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Journal articles on the topic 'Bible'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Price, David H. "Hans Holbein the Younger and Reformation Bible Production." Church History 86, no. 4 (2017): 998–1040. http://dx.doi.org/10.1017/s0009640717002086.

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Hans Holbein the Younger produced a large corpus of illustrations that appeared in an astonishing variety of Bibles, including Latin Vulgate editions, Desiderius Erasmus's Greek New Testament, rival German translations by Martin Luther and Ulrich Zwingli, the English Coverdale Bible, as well as in Holbein's profoundly influential Icones veteris testamenti (Images of the Old Testament)—to name only his better-known contributions. This essay discusses strategies that the artist developed for accommodating the heterogeneity of the various humanist and Reformation Bibles. For Erasmus's innovative

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Fan, Weixia. "A Study on Translation Expressions by Contrasting Chinese and Korean Bibles versions: Focused on 『Chinese Union Version with New Punctuation』 and 『New Korean Revised Version』." K Association of Education Research 9, no. 1 (2024): 139–60. http://dx.doi.org/10.48033/jss.9.1.7.

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In this study, looking back on the flow and main translations of the Chinese Bible and Korean Bible translators, especially Chinese Character Bible which had an impact on early Korean Bible translations and even the modern chinese and Korean Bibles. Based on this, we selected the contents of some texts from among the modern Bible translations 『Chinese Union version with New Punctuation』 and 『New Korean Revised Version』, which account for the largest proportion of use in denominations in China, overseas, and Korea respectively, as subjects of comparative studies. Various aspects of vocabulary a

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Carroll, Robert P. "He-Bibles and She-Bibles: Reflections On the Violence Done To Texts By Productions of English Translations of the Bible." Biblical Interpretation 4, no. 3 (1996): 257–69. http://dx.doi.org/10.1163/156851596x00013.

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AbstractThe political nature of English Bibles (Geneva Bible, Douai-Rhemes, KingJames Bible) in the long history of biblical translation is often neglected in the analysis of Bibles as ideological weapons ofwar in the theopolitical struggles of the time of their production. The eventual triumph of the KJB centuries later inscribed ideological traces of partisan versions of those struggles in "the English Bible." Violence is done to the biblical text and by readers of the text in the perpetuation of such Bibles as translations. Some examples of these kinds of violence are discussed, with observ

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Hoff, Renske. "A Dominican Sister from Antwerp." Early Modern Low Countries 9, no. 1 (2025): 116–24. https://doi.org/10.51750/emlc23014.

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Maria Ludovica Mortgat, a seventeenth-century Dominican sister, owned a Dutch Bible printed in Antwerp in 1556. On the flyleaf of this Bible, Mortgat made extensive annotations recalling how she entered the convent. She also collected some short prayers and meditations. This case study not only provides insight into textual practice in early modern female convents, but also shows how Bibles were used as paper spaces within which one might develop a sense of religious self. Like the annotations in medieval rapiaria or early modern family Bibles, Mortgat used the blank leaves in her Bible to cre

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Chao, Hsing-Hao. "The Battle of Two Bibles: When and How Did the King James Bible Gain Its Popularity over the Geneva Bible?" Renaissance and Reformation 46, no. 2 (2024): 71–105. http://dx.doi.org/10.33137/rr.v46i2.42289.

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This article addresses two questions: “When did the King James Bible gain a foothold of popularity among the English people?” and “How did the Geneva Bible lose its popularity to the King James Bible?” By reviewing the post-1611 printing of these two versions of the Bible and examining the texts of the Paul’s Cross sermons and the parliamentary sermons between 1612 and 1643, I find that the King James Bible was already more popular than the Geneva Bible by 1620, and that the rising trend of the popularity of the King James Bible had become irreversible by 1630. By 1640, the battle of the two B

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Trigano, Shmuel. "Les bibles de la Bible." Pardès 50, no. 2 (2011): 113. http://dx.doi.org/10.3917/parde.050.0113.

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Wong, Simon. "Digitization of Bibles in Greater China (1661–1960)." Bible Translator 72, no. 2 (2021): 241–54. http://dx.doi.org/10.1177/20516770211013079.

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Bible translations in (or for) Greater China may be classified into three categories: Chinese, Han dialects, and indigenous languages. All these language groups witness translation activities by Protestant missionaries. However, in its earliest history, Bible translation was pioneered by missionaries of Eastern Christianity in the seventh century or even earlier, whereas from the Catholic side, clear historical narrative has recorded Bible translation work in the thirteenth century by John of Montecorvino (1247–1328) into a Tatar language. Sadly, this work was not preserved. The earliest extan

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Tops, Bert. "The Quest for the Early Modern Bible Reader: The Dutch Vorsterman Bible (1533–1534), its Readers and Users." Journal of Early Modern Christianity 6, no. 2 (2019): 185–222. http://dx.doi.org/10.1515/jemc-2019-2010.

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Abstract This article investigates a book-archeological approach to early modern Bible reading that maps the complex interactions between the substantive elements of a book (text, paratext, illustrations) on the one hand, and its historical readers and the traces they left on the other. That method is applied to all 43 extant copies of the Dutch Vorsterman Bible of 1533–1534. The editions printed by Willem Vorsterman were for a long time regarded as Protestant. However, the Bibles had the approval of the secular and ecclesiastic authorities and were intended for a Catholic public. The edition

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Burke, Linda. "Jeanette L. Patterson, Making the Bible French: The Bible historiale and the Medieval Lay Reader. Toronto: University of Toronto Press, 2022, 249 pp., 8 b/w ill." Mediaevistik 35, no. 1 (2022): 531–34. http://dx.doi.org/10.3726/med.2022.01.136.

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Abstract: Were medieval lay Christians forbidden by the Catholic Church to read the Bible in their mother tongue? Were vernacular Bibles a rarity? If vernacular Bibles flourished, as they did, who were the translators, and how were the ancient books of the Bible reworked to engage the lay man or woman of a time and culture far removed from the ancient world? Where the Church authorities approved of these Bibles, what were the agendas served?

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Kazakov, G. A. "Lexical Aspects of Russian Bible Translations." Nauchnyi dialog, no. 6 (June 24, 2021): 59–77. http://dx.doi.org/10.24224/2227-1295-2021-6-59-77.

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The article is devoted to the study of the lexical aspects of Russian Bible translations of the 19th—21st centuries in comparative coverage and is a continuation of a study pre-viously conducted by reference to English Bibles. A historical overview of the existing Russian translations is given (the Synodal translation and the texts preceding it, the New Testament of Bishop Cassian, the Bible of the World Bible Translation Center, the “Central Asian translation”, the translation of Jehovah’s Witnesses, the Bible of the Inter-national Bible Society, the modern translation of the Russian Bible So

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Parmenter, Dorina Miller. "How the Bible Feels." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 8, no. 1-2 (2017): 27–37. http://dx.doi.org/10.1558/post.32589.

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Despite Christian leaders’ insistence that what is important about the Bible are the messages of the text, throughout Christian history the Bible as a material object, engaged by the senses, frequently has been perceived to be an effective object able to protect its users from bodily harm. This paper explores several examples where Christians view their Bibles as protective shields, and will situate those interpretations within the history of the material uses of the Bible. It will also explore how recent studies in affect theory might add to the understanding of what is communicated through s

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Perry, Seth. "Scripture, Time, and Authority among Early Disciples of Christ." Church History 85, no. 4 (2016): 762–83. http://dx.doi.org/10.1017/s0009640716000780.

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This article explores the relationship between the idealization of the Bible and the material characteristics of printed bibles among the Disciples of Christ in the early nineteenth century. The Disciples were founded on the principles of biblical primitivism: they revered the “pure” Bible as the sole source for proper faith and practice. The tenacity with which Disciples emphasized their allegiance to an idealized, timeless Bible has obscured their attention to its physical manifestations and use as printed scripture. The timeless authority of the Bible was entangled with the historical conti

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Van Peursen, Wido. "Is the Bible losing its covers? Conceptualization and use of the Bible on the threshold of the Digital Order." HIPHIL Novum 1, no. 1 (2014): 44–58. http://dx.doi.org/10.7146/hn.v1i1.142928.

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Does the Digital Revolution change our use of the Bible? Can our conceptualization of the Bible as a book that can be read ‘from cover to cover’ stand the transition from the printed to the digital medium? When the Bible is read online, does the lack of a physical object affect the appropriation of the Bible? These questions are addressed from a broad historical perspective. It is argued, among other things, that our conceptualization of text is still strongly rooted in ‘the Order of the Book’ in spite of rapid changes that are taking place. Even if we do eventually arrive at the Digital Order

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Westbrook, Vivienne. "The Victorian Reformation Bible: Acts and Monuments." Bulletin of the John Rylands Library 90, no. 1 (2014): 179–201. http://dx.doi.org/10.7227/bjrl.90.1.9.

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In 1611 the King James Bible was printed with minimal annotations, as requested by King James. It was another of his attempts at political and religious reconciliation. Smaller, more affordable, versions quickly followed that competed with the highly popular and copiously annotated Bibles based on the 1560 Geneva version by the Marian exiles. By the nineteenth century the King James Bible had become very popular and innumerable editions were published, often with emendations, long prefaces, illustrations and, most importantly, copious annotations. Annotated King James Bibles appeared to offer

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Tarlam, Alam. "Hermeneutik dan Kritik Bible." AL-KAINAH: Journal of Islamic Studies 1, no. 2 (2022): 103–18. http://dx.doi.org/10.69698/jis.v1i2.16.

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Bible merupakan salah satu kitab suci tertua di dunia digunakan oleh Yahudi dan Kristen. Bibel sebagai awal mula kajian hermeneutik untuk memahami sebuah teks. Tuntutan realitas pembacaan teks era sekarang meniscayakan pengayaan metodologis, terutama pada teks-teks sakral semisal kitab suci keagamaan. Dalam konteks ini, para pemikir Islam di bidang Tafsir al-Qur’an mencoba mengkaji hermeneutika. Suatu cabang ilmu menafsirkan teks yang tidak lagi memungkinkan dikonfirmasi kepada pencipta/penulisnya. Sebagaimana kebenaran relatif yang dikandung oleh ta’wil (alegoric) yang dikenal dalam tafsir al

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Caldwell, Elizabeth. "Reading the Bible with Children: Review Essay, Bibles and Bible Story Books." Religious Education 110, no. 4 (2015): 452–58. http://dx.doi.org/10.1080/00344087.2015.1063967.

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Bottigheimer, Ruth B. "BIBLE READING, “BIBLES” AND THE BIBLE FOR CHILDREN IN EARLY MODERN GERMANY." Past and Present 139, no. 1 (1993): 66–89. http://dx.doi.org/10.1093/past/139.1.66.

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Stein, Stephen J. "America's Bibles: Canon, Commentary, and Community." Church History 64, no. 2 (1995): 169–84. http://dx.doi.org/10.2307/3167903.

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In America the category ‘bible’ enjoys a privileged cultural position. That fact was brought home to me anecdotally several years ago when I received a telephone call forwarded through a departmental secretary. The woman on the other end of the line expressed frustration because she did not know what to do with a worn-out Bible. She asked if there was a proper way to handle the situation: should she bury it, or burn it? She was genuinely perplexed. Of one thing alone was she certain: she could not throw the Bible into a garbage can. As it turned out, I was of little help. I knew no liturgy for

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Vecsey, Christopher. "American Indians Encounter the Bible." English Language Notes 58, no. 1 (2020): 145–57. http://dx.doi.org/10.1215/00138282-8237476.

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Abstract This article explores how Native Americans have received the Bible. Over the centuries some Indians have been inspired by the Bible, and some have been repelled by its long-standing place in colonization. The Christian invaders in the New World carried the Bible in their minds. It served as their inspiration, their justification, and their frame of reference as they encountered Indigenous peoples. In effect, the Bible was the template for exploration, conquest, identification of selves and others. The Christian invaders brought along or produced physical Bibles, which served their cat

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Mak, George Kam Wah. "The Emergence of Hong Kong as a World Centre for Chinese Protestant Bible Publishing and Distribution, 1948–51." Studies in Church History 61 (May 20, 2025): 541–62. https://doi.org/10.1017/stc.2024.52.

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The Chinese Civil War (1946–9) and the Korean War (1950–3) contributed to the beginning of Hong Kong’s evolution from a British colony occupying a geographically peripheral position in South China, to a world centre for Chinese Protestant Bible publishing and distribution in the Cold War era. In 1948, the China Bible House (CBH), the de facto national Bible society of China, decided to establish an emergency office in Hong Kong, responding to the prospect of the Communist takeover of China. Subsequently, as the Korean War unfolded, the CBH, owing to political pressure, desired to sever its con

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de Vries, Lourens. "The Book of True Civilization: The Origins of the Bible Society Movement in the Age of Enlightenment." Bible Translator 67, no. 3 (2016): 331–50. http://dx.doi.org/10.1177/2051677016670231.

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The Bible Society movement has its roots in the ideologies and social practices of the Enlightenment that led to a radical reconceptualization of the Christian religion and to the construction of a non-confessional and non-denominational Christian domain, with non-denominational Bibles and strong emphasis on a common non-confessional core of fundamental “simple” Christian truths and on the virtues of tolerance, civilization, knowledge, and learning. It is in these Enlightenment contexts that a new type of evangelistic Bible translation emerges with a missionary goal of spreading Christian civi

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Michener, Ronald T. "The Bible in a Disenchanted Age: The Enduring Possibility of Christian Faith." European Journal of Theology 28, no. 1 (2020): 79–80. http://dx.doi.org/10.5117/ejt2019.1.009.mich.

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SummaryThis book steers away from modern entrapments of rationalism and empiricism that led to a disenchanted view of the Bible. Instead, Moberly innovatively proposes three lenses by which to view the Bible: history, classic and Scripture. Throughout the book he contrasts Virgil’s Aeneid book 1 and the Old Testament book of Daniel, chapter 7. Moberly defends giving the Bible a ‘privileged’ position for Christian faith with ‘plausibility structures’, arguing that the act of privileging one text over another for a particular worldview is common to all human beings.ZusammenfassungDieses Buch ste

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Casanellas, Pere. "Bible Translation by Jews and Christians in Medieval Catalan-Speaking Territories." Medieval Encounters 26, no. 4-5 (2020): 386–414. http://dx.doi.org/10.1163/15700674-12340080.

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Abstract Despite bans on the reading or possession of Bibles in the vernacular, numerous medieval Catalan translations of the Bible survive, in particular a complete Bible from the fourteenth century, some ten psalters, and a fifteenth-century version of the four Gospels. Moreover, Catalan was the second Romance language in which a full Bible was printed (1478), following the Tuscan Bible of 1471. Most of these translations were commissioned by Christians for the use of Christians. In some cases, however, it is clear that the translators were converted Jews. In some others, the translations ap

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den Hollander, August. "Biblical Geography." Church History and Religious Culture 99, no. 2 (2019): 137–50. http://dx.doi.org/10.1163/18712428-09902005.

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Abstract Maps in Dutch printed Bibles made their debut when the Bible was first printed in large folio format in the Low Countries. The first complete Dutch Bible in the folio format that appeared on the market, by Jacob van Liesvelt in 1526, already included a map. This was a map of the Exodus, the Israelites’ journey through the desert from the land of Egypt to the promised land of Canaan. In the course of the second half of the sixteenth century, additional maps appeared in Bibles published in the Low Countries. In the sixteenth century, maps are found in both Catholic and Protestant Bibles

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Conners, David. "A "Mind-Boggling" Implication: The Hebrew Bible, the Old Testament, and the Definition of a Work." Judaica Librarianship 15, no. 1 (2014): 1–12. http://dx.doi.org/10.14263/2330-2976.1049.

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The uniform title Bible. O.T. has long caused difficulty in Judaica libraries. The well documented problems caused by this heading are reviewed. Alternative models developed by the Hebraica Team of the Library of Congress (LC) are discussed, as is an LC proposed rule change to Resource Description and Access (RDA) that was partially approved by the Joint Steering Committee. The idea by members of the Association of Jewish Libraries to use the Virtual International Authority File as a technical solution is reviewed briefly. The author endorses a model from LC that uses different uniform titles

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Perry, Samuel L., and Joshua B. Grubbs. "Formal or Functional? Traditional or Inclusive? Bible Translations as Markers of Religious Subcultures." Sociology of Religion 81, no. 3 (2020): 319–42. http://dx.doi.org/10.1093/socrel/sraa003.

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Abstract English Bible translations are often classified along two axes: (1) whether their translation approach pursues “formal correspondence” (prioritizing literalness) or “functional equivalence” (prioritizing meaning); and (2) whether their translation approach emphasizes “gender-traditionalism” (translating gendered language literally) or “gender-inclusivism” (minimizing unnecessarily gendered language). Leveraging insights from research on how religious subcultural capital shapes consumption patterns, we examine how indicators of conservative Protestant subcultural attachment potentially

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Majer, Kamil. "NORMATYWNY CHARAKTER BIBLII NA PODSTAWIE POLSKIEJ TEOLOGII POSOBOROWEJ." Teologiczne Studia Siedleckie XVI, no. 2019 (2020): 8–22. https://doi.org/10.5281/zenodo.3701356.

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Pismo Święte jest Słowem Bożym pisanym. Od wieków jest przedmiotem zainteresowania milionów ludzi. Jest podstawą Objawienia Bożego i Księgą Kościoła. Biblia jak i sam Kościół została zrodzona z tchnienia Ducha Świętego i jest w sposób nierozdzielny związana ze zbawczym posłannictwem Kościoła. Obok Tradycji, jest podstawową drogą przekazywania Objawienia ponieważ zawiera prawdę zbawczą. Jest zawsze aktualna dla wszystkich, którzy przyjmują ją w wierze i prawdzie. Zawarte jest słowo Boga, mocą którego dokonuje się pojednanie Boga z człowiekiem. Jest r&oa

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Billingsley, Naomi. "‘The Great Bowyer Bible’: Robert Bowyer and the Macklin Bible1." Journal of Illustration 8, no. 1 (2021): 51–80. http://dx.doi.org/10.1386/jill_00038_1.

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This article examines an iconic example of grangerizing: the Macklin Bible extra-illustrated in 45 volumes by London artist and bookseller Robert Bowyer (1758‐1834) in the first quarter of the nineteenth century (Bolton Libraries and Museums, Bolton, United Kingdom). The principal focus is on the Bowyer Bible as an example of an extra-illustrator’s close engagement with its source publication. The author argues that Bowyer’s practice responds not only to the Bible or the King James Bible, in general, but also to the Macklin Bible, in particular. The article discusses how the Bowyer Bible engag

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Laats, Adam. "The Quiet Crusade: Moody Bible Institute's Outreach to Public Schools and the Mainstrearning of Appalachia, 1921–66." Church History 75, no. 3 (2006): 565–93. http://dx.doi.org/10.1017/s0009640700098632.

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In 1921, William Norton of the Moody Bible Institute of Chicago pushed, pulled, and dragged his Model T along the back roads of the southern Appalachians. He visited churches, schools, and private homes, talking with anyone and everyone he could find. His question was always the same: “Do you have enough Bibles?” The answers he received shocked him. As far as Norton could tell, many of the “mountaineers” were nominally Christian, but they had often never seen a Bible, much less read one of their own. As the head of the Moody Bible Institute's Bible Institute Colportage Association, he immediat

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MIHĂILĂ, ALEXANDRU. "CHAPTER AND VERSE DIVISION IN THE ROMANIAN BIBLES: INFLUENCES, CHANGES, QUESTIONS." Receptarea Sfintei Scripturi: între filologie, hermeneutică şi traductologie 12 (2024): 33–41. http://dx.doi.org/10.47743/rss.2023.12-4.

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The present paper will discuss the problem of chapter and verse division of the Old Testament in some of the Romanian Bible translations, especially the Synodal Bibles starting with the second Synodal Bible of 1936 and up till 2015, the most recent edition. This group of Synodal Bibles innovated the Romanian translation by combining the Hebrew Text and the Septuagint, and thus leaving aside the tradition of following the Septuagint which was still represented by the first Synodal edition of 1914. Thus, the Orthodox Church of Romania is reading now a hybrid text for the Old Testament.

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François, Wim, and Sabrina Corbellini. "Shaping Religious Reading Cultures in the Early Modern Netherlands: The “Glossed Bibles” of Jacob van Liesvelt and Willem Vorsterman (1532–1534ff.)." Journal of Early Modern Christianity 6, no. 2 (2019): 147–84. http://dx.doi.org/10.1515/jemc-2019-2008.

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Abstract The historiography of Dutch Bible translations has largely focused on Jacob van Liesvelt’s 1526 “protestantizing” version, and Willem Vorsterman’s subsequent efforts to transform that version into a “Catholic” Bible (1528–1529). Less attention has been given to the following stage in the Antwerp printers’ competition to attract Bible readers: In 1532 Van Liesvelt published a Bible, containing a large number of annotations in the margins of the Old Testament, which chronologically situate the biblical events in the history of the world and the economy of salvation, next to other parate

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Lampros, Dean George. "A New Set of Spectacles: The Assembly’s Annotations, 1645-1657." Renaissance and Reformation 31, no. 4 (2009): 33–46. http://dx.doi.org/10.33137/rr.v31i4.11705.

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With the collapse of press censorship that followed the impeachment of William Laud in the Fall of 1640, a group of London printers took advantage of their new-found freedom and encouraged the House of Commons to convene an assembly of divines whose sole task was to revise the notes located within the margins of the Geneva Bible. The new annotations, it was agreed, were to be affixed to the margins of the Authorized Version, which would subsequently be sold as an annotated Bible. London’s newly liberated presses, however, produced a flood of Bibles, and the price of Bibles naturally fell. Such

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von Flotow, Luise. "Women, Bibles, Ideologies." TTR : traduction, terminologie, rédaction 13, no. 1 (2007): 9–20. http://dx.doi.org/10.7202/037390ar.

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Abstract Women, Bibles, Ideologies - Julia Evelina Smith's Bible translation was undertaken in response to the religious fervour of the Millerites in 1840s USA. Published in 1876, in the highly politicized context of the women's suffrage movement, it influenced "The Woman's Bible" (1895). Yet its "literal" approach results in a text that is quite unlike a late 20th century "literal" version by Mary Phil Korsak from yet another ideological movement.

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Malley, Brian. "The Bible in British Folklore." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (2008): 241–72. http://dx.doi.org/10.1558/post.v2i2.241.

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This article surveys magical and mantic uses of the Bible as attested in British folklore reports, with an eye to developing a model of the Biblicist tradition as that tradition was received by the British laity. The evidence shows that (1) in contrast to the church’s emphasis on the Bible’s meaning, the laity exploited the Bible’s textual and artifactual properties as supernatural means to practical ends; (2) charmers made use of particular biblical (or taken-for-biblical) texts, whereas the Bible generally was used in exorcisms, which seem to have remained the purview of clergy; (3) lay trad

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Alcoloumbre, Thierry. "La Bible d'avant la Bible." Pardès 51, no. 1 (2012): 15. http://dx.doi.org/10.3917/parde.051.0015.

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Wilken, Robert Louis. "Interpreting the Bible as Bible." Journal of Theological Interpretation 4, no. 1 (2010): 7–14. http://dx.doi.org/10.2307/26421325.

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Abstract Modern historical criticism has disengaged understanding of the Bible from the long Christian tradition of interpretation, severing the bond between text and reader, between Scripture and the living church tradition. As a consequence, patristic and medieval interpreters are dismissed as serious commentators on the Holy Scriptures. This essay offers examples from classical Christian exegetes that illustrate how reading the Scriptures from within rather than against tradition deepens our understanding of the Bible.

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Wilken, Robert Louis. "Interpreting the Bible as Bible." Journal of Theological Interpretation 4, no. 1 (2010): 7–14. http://dx.doi.org/10.2307/jtheointe.4.1.0007.

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Abstract Modern historical criticism has disengaged understanding of the Bible from the long Christian tradition of interpretation, severing the bond between text and reader, between Scripture and the living church tradition. As a consequence, patristic and medieval interpreters are dismissed as serious commentators on the Holy Scriptures. This essay offers examples from classical Christian exegetes that illustrate how reading the Scriptures from within rather than against tradition deepens our understanding of the Bible.

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Barton, Josef. "Na marginesie dwu ostatnio opublikowanych nowych czeskich przekładów Nowego Testamentu." Poznańskie Studia Polonistyczne. Seria Językoznawcza 31, no. 2 (2024): 15–29. https://doi.org/10.14746/pspsj.2024.31.2.2.

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At the beginning of the 20th century, there was a noticeable break (modernization) in the way the Bible was translated in the Czech environment, and thus a visible distancing from the previous (long and rich) tradition of Bible translation into the Czech language. Within the framework of this modern Czech Bible translation, eighteen translations of the entire New Testament and ten translations of the Old Testament (which also means nine complete Bibles) have been produced and published (in addition to many translations of smaller parts of the Bible) in the course of about one hundred years. Th

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Jensdotter, Linnea, and Hanna Liljefors. "The Burning Qur’an and the Benign Bible." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 15, no. 2 (2025): 151–77. https://doi.org/10.1558/post.32955.

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In this article, we examine the way the (Christian) Bible and the Qur’an are represented in Swedish press in the wake of the Qur’an burnings that took place in Sweden 2020–23. Through critical discourse analysis we investigate debate articles and identify prominent discourses that stress the Bible as benign and the Qur’an as malign for Swedish society. The Bible is framed as harmonizing with Swedish values, including freedom of speech, while the Qur’an is framed as non-compatible with a modern, secular society. The result is then related to biblical reception studies on various notions of Bibl

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Matytsina, Irina V. "Bible Translations in Sweden." RUDN Journal of Language Studies, Semiotics and Semantics 12, no. 4 (2021): 1107–23. http://dx.doi.org/10.22363/2313-2299-2021-12-4-1107-1123.

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The article focuses on approaches to Bible translation that existed in Sweden in different periods. Special attention is payed to what is to date the latest translation in 2000 (Bible 2000). On the eve of celebration of the 500th anniversary of the first translation of the Gospels (1526) this topic is particularly relevant and discussed more and more actively in works by Swedish researchers, first and foremost because a new edition of the next Bible translation is planned in 2026. This tradition goes back to 1540-1541 when translation of the full Bible was printed, known as the Gustav Vasa Bib

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Ohlhausen, Sidney K. "The Last Haydock Bible." Recusant History 22, no. 4 (1995): 529–35. http://dx.doi.org/10.1017/s0034193200002065.

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The Haydock Bibles were a series of self-interpreting editions of the Douay Version with annotations compiled chiefly by Rev. George Leo Haydock. The first edition was published in serialized form over the years 1811 to 1814 by Father Haydock's brother, Thomas. It enjoyed great popularity and was frequently reprinted in a series of British and American editions. According to standard Bible bibliographies, the latest known editions were published in the 1880's. The purpose of this article is to provide a brief historical account of editions in this important series and to describe a 1910 reprin

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Lind, Sarah E. "Review: Interpretation of the Bible. Interpretation der Bibel. Interprétation de la Bible. Interpretacija Svetega Pisma." Bible Translator 50, no. 3 (1999): 353–54. http://dx.doi.org/10.1177/026009359905000309.

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Dube, Musa W. "Behold, the Global Translated Bible(s)! Research and Pedagogical Implications." Journal of Biblical Literature 143, no. 1 (2024): 5–25. http://dx.doi.org/10.15699/jbl.1431.2024.1b.

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Abstract Mother Earth is home to an unprecedented number of translations of the Bible, making it the most widely translated book in the world. The pages of this book have traversed a variety of physical and metaphorical borders, navigating diverse geographical, political, economic, cultural, linguistic, and religious intersections. Across space, time, and cultures, millions of readers have found various reasons to read it through diverse lenses. The Bible was frequently translated and brought to the colonized territories with colonial movements. Regrettably, it was often utilized as a tool for

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Chia, Philip Suciadi. "An Evaluation of the Puzzled Syntax of 2 John 1: 5." Perichoresis 20, no. 4 (2022): 123–31. http://dx.doi.org/10.2478/perc-2022-0024.

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Abstract The syntax of 2 John 1: 5 is problematic. Six manuscripts, Ψ 5. 81. 642*. 1852 l, try to solve this difficulty by emending the participle ‘γράφων’ to the indicative verb ‘γράφω’. Culy and Leedy on Greek NT diagrams, on the other hand, understand the participle ‘γράφων’ to modify ‘ἐρωτάω’. In the latter approach, the participle ‘γράφων’ serves to modify ‘εἴχομεν’. This last approach, however, is divided into two possibilities: either it functions as a participle of condition or of attendant circumstance. Three English Bibles use a participle of condition (Holman Christian Standard Bibl

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Wong, Simon. "Digitization of Old Chinese Bibles (pre-1950s)." Bible Translator 68, no. 1 (2017): 11–19. http://dx.doi.org/10.1177/2051677016687618.

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The program “Digitization of Old Chinese Bibles,” likely the largest digitization program for Chinese Bibles ever undertaken, began in August 2014 under the auspices of the Digital Bible Library (DBL), an initiative of the United Bible Societies with the aim of gathering, validating, and safeguarding Scripture texts and publication assets ( https://thedigitalbiblelibrary.org/home/ ). The completion of Phase I in April 2016 also marked the launch of Phase II of the program. By the time the present article is published, a majority of twenty-two Chinese Bibles (full or New Testament) will have be

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Gebarowski-Shafer, Ellie. "Catholics and the King James Bible: Stories from England, Ireland and America." Scottish Journal of Theology 66, no. 3 (2013): 253–60. http://dx.doi.org/10.1017/s0036930613000112.

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AbstractThe King James Bible was widely celebrated in 2011 for its literary, religious and cultural significance over the past 400 years, yet its staunch critics are important to note as well. This article draws attention to Catholic critics of the King James Bible (KJB) during its first 300 years in print. By far the most systematic and long-lived Catholic attack on the KJB is found in the argument and afterlife of a curious counter-Reformation text, Thomas Ward's Errata of the Protestant Bible. This book is not completely unknown, yet many scholars have been puzzled over exactly what to make

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Szpiech, Ryan. "Translating between the Lines: Medieval Polemic, Romance Bibles, and the Castilian Works of Abner of Burgos/Alfonso of Valladolid." Medieval Encounters 22, no. 1-3 (2016): 113–39. http://dx.doi.org/10.1163/15700674-12342218.

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The Hebrew works of convert Abner de Burgos/Alfonso de Valladolid (d. ca. 1347) were translated into Castilian in the fourteenth century, at least partly and probably entirely by Abner/Alfonso himself. Because the author avoids Christian texts and cites abundantly from Hebrew sources, his writing includes many passages taken from the Hebrew Bible and the Talmud. The Castilian versions of his works translate these citations directly from Hebrew and do not seem to make any direct use of existing Romance-language Bibles (although his work might have relied indirectly on Jewish Bible translations

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Bondar, Natalia. "The editions and copies of the Ostroh Bible of 1581 (on the 440th anniversary of the book’s publication)." Острозька давнина 1, no. 7 (2020): 127–52. http://dx.doi.org/10.25264/2707-1650-2020-7-127-152.

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The article explores editions and copies of the Ostroh Bible of 1581, which belongs to the treasures of the world printing heritage and the main sacred books of the Orthodox and Christian world in general. The Ostroh Bible is also considered to be the most researched monument of Ukrainian printed book culture. The author summarizes information about the sources of the Ostroh Bible and identifies copies that belonged to the nobles who lived near Ostroh for some time and were probably involved in the work of the Ostroh intellectual group (Severyn Malyushytsky, Vasyl Zenkovych Tykhynsky and Valen

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Sherwood, Yvonne. "Bush’s Bible as a Liberal Bible." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 1 (2007): 47–58. http://dx.doi.org/10.1558/post.v2i1.47.

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This essay introduces the four articles collected in this issue of Postscripts as a forum on the theme, “Bush’s Bible.” It also argues that Bush’s Bible can be explained as an example of the “Liberal Bible,” a Bible invented in early modernity, though often misunderstood as expressing the Christian Bible’s original, true nature. The recent history of the Liberal Bible needs to be told and analysed in order to understand the fudged religious–secular compromises of modernity. The very vagueness of Bush’s Bible as a loose repository of principles is a symptom of the paradoxical place of the Bible

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Daiber, Karl-Fritz, and M. van der Veer. "Bible and Devotion To the Bible." Journal of Empirical Theology 6, no. 2 (1993): 61–64. http://dx.doi.org/10.1163/157092593x00117.

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