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Relevant bibliographies by topics / Biblical translations

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Academic literature on the topic 'Biblical translations'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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Journal articles on the topic "Biblical translations"

1

Kuo, Yun-Hsuan, and Fu-Chu Chou. "Interpretation as a factor influencing translation: the case of a biblical metaphor." International Journal of Language, Translation and Intercultural Communication 3 (January 29, 2015): 1. http://dx.doi.org/10.12681/ijltic.38.

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This paper identifies interpretation as a crucial factor influencing translation of biblical metaphors. Data are drawn from five Chinese Bible translations. Qualitative analysis is conducted. The results show that it is highly likely for translators’ interpretation of biblical metaphors to affect the metaphor translation. More researches probing into translation variations of biblical metaphors in Chinese Bible translations are called for.

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Vayntrub, Jacqueline. "‘To Take Up a Parable’: The History of Translating a Biblical Idiom." Vetus Testamentum 66, no. 4 (October 12, 2016): 627–45. http://dx.doi.org/10.1163/15685330-12341252.

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The following study examines the history of the translation of a Biblical Hebrew phrase in Greek, Aramaic, and Latin—a phrase which shaped the English idiom “to take up a parable, proverb, or song.” As early as Greek and Aramaic Bible translations, the phrase NŚʾ mɔšɔl was translated word-for-word in the target language, even though the verb used in the target language did not previously attest the specific sense of “speech performance.” This same translational strategy persists in modern translations of this idiom, preventing scholars from understanding the idiom as it was used by biblical authors. The study compares the Biblical Hebrew phrase to a similar Ugaritic phrase, showing how it should be understood to express the voicing of speech rather than the initiating of speech. The study concludes by offering an English translation which more closely reflects the metaphor for voice-activation employed by the Biblical Hebrew phrase.

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Kulwicka-Kamińska, Joanna. "Wielopoziomowe relacje między literaturą religijną Tatarów Wielkiego Księstwa Litewskiego a przekładami Biblii na języki narodowe." Poznańskie Studia Polonistyczne. Seria Językoznawcza 25, no. 2 (April 8, 2019): 189–206. http://dx.doi.org/10.14746/pspsj.2018.25.2.10.

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The article presents the genesis and the features of the Renaissance religious writings of the Tatars of the Grand Duchy of Lithuania in the context of the translations of the Bible into national languages. An analysis was performed on a Tatar tefsir, which – according to the most recent research – is a translation of the Qur’an into a European language – the third translation of this kind in the world. Due to the fact that in the 16th century a Polish and even a European Qur’anic translational tradition did not exist, this translation makes reference to the Biblical-psalter literature of the Middle Ages and to the translations of the Scripture of the Reformation, inter alia as far as the selection of the methods and the ways of translation or the adoption of specific translational solutions is concerned. Thus the translation belongs to the translational tradition of sacred books and to the most important trends of Polish and European culture. In this context, a medieval tradition (a continuation of the achievements of translation studies of the 15th c.) and the innovation of the Renaissance overlap. There is an analogy with the 16th-century Biblical printed texts, which also represent a transitional stage – they make reference to a medieval tradition and they also take advantage of the benefits of humanist Biblical studies.

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Gillhammer, Cosima Clara. "Non-Wycliffite Bible Translation in Oxford, Trinity College, 29 and Universal History Writing in Late Medieval England." Anglia 138, no. 4 (November 11, 2020): 649–72. http://dx.doi.org/10.1515/ang-2020-0052.

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AbstractThe late-fifteenth-century Middle English manuscript Oxford, Trinity College, 29 contains a universal history of the world, compiled from diverse religious and secular source texts and written by a single compiler-scribe. A great part of the text is focused on Old Testament history and uses the Vulgate as a key source, thus offering an opportunity to examine in detail the compiler’s strategies of translating the text of the Bible into the vernacular. The Bible translations in this manuscript are unconnected to the Wycliffite translations, and are non-reformist in their interpretative framework, implications, and use. This evidence is of particular interest as an example of the range of approaches to biblical translation and scholarship in the vernacular found in late medieval English texts, despite the restrictive legislation concerning Bible translation in fifteenth-century England. The strategies of translating the biblical text found in this manuscript include close word-by-word translation (seemingly unencumbered by anxieties about censorship), as well as other modes of interaction, such as summary, and exegesis. This article situates these modes of engagement with the Bible within a wider European textual tradition of including biblical material in universal history writing.

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Kietytė, Samanta. "Variation in translations of biblical quotations in Žemčiūga Teologiška by Simonas Vaišnoras (1600)." Lietuvių kalba, no. 15 (December 28, 2020): 1–12. http://dx.doi.org/10.15388/lk.2020.22448.

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The aim of this article is to investigate the translation variations of Biblical quotations in Simonas Vaišnoras’ Žemčiūga Teologiška. This text is a translation of Adam Francisci’s theological tractate Margarita Theologica, and it was published in 1600. From the first sight, it seems that Vaišnoras tried to make his translation as similar to the original as possible. That is why, in many cases, his translation looks literal and a lot of syntactic constructions and the word order in it seem to be closer to Latin than the Lithuanian language. However, a closer look at the translations of Biblical quotations shows a different situation. In some cases, Biblical quotations are translated differently in different places of the text. Those variations include lexemes, word order, morphological features. Some of those variations are determined by the variations of the translation’s source Margarita Theologica. Another group of the variations appear because the author chose to translate not from Margarita Theologica, but from the Luther Bible. Nevertheless, more than a half of the cases (16 from 28) cannot be explained by the influence of translation sources. It shows that Simonas Vaišnoras was quite free translating this text and sometimes let himself deviate from the original. This article also focuses on the nature of variations – they are classified by the levels of language. The majority of variations are made at the lexical level (43 %), a little bit less are at the syntactic level (37 %), and the least are at the morphological level (20 %).

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De Regt, Lénart J. "Translating Biblical Poetry as Poetry." Między Oryginałem a Przekładem 27, no. 3(53) (September 21, 2021): 103–16. http://dx.doi.org/10.12797/moap.27.2021.53.06.

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After an introduction into translating biblical poetry as a new communication event in the target culture (and not as a documentation of a source culture event), an analysis is made of a Dutch poetic translation of Psalms 23 and 121 and a Frisian poetic translation of Psalm 23. Of the poetic features and means of expression in these translations, Dutch and Frisian patterns ofmeter are the most important. When a poetic translation of biblical poetry follows genre conventions of the target language and culture (rather than attempting but failing to reproduce the poetic features of the source text), such a translation is able to generate a new, direct communication event that reduces the distance between the hearer/receiver of the target culture and the text of the source culture. Such a translation engages the hearer more effectively in responding to the text, because the poetic features of the target language facilitate the expressive, appellative and phatic functions of the communication. This should be an encouragement to translators to render different types of biblical poetry into different genres and poetic patterns of the target language that will actually fit the subject matter of the text into the context of the target culture.

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Lavidas, Nikolaos. "Word order and closest-conjunct agreement in the Greek Septuagint: On the position of a biblical translation in the diachrony of a syntactic correlation." Questions and Answers in Linguistics 5, no. 2 (December 1, 2019): 37–90. http://dx.doi.org/10.2478/qal-2019-0003.

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Abstract Clauses can show closest-conjunct agreement, where the verb agrees only with one conjunct of a conjoined subject, and not with the full conjoined subject. The aim of this study is to examine the properties of word order and closest-conjunct agreement in the Greek Septuagint to distinguish which of them are due to the native syntax of Koiné Greek, possibly influenced by contact with Hebrew, and which of them are the result of a biblical translation effect. Both VSO and closest-conjunct agreement in the case of postverbal subjects have been considered characteristics of Biblical Hebrew. VSO becomes a neutral word order for Koiné Greek, and Koiné Greek exhibits examples of closest-conjunct agreement as well. The present study shows that VSO is the neutral word order for various types of texts of Koiné Greek (biblical and non-biblical, translations and non-translations) and that closest-conjunct agreement is also present with similar characteristics in pre-Koiné Greek. All relevant characteristics reflect a type of a syntactic change in Greek related to the properties of the T domain, and evidenced not only in translations or Biblical Greek. However, the frequencies of word orders are indeed affected by the source language, and indirect translation effects are evident in the Greek Septuagint.

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Stipčević, Vesna Badurina. "Later Croato-Glagolitic Biblical Translations." Journal of Croatian Studies 36 (1995): 53–62. http://dx.doi.org/10.5840/jcroatstud1995-9636-374.

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Tobi, Yosef. "Early Judeo-Arabic Biblical Translations." Religion Compass 6, no. 4 (April 2012): 225–35. http://dx.doi.org/10.1111/j.1749-8171.2012.00350.x.

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Kulwicka-Kamińska, Joanna. "Prorok w dawnych i współczesnych translacjach Biblii i Koranu." Białostockie Archiwum Językowe, no. 10 (2010): 159–76. http://dx.doi.org/10.15290/baj.2010.10.10.

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The article attempts to analyze different ways of translating words referring to “a prophet” from Arabic into Slavonic languages in Tatar writings of the Grand Duchy of Lithuania (GDL) and Polish translations of the Koran in comparison to prophet designations present in the Polish translations of the Bible. It is also an attempt to find out whether collocations with the word prophet present in the GDL Tatar writings and Polish translations of the Koran are characteristic of this type of texts when the so called Koran phraseology is created, and whether and to what extent they reflect biblical phraseology or general Polish lexis. If they do reflect this, the scope and nature of the relations between biblical and Koranic translations will be determined.Moreover, the image of a prophet emerging from biblical and Koranic translations is presented. The source material are texts which vary with regard to formality and time since the source of the vocabulary excerption are both Polish translations of the Koran and the GDL Tatar historic works written in Arabic script that require transcription and transliteration, as well as Polish translations of the Bible from the 16th and 17th centuries and contemporary ones.

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Dissertations / Theses on the topic "Biblical translations"

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Dines, Jennifer Mary. "The Septuagint of Amos : a study of interpretation." Thesis, Heythrop College (University of London), 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.283911.

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Medjuck, Bena Elisha. "Exodus 34:29-35 : Moses' "horns" in early Bible translations and interpretations." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0002/MQ43918.pdf.

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Berman, Sidney K. "Analysing the frames of a bible: the case of the Setswana translations of the book of Ruth." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86359.

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Thesis (PhD) Stellenbosch University, 2014
ENGLISH ABSTRACT: This study investigates how the contextual frames of reference (CFRs) of the three extant Setswana Bibles – Moffat, Wookey and BSSA (Bible Society of South Africa) – could have impacted on their renderings of the book of Ruth. The fact that the Bibles were translated within contexts that differed from those of the Hebrew text of Ruth gives rise to the assumption that some of such contexts or frames could have had problematic influences on decision making during translation. Differing frames were assumed to have led to differences (i.e., translation shifts) between the translations and the Hebrew text. Such frames were hypothesised to have emanated from socio-cultural, textual, communication-situational and organisational circumstances pertaining to the making of the Hebrew text and the translations. Since contextual frames of various kinds presumably converged on the Setswana target texts (TTs), this study proposes an integrated multidisciplinary approach to frame analysis, namely, the cognitive CFR model. The framework, which is embedded in biblical interpretation, merges insights from other disciplines including translation studies, cognitive semantics and cultural studies. The translators‟ decisions are evaluated using the heuristic perspective of “an exegetically justifiable rendering.” The study identified indeed countless shifts in the three Setswana translations which resulted from hypothetical socio-cultural, organisational, communicational and textual factors. Moffat‟s shifts revealed a predomination of organisational CFRs throughout the book of Ruth. The organisational CFR also stood out occasionally for Wookey as well. BSSA did not show a predomination of any class of CFRs but manifested the least problematic CFRs. As far as the negative influences of CFRs were concerned, BSSA was the least affected, followed by Wookey and lastly Moffat. The study reveals that it could sometimes be simple, but other times also be difficult or impossible, depending on the pertinent CFR, to provide an exegetically justifiable rendering of an ST unit. Yet, it can be concluded from this study that an awareness of CFRs during translation or analysis of translations can contribute towards the improvement of existing translations or the reduction of problematic shifts in new Bible translation projects.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek hoe die kontekstuele verwysingsraamwerke (KVRs) van die drie bestaande Setswana Bybels - Moffat, Wookey en BSA ( Bybelgenootskap van Suid-Afrika) – hulle weergawes van die boek Rut kon beïnvloed het. Die feit dat die Bybels vertaal is binne kontekste wat verskil van dié van die Hebreeuse teks van Rut, dra by tot die aanname dat van die kontekste of raamwerke moontlik ‟n problematiserende invloed op besluitneming tydens die vertalingsprosesse kon hê. Daar is aangeneem dat verskillende raamwerke lei tot verskille (byvoorbeeld: vertaalskuiwe) tussen die vertalings en die Hebreeuse teks. Daar is veronderstel dat sulke raamwerke spruit uit sosio-kulturele, tekstueel-kommunikatiewe en organisatoriese omstandighede van die vertaalproses asook die van die Hebreeuse teks. Aangesien verskillende soorte kontekstuele raamwerke vermoedelik ingespeel het op die Setswana teikentekste (TTs), fokus hierdie studie op 'n geïntegreerde multi-dissiplinêre benadering tot die raamwerk-analise, naamlik die kognitiewe KVR model. Die raamwerk, wat ingebed is in die veld van Bybelse interpretasie, kombineer insigte uit ander dissiplines, insluitend: vertaalkunde, kognitiewe semantiek en kulturele studies. Die vertaler se besluite word geëvalueer met behulp van die heuristiese perspektief van "'n eksegeties begrondbare vertaling." Die studie het inderdaad talle vertaalskuiwe in die drie Setswana vertalings geïdentifiseer wat teruggevoer kon word na hipotetiese sosio-kulturele, organisatoriese-, kommunikatiewe- en tekstuele faktore. Moffat se vertaalskuiwe vertoon ‟n dominansie van organisatoriese KVRs regdeur die boek Rut. Die invloed van organisatoriese KVR‟s is dikwels ook in Wookey geïdentifiseer. BSA vertoon egter nie „n oorheersing van enige klas van KVRs nie. Tewens, dit vertoon die minste problematiese KVRs. Sover die negatiewe invloede van KVRs betref, is BSA die minste geraak, gevolg deur Wookey en laastens Moffat. Die studie toon dat dit soms eenvoudig, maar ander kere ook moeilik of onmoontlik is, afhangend van die pertinente KVR, om 'n eksegeties-regverdigbare vertaling van 'n GT eenheid te bied. Tog, kan dit afgelei word uit hierdie studie dat 'n bewustheid van KVRs tydens vertaling of ontleding van vertalings kan bydra tot die verbetering van reeds bestaande vertalings of die vermindering van problematiese vertaalskuiwe in nuwe Bybelvertalingsprojekte.

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Connolly, Margaret. "An edition of 'Contemplations of the dread and love of God'." Thesis, University of St Andrews, 1991. http://hdl.handle.net/10023/2786.

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This thesis presents an edition of Contemplations of the Dread and Love of God, a late Middle English devotional prose text for which no critical edition is currently available. I have transcribed and collated the text from all sixteen extant manuscripts and the 1506 printed edition. An investigation of the errors and variants according to the classical method of textual criticism has yielded little in the way of conclusive results, and it has therefore not proved possible to construct a stemma of manuscripts from the corpus of evidence as it now exists. My edition therefore uses one manuscript (Maidstone MS Museum 6) as a base; I emend the text of Maidstone where necessary, and cite variants from all the other witnesses to show all differences of substance. A full critical apparatus is provided, comprising: the text with variants, textual notes and glossary. The introduction includes a full description of all the manuscripts and the two early printed editions, an outline of the methods of textual criticism applied and their results, and an explanation of the choice of base manuscript; information about the language of the Maidstone manuscript and the date of the text are also provided, as is an outline of my editorial principles. The thesis also contains two appendices. The first of these deals briefly with the twenty-two instances where individual chapters of Contemplations appear in other manuscript compilations; the second discusses the English and Latin prayers which follow the full text in some manuscripts.

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Huddleston, Jonathan Luke. "Translating Biblical poetry." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Miles, Donald Joseph. "Preservation of the Writing Approaches of the Four Gospel Writers in the Joseph Smith Translation of the Bible." Diss., CLICK HERE for online access, 1991. http://contentdm.lib.byu.edu/u?/MTGM,40877.

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Johnson, Carla Elaine. "Dovid Knut : biblical imagist in translation /." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1488193665236135.

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Liriano, Hernández Fausto Fermín. "Expresiones idiomáticas con בבל/ בל (lev y levav) ("corazón") en la Biblia Hebrea y sus implicaciones en la traducción del castellano a las lenguas indígenas de América." Doctoral thesis, Universitat de Barcelona, 2018. http://hdl.handle.net/10803/665443.

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El fenómeno de las expresiones idiomáticas es tan antiguo como nuestros registros del lenguaje, es común en todas las lenguas y surge como parte de la necesidad sociolingüística de crear códigos que sean auténticos a cada grupo de hablantes, dándole acceso exclusivo a su significado. Se dice que “no son traducibles”, por lo menos no palabra por palabra, pero eso no significa que en el proceso de traducción no exista la posibilidad de buscar equivalentes en la lengua receptora que ayuden a sacar a flote el sentido que la expresión tiene en el idioma fuente. En la Biblia Hebrea es común el uso de expresiones idiomáticas, especialmente esas que contienen palabras referentes a partes del cuerpo humano. Muchas de estas expresiones se pierden en la traducción, impidiendo que se vea la riqueza del texto y que el lector tenga acceso al significado preciso, o al menos aproximado de la expresión. En nuestro estudio, tras una breve exploración del “corazón” como concepto en castellano, hebreo y (hasta donde sea posible) en otras lenguas semitas del Próximo Oriente Antiguo, nos proponemos ofrecer un listado de las diferentes expresiones idiomáticas que ocurren en la Biblia Hebrea con לבב/לב (lev/levav; “corazón”), y luego de hacer una comparación con la traducción que de esas expresiones se hizo en la Septuaginta, analizamos ciertas inconsistencias que ocurren en la traducción de esas expresiones en las Biblias en castellano, para después explorar los problemas que estas inconsistencias pueden representar para la traducción desde el castellano a las lenguas indígenas de América, específicamente el Ch’ol (lengua maya del estado de Chiapas, México) y el Mixe (lengua de los ayuks, una etnia de Oaxaca, México). Una vez demostradas las inconsistencias, se exponen algunas recomendaciones que servirán de ayuda para los equipos y traductores bíblicos, de modo que ganen consistencia en la traducción de estas expresiones mediante el uso del listado elaborado.
The use of idioms is as old as our registers of language. Common to all languages, it arises as part of the sociolinguistic need of creating codes that are authentic for each group of speakers, giving them exclusive access to their meaning. It has been said that “they are not translatable”, at least not word by word, but that does not mean that in the process of translation there is not possibility of finding equivalents in the target language that help to bring out the meaning that the idiom has in the source language. In the Hebrew Bible the use of idioms is common, especially those containing words referring to body parts. Many of these expressions are lost in translation, preventing the richness of the text to be seeing by the reader, whom at the same time lost any access to the approximate meaning of the expression. In our study, after a brief exploration of the “heart” as a concept in Spanish, Hebrew and (as far as possible) in other Semitic languages of the Ancient Near East, we propose to offer a list of the different idioms that occur in the Hebrew Bible with לבב/לב (lev/levav; “heart”), and after making a comparison with the translation of these expressions in the Septuagint, we analyzed certain inconsistencies that occur in the translation of those expressions in the Bibles in Spanish, then explore the problems that these inconsistencies may represent for the translation from Spanish to the indigenous languages of America, specifically the Ch’ol (Mayan language of the state of Chiapas, Mexico) and the Mixe (language of the ayuks, an ethnic group of Oaxaca , Mexico). Once these inconsistencies are demonstrated, we present some recommendations that could help Bible teams and biblical translators to gain consistency in translating these idioms using our list.
El fenomen de les expressions idiomàtiques és tan antic com els registres del llenguatge, és comú en totes les llengües i sorgeix com a necessitat sociolingüística de crear codis que siguin específics a cada grup de parlants, a fi de donar accés exclusiu al seu significat. Hom diu que “no són traduïbles”, si més no, no paraula per paraula, però això no vol dir que en el procés de traducció no hi hagi la possibilitat de cercar equivalents en la llengua receptora que permetin manifestar el sentit que l’expressió té en l’idioma emissor. En la Bíblia hebraica és comú l’ús d’expressions idiomàtiques, especialment les que contenen paraules referents a parts del cos. Moltes d’aquestes expressions es perden en la traducció, fet que impedeix el reflex de la riquesa del text i que el lector tingui accés a un significat precís, o almenys aproximat, de l’expressió. En el nostre estudi, després d’una breu exploració del “cor” com a concepte castellà, hebreu i (fins on ha estat possible) en altres llengües semítiques del Pròxim Orient Antic, ens proposem oferir un llistat de les diferents expressions idiomàtiques que es manifesten en la Bíblia hebraica amb לבב/לב (lev/levav; “cor”) i després de comparar-les amb la traducció que en fa la Septuaginta, analitzem algunes inconsistències que tenen lloc en la traducció d’aquestes expressions en les bíblies en castellà, per explorar després els problemes que aquestes inconsistències podrienrepresentarperalatraducciódesdelcastellàcapalesllengüesindígenesd’Amèrica, específicament el Ch’ol (llengua maia de l’estat de Chiapas, Mèxic) i el Mixe (llengua dels ayuks, una ètnia d’Oaxaca, Mèxic). Una vegada demostrades les inconsistències, s’exposen algunes recomanacions que serviran d’ajuda als equips de traductors bíblics, de manera que la feina de traducció d’aquestes expressions vagi guanyant consistència mitjançant l’ús d’un llistat elaborat.

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Ferguson, Jamie Harmon. "Faith in the language reformation biblical translation and vernacular poetics /." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3274929.

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Thesis (Ph.D.)--Indiana University, Depts. of Comparative Literature and English, 2007.
Title from PDF t.p. (viewed Nov. 11, 2008). Source: Dissertation Abstracts International, Volume: 68-07, Section: A, page: 2932. Advisers: Herbert J. Marks; Judith H. Anderson.

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Gauld, Kay F. "The technique of the LXX translator of the Tabernacle accounts in the Book of Exodus." Thesis, University of Aberdeen, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322478.

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This thesis looks at the problem of the differences between the MT Tabernacle accounts and the LXX translation in the Book of Exodus (chs. 25-31 and 35-40). Although the differences between MT Exodus 25-31 and the LXX appear to be a matter of the type of variation which might be expected between source and receptor text with their own history of development, the differences between MT and LXX Exodus 35-40 are far more complex. The order of LXX Exodus 36-39 is quite distinct from that of the MT; the LXX translation is also much shorter than its counterpart. In the past, the general consensus of scholars has been to agree with D.W. Gooding that the arrangement and brevity of LXX Exodus 36-39 were due to the hand of an incompetent translator. After a survey of the problem of the Tabernacle accounts in Chapter one, methodologies are investigated in Chapter two in order to assess the competence (or otherwise) of the translation technique employed by the translator. This methodology is then applied in Chapters three to seven as comparisons are made between 1) the MT Tabernacle accounts; 2) the LXX Tabernacle accounts; 3) the LXX and MT Tabernacle accounts. Since Exodus 29 and 40 do not have a parallel these chapters are studied on their own (Chapters six and seven). The results of each investigation are examined for any clues which may help to solve the problem of major differences or minor discrepancies between the Tabernacle accounts. One difference between this investigation and those previously undertaken, e.g., by Gooding, is that hermeneutical intertextuality plays an important role in discerning the nature of the translation technique of the Tabernacle translator.

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Books on the topic "Biblical translations"

1

Isaacs, Ronald H. Legends of biblical heroes: A sourcebook. Northvale, N.J: Jason Aronson, 2002.

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Legends of biblical heroes: A sourcebook. Northvale, N.J: Jason Aronson, 1999.

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Raske, Gerhard Albert. A complete grammatical blueprint of the book of Revelation: Through concise diagrammatical analysis with Greek-English expanded interlinear, helpful grammatical notations, and a list of special grammatical and syntactical functions in the book of Revelation. Simcoe, Ont: Fundamental Baptist Pub. House Canada, 1996.

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Laurenceau, Jean. Speak to us of Mary: Biblical homilies as aids to prayer with the Blessed Virgin. Chicago: Franciscan Herald Press, 1987.

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The psalms in Russian poetry: A history. Genève: Slatkine, 2001.

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John's Gospel: The Coptic translations of its Greek text. Berlin: De Gruyter, 2012.

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Ḥasidah, Yiśraʼel Yitsḥaḳ. Encyclopedia of Biblical personalities: Anthologized from the Talmud, midrash, and rabbinic writings = [Ishe ha-Tanakh]. Brooklyn, N.Y: Shaar Press in conjunction with Mashabim, 1994.

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8

Comparative discourse analysis and the translation of Psalm 22 in Chichewa, a Bantu language of south-central Africa. Lewiston, N.Y: E. Mellen Press, 1993.

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9

Turner, Charles V. Biblical Bible translating: The biblical basis for Bible translating : with an introduction to semantics and applications made to Bible translation principles. Bowie, Tex. (Box 1450, Bowie 76230): Baptist Bible Translators, Institute of Missiology International, 1988.

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Wendland, Ernst R. Buku Loyera: An introduction to the new Chichewa Bible translation. Blantyre, Malawi: Christian Literature Association in Malawi, 1998.

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Book chapters on the topic "Biblical translations"

1

Kalimi, Isaac. "Jewish Bible translations." In The Biblical World, 889–905. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315678894-55.

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Parina, Elena, and Erich Poppe. "“In the Most Common and Familiar Speech among the Welsh”." In Übersetzungskulturen der Frühen Neuzeit, 79–100. Berlin, Heidelberg: Springer Berlin Heidelberg, 2021. http://dx.doi.org/10.1007/978-3-662-62562-0_5.

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AbstractThis paper presents and analyses the approach of the Welsh recusant author and translator Robert Gwyn (c.1545–c.1600) to the translation of quotations from the Bible and the Church Fathers as it is reflected in both his paratextual comments on translating and in regularities of his translational practice. Gwyn locates his literary work in the larger context of Counter-Reformation activities in Wales for an “unlearned” audience and therefore forcefully argues for the primacy of comprehensibility over strict adherence to the words of the source text. A brief detour for the purpose of contextualization looks at the paratexts of other contemporaneous Catholic and Protestant Welsh translators and at their aims in relation to their projected audiences. Since English loanwords were a feature of spoken Welsh and their use in translations was explicitly vindicated by Gwyn, lexical choices in a range of his versions of Biblical verses are compared with the translation of the same verses in the Protestant Welsh translations of the New Testament dating between 1567 and 1588.

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Krivoruchko, Julia G. "Prepositions in modern Judeo-Greek (JG) Biblical translations." In Typological Studies in Language, 249–67. Amsterdam: John Benjamins Publishing Company, 2002. http://dx.doi.org/10.1075/tsl.50.13kri.

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Hashimoto, Isao. "The development of compound numerals in English Biblical translations." In Middle and Modern English Corpus Linguistics, 49–58. Amsterdam: John Benjamins Publishing Company, 2012. http://dx.doi.org/10.1075/scl.50.07has.

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Ellis, Roger. "Prison translations of biblical and other texts in late-medieval England." In The Medieval Translator. Traduire au Moyen Age, 331–44. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.tmt.1.101443.

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Tadmor, Naomi. "Friends and Neighbours in Early Modern England: Biblical Translations and Social Norms." In Love, Friendship and Faith in Europe, 1300–1800, 150–76. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230524330_8.

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Ács, Pál Á. "Biblical Studies and Bible Translations in Hungary in the Age of the Reformation 1540 −1640." In Martin Luther, edited by Alberto Melloni, 1219–40. Berlin, Boston: De Gruyter, 2017. http://dx.doi.org/10.1515/9783110499025-067.

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Pajevič, Marko. "Buber/Rosenzweig’s and Meschonnic’s Bible Translations: Biblical Hebrew as Transformer of Language Theory and Society." In Languages – Cultures – Worldviews, 183–210. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-28509-8_8.

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Williams, Peter J. "Christian Bible translation." In The Biblical World, 918–32. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315678894-57.

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Placial, Claire. "Chapter 1.3. Biblical myths." In A History of Modern Translation Knowledge, 45–50. Amsterdam: John Benjamins Publishing Company, 2018. http://dx.doi.org/10.1075/btl.142.04pla.

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Conference papers on the topic "Biblical translations"

1

Porobija, Zeljko, and Lovorka Gotal Dmitrovic. "THE "TWINS" IN GENESIS - ARE GOD AND THE DEVIL ONE?" In NORDSCI International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/nordsci2020/b1/v3/23.

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The phenomenon that can be perceived in biblical texts is a specific structure of the relations between characters that basically has the form of “twins”. The “twins” are somehow set at the same distance from the third character, which can be graphically pictured as the top vertex of the triangular structure. However, this third character also has its own “twin”, but their relation is different than the relation between the aforementioned twins: the third and its “twin” somehow go together, yet they are somehow opposite to each other. For this reason, the twin of the third we named “doppelganger”: it is the shadow figure of the third, yet mostly having the different value from it (“positive” instead of “negative”). Usually at the coming of the doppelganger the third disappears from the story. In this paper we shall analyse this phenomenon in the Genesis, but using metodology of Data Science. Data collection was made by reading several translations of the Book of Genesis and recording the appearance of characters (Adam / Eve, Yahweh / Snake). Correlation between parameters was determined using Pearson's and Spearman's correlation coefficient, more precisely, the correlation matrix. After statistical data processing, a conceptual model was developed. Using System Theory, a computer model of this complex, closed system describing a “pattern of behavior” was developed. For the validation of the model, considering that the distributions are asymmetrical non-Gaussian distributions, a non-parametric tests were applied. A search of scientific papers did not find any work that deals with the research of the Book of Genesis as complex, closed system according System Theory, using Data Science methodology and Simulation modelling as a research method. This paper presents a developing knowledge-based model which contributes to philosophy of religion.

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Verner, Inna. "The legacy of Maximus the Greek in the biblical revision of Euthymius Chudovsky (1680s)." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.04.

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The paper explores the use by Euthymius Chudovsky of Maximus the Greek’s achievements in the linguistic revision of biblical texts. Correction and translation of the New Testament by Euthymius in the 1680s demonstrates not only the appeal to the texts translated by Maximus as language patterns, but also the development of his philological criticism of the text of Holy Scripture and its interpretation.

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Myachinskaya, Elvira. "RETELLING OF A BIBLICAL TEXT IN ENGLISH AS AN EXT ENDED VERSION OF COMMUNICATIVE TRANSLATION." In FUNCTIONAL ASPECTS OF INTERCULTURAL COMMUNICATION. TRANSLATION AND INTERPRETING ISSUES. Peoples' Friendship University of Russia, 2019. http://dx.doi.org/10.22363/2712-7974-2019-6-538-545.

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