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Journal articles on the topic 'Biblical translations'
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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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Dzera, Oksana. "Biblical conceptual sphere as a concept of Taras Shevchenko's idiostyle and its reverbalization in Ukrainian bible translations." Actual issues of Ukrainian linguistics: theory and practice, no. 36 (2018): 155–70. http://dx.doi.org/10.17721/apultp.2018.36.155-170.
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The article elaborates the analysis of Ukrainian translations of the Holy Scripture through the prism of Shevchenko’s metabiblical images. Biblical conceptual sphere is defined as a fragment of biblical picture of the world shaped on the basis of Old Hebrew, less frequently Old Greek imagery and represented by the totality of concepts which are connected through overlapping, interrelation, hierarchy and opposition and are thematically grouped. Verbalizers of biblical concepts contain the complex accumulation of senses reflecting correlations between God and people through specific world perception of ancient Hebrews. The mediating link between the Bible prototext and biblical metatexts is created by national translations of the Holy Scripture that shape national biblical conceptual spheres via multiple deviations of the Hebrew and Greek sources. The deviations affect national phraseology as well as individual authors’ interpretations of the Book of Books. Special attention is devoted to recursive deviation which manifests itself when a national biblical conceptual sphere and even national translations of the Bible contain elements of authors’ biblical intertexts. Taras Shevchenko’s poetry is viewed as the primary Ukrainian recursive biblical intertext. His idiostyle is characterized by the verbalization of biblical concepts through overlapping biblical and nationally-bound senses. Metabiblical images of Shevchenko’s idiostyle are tracked down to the Bible translation done by I. Khomenko and edited by I. Kostetskyij and V. Barka. The editors who represented the baroque tradition of the Ukrainian translation domesticated Khomenko’s version and introduced into it elements of the Ukrainian metabiblical conceptual sphere, predominantly Shevchenko’s metabiblical images. I. Khomenko himself did not approve of this strategy and regarded it as a violation of the Word of God. Yet the monastic order of St. Basil the Great that commissioned this translation did not consult the translator before publishing its edited version. Similar domesticating strategy is observed in the first Ukrainian complete translation of the Bible done by P. Kulish, I. Puluj, and I. Nechuj-Levycjkyj in 1903. Shevchenko’s influence is particularly felt in epithets specifying key biblical images, such as enemy (лютий / fierce) and heart (тихе / meek). Though each book of the Holy Scripture in this translation is ascribed to only one translator of the three it seems logical to surmise that P. Kulish, the founder of the baroque translation tradition in Ukraine, was the first to draw images from Shevchenko’s metabiblical conceptual sphere. The article postulates the necessity to perceive Shevchenko’s poetry as a complete Biblical intertext which not only interprets national biblical canon but also generates it.
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Seferyan, Sona. "Shakespeare and the Bible." Armenian Folia Anglistika 1, no. 1-2 (1) (October 17, 2005): 113–15. http://dx.doi.org/10.46991/afa/2005.1.1-2.113.
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In the Armenian reality the translations of Shakespeare’s works have been studied from diverse perspectives – text equivalence, choice of words, fidelity to style and poeticism. The Armenian classical translator Hovhannes Massehian was the first who investigated the imagery of the original and Biblical allusions. He revealed the Biblical language of Shakespeare and used Armenian equivalents in his interpretations. The most successful translations of 12 Shakespearean works by Massehyan confirm the invaluable contribution that the Armenian translator made in the history of the art of translation in Armenia.
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Karas, Hilla. "Intralingual intertemporal translation as a relevant category in translation studies." Target. International Journal of Translation Studies 28, no. 3 (September 19, 2016): 445–66. http://dx.doi.org/10.1075/target.28.3.05kar.
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Abstract This article argues for intralingual intertemporal translations as a separate category within the field of translation studies. Not only do these translations seem to have common characteristics and behaviors, but it is precisely their particularities that make them a key to understanding more ‘typical’ translations. Two main sets of examples will serve as demonstration: translations from Old French into Middle and Modern French, and a Modern Hebrew translation of the Old Testament, originally written in Biblical Hebrew, as well as the public discussion following its publication.
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Codita, Viorica. "Continuidades y discontinuidades en la traducción de las locuciones prepositivas en los romanceamientos bíblicos medievales." Studia Universitatis Babeș-Bolyai Philologia 65, no. 4 (October 30, 2020): 103–18. http://dx.doi.org/10.24193/subbphilo.2020.4.06.
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"Continuities and Discontinuities in the Translations of Prepositional Phrases in Medieval Biblical Texts. In this work we present an analysis of prepositional phrases in two contemporary translations, Biblia prealfonsí and the biblical part of General Estoria 4, on the basis of the Book of Ecclesiasticus. The aim of this study is to describe the state of variation of prepositional phrases in 13th century, delineating the similarities and divergences of solutions, and also to try to elucidate how much interferes the original Latin text, Vulgata, in the use of the prepositional phrases.
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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 shape Christians’ choices of Bible translation along these axes. Compared with Catholics and “other Christians,” Conservative Protestants are more likely to read functional equivalence translations. Biblical literalists are more likely to read gender-traditionalist translations, but curiously no more likely than others to read formal correspondence translations. The link between conservative Protestant affiliation and reading a gender-traditionalist or inclusive Bible is heavily influenced by how we classify the New International Version. Importantly, we also find Bible reading and overall religiosity are positively associated with reading functional equivalence and gender-inclusive Bibles. Thus while conservative Bible beliefs seem to incline Christians toward translations that reflect conservative subcultural priorities (gender-traditionalism), consistent Bible practice is more prevalent among Christians who read more dynamic and inclusive translations.
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Van Rooy, H. F. "Die vertaling van voorwaardelike konstruksies met die deelwoord in Bybelse Hebreeus in ’n aantal Bybelvertalings." Literator 15, no. 3 (May 2, 1994): 155–84. http://dx.doi.org/10.4102/lit.v15i3.683.
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The translation of conditional constructions with the participle in Biblical Hebrew in a number of Bible translationsThis article discusses the translation of conditional constructions in Biblical Hebrew in the Septuagint, Vulgate and the Old and New Afrikaans translations. Conditional sentences with a participle in the Hebrew protasis are discussed as well as instances where a participial phrase is substituted for the protasis. Constructions in laws and in narrative contexts are dealt with separately and single, double and complex constructions are distinguished. Participial constructions in laws are mainly translated by relative constructions. The Septuagint frequently has participial translations and the Vulgate uses a number of different constructions. In narrative contexts the Hebrew participles are used in ordinary conditional sentences after conditional particles. The translations mainly use the present tense in the protases of the conditional sentences in narrative contexts.
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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 observations on the hermeneutic constraints built into such translations.
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Atkins, Peter Joshua. "Mythology or Zoology." biblical interpretation 24, no. 1 (January 12, 2016): 48–59. http://dx.doi.org/10.1163/15685152-00241p04.
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The challenge of Bible translation is often confounded by the uncertain identity of many of the animals and mythological creatures found in the text. This essay is an attempt to analyse why these creatures have complex, obscure translations and thereby complicate the passages they inhabit. Over time, this problematic translation of the biblical passages has been influenced by a variety of different historical and contextual factors; however, it has also interestingly influenced the readership of the biblical text. By focussing upon a couple of particularly intriguing words, this essay displays the impact that the process of translation has had upon the understanding of the biblical text.
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Yakovenko, Yekaterina. "Original Biblical Texts and Medieval Translations." Reformation 18, no. 1 (December 2013): 106–16. http://dx.doi.org/10.1179/1357417513z.0000000009.
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Rassendren, Etienne. "Translation as Episteme: Two Biblical Translations and the Role of Intellectuals." Tattva - Journal of Philosophy 10, no. 1 (January 1, 2018): 47–68. http://dx.doi.org/10.12726/tjp.19.4.
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The article explores the inter-relations between episteme, ideology and knowledge in biblical translations and the underlying historical and intellectual questions that emerge. Through four narratives, drawn across differing timelines, this article maps the implications of theological and temporal power. Besides, it is also argued for how translations are sites of transgressions that eventually shape knowledge and impact epistemology. In conclusion, the article argues that Jerome and Wycliffe represent the role of public intellectuals and the dissident lessons of history.
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Kuśmirek, Anna. "„I niosłem was na skrzydłach orlich” (Wj 19, 4) – metafora w tłumaczeniach targumicznych." Ruch Biblijny i Liturgiczny 57, no. 2 (June 30, 2004): 85. http://dx.doi.org/10.21906/rbl.489.
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The phenomenon of biblical metaphor has been discussed in the context of Aramaic translation. This article will attempt to illustrate targumic approach to the biblical metaphor or simile from Ex 19:4 „I carried you away on eagle’s wings”. These translations may be classified into several groups: literal translation – word for word (Samaritan Targum), exegetical targums – one myth exchanged for another (Palestinian Targums – identification the eagles with the cloudes) and a twofold exegetical conception (T. Neofiti I).
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Joubert, S. J. "No culture shock? Addressing the Achilles heel of modern Bible translations." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 314–25. http://dx.doi.org/10.4102/ve.v22i2.650.
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Modem Bible translations are often more sensitive to the needs of their intended readers than to the right of biblical texts to be heard on their own terms as religious artefacts from the ancient Mediterranean world. Since all biblical documents linguistically embody socio-religious meanings derived from ancient Mediterranean societies, they also need to be experienced as different, even alien, by modem readers. Without an initial culture shock in encountering a Bible translation modem people are held prisoners by Western translations of the Bible. Therefore, translations should instil a new sensitivity among modem readers to the socio-cultural distance between them and the original contexts of the Bible. In order to help facilitate this historical awareness, a new generation of "value added" translations must, in creative and responsible ways, begin to provide a minimum amount of cultural information to assist modem readers in assigning legitimate meanings to the linguistic signs encapsulated on the pages of the Bible.
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Dickie, June F. "The Importance of Literary Rhythm When Translating Psalms for Oral Performance (in Zulu)." Bible Translator 70, no. 1 (April 2019): 64–81. http://dx.doi.org/10.1177/2051677018824771.
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Poetry must be heard, and heard in a way that is pleasing and memorable. Much of the beauty and rhetorical power of poetry arises from prosody, that is, patterns of rhythm and sound. Rhythm is composed of four elements that work together to provide aesthetic and emotive strength. It is an important feature of both biblical and Zulu poetry, and thus the translator of psalms (translating into Zulu or any Bantu language) must pay attention to aural components of the source and receptor texts. A recent empirical study invited Zulu youth to participate in translating and performing three praise psalms. They learned the basics of Bible translation and poetics, including rhythm, and their translations show a sensitivity to Zulu poetry and music that makes them highly rhythmic and singable. The underlying understanding of “translating with rhythm” can be applied to other languages and is an essential element of translating biblical poetry.
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Hiebert, Theodore. "Retranslating Genesis 1–2: Reconnecting Biblical Thought and Contemporary Experience." Bible Translator 70, no. 3 (December 2019): 261–72. http://dx.doi.org/10.1177/2051677019877229.
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Some traditional translations of Genesis represent the text in ways that are excessively anthropocentric, masking the awareness of the nonhuman other in the text, silencing the nonhuman voice, and wrongly subordinating the nonhuman to the human. Selected translations in Genesis 1–2 from the Common English Bible illustrate a more integrative understanding of the human and nonhuman, recognize the presence of nonhuman agency, and capture a more accurate representation of the human place in the world as Genesis’s authors conceived it (Gen 1.9-12; 1.26-28; 2.7). A tradition of translation has inscribed the dualistic, anthropocentric, and hierarchical cast of Western philosophy and theology into the biblical text. Careful attention to the world of the text, and translations that reflect that world authentically, can open up new (“old”) readings that are more ecologically sound and sensitive.
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Kawecka, Agata, and Rafał Zarębski. "Linguistic Equivalence of the Hebrew Term Eden in Slavic Translations of the Bible." Studia Ceranea 6 (December 30, 2016): 43–60. http://dx.doi.org/10.18778/2084-140x.06.03.
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The authors study different equivalents of the Hebrew word Eden in selected old and new Slavic translations of the Bible. The equivalents of this lexeme have been excerpted from several Slavic translations of the Bible, which were selected on the basis of diverse criteria. The translations are presented chronologically and old translations are opposed to the new ones. They represent three groups of Slavic languages: West Slavic, East Slavic and South Slavic and are connected with the base of translation, i.e. the original text and/or Greek or Latin text. They can also be classified according to religious denomination and the strategy of the translation.The observation of those equivalents enables us to see not only their variety and mutual influence among translations but also the struggle of Slavic translators with a very difficult language matter. Many factors were important in that struggle: genetic and structural distances between Semitic and Slavic languages, different perceptions of reality in distant cultures, the discrepancy between biblical and Slavonic realities and the influence of religious denomination. Another important factor was the state of biblical knowledge at the time – incomparably poorer in the case of the oldest Slavic translations in comparison to modern ones.
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Bardski, Krzysztof. "Mateuszowa Ewangelia cudów (Mt 8–9)– przekład alternatywny." Warszawskie Studia Teologiczne 31, no. 1 (February 5, 2018): 60–77. http://dx.doi.org/10.30439/wst.2018.1.6.
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In our article we propose a new translation of Matth. 8–9 into Polish. After discussing other Polish translations of the text (in the footnotes), we suggest alternative options that would intensify the expressivity of the narrative and stress the semantic aspects that have been neglected in former Polish translations but seem to be important in the context of the postmodern reception of the biblical text.
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Schwarzwald, Ora (Rodrigue). "Mixed Translation Patterns." Target. International Journal of Translation Studies 5, no. 1 (January 1, 1993): 71–88. http://dx.doi.org/10.1075/target.5.1.06sch.
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Abstract The present study is a linguistic analysis of the translations of some Biblical and Mishnaic verb forms into Ladino in Pirke Avot 'Ethics of the Fathers'. The liturgical Hebrew text includes both language layers, Biblical and Mishnaic. It is read by Sephardic Jewry from Passover to Pentecost a chapter a week, and has been translated into Ladino, the Judeo-Spanish calque-type language, in a variety of places since 1552. The article focuses on the morphological aspects of the translations. The results show that whereas Ladino translators opted for literal translations of the Biblical verses, they adopted freer renditions of the less sacred Mishnaic text. The differences stem from the difference in attitudes towards the sanctity of the two linguistic layers.
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Schwarzwald, Ora (Rodrigue). "Linguistic Variations in Early Ladino Translations." Journal of Jewish Languages 2, no. 1 (June 9, 2014): 1–48. http://dx.doi.org/10.1163/22134638-12340023.
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The differences between early Ladino liturgical translations andhalakhictranslations, both of which were based on Hebrew sources, are analyzed in this study. The liturgical translations include the Bible, Pirke Avot, the Passover Haggadah, and the Siddur as well as biblical citations in these sources. The halakhic translations includeMesa de el alma(Shulḥan Hapanimin Hebrew) which is a translation ofShulḥan Arukh, the translations ofḤovat Halevavot, and the halakhic instructions in the prayer books. While there are no significant variations in orthography between the two kinds of translations and morphology demonstrates few differences, syntax, discourse analysis, and lexicon reveal great variability. The halakhic translations demonstrate simplification, explicitation, normalization, and a small amount of interference, whereas the liturgical translations adhere to very strict norms of word-for-word translation. It was also found in both kinds of texts that the western translations from Italy and the Netherlands done by former converted Jews (anusim) follow Spanish norms more than the eastern Ladino conventions of the Jews in the Balkans and Asia Minor.
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Koziara, Stanisław. "Miejsce i znaczenie protestanckich przekładów Pisma Świętego w historii polszczyzny biblijnej (zarys opisu)." Poznańskie Studia Polonistyczne. Seria Językoznawcza 25, no. 2 (April 8, 2019): 149–72. http://dx.doi.org/10.14746/pspsj.2018.25.2.8.
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The paper is an attempt at the synthetic look into this part of Polish bible translation heritage, whose integral part are the translations of the Bible in Protestant circles. The fundamental thesis of the work is based on the statement that Protestant translations of the Bible into Polish contributed substantially to its quantitative and qualitative evolution, as well as constitute one of the main sources of the development of the biblical stylistic variant of Polish. The greatest attention has been paid to the role and significance of Polish Bible translations in this process, which were made in the times of Reformation and Counter-Reformation, as well as to the attempt at indicating some links that appeared between the most important Catholic and Protestant translations of this period. The paper provides numerous references to previous views on the investigated issues, and provides a range of new suggestions, e.g. a periodization of the history of biblical Polish language, as well as indicates the need for further work in this field.
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Kravtsova, Mariia. "BIBLICAL ARCHETYPES IN WILLIAM SHAKESPEARE’S TRAGEDY “KING LEAR” AS THE IMPLICIT REFERENCE TO THE HOLY SCRIPTURE: VERBALIZATION AND PECULIARITIES OF REPRODUCTION." Inozenma Philologia, no. 133 (December 1, 2020): 213–23. http://dx.doi.org/10.30970/fpl.2020.133.3185.
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The article presents the Translation Studies analysis of William Shakespeare’s tragedy “King Lear” and its fi ve Ukrainian translations done by Panteleimon Kulish, Panas Myrnyi, Maksym Rylskyi, Vasyl Barka and Oleksandr Hriaznov. The attempt has been made to outline the Biblical archetypes in the source text and to trace the level of their reproduction in the Ukrainian target texts. On the basis of the research conducted, it has been assumed that by means of various allusions and themes parallel to the Biblical ones, the reader of the tragedy encounters the Biblical archetypes of the Christ, Job, Devil, Cain and Abel. The author of the article also scrutinizes how these archetypes are actualized in the text in question through various verbal images and examines the level of their reproduction in the target texts. Key words: Shakespeare, “King Lear”, translation, biblical archetypes, Bible, allusion.
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Loba Mkole, Jean-Claude. "Biblical Canons in Church Traditions and Translations." Bible Translator 67, no. 2 (August 2016): 108–19. http://dx.doi.org/10.1177/2051677016654001.
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Skab, Maria, and Maryan Skab. "Біблійна фразеологія української мови і українські переклади Святого Письма." Studia Ucrainica Varsoviensia 6 (April 20, 2018): 273–83. http://dx.doi.org/10.5604/01.3001.0011.7963.
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The article aims to compare biblical phraseological units taken from three existing Ukrainian dictionaries of biblical phraseology to the most important Ukrainian translations of the Bible. Moreover, it explores the ways in which the Ukrainian language biblical phraseology correlates with the Ukrainian translations of the Holy Scriptures. In the fi rst place the author draws our attention to formal manifestations from the point of view of the structure, lexical fi lling as well as phonetic composition of bywords and sayings under analysis.
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Volker, Craig L. "Translating the Bahá’í Writings." Journal of Baha’i Studies 2, no. 3 (1990): 67–78. http://dx.doi.org/10.31581/jbs-2.3.5(1990).
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Although the difficulties of translating the holy Word are recognized, Bahá’í institutions have always stressed the importance of translation. No approach to biblical or quranic translation corresponds completely to the Bahá’í ideal, just as no former religious leader combined Shoghi Effendi’s unique dual role as Guardian and translator. Bahá’í institutions have defined the most salient theoretical issues relating to Bahá’í translation. In translating the Bahá’í writings, faithfulness to the original text is paramount. This is defined as reflecting the beauty of the original and accurately conveying the concepts of the original. Consultation is an integral part of the translation process, and translations of scripture are seen as a tool for education. Bahá’í translators today face a number of practical problems caused by a lack of resources, cultural differences, and linguistic underdevelopment.
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Lisowski, Tomasz. "Leksem drabant (Act 23,23) w Nowym Testamencie Biblii gdańskiej (1632) w przekładzie Daniela Mikołajewskiego." Białostockie Archiwum Językowe, no. 20 (2020): 135–51. http://dx.doi.org/10.15290/baj.2020.20.11.
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In a verse of Act 23,23 in Biblia gdańska (1632) translated by Daniel Mikołajewski, an equivalent of Greek lexeme δεξιόλαβος ‘probably a spearman or slinger’, the noun drabant is used, which is unique, compared to its counterpart – oszczepnik – in Biblia translated by JakubWujek (1599). It may have been borrowed from the Czech language in the second half of the 16th century. In the Polish language of the time it was not a very widespread lexeme, maybe of erudite nature. It appeared in the text of Biblia gdańska taken from the Czech Biblia kralicka. Among Protestants at that time, as a military term, it could have evoked associations with the religious Hussite Wars. The lexeme drabant survived in the biblical text of the Evangelist circles until the second half of the twentieth century. Given the fact that in that century it was already an archaic word, it was not used in new testament translations which followed the translational tradition of Biblia gdańska. And probably it became fixed in the consciousness of the faithful of Evangelist churches as a memorable reminder of the past. For centuries that lexeme, along with other lexemes characteristic of Biblia gdańska caused lexical distinctiveness of that Evangelist translation compared to the Catholic translation by Jakub Wujek.
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Menken, Maarten. ""Born of God" or "Begotten by God"?: A Translation Problem in the Johannine Writings." Novum Testamentum 51, no. 4 (2009): 352–68. http://dx.doi.org/10.1163/156853609x435429.
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AbstractHow should the Johannine expression εκ τoυ εoυ γεννασαı be translated: as "to be born of God" or as "to be begotten by God"? The article starts with a look at the translation of the relevant Johannine passages in Bible translations and biblical studies, to get an idea of the spread and the influence of the two possible translations. Next, relevant lexical, grammatical and exegetical considerations are presented; these lead to the conclusion that the translation "to be begotten by God" has to be preferred. Finally, some further thoughts on the Johannine idea of divine begetting are developed.
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Ryzhik, Michael. "Preliminaries to the Critical Edition of the Judeo-Italian Translation of the Siddur." Journal of Jewish Languages 1, no. 2 (2013): 229–60. http://dx.doi.org/10.1163/22134638-12340015.
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Abstract This article analyzes five translations of the siddur (‘prayer book’) into Judeo-Italian. Three of the versions are manuscripts from the 15th century, one is the printed 1506 Fano edition, and the last is a manuscript from the 17th century. A common tradition underlies all of these translations and has much in common with Judeo-Provençal translations; this likely represents an ancient Judeo-Romance tradition of translation, which expresses itself differently in each manuscript. The 17th-century translation displays northern linguistic features; it is more Toscanized and normalized than the four other translations and has lost many typical traits of “classical” Judeo-Italian. The 15th-century translations also differ from one another in their spelling, phonology, morphology, vocabulary, and syntax. The main reason for this great variety seems to be the fact that the common old tradition prescribed only the general lines of translation. The biblical passages such as the Shema‘ Israel, are translated in a much more standardized way, but these passages nevertheless retain peculiarities. It therefore seems that a synoptic edition rather than a critical one must be made, in order to describe and analyze the different variations of the Judeo-Italian translations.
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FELBER, STEFAN. "A MORATORIUM ON DYNAMIC-EQUIVALENT BIBLE TRANSLATING." UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 215–26. http://dx.doi.org/10.35285/ucc4.1.2018.art12.
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In this personal reflection, a congruence or resemblance of critiques of modern theories of language and translation is detected. One of them arose from a thorough study of literature (Ian Robinson), the other from biblical studies (Stefan Felber). The author calls for a moratorium on new translations of the Bible into European languages.
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Siegismund, Kasper. "The death of a virtuous woman? Proverbs 31.10-31, gnomic qatal, and the role of translation in the analysis of the Hebrew verbal system." Journal for the Study of the Old Testament 43, no. 3 (March 2019): 284–300. http://dx.doi.org/10.1177/0309089217705277.
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This article draws attention to the phenomenon of translation-based interference in the analysis of Biblical Hebrew. It is argued that the so-called gnomic qatal only exists when we translate certain passages in a certain way. Based on Joüon’s approach to the verbs in Prov 31.10-31, it is demonstrated that it is possible to interpret the woman in the poem as deceased. Consequently, the predominant verbal forms in the passage ( qatal and wayyiqtol) are not gnomic, contrary to the almost universal rendering of the forms as present tense in modern translations. Rather, they have their usual anterior meaning. Other examples of translation-based interference in the analysis of Biblical Hebrew (including the question of the verbs in biblical poetry) are discussed, and a case is made for relative tense as the appropriate category for describing the semantic content of the basic opposition between the (non-volitive) finite verbal forms.
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Schwarzwald, Ora. "On the Jewish Nature of Medieval Spanish Biblical Translations Linguistic Differences between Medieval and Post-Exilic Spanish Translations of the Bible." Sefarad 70, no. 1 (June 30, 2010): 117–40. http://dx.doi.org/10.3989/sefarad.010.004.
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Rizzi, Giovanni. "African and Rwandan Translations of the Bible." Między Oryginałem a Przekładem 27, no. 3(53) (September 21, 2021): 85–102. http://dx.doi.org/10.12797/moap.27.2021.53.05.
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The article offers a concise presentation of the project linked to the Library Fund of the Pontifical Urbaniana University, namely, to study the inculturation of the Christian faith by relating the documentation on the editions of the Bible to the catechisms in the territories entrusted to the pastoral care of the Congregation for Evangelization of peoples. The vastness of the project itself is marked today by the difficulty of using more extensive documentation than that present in the Fund of the same Library. However, more limited segments of the indicated material of interest can already be identified. More specifically, the African continent shows quite a varied phenomenology of the editions of the Bible: from translations of the Latin Vulgate into local languages, to translations from English or French, themselves translations from Latin. In the post-conciliar period, the translations of the Bible from the original biblical languages emerge. This is the case of the Kinyarwanda versions of the NT (1988, 1989) and of the OT-NT in a single volume (1990, 1992), in which, alongside pastoral purposes, the results of modern biblical exegesis are evident, to the point of proposing categorizations of literary bodies of biblical literature from an interconfessional and also interreligious perspective.
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Rossi, Paula. "Translated and Adapted – The Influence of Time on Translation." Meta 48, no. 1-2 (September 24, 2003): 142–53. http://dx.doi.org/10.7202/006963ar.
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Abstract In this paper I will examine how the fairytales written by Zachris Topelius, the famous 19th century Finnish storyteller, were translated into Finnish and into English at different times. The fairytales contain Topelius’ personal ideals of upbringing, biblical and religious as well as moral and educational elements, for instance. The authors of the more recent translations have considered it necessary to modify the source texts so that they would be more accessible to today’s children than the earlier Finnish translations. In my analysis, I focus on the translational choices made by the translators.
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Hovhannisyan, Anahit. "On Semantic Equivalence, In Translations of the Book of Proverbs: A Case Study." World Journal of English Language 11, no. 2 (September 3, 2021): 127. http://dx.doi.org/10.5430/wjel.v11n2p127.
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The topic of this paper covers one of the mysterious and fascinating topics of biblical study, specifically biblical proverbs. The paper is primarily devoted to outlining translation equivalents of semantic parallelism across two languages – English and Armenian. By employing the method of comparing cultural values, are outlined the architecture of semantic parallelism and the role of translator as an agent of cultural mediation in regard to translation of biblical proverbs.
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Oyali, Uchenna. "The Retranslation Hypothesis and Lexical Borrowings in Bible Translations into Igbo." Lebende Sprachen 63, no. 1 (April 3, 2018): 84–100. http://dx.doi.org/10.1515/les-2018-0005.
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AbstractIn this paper, I explore the validity of the retranslation hypothesis – that the first translation of a text tends to be more target culture oriented than subsequent translations – in representations of certain Biblical concepts in the translations of the Bible into Igbo. Specifically I investigate instances of lexical borrowings in the first complete translation of the Bible into Igbo because, following from the hypothesis, subsequent translations of the Bible should also borrow the same items. I discover that most of the borrowings in the first translation are de-borrowed in the retranslations, while the retained borrowings undergo various forms of grapho-phonological adjustments to reflect the Igbo linguistic system. Thus, the retranslation hypothesis is not validated in this study. I trace this choice of indigenization in the subsequent translations to the agents involved in the translations. Being specialists in Igbo Studies, they understand the Igbo linguistic system better than the agents of the first translation who were mainly European missionaries with little knowledge of the language system. Unlike the missionaries, these Igbo agents are not only interested in having the Bible in Igbo, but also in having it in an Igbo that is in sync with the way the language is actually used.
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CHOI, DANIEL KAM-TO. "The Baptist Endeavours in Biblical Translation in China before the Chinese Union Version." Journal of the Royal Asiatic Society 30, no. 2 (July 3, 2019): 341–64. http://dx.doi.org/10.1017/s1356186319000270.
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AbstractThe purpose of this study is to present a historical review of the Bible translation of Baptist missionaries in China before the publication of the Chinese Union Version (CUV) in early twentieth century, especially the significance of the Baptist translations in this period. This study will also discuss the differences in translation approaches and practices of the Baptists from other denominations.The history of Chinese Bible translation by the Baptists started when English Baptist missionary Joshua Marshman (1768–1837) and his Armenian helper Johannes Lassar (1781–1835?) published their translation of the whole Bible in 1822 in Serampore. In the 1840s, the Protestant missionaries from different countries and missions decided to translate the Bible into classical Chinese with standardised terminologies for the names and terms in the Bible. This version was known as the Delegates’ Version and was the most important project of common Bible before the CUV. However, it uncovered heavy hiccup and disputes in translating, especially the difficulties in translating religious terms into Chinese. Their biggest point of contention was which, Shen or Shangdi, was the suitable translation of the word “God.” Furthermore, the Baptists insisted Shen as well as Jin (which meant “immerse”) for baptism, while the others recommended Xi (which meant “wash”). In the end, the Baptists withdrew from the translation committee and translated several versions in classical Chinese only by themselves between the 1840s and the 1870s. Until the early twentieth century, Baptist missionaries dedicated themselves to translating the Bible into various Chinese dialects.Although the Baptists had excellent achievements in the history of Bible translation, they had only played an insignificant role in the project of the CUV and shared the consequent of the CUV after its publication. This paper aims to investigate the work of the Baptists in several aspects, including their translation approaches and problems as well as their significance in the history of Chinese Bible translation.
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DaDon, Agnes E., and Kotel DaDon. "Značenje i prednost proučavanja židovske Biblije na biblijskom hebrejskom jeziku." Nova prisutnost XVII, no. 2 (July 9, 2019): 393. http://dx.doi.org/10.31192/np.17.2.9.
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In this article the authors analyse the importance of the study of the Old Testament in its original language, Biblical Hebrew. The first part of the article consists of a general introduction followed by the explanation of the main linguistic differences between Biblical and Modern Hebrew, as one of the factors contributing to the difficulty of understanding the Bible even for native Israelis. This part ends with a brief description of the first Modern Hebrew translation of the Bible and the intentions behind this translation, as presented by the translator and the publisher. The central part of this article discusses the following issues: the need of a translation of the Bible from Biblical Hebrew into modern spoken Hebrew, the importance of the Bible and the Biblical text, continues with a general introduction to translation, provides arguments in favour and against the translation of the text from Biblical Hebrew into Modern spoken Hebrew or other languages. The end of this part exposes the difficulties involved in Bible translation, providing examples of major problems in the translation of the Bible. In this context, the background of Torah translations into Aramaic is explained. Finally, in the conclusion, the authors give their recommendations for the school curriculum in Croatia, based on their experiences as teachers and parents. In their work, the authors use many sources from the rabbinical literature since the Talmudic time through the Middle Ages until modern times. Much of this literature is translated into Croatian from Hebrew and Aramaic for the first time by the authors.
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Taylor, Ann. "Contact effects of translation: Distinguishing two kinds of influence in Old English." Language Variation and Change 20, no. 2 (July 2008): 341–65. http://dx.doi.org/10.1017/s0954394508000100.
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ABSTRACTMany of our surviving Old English (OE) texts are translations from Latin originals. Given that the syntax of Latin and OE differ in a number of ways, the possibility of transference in the process of translation is an important issue for studies of OE syntax. This article examines one syntactic structure where the syntax of the languages differ: the prepositional phrase (PP) with pronominal complement. In Latin, PPs with pronominal complements are essentially head-initial, while in OE they vary between head-initial and head-final. I show that two distinct translation effects can be distinguished, one direct and one indirect, and that these effects apply differentially to two different types of translation, biblical and nonbiblical. I relate these different translation effects to the different strategies of OE translators when faced with biblical and nonbiblical texts.
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Tsolin, Dmytro V. "Elements of Rhetoric in the Targums: Appeals to the Audience." Aramaic Studies 10, no. 2 (2012): 249–70. http://dx.doi.org/10.1163/17455227-12100204.
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In previous studies of the Targums, scholars focused on problems of a textual, linguistic, and historical-critical nature, whereas their literary forms, with some exceptions, remained largely uninvestigated. Alongside literary modifications of the biblical text, the Aramaic translations reflect a special tradition of synagogical rhetoric. This article explores one of the most expressive elements of a sermon which comments on a biblical text—the appeals to the audience. Were these appeals interpolated spontaneously by the meturgemanim, or were they used systematically in translating and expositing certain passages? What do such insertions tell us about the text and the art of the meturgemanim?
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Sherwood, Yvonne. "Abraham in London, Marburg-Istanbul and Israel: Between Theocracy and Democracy, Ancient Text and Modern State." Biblical Interpretation 16, no. 2 (2008): 105–53. http://dx.doi.org/10.1163/156851507x194251.
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AbstractThis article examines three occurrences of the sacrifice of Isaac in relatively recent cultural and political histories: the case of Godden versus Hales (England, 1686); Erich Auerbach's 'Odysseus' Scar' in Mimesis (Istanbul [Marburg], 1943-1945); and the use of the akedah as a political figure for the modern Israeli nation state. In these three very different cases the biblical narrative undergoes a theological-political translation and the God who issues the exceptional command to sacrifice becomes a figure for the sovereign and/or the state. Each political translation also calls forth critical responses in which the core question becomes the relationship of divine monarchy/state authority to freedom, or, to put it another way, of democracy or would-be 'democracy' to 'theocracy' and its various modern political correlates. By analysing these translations and responses, this essay explores how the questions as it were forced on us by Genesis 22 are not just religious, though they can be understood through the idioms of the religious. It concludes by asking whether such theological-political translations could be relevant to 'Biblical Studies Proper' as a more expansive discipline looks outwards to questions of religion, politics and ethics.
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Hitchin, Neil W. "The Politics of English Bible Translation in Georgian Britain (The Alexander Prize)." Transactions of the Royal Historical Society 9 (December 1999): 67–92. http://dx.doi.org/10.2307/3679393.
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The eighteenth century is a lost era in the history of English bible translation. The long tenure of the King James, or Authorised Version (AV), has caused historians to overlook the existence of the scores of translations which were attempted between 1611 and 1881–5, when the Revised Version was published. Darlow and Moule'sHistorical Catalogue of English Bibleslists the publication of at least forty-four new English translations of bibles, testaments, individual books, or groups of books between 1700 and 1800. There were many more translations of biblical texts than these, however, as the recent and more comprehensive catalogue by W. Chamberlin has conclusively demonstrated. Many have been lost to historical sight, or were never published, which could have easily been the fate of the celebrated translation by Anthony Purver, were it not for the patronage of the wealthy physician and fellow Quaker, Dr John Fothergill.
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Methuen, Charlotte. "‘These four letters s o l a are not there’: Language and Theology in Luther's Translation of the New Testament." Studies in Church History 53 (May 26, 2017): 146–63. http://dx.doi.org/10.1017/stc.2016.10.
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Luther's 1522 translation of the New Testament is one of the most significant translations in Christian history. In it, he offers a translation of Romans 3: 28 which introduces the word allein: ‘So halten wir es nun, daß der Mensch gerecht werde ohne des Gesetzes Werke, allein durch den Glauben.’ As Luther himself recognized in his Open Letter on Translating (1530), the word ‘alone’ does not appear in either the Greek text of Romans or the Vulgate; nor do other contemporary vernacular translations include it. Luther asserted that the introduction of the word allein arose from his attention to the German language. This claim has often been regarded as specious, since the introduction of allein serves to underline a key aspect of Luther's theology, namely his doctrine of justification by faith. This article examines Luther's translation practice, and particularly his comments on Romans 3: 28 in his lectures on Romans, his preface to Paul's epistle to the Romans and other writings, concluding that Luther was indeed concerned to produce a fluent and coherent German translation of the biblical text, but that he wished also to produce one that was theologically unambiguous. Not only linguistic considerations, but also Luther's theological priorities, and his definition of theological unambiguity, determined his definition of a good translation.