Relevant bibliographies by topics / Religious translation

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Religious translation'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 April 2022

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Journal articles on the topic "Religious translation"

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NAJI, Hayat. "SEMANTIC NEGOTIATION AND RELIGIOUS TRANSLATION." RIMAK International Journal of Humanities and Social Sciences 03, no. 08 (November 1, 2021): 59–71. http://dx.doi.org/10.47832/2717-8293.8-3.5.

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The translation of religious texts has always been a perilous undertaking, especially when it concerns a sacred text. Indeed, seeing translation as an act of communication requires a knowledge of the communicative parameters that constitute it. The translator-speaker, who plays the role of intermediary, must create an interaction at the level of meaning and its semantic components. From this emerges the role of the addressee as the main protagonist and the only interpretative force of the message. Thus, the process of negotiation manages the translating activity, since the transfer of a message is not only reduced to a process of reformulation of the source text in another language, but, largely exceeds this compartmentalization. We will first discuss the challenges and stakes of the translation of religious texts, which we have chosen to illustrate with examples that make this aspect clear. Then, we will insist on the question of the translation as a semantic negotiation, considering that there is a confrontation between transmitter and receiver from the point of view of knowledge, historical and linguistic references. Indeed, this facet of the pyramid where the cultural dimension of translation and interpretation is played out remains unknown and implicit. It is quite easy to reveal what is related to the cultural, social and historical reality of a particular receiver. But that is not enough to communicate, it is also necessary to question the cultural references of this one, the representations conveyed by the language. Indeed, we have chosen to present examples of the Holy Qur'an translated by translators of different religions, and given that some translations have deviated from the noble mission of translation, in this case, the faithful transmission of the meaning, without any objectivity whatsoever, especially when it is a sacred text whose inimitability is not to be proven or tested. Thus, the difficulty in our choice stems, on the one hand, from the sacred character of the chosen writing, and on the other hand, from the nature of research in this field which is condemned to remain always relative. Since several elements control the translation of the sacred text, namely, the language, the tradition and the personal factors of the translator. Finally, the field of religious translation requires a great deal of precision and neutrality, and a constant rethinking of the fact that the slightest subjective or cultural interpretation could call into question our research work. Thus, when it comes to cultural transfer, the translator's task is to take into consideration the knowledge that already exists in the target culture about the source culture. Indeed, it is necessary to know how to relate the knowledge concerning the target culture to the knowledge via the source culture. The translator is the first receiver who receives and interprets the message; he will therefore try to understand the source culture with his own knowledge and value judgments. The translator is indeed a mediator because he assumes two roles, that of receiver and reader of the source message, however, the translator having a task of reader which must be different from that of the normal reader, since he must undoubtedly appropriate the competence of mediator in communication which crosses with the function of transmitter of the translated message. Moreover, this same message undergoes a second transfer; the target reader receives it and interprets it in turn according to his own ideological and cultural schemes. Thus, the process of the translated text is not limited to a single phase, but, it enchains back and forth during which the text acquires the imprint of the translator who makes the transfer. Without forgetting to negotiate the meaning by respecting all the circumstances of the original text. So, to what extent can this semantic negotiation communicate the said and the unsaid of the text? .
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Yousefi, Sarah. "Effect of Religious Beliefs on Quality of Translation." International Journal of Comparative Literature and Translation Studies 5, no. 2 (April 30, 2017): 32. http://dx.doi.org/10.7575/aiac.ijclts.v.5n.2p.32.

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Quality of translation has become one of the main focuses in the field of Translation Studies. When it comes to the religious texts and their translations, quality of translation becomes more and more important as these texts are directly connected to the beliefs of followers of a specific religion, and since many of the religious texts have been written many years ago, and now the followers of that religion are neither able to learn the language of their religions nor have enough time to do so, delivering high quality translations is very crucial. In recent years, many translation scholars have focused on Translation Quality Assessment (TQA) to provide ways to translators and translation teachers to assess the quality of translations and consequently to overcome translation problems. In the present research, the researcher attempted to combine both of the aforementioned subjects. In order to achieve this goal, the researcher selected Waddington’s model for assessing the quality of translations, to see if the quality of translations of Islamic texts which were translated by Muslim translators were higher than those which were translated by non-Muslims. Two groups of translators were selected, one of them was Muslim and the other one was non-Muslim. Each group consisted of 10 translators, each of them translated 5 Islamic-religious texts, and after assessing the quality of translations and doing statistical analyses, researcher concluded that there was no relation between the quality of translations and the religious beliefs of translators.
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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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Inphen, Wiriya. "A Dominant Global Translation Strategy in Thai Translated Novels: The Translations of Religious Markers in Dan Brown’s Thriller Novels." Manusya: Journal of Humanities 23, no. 2 (August 5, 2020): 286–304. http://dx.doi.org/10.1163/26659077-02302007.

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When translation is considered as an integral part of larger social systems (Even-Zohar 1990), the ways in which translations are produced to serve readers’ specificity could be affected. This paper examines whether there is a preference for a specific global translation strategy due to a readership that is specialized in terms of education level. Adopting Venuti’s (1995/2008) division of global translation strategies into exoticizing and domesticating translation, it examines the frequency of local translation strategies, which are part of a global translation strategy, used in translating English-Thai religious markers in Dan Brown’s Angels and Demons, The Da Vinci Code, The Lost Symbol, Inferno and Origin. The religious markers cover words/phrases of belief systems in either Eastern or Western culture. The results show that exoticizing translation is a dominant global translation strategy that translation agents, such as translators and editors, use in literary translations of Anglo-American novels.
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Yulianita, Nadia Gitya. "PENERJEMAHAN ISTILAH RELIGI: PENILAIAN KUALITAS KEAKURATAN." Adabiyyāt: Jurnal Bahasa dan Sastra 1, no. 2 (December 11, 2017): 156. http://dx.doi.org/10.14421/ajbs.2017.01202.

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This paper aims to seek the category of religious terms in The Complete Idiot’s Guide to Understanding Islam (written by Emerick Yahiya), the translation’s techniques which are used to translate them, and the accuracy of the translation in Memahami Islam. The translation was done by Tim Penerjemah Pusat Bahasa dan Budaya Universitas Islam Negeri Syarif Hidayatullah. This research is a descriptive qualitative research and an embedded-case study. It was conducted by categorizing the religious terms which exist in the book. Based on the relevance theory, the researcher determined how a proper translation should be. Then, the researcher compared the source language and target language in order to identify the translation techniques. Finally, the researcher assessed the accuracy of the translation based on the translation techniques. The result shows that there are fourteen categories of religious terms in the book, namely eschatology, moral and ethical criteria, religious artifacts, religious constructions, religious events, religious groups, religious personages, religious sites, specialized religious activities, supernatural beings, terms of revelation, religious ceremonies, religious histories, and religious activities. In addition, the translator uses established equivalent, borrowing, literal, particularization, generalization, transposition, reduction, addition, explicitation and discursive creation techniques. In addition, the average score for the accuracy of the translation is 2,8.
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Zid, Mounir, and Aisha Al Belushi. "The Untrodden Way: Unexplored Challenges in Poetry Translation." English Language and Literature Studies 6, no. 4 (November 29, 2016): 51. http://dx.doi.org/10.5539/ells.v6n4p51.

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While much ink has been spilled over the various issues involved in poetry translation by both Western and Eastern translation theorists, it seems no attention has been given to the unknown obstacles a translator may encounter in rendering Arabic literary texts in general and Omani poems in particular. To this end, the current paper sheds light on unknown and unfamiliar problems translators face in translating Omani poetry and maintains that—in addition to the linguistic, cultural, and aesthetic problems of poetry translation—literary translators also encounter difficulties in the translation of unnoticeable religious and cultural meanings and aspects in poems. For this purpose, an interview with an Omani translator and a questionnaire to 35 students with a Translation major (10 males and 25 females) at Sultan Qaboos University served as research instruments to identify unknown problems in translating Omani poetry. Given the results, the paper concludes with a recommendation that poetry translators provide footnotes to translate religious terms and explain unclear or unfamiliar religious phrases.
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Munip, Abdul. "Motivasi Penerjemahan Buku Berbahasa Arab." al Mahāra: Jurnal Pendidikan Bahasa Arab 1, no. 1 (December 15, 2015): 83–108. http://dx.doi.org/10.14421/almahara.2015.011-05.

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The translation of Arabic books in Indonesia can’t be separated from some motives. At least, there are five motives of the translation, i.e. religious, educational, economic, ideological, and prevocational motives. Religious motive can be seen in the translator’s statements that his/her works are aimed to get a blessing from Allah. Educational motive can be seen in the fact that these works are aimed to give Islamic knowledge to the muslim community. Economical advantages are the most powerful motivations that publishers try to get by publishing Arabic translations books. In another hand, the ideological motive is one of the factors that the translators or publishers want to propagate their Islamic ideological among Indonesian Muslim community by mean of their translation works. Prevocational motive can be seen in translator intention to stimulate critical Islamic discourse in Indonesia by mean of translating Arabic books written by some Middle East critical writers.
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Kubaszczyk, Joanna. "„Drzwi zamknięte” czy „otwarte bramy”, czyli tłumacz między profanum a sacrum." Poznańskie Studia Teologiczne, no. 33 (December 11, 2019): 287–300. http://dx.doi.org/10.14746/pst.2018.33.15.

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The paper reflects on the specificity of the translation of texts belonging to the religious and theolog- ical literature. Religious and theological texts have been translated for millennia, many of them — originating in the sphere of Judeo-Christianity — lie at the core of Western culture. Their trans- lation, especially the translation of the Bible, was accompanied by theoretical reflection (see, for example, Jerome of Stridonium, Martin Luther or Eugene Nida), which permanently influenced the way of thinking about translation in general. The present study answers the question of how the translation of religious and theological texts differs from the translation of other texts and what the translator must or should take into account, translating religious and theological texts. The paper discusses, among others, the role of the word in Christianity, spiritual preparation, openness to the Holy Spirit, tradition and inculturation.
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BOUKERMA, Sarra, and Samira Mohamed Ben ALI. "OTHERNESS PROBE IN RELIGIOUS TRANSLATION DAWAH (PREACHING OF ISLAM) TEXT/ SPEECH MODEL." RIMAK International Journal of Humanities and Social Sciences 03, no. 06 (July 1, 2021): 95–108. http://dx.doi.org/10.47832/2717-8293.6-3.9.

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Religions constitute an integral part of the human life. They are similar to divine laws as they govern and regulate people’s relations under divine supervision. Whatever were the religions, beliefs, conviction of each cult and faith, whoever also thinks being alone on a straight path, or even from the principle of humanity that urges a person to fear his brother; many people, specialized or not, seek to call for their religion (considering as salvation) in order to make known of it or to correct mistaken concepts about it, etc… Since translation is among the most important means that facilitate communication between people, whether translation of books, articles, films or programs; it plays a significant role in making known of different religions, thoughts and beliefs. There is no doubt that religious translation is somehow dangerous unless the translator gets rid of his religious background because of the delicateness of the field. Throughout this study, we aim to answer the following problematic: How can a translator transmit any religious background without infringing the belief of the other? We are going to speak about translation of Preaching of Islam text / speech between alter and ego, about its problems, and suggest solutions. Since this topic is delicate, we chose to study episodes a religious program on a YouTube channel of a famous Arab preacher (Daaiah) designated mainly to disbelievers and our translation into English as a model because the receiver himself is looking for consulting the religion of the other without any pressure or commitment.
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Shah, Faisal Ahmad. "TERJEMAHAN HADITH NABI S.A.W KE DALAM BAHASA MELAYU: ANALISIS TERHADAP KITAB RIYAD AL-SALIHIN TERBITAN JAKIM." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 9, no. 1 (April 26, 2011): 63–93. http://dx.doi.org/10.1163/22321969-90000022.

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This article mainly discusses about the regulations and criteria in translating Prophetic Hadith into Malay language. The objective of this paper is to identify the certain regulations and criteria that should be understood and followed by translator before translating Prophetic Hadith into Malay language. This article will also analyze the hadith translation in Riyad al-Salihin of Malay version, published by JAKIM, specifically on its first volume. As a result, the study found that there were some errors in the translation, which involves the addition of the translation, reduction in the translation, alteration of the actual meaning, the wrong interpretation and also inaccurate literal translation.
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Dissertations / Theses on the topic "Religious translation"

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Buckingham, John C. III. "Passio Sancti Clementis| A New Critical Edition with English Translation." Thesis, California State University, Long Beach, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10784504.

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Ever since an influential study conducted by Pio Franchi de' Cavalieri in the early twentieth century, the Greek Martyrdom of Clement text has been acknowledged as a translation of the original Latin Passio Sancti Clementis text. Yet despite this discovery, very little work has been done to advance the frontier of knowledge on the Latin text itself over the last one hundred years. This work seeks to correct this oversight.

This work revisits the last Latin critical edition of the Passio text published by F. Diekamp in 1913, two years prior to Cavalieri's study. Given Diekamp's preferential treatment to the Greek Martyrdom as the original, this paper collates additional manuscript witnesses against Diekamp's Passio text, offers some conjectural textual emendations, postulates a stemma diagram of the Latin tradition, and provides an English translation to the improved text.

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Bailey, Ryan. "The Confession of Cyprian of Antioch: introduction, text, and translation." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=95599.

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The first-person narrative of the Confession of Cyprian of Antioch, one of three principal witnesses to the fourth-century hagiographical romance of the pagan magician turned Christian bishop and martyr, has remained a largely unexploited resource for the study of late-antique Religionsgeschichte. The vivid details ofCyprian's occult curriculum vitae and public confession before the Christian audience of Antioch have languished in virtual obscurity due to the lack of a modern critical edition. This thesis offers a critical edition of the complete text of the Greek version, newly restored using previously unedited manuscript material.The introduction provides an overview of critical scholarship on the Confession, an examination of its sources and reception history, and an assessment of the manuscript evidence. The Greek text is accompanied by an English translation and explanatory notes.
Le récit à la première personne de la Confession de Cyprien d'Antioche, qui représente l'un des trois principaux témoins d'un roman hagiographique portant sur la vie de ce magicien païen du IVe siècle, devenu évêque chrétien etmartyr, demeure une ressource en grande partie inexploitée pour l'étude de la Religionsgeschichte de l'Antiquité tardive. Sans édition critique moderne, les détails saisissants du curriculum vitae occulte de Cyprien d'Antioche et sa confession publique devant l'auditoire chrétien d'Antioche sont demeurés pratiquement inconnus. Cette thèse propose une édition critique complète de la version grecque du texte, nouvellement restaurée grâce à l'utilisation de matériel scripturaire jusqu'ici inédit. L'introduction présente un survol de l'étude critique de la Confession, une analyse de ses sources et de l'histoire de la réception, de même qu'une évaluation critique des manuscrits. Le texte grec est accompagnée d'une traduction anglaise et de notes explicatives.
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Silva, Francisco. "Mathers' translation of the Clavicula Salomonis : the relationship between translator, text and transmission of a "religious text"." Thesis, University of Manchester, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501976.

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Elgindy, A. "Translation and the construction of the religious other : a sociological approach to English translations of Islamic political discourse." Thesis, University of Salford, 2013. http://usir.salford.ac.uk/29454/.

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Translations of texts associated with the phenomenon known as ‘political Islam’ into English remain largely unexplored. The main objective of the current thesis is to develop a sociological model for the study of translations of Islamic political discourse, based on the work of Pierre Bourdieu. The basic assumptions of Bourdieu's sociological theory are adapted to formulate a methodology for the study of translations of Hassan al-Banna’s Towards the Light, and Sayyid Qutb’s Social Justice in Islam into English. The thesis discusses in detail Bourdieu's sociology of cultural production, its intellectual foundations, theoretical tools, and methodological relevance to both translation in general, and translation of Islamic discourse in particular. The research hypothesizes a field of activity which could be called ‘the field of translating political Islam’ in the Anglo-American culture. The dynamics of this field and its structure are premised on the notion of struggle over specific forms of capital between producers and co-producers of translation in this context. Bourdieu’s key concepts of field, habitus, capital, and doxa, are used to both describe and interpret the activity in this field. They are also used to provide a sociological insight into the production and consumption of translation, as well as the translatorial agency within this field.
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Sesanti, Andiswa Theodora. "Translating the Arabic Qur’an into isiXhosa." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80138.

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Thesis (MPhil)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study investigates the feasibility of translating the Arabic Qur’an into isiXhosa. The Qur’an has not yet been translated into isiXhosa and Xhosa-speaking Muslims who are unable to read and understand Arabic are facing a void in practising their faith. Xhosa-speaking Muslims also pray in a language that they do not understand and this robs them of close contact with the Almighty and as a result, the number of Muslims who speak isiXhosa does not increase. Through literature reviews and interviews it has been found that there is a great need for Muslims, who are target language speakers, to be able to communicate with Allah in their mother tongue, isiXhosa. Furthermore the study indicated that isiXhosa-speaking Muslims who, years ago, have converted to Islam are still struggling with the Arabic language. This study also investigates the view that the Arabic Qur’an cannot be translated into other languages because the Qur’an is the word of God delivered in Arabic to Prophet Muhammad (PBUH). This view is not based upon the assumption that an Arabic Qur’an is untranslatable, but rather on the views of some Arabic scholars. There are also fears that meaning will be lost when the Qur’an is translated. However, the study showed that when translating the Qur’an, one is not seeking to translate only the meaning but also the message of the Qur’an. A conclusion was reached that all human beings, thus all nations and languages, are created by Allah. Therefore, it is acceptable for human beings to communicate and listen to Allah’s message in their own language. This study suggests that culture and language are inseparable and that both must be taken into consideration when translating. The Qur’an has already been translated into other languages and the translations are used without any problems, for example into English and KiSwahili. The Qur’an is available in other African languages as well. Therefore, this study suggests that the Qur’an can be translated into isiXhosa. The linguistic challenges can be addressed in the target language by a body consisting of translators of laypersons, translation experts and linguists specialising in both Xhosa and Arabic. However, the study shows that the title of the Xhosa Qur’an should indicate that the Qur’an is a translated text.
AFRIKAANSE OPSOMMING: Die studie ondersoek die vertaling van die Arabiese Koran na Xhosa. Die Koran is nie tans in Xhosa beskikbaar nie en Xhosa-sprekende Moslems wat nie Arabies magtig is nie, ervaar dit as ’n struikelblok in die beoefening van hul geloof. Xhosa-sprekende Moslems bid ook in Arabies, selfs al verstaan hulle nie die taal nie. Dit beroof hulle van noue kontak met die Almagtige en veroorsaak dat die Moslem-geloof nie by Xhosa-sprekers in townships inslag vind nie. Aan die hand van ’n literatuurstudie en onderhoude is bevind dat daar ’n groot behoefte onder Xhosa-sprekende Moslems is om in hul moedertaal met Allah te kommunikeer. Die studie het ook getoon dat Xhosa-sprekende Moslems wat hulle reeds jare gelede tot die Islam bekeer het, steeds met die Arabiese taal worstel. Die studie ondersoek ook die siening dat die Koran nie vertaal mag word nie, omdat die Woord van God in Arabies aan die profeet Mohammed (mag vrede oor hom heers) geopenbaar is. Dié siening berus nie op die aanname dat die Koran onvertaalbaar is nie, maar eerder op die uitsprake van Arabiese geleerdes. Daar word ook gevrees dat die Koran se betekenis verlore sal gaan tydens die vertaalproses. Die studie toon egter dat die vertaling van die Koran sal fokus op die oordrag van die boodskap en nie net die betekenis van woorde nie. Die gevolgtrekking van die ondersoek is dat alle mense, en dus alle volke en tale, deur Allah geskep is. Dit is dus aanvaarbaar vir mense om Allah se boodskap in hul eie taal te kommunikeer en aan te hoor. Die studie kom tot die gevolgtrekking dat taal en kultuur onskeidbaar is en dat albei in ag geneem moet word tydens die vertaalproses. Die Koran is reeds in ander tale vertaal en word sonder enige probleme gebruik, byvoorbeeld in Engels en Swahili. Die Koran is ook in ander Afrika-tale beskikbaar. Die studie bevind dus dat die Koran ook in Xhosa vertaal kan word. Die taalkundige uitdagings kan in die doeltaal hanteer word deur ’n vertaalspan wat bestaan uit leke, opgeleide vertalers en taalkundiges wat spesialiseer in Xhosa en Arabies. Die studie toon egter dat die titel van die Xhosa Koran moet aandui dat dit ’n vertaalde teks is.
I-ABSTRAKTHI: Olu phando luphande ukuba nako kokuguqulelwa esiXhoseni kweKurani yesi-Arabhu. Uphando lubangelwe kukuba kungekho Kurani iguqulelwe esiXhoseni okwangoku kwaye kuqwalaseleke ukuba aMaslamsi athetha isiXhosa, angayiqondiyo nangaluvayo ulwimi lwesi-Arabhu, nokuba afundile okanye awafundanga, ajongene nomngeni wokuba nokungoneliseki kwinkolo yabo. Inyaniso yokuba kufuneka athandaze ngolwimi angaluqondiyo, ibenza bangakwazi ukufikelela kuQamata kwaye ngenxa yoko, inani laMaslamsi alandi kwiilokishi apho aMaslamsi athetha isiXhosa. Uphando, ngokuphonononga iincwadi nangokubamba udliwano-ndlebe, lufumanise ukuba kukhona isikhalo esikhulu esisuka kuMaslamsi athetha ulwimi okujoliswe kulo ukuze akwazi ukunxibelelana noQamata ngolwimi aluqonda ngcono, olusisiXhosa. Uphando lubonise ukuba aMaslamsi athetha isiXhosa awaguqukelanga kwinkolo ye-Islamu kutsha nje kwaye umzabalazo wolwimi kudala uqhubeka. Uphando luxoxe ngoluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuze iguqulelwe kwezinye iilwimi njengoko iKurani ililizwi likaQamata eladluliswa ngolwimi lwesi-Arabhu kuMprofeti uMuhammada (uxolo malube naye). Uphando lungqine ukuba uluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuguqulelwa kwezinye iilwimi alusekelwanga ekungaguqulweni kombhalo kodwa kwizimvo zezifundiswa zama-Arabhu. Uphando kananjalo luxoxe ngomba wokuba uloyiko lokuguqulela iKurani yolwimi lwesi-Arabhu kwezinye iilwimi lubangelwa yinyaniso yokuba xa kuguqulelwa, kuye kubekho ukulahleka nokulahlekwa kwentsingiselo pha naphaya. Uphando slubonise ukuba xa kuguqulelwa iKurani, ubani akasobe efuna ukuguqulela intsingiselo kodwa umyalezo weKurani. Uphando lufikelele kwisigqibo sokuba abantu bazizidalwa zikaQamata kwaye badalwe bazizizwe ngezizwe nokuba bathethe iilwimi ngeelwimi. Ngoko ke, kwamkelekile ukuba abantu banxibelelane ze bamamele umyalelo kaQamata kulwimi olulolwabo. Uphando lufikelela esigqibeni sokuba inkcubeko nolwimi azohlukani kwaye ngexesha lokuguqulela, zombini (inkcubeko nolwimi) kufuneka zibe ziyaqwalaselwa. Uphando lubonise ukuba iKurani yaguqulelwa kwezinye iilwimi kwaye iinguqulelo zisetyenziswa ngaphandle kwengxaki. Imizekelo yeenguqulelo ziiKurani kwisiNgesi nakwisiSwahili. Uphando lubonise kananjalo ukuba zikhona ezinye iinguqulelo zeKurani kwiilwimi zase-Afrika. Ngoko ke, uphando lufikelele kwisigqibo sokuba iKurani ingaguqulelwa kulwmi lwesiXhosa kwaye nayiphina imingeni yenzululwazi yolwimi engathi ivele ingasonjululwa kulwimi ekujoliswe kulo luphando, ukuba kunokuthi umntu ongathi aguqulele ingabi nguye nawuphi na umntu ontetho isisiXhosa owazi ulwimi lwesi-Arabhu kwaye eliSlamsi, koko ibe yibhodi yokuguqulela eya kuthi ibe nabantu abohlukeneyo ngokwamanqanaba abo, ukusuka kulowo ungafundanga, iincutshe zokuguqulela, iingcali zolwimi kwiilwimi zombini. Nangona kunjalo, kuphando kuye kwaqwalaselwa ukuba iKurani eguqulelweyo ayinakubizwa ngokuba yiKurani kodwa mayibizwe ngegama elibonisa nelicebisa ukuba umbhalo lowo yinguqulelo.
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Middleton, D. F. "A critical edition of the Midrash Aleph Beth with an English translation, commentary and introduction." Thesis, University of Edinburgh, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234105.

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Midrash Aleph Beth belongs to the post-Talmudic collection of Jewish midrashim. Its structure and subject matter are centred on the Hebrew alphabet which provides sequential pairs of letters for the theme of ea.ch chapter. In the first part, the Midrash progresses from the first letter of the alphabet to the last, and its subject is the story of the universe from its creation to its destruction at the end of time. In the second and third parts, using different combinations of the alphabet, the ·:;tory is told of t he judgment and annihilation of all God's enemies in the heavens and on the earth. In the final part, a fourth combination of the alphabet is introduced to describe life in the world to Come for' the righteous remnant of Israel. In this Midrash we encounter' ideas and beliefs that can be found in similar or parallel form scattered throughout Jewish midrashic literature. It is an extremely useful text in that most Jewish thought from the first millennium of the common era concerning cosmology and eschatology is here collected together in one work. In presenting an orthodoxy account of Jewish thought on these subjects, heterodoxy ideas, questioning for example1 the supremacy of God and his role as sale creator of the universe, are included to be proved erroneous. Hence the Midrash is in effect a significant depository of both Jewish heterodoxy and orthodoxy.An edition 0f Midrash ,Aleph Beth , based on the one extant manuscript was published by S. A. Wertheimer" and subsequently reprinted with minor emendations by A. J. Wertheimer, but it has not hitherto been translated into any modern language. These edition"5 are highly inaccurate with m":3.ny differences from the manuscript, some of which seem to be deliberate alterations for dogma tic reasons. It is shown in this thesis to have no value as a basis for" scholarly study. The thesis present s a. critical edition of the text (making use of, but not relying on the previous editions), accompanied by an English translation. An introduction and commentary attempt to explain the contents of the Midrash and place it in its textual and historical context, taking into account the most recent debates concerning the nature and function of Jewish midrash.
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Lapytė, Indrė. "Religious terms and biblical quotations in Charlotte Bronte's novel 'Jane Eyre' and their semantics-based Lithuanian translation." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2008. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2008~D_20080805_135515-31154.

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The aim of this paper is to investigate the translation of the religious terms and biblical quotations at semantics-based methods from English into Lithuanian in Charlotte Bronte’s novel Jane Eyre. In this paper, different translation equivalences, such as formal and dynamic, suggested by E. A. Nida (2001) are used for the discussion of the source text (ST) and target text (TT) items that are found in the original and the translated version. The formal equivalence translation is chosen in order to render the ST as faithully as possible not only in its content but also in its form including grammatical units, consistency in word usage, meanings in terms of the source context. Speaking about the dynamic equivalence, the translators seek to translate the meaning of the original religious terms and biblical quotations in such a way that the TL wording will cause the same impact on the TT audience as the original wording did upon the ST audience. Moreover, referential (denotative) and connotative meanings which represent the meanings of each religious word in the TT and show how the meanings of words in the TT are related, are also considered. To conclude, the comparison of the biblical quotes in the novel Jane Eyre and the translated versions of the same quotations in Lithuanian Bibles which were translated from original languages by different Lithuanian translators (Šventasis Raštas, arba Biblija translated by A. Rubšys, Č. Kavaliauskas in 2005, and Šventasis Raštas translated... [to full text]
Magistrinio darbo „Religiniai Terminai ir Biblijos Citatos Charlotte’s Bronte’s romane Džeinė Eir ir jų semantika paremtas lietuviškas vertimas“ tikslas - ištirti religinių terminų ir Biblijos citatų semantika paremtą vertimą. Darbe yra taikomi skirtingi vertimo ekvivalentai – formalus ir dinaminis. Vertimas, paremtas formaliu ekvivalentu, yra artimas originalui, tuo tarpu dinaminiu ekvivalentu paremtas vertimas atskleidžia teksto esmę, ir tai nėra pažodinis vertimas. Be to, magistriniame darbe yra aptariamos denotacinės ir konotacinės religinių terminų reikšmės. Taip pat yra palyginamas Charlotte’s Bronte’s romane Džeinė Eir esančių Biblijos citatų vertimas su citatomis, paimtomis iš dviejų lietuviškų Biblijų, kurias iš originalo kalbų išvertė A. Rubšys, Č. Kavaliauskas (2005) ir K. Burbulys (1996).
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Murrell, William Stephen Jr. "Dragomans and Crusaders| The Role of Translators and Translation in the Medieval Eastern Mediterranean, 1098-1291." Thesis, Vanderbilt University, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13877289.

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Ren, Yuan. "Maṇicūḍāvadāna : the annotated translation and a study of the religious significance of two versions of the Sanskrit Buddhist story /." *McMaster only, 1998.

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Rozenski, Steven Peter. "Henry Suso and Richard Rolle: Devotional Mobility and Translation in Late-Medieval England and Germany." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10520.

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Henry Suso (c. 1295-1366) and Richard Rolle (c. 1300-1349) were two of the most popular authors in late-medieval England and Germany: their Latin works survive in hundreds of manuscripts owned by both lay and religious readers across Europe. Authority and exemplarity are central to their works, both writers present themselves as eponymous characters in their works, creating "pseudo-autobiographies" which offer their author-characters to the reader as ideal exemplars for imitation. Also central to their authorial strategy is their attention to feminine aspects of both divinity and audience; both imagine themselves as brides of Christ even as they pledge their devotion to Wisdom, a (female) combination of the Old Testament Goddess and Christ incarnate. The imagery of courtly love is employed both as an enticement for readers and as a natural extension of their internalization of the allegorical interpretation of the Song of Songs; their claims to bear the name of Jesus on their heart lead to iconographic crossover in representations of Rolle in English manuscripts. Music and aurality are repeatedly employed as a fundamental aspect of their descriptions of mystical experience. Suso was read widely in late-medieval England, both in Latin and in English translation; as his popularity grew, so too did his influence on English literature and theology. The chapters of the Horologium Sapientiae on the Eucharist and the art of dying well proved especially popular. Two Carthusians, Nicholas Love and the author of the Speculum Devotorum, for instance, both drew on Suso's treatment of the Eucharist in reinforcing orthodox beliefs surrounding the sacrament of the altar – yet a recently-discovered independent translation of the same text is found in a manuscript otherwise containing Lollard tracts. Suso's liturgy in honor of Eternal Wisdom proved his most popular and enduring contribution to English literature: it entered Sarum Use Books of Hours by the end of the fifteenth century and was printed in English translation towards the end of the sixteenth.
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Books on the topic "Religious translation"

1

Stephens, Steve. Lost in Translation. New York: The Doubleday Religious Publishing Group, 2009.

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Robinson, Douglas Hill. Translation & taboo. DeKalb, Ill: Northern Illinois University Press, 1996.

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Pullela, Śrīrāmacandruḍu, ed. Kauṇḍinyasmr̥tiḥ =: Kauṇḍinya smr̥ti : with English translation. Hyderabad: Nandanam, 2004.

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Raman, N. S. S. Problems of interpretation and translation of philosophical and religious texts. Shimla: Indian Institute of Advanced Study, 2004.

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White, James Boyd. How should we talk about religion?: Inwardness, particularity, and translation. [Notre Dame, Ind.]: Erasmus Institute, 2001.

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Wayne, Viney Donald, ed. Translation of works of Jules Lequyer. Lewiston, N.Y: E. Mellen Press, 1998.

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translator, Lessa-Schmidt Ana, ed. Religions in Rio / João do Rio ; a translation by Ana Lessa-Schmidt. Hanover, Conn: New London Librarium, 2015.

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Nirmal, Harvansh Singh. An Easy way of human-welfare: Translation of Manav-kalyan ka rajmarg. Jodhpur: Rajasthani Granthagar, 2008.

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1942-, Tannenbaum Amie Godman, ed. Pierre Bayle's Philosophical commentary: A modern translation and critical interpretation. New York: P. Lang, 1987.

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Nicholas. Nicholas of Cusa's De pace fidei and Cribratio Alkorani: Translation and analysis. 2nd ed. Minneapolis: A.J. Banning Press, 1994.

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Book chapters on the topic "Religious translation"

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Naudé, Jacobus A. "Religious translation." In Handbook of Translation Studies, 285–93. Amsterdam: John Benjamins Publishing Company, 2010. http://dx.doi.org/10.1075/hts.1.rel3.

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Blumczynski, Piotr, and Hephzibah Israel. "Translation and religious encounters." In The Routledge Handbook of Translation and Culture, 207–22. New York, NY : Routledge, 2018. | Series: Routledge handbooks in translation and interpreting studies: Routledge, 2018. http://dx.doi.org/10.4324/9781315670898-11.

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Naudé, Jacobus A. "Religious texts and oral tradition." In Handbook of Translation Studies, 192–99. Amsterdam: John Benjamins Publishing Company, 2021. http://dx.doi.org/10.1075/hts.5.rel5.

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Dayras, Solange. "The Knox Version, or the Trials of a Translator: Translation or Transgression?" In Translating Religious Texts, 44–59. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22841-6_4.

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Zelechow, Bernard. "The Myth of Translatability: Translation as Interpretation." In Translating Religious Texts, 122–39. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22841-6_9.

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Jasper, David. "‘La Même Voix, Toujours’: Yves Bonnefoy and Translation." In Translating Religious Texts, 106–21. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22841-6_8.

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Prickett, Stephen. "The Changing of the Host: Translation and Linguistic History." In Translating Religious Texts, 4–20. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22841-6_2.

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Wong, Jenny. "Translatability and untranslatability of religious terminology." In Terminology Translation in Chinese Contexts, 66–80. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Routledge studies in Chinese translation: Routledge, 2021. http://dx.doi.org/10.4324/9781003006688-7.

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Hokkanen, Sari. "Chapter 10. Simultaneous interpreting and religious experience." In Non-professional Interpreting and Translation, 195–212. Amsterdam: John Benjamins Publishing Company, 2017. http://dx.doi.org/10.1075/btl.129.10hok.

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De Gruttola, Raissa. "Translation of the Bible, Other Religious Literature, and Indigenous Religious Texts: China." In The Palgrave Handbook of the Catholic Church in East Asia, 1–28. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-9365-9_10-1.

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Conference papers on the topic "Religious translation"

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Bragone, Maria Christina. "Some observations on the translation of Luther’s Small Catechism by J.W. Paus." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.03.

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Skleynis, Galina. "CONTEXTUAL POSSIBILITIES OF THE WORD IN EXPRESSING THE POSITION OF THE HEROES OF F. M. DOSTOEVSKY'S NOVEL "BESY"." In ЯЗЫК. КУЛЬТУРА. ПЕРЕВОД = LANGUAGE. CULTURE. TRANSLATION. Science and Innovation Center Publishing House, 2019. http://dx.doi.org/10.12731/lct.2019.33.

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The article attempts to show how the contextual (the very nature of the statement, the meaning of which is revealed in the context) and lexical level of speech characteristics of heroes-nihilists, ideological suicides allows us to understand their hidden desires, to reveal behind the demonstrative desire to" declare self-will " religious doubts and thirst for life-the key to spiritual revival.
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Al Arief, Yusuf, and Rizky Amelia. "Religious and Cultural Values in Douglass Macarthur's Poem and It's Translation (a Discourse Analysis Study)." In 1st International Conference on Social Sciences Education - "Multicultural Transformation in Education, Social Sciences and Wetland Environment" (ICSSE 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icsse-17.2018.79.

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Rotaru, Ioan-Gheorghe. "Sabbatarian Literature from the 17th Century and the Contribution of Simon Pechi." In Filologia modernă: realizări şi perspective în context european. “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2021. http://dx.doi.org/10.52505/filomod.2021.15.38.

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Both Sabbatarianism and its poetic creation from this period were under the influence of Simon Péchi. Most of the poetic creations of the Sabbatarians came from the pen of Péchi, who also outlined the future direction regarding this kind of creation. The concern of the Sabbatarians was for the translation of Jewish religious hymns, as well as for their processing. And the literature which emerged, and which until now is an almost unknown poetic literature, which is not even very wide and which has come to us with many shortcomings, in one respect is unmatched and especially full of teachings as regarding that radical change, through which Sabbatarianism has passed from the moment Simon Péchi has reached to lead it.
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Santoso, Ibnu, Siti Maslakhah, and Yayuk Eny Rahayu. "The Transformation of the Qur'an Translation of Mushaf Al-Qur'an Tashih Institution (LPMQ) Ministry of Religious Affairs RI in Two Issues." In Proceedings of the 6th International Conference on Educational Research and Innovation (ICERI 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iceri-18.2019.97.

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Ondříčková, Marie. "Churritský hymnus H6 – nejstarší píseň na světě." In Orientalia antiqua nova XXI. Západočeská univerzita v Plzni, 2021. http://dx.doi.org/10.24132/zcu.2021.10392-78-96.

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The article was focused on the oldest description of the song on the world. In the paper was analysed content of the note score and introduced its some of translations. It also mention about its place of discovery and its discov erers. The notation was found in the North Syria at area Latákíja in Ras-as-Shamrá in the west-south royal pal ace and its courtyards. Around 1500–1158 BC there was well-known economical and cultural advanced center Ugarit with rich existing musical tradition. Some written sources put accent the temple´s singers and musicians the framework religious ceremonies. The problem of the cuneiform tablet rests on damaged some of parts, that they are not possible to translate exactly. In the tablet there are numbers whose meaning is not understandly. Today we have not to disposition only one transcription because experts are not in concordance of their metod ology and this reason why individual translations are significant different so much.
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Correard, Nicolas. "¿Lazarillo Libertin? Sobre la primera recepción en Europa del Norte: traducciones e inspiraciones anticlericales." In Simposio internacional El Lazarillo y sus continuadores: Facultad de Ciencias de la Educación, 10 y 11 de octubre de 2019, Universidade da Coruña: [Actas]. Servicio de Publicaciones. Universidade da Coruña, 2021. http://dx.doi.org/10.17979/spudc.9788497497657.29.

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It has often been argued that the picaresque genre derived from the Lazarillo castigado, if not from the Guzmán de Alfarache, more than from the original Lazarillo. Such an assumption neglects the fact that the first French and English translations did rely on the 1554 text, whose influence, conveyed by the 1555 sequel also translated in French in 1598, did last until the early 17th century. Probably designed in an Erasmian circle, the anticlerical satire, enhanced by provoking allusions to certain catholic dogmas, did not pass unnoticed: the marginal comments of the translations, for instance, testify for a strong interest for this theme. It is no wonder, therefore, if the first satirical narratives freely inspired by the Lazarillo, such like The Unfortunate Traveller by Nashe, the Euphormio Lusinini Satyricon by Barclay, or the Première journée by Viau, adapted its religious satire to their own actuality: in the context of the rise of libertine thinking, characters of Jesuits and Puritans could become new targets for novelistic scenes based on an obviously “lazarillesque” model.
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Tsyrenov, Chingis. "DIFFICULTIES IN TRANSLATING AND COMMENTING ON THE EARLY TEXTS OF CHINESE BUDDHISM." In Buddhism and Other Traditional Religions of the Peoples of Russia, Inner and East Asia. Publishing House of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Science, 2018. http://dx.doi.org/10.30792/978-5-7925-0505-6-2018-122-127.

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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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