

The Valera 1602 Purificada is a revision of the 1602 Biblia del Cántaro made by a Baptist church in Monterrey, Mexico. It was completed in 2007 and published in 2008. It is based on the Old Testament in the Masoretic text of Jacob ben Hayyim ben Isaac ibn Adonijah (edition by Daniel Bomberg, Venice, 1524) and for the New Testament in the Textus Receptus of Theodore de Beza (1598). It is a version criticized by various Baptist groups, Pentecostals and other denominations to publish that it is the "Perfect" in Spanish, for making innumerable textual changes to the original text, removing the name "Jehová" and replacing it with the title "Señor" (in capital letters trying to copy the King James Bible), for replacing words chosen by Reina (1569) and Valera (1602) by words of the New Testament of Enzinas (1543), forcing readings to read similar to the Bible in English (King James Version) although in Spanish the reading is strange and rude and due to lack of transparency for not publishing or citing as many editions and revisions have been made from said version of 1602 Monterrey.

Reina-Valera Gómez

The Reina-Valera Gómez, or "RVG", is a revision of the 1909 Reina-Valera made by a Baptist named Humberto Gómez. This version is based more on the King James Bible, rather than on the actual sources of the Hebrew and Greek codices. This version has been widely criticized and not well received for posting that it was the "Perfect" in Spanish, due to the multiple revisions made due to obvious errors and lack of transparency for not publishing and citing the various editions of said version. His reliance on RV1909 leaves him with innumerable critical readings on the text, despite his claim to have corrected all the faults.

Reina-Valera 1865 Revised Literal

The Reina-Valera 1865 Revised Literal is a revision of the Reina-Valera 1865 by an independent Bible Baptist translator from Managua, Nicaragua. It was started in 2013, to celebrate the 150th anniversary of Mora and Pratt's RV1865 in 2015, but it has been postponed to a literal revision closer to the biblical languages, although it does not maintain the archaic medieval words, but the most necessary ones. For the Old Covenant the revision is based on the Masoretic text, and collated with the Septuagint (LXX), Qumram manuscripts, and the Aramaic Peshitta. For the New Covenant, in Greek in general, but with historical preference in the Byzantine Majority Text, Textus Receptus, and collated with the Aramaic Peshitta, and other translations. This is expected to be the first revision directly from the original languages, word for word, and later it will have its interlinear equivalent for better academic study of biblical languages. Only the Reina-Valera criteria will be followed: Keep the divine name, and use everything that he could not use in his 12-year work with collaborators, due to time factors and limitations in the Inquisitive Middle Ages), and will not be based in the King James Bible, something controversial that had originally been raised by H. B. Pratt, when he said: "The King James Version of the Bible casts us with... the incomparable model and mold of recent Bible translations by all our English-speaking missionaries in all countries of the world." world. The entire Anglo-Saxon world competes in praise to God for the beauty and incomparable excellences of the King James Version. (...) These words were written more than 50 years before the birth of D.A. Waite and Dr. Peter S. Ruckman. Both Mr. H.B. Pratt and Dr. Ángel H. de Mora believed that the King James Bible was superior to the “original” MSS, or Pratt would not have said that IT, (the King James Bible), was the “incomparable model and mold” of all Biblical translation work."

Updated Reina-Valera (RVA)

The Reina-Valera Update 2015 was a revision of the 1909 Reina-Valera that was published by Casa Bautista de Publicaciones/Editorial Mundo Hispano, partially since 1982, and completely since 1989, with revisions in 1999, 2006 and 2015.

Other reviews

Pitcher Bible

Cipriano de Valera began the first revision of the Reina Bible in 1582 and concluded it in 1602. The original title of Valera's revision was La Biblia que es, los sacros libros del Viejo y Nuevo Testamento, second edition. It was published in Amsterdam, the Netherlands, and became the most widespread version of the Bible in Spanish for several centuries. It was also known as the Pitcher Bible due to the illustration on the cover: a man is planting a tree, while another man is watering it with water that comes out of a pitcher. The illustration would be alluding to First Corinthians 3: 6, according to some experts. From the Biblia del Cántaro, various revisions have been made over the years.

Revised Reina-Valera 1977 (RVR1977)

In the 1970s, Editorial CLIE convened a committee of scholars to review the Spanish text of the Reina Bible in its original version of 1569, comparing it with the best manuscripts available at that time. This work was greatly facilitated by the excellent facsimile edition made by Dr. José Flores on the occasion of the IV Centenary of the first edition. Studying the various revisions and comparing it with other translations, more than 468 editions or partial translations of the Bible made in the XVI century and that they are related in some way to the first edition of the Reina Bible, for having been born in that same century.

Revised Reina-Valera 2020 (RVR2020)

On September 26, the new revision of the Reina Valera Bible 2020 was presented in Madrid. The revision of the text was carried out by a team from the Bible Society of Spain. According to Luis Fajardo, director of the Spanish Bible Society, only the texts of the original translations by Casiodoro de Reina and the revision by Cipriano de Valera have been used. This review aims to update the Spanish language to the one currently spoken.

Reina-Valera in Portuguese

The Bible in the Reina-Valera version in Portuguese 2009 (RVP-0910) is a Brazilian version translated from the Spanish Reina-Valera version, which had spread during the Protestant Reformation of the century XVI, being the first complete Spanish translation.

The design of the Reina-Valera in the Portuguese language began in 1999 with the formation of a team of Spanish translators, people related to the field of linguistics and literature, and collaborators, to carry out the translation directly from Spanish, with the return reading of original languages and comparisons with other conceptualized versions.

The direction of the translation was divided into two guidelines, one technical-institutional, and the other linguistic. The first was related to the technical needs of the Intercontinental Bible Society, at the end of the Intercontinental Bible Society of Brazil, and the second was developed by Unipro Editora, in the linguistic and theological field.