Journal articles on the topic 'Religious translation'

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? .

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.

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.

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.

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.

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.

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.

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.

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.

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.

This article discusses the concept of God with a focus on the translation of God in the Chinese and Yoruba religious contexts. Translating the word God is of the essence when comparing concepts of god(s). The translation of the Christian God as Olodumare misrepresents the latter. As suggested by Africanists, there should be appropriate translations for God, Olodumare, and other African gods. As a preliminary comparative attempt, this article presents a case on the introduction of God to the Chinese people. The translation of God into Chinese reflects different views regarding the correlation between the Christian God and the Chinese gods.

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.

At the English court of Queen consort Henrietta Maria (1625-1642), translation was used as a political tool, partly to impose the queen’s linguistic, cultural and Catholic heritage on Calvinist England. The queen played a pivotal role as a patron of the arts and an agent of Anglo-French cultural relations, and many translators dedicated texts to her in the hopes of winning her favour. This article focuses on “translating agents” (Buzelin, 2005), i.e. translators, printers and patrons, operating in the political, religious and literary networks in and around the Queen’s court. My research draws on scholarship on the cultural and ideological aspects of translation in Stuart Court culture and builds on recent studies on the intersection between translation and print in early modern Europe. I study patterns of patronage, literary production, and text circulation; and I probe the political, social, religious, and print networks involved in the production of translations associated with the Queen’s court, and extending well beyond its social or geographical boundaries. I examine translations using digital catalogues (Early English Books Online,Renaissance Cultural Crossroads,Cultural Crosscurrents in Stuart and Commonwealth Britain), and conduct paratextual analyses of translations dedicated to Henrietta Maria. In this article, I study translator Thomas Hawkins by using data fromSix Degrees of Francis Baconand theOxford Dictionary of National Biography. Hawkins was a key translating agent who operated in transnational Catholic print networks and whose translations of Jesuit Nicolas Caussin’sLa Cour Saintefound their way into social and literary networks around the Queen’s court. I situate Hawkins in the political and ideological contexts of the time and show how he promoted Catholic devotional literature in his capacity as agent of translation, culture and ideology. Hawkins’s case illustrates how agency, patronage and power come together in early modern England’s culture of printed translations.

This research aimed to find out the used translation’s techniques and the acceptability of the translation. This was a descriptive qualitative research and an embedded-case study. Based on semantic and relevance theory, the researcher determined good translation. This research was conducted by listing the religious terms found in The Complete Idiot’s Guide to Understanding Islam. Then, the researchers compared the source language and target language to identify the translation techniques. Finally, the researchers and raters assessed the acceptability of the translation by conducting Focus Group Discussion (FGD). The result shows that the translator uses established equivalent, borrowing, literal, particularization, generalization, transposition, reduction, addition, explication, and discursive creation. Besides, the average rate for the acceptability of the translation is 2,8 out of 3. It means that the translation is mostly in accordance with the norm and rule of language in the target text.

This paper is an endeavour to examine the translation of religious terms (praying and oath words) in Shakespeare’s Coriolanus pertaining to two translations by Muhammad al-Sibā‘ī (1881-1931) and Jabra Ibrahim Jabra (1920-1994) into Arabic. This paper seeks to ascertain whether the translators opt for leaving readers in peace and bringing source text (ST) writers’ home or leaving writers in peace and sending target text (TT) readers abroad. The study is based on the theoretical framework of Descriptive Translation Studies (DTS) and the pivotal role the translated literature as facts of the target culture in the poly-system of world literature. The study reveals that each of these translations represents a specific strategy in translation. Visible translator is mostly adopted by Jabra Ibrahim Jabra and invisible translator is mostly adopted by Muhammad al-Sibā‘ī.

This paper is an endeavour to examine the translation of religious terms (praying and oath words) in Shakespeare’s Coriolanus pertaining to two translations by Muhammad al-Sibā‘ī (1881-1931) and Jabra Ibrahim Jabra (1920-1994) into Arabic. This paper seeks to ascertain whether the translators opt for leaving readers in peace and bringing source text (ST) writers’ home or leaving writers in peace and sending target text (TT) readers abroad. The study is based on the theoretical framework of Descriptive Translation Studies (DTS) and the pivotal role the translated literature as facts of the target culture in the poly-system of world literature. The study reveals that each of these translations represents a specific strategy in translation. Visible translator is mostly adopted by Jabra Ibrahim Jabra and invisible translator is mostly adopted by Muhammad al-Sibā‘ī.

The inability of translators to convey all aspects of the source text is often cited as an inherent flaw of the translation process. For example, with regard to Qur'an translation, the inability of the translator to transfer the linguistic ambiguity inherent in some specific verses, or to find equivalent target-language words for Qur'anic terms, is often seen as a drawback of translation. This is routinely referred to as ‘translation loss’ and is framed in a negative light, on the basis that facets of the source text are lost in translation. However, this article will argue that this limitation of translation can actually provide an advantage for those propagating a particular doctrine. In this sense, ambiguous terms can be exploited to impose on the reader of the target text a singular interpretation derived from a specific doctrine. To demonstrate this notion a number of examples from various English-language Qur'an translations will be presented, such as a variety of translations of khātama'l-nabiyyīn (Q. 33:40) and istawā (Q. 2:29 and Q. 20:5). The discussion will then explore translations of two Qur'anic phrases which have significance to contemporary discourses on Islam, lā taghlū fī dīnikum in Q. 4:171, and wa'ḍribūhunna in Q. 4:34.

Abstract As explicit expression of attitude is restrained in translations of canonical texts, the peritext often becomes a place for the translator’s attitudinal mediation. Unlike previous studies where the translational peritext is under the name of the translator, this study presents a special case in which the peritext attached to the translation of the Platform Sutra, a religious text, is attributed to the translator’s teacher, whose lectures in the source language served as the basis of the peritextual commentary. By adopting the appraisal framework, the study demonstrates how explicit attitudes, especially judgements, are instilled in the commentary to direct the readers to see the protagonist Huineng as a hero and many other characters as villains. Despite the apparent attribution of the commentary to the translator’s teacher, the translator plays an active role in reorganizing, translating and sometimes modifying the attitudinal expressions from the original lectures. Putting the commentary under the name of the translator’s teacher functions to further enhance the mediating power of the attitude. The specialness of the case study will make it complementary to existing studies on attitude as mediation.

Translating religious expressions from Arabic into English seems problematic where the cultural backgrounds must be known for the translator to choose the appropriate equivalence and to help bridging the cultural gap between two cultures. As a result, this paper investigates to what extent have Venuti’s strategies (domestication and foreignization) been successfully implemented in rendering the religious expressions in Taha Hussein’s The Days (الأيام alʾayām) by E. H. Paxton in the translating process. It also asserts the challenges involved in translating the Islamic religious expressions in this novel. Consequently, this paper has randomly chosen, discussed, and compared 10 Islamic expressions of Hussein’s novel with their English equivalents. In addition, two Arabic raters were consulted. Venuti’s (2004) domestication and foreignization method was used to analyse these examples. The study concludes that the translator uses the two methods in rendering the religious expressions. The foreignization strategy was used more than domestication. Six examples have been foreignized; whereas, four of them were domesticated. The study also reveals that the use of both strategies supplements and supports the translation accuracy. Finally, the different cultural backgrounds, religions, expressions, costumes, traditions have to be the ultimate concerns of the translators in translating the Arabic religious expressions into English language.

The progress of a nation can be achieved through translation activities. The rapid development of science began with the implementation of translation institutions which later became educational institutions. In Indonesia, translation activities from Arabic to Indonesian are focused on religious texts, ranging from the Holy Qur'an, Hadith, and Interpretation to books on da'wah, morals, and Islamic thought books. There are several problems that are often faced by Indonesian translators, including regarding difficult translation activities, substantial differences between Arabic and Indonesian, the lack of mastery of the translator towards the recipient's language, resulting in symptoms of interference, and lack of mastery of the translator's theory of translation. For this reason, translating courses need to be taught at Islamic universities in Indonesia. Learning to translate in Indonesia aims to equip students with knowledge about the theory of translation and to provide students with experience in translating various types of texts, such as religious, scientific, literary, economic, and cultural texts with various levels of difficulty. To be able to achieve this goal, the translator lecturer must have theoretical qualifications, experience, and master the source language and language of the recipient as well as well as master the culture of both languages ​​namely Arabic-Indonesian

This article analyses the meaning of the terms tarjamah, al-tarjamah al-harfīyyah and al-tarjamah al-ma’nawīyyah which are widely used in Arabic works while discussing the issue of translation of the Quran. It discusses the issue of ṣalāh in translation, as there is a common belief that it is valid with translation of the Quran, elaborates the views of the Muslim jurists in this regard, examines the importance of Arabic language in addition to its benefits and pre-requisites for translation, especially of the Quran. It highlights the uniqueness and genius of the Arabic language, exposes some of the obstacles and impediments confronting a translator, includes some of the views of the selected translators and a brief assessment of some of the translations of the Qurān into English.

When we talk about the role of interpreting the meanings of the Holy Quran for non-Muslims, we should not confine our discussion on the translation per se, but we should cover all aspects that related to it, includes the conditions of the translator, the fulfillment of the translation requirements, the translator educational background etc. It is in this sense; this research highlights the impact of the belief and cultural background of the translator through a critical study of several Chinese translations. The translations which have been carried out by some Chinese translators either non-Muslims or Muslim, some of them were found translated the meanings of the Qur'an out of their enthusiasm for Islam without having any proficiency in Arabic language and knowledge of Sharia and, some of them were related to the strayed Islamic group i.e. Qadianiyyah. Among the most important findings of this research is: the translations of non-Muslims to the meanings of the Qur'an are full of fraught and serious mistakes. It includes the ignorance of the Arabic language methods, the neglection of precise meanings of the Arabic words and the deviation of the Quranic text from its real intention. Furthermore, it mixed the beliefs of other religions in the translation. In the other hand, the weakness of Muslims translations, who were motivated by religious fervor, is they did not study Arabic language and the Sharia, their translation has relied on secondary references and their translations were full of with errors in both the faith and linguistic aspects. Eventually, the translations which made by the deviant Muslims are regarded as a tool for the destruction of Islam from within. The danger of it no less than the danger of orientalist translations which intend to distort Islam.

PurposeThe integration of the Internet in translation creates several opportunities for translators. This study aims at examining the impact of using web-based translation (WBT) on translating religious texts.Design/methodology/approachThe study followed a quasi-experimental study design. Sixty students enrolled in English Department, University of Bisha, participated in this study. The participants were divided randomly into three groups (i.e. words group, sentences group and passages group). The data was collected through a translation test and a questionnaire.FindingsThe results indicated that WBT is more beneficial in translating words than translating sentences or passages. In addition, WBT is more beneficial when words are translated from English into Arabic as well as from Arabic into English. The results from the questionnaire revealed positive attitudes toward using WBT in the process of translation.Originality/valueThis use of technology in translation has been examined in many studies (e.g. Bundgaard et al., 2016). WBT can be used to translate any field of knowledge. One of these fields is religious translation. According to O'Connor (2021), the study of religious translation has expanded greatly in recent years from its strong textual tradition and a constant focus on equivalence and translatability. However, very little has been done to examine the impact of WBT on translating religious texts. Therefore, this study aims at exploring the impact of WBT on translating religious texts with special reference to Islamic texts.

Te ever-expanding international contacts reveal a great importance of studying and translating various kinds of documents and legal texts. Tis rather complicated process involves a number of problems that a translator needs to overcome. Te problems of legal texts translation are aggravated by the discrepancies between the legal systems of societies with social, cultural, ethnic, religious and other differences underlying them that fnd their reflection in different legal terminology systems. Tis article deals with the problems of Persian-Russian translation of legal texts with cultural and religious specifcs. Recently, Iranian-Russian relations have been developing really actively. In this regard, the translation of legal texts, which include documents of identity, marriage and family relations regulations, inheritance, etc., is of particular relevance. Te Persian-Russian translation of these documents raises many questions and problems due to its cultural and religious nature. Problems are exacerbated by the lack of specialized dictionaries, databases and electronic resources. Tis article presents some ways of solving these problems, as well as practical recommendations on the example of the translation of marriage contracts.

<p>Islamic translation is considered as a special distinguished sub-discipline of applied linguistics. It is one of the most important areas of translation because it carries the values and eternal message. Through the history, the first translation work was of religious books. This study attempts to evaluate the adequacy and acceptability of four machine translation (MT) systems (World lingo, Babylon translation, Google translate, Bing translator) in translating the Islamic texts. In addition, it aims to evaluate the Islamic translation outputs based on functional characteristics (accuracy, suitability, and well-formedness) and sub-characteristics (syntax, terminology, reliability, and fidelity). The findings indicted that Google Translate System is the most adequate and acceptable among the other three systems (World lingo, Babylon translation, Bing translator) in translating the Islamic texts. The findings also revealed that Google Translate is acceptable in producing Islamic translation outputs in regard to the following functional characteristics (accuracy, suitability, and well-formedness) and sub-characteristics (syntax, terminology, reliability and fidelity) due to Google Translate advancement.</p><strong></strong>

The translation of the term is considered one of the biggest problems that hinder the translator’s work as it includes cultural terms, since the translation of the term requires the translator to be familiar with the different elements of the semiological framework, and he needs to portray the concept of the term, because the term differs from one nation to another. Therefore, the translator of the Islamic or legal term needs to be a specialist in forensic sciences in addition to translation sciences, in order to transfer the term from the source language to the target language. The paper address the problem of translating Islamic specific terms and legal terms used In Arabic, derived from Sharia or Islamic law. These terms mostly found in Official or religious documents. The research will seek to delve into the meanings of the these Islamic terms, due to importance of these terms, investigate translation process, the issues faces during the translation of the term and the difficulties associated with it, and the criteria that the must take into account when choosing the equivalent terms or word to translate it in corresponding language. What are the techniques, procedures, or the strategies applied by the translator to overcome the difficulties which results in inability or ambiguity in the translated terms. The paper seeks to answer the questions that the translator adapt in translating, what categories and abilities required for Islamic terminologies translator, how the translator shift from one legal culture to another, how he solve problem of religious incompatibility between the terms used in source language and those used in target text

The study of indirect translations (IT) into Ukrainian, viewed from a psycholinguistic perspective, will contribute to a better understanding of Soviet national policies and the post-Soviet linguistic and cultural condition. The paper pioneers a discussion of the strategies and types of IT via Russian in the domains of literature and religion. In many cases the corresponding Russian translation, which serves as a source text for the Ukrainian one, cannot be established with confidence, and the “sticking-out ears” of Russian mediation may only be monitored at the level of sentence structure, when Russian wording underlies the Ukrainian text and distorts its natural fluency. The discussion substantiates the strategies and singles out the types of IT, in particular, (1) Soviet lower-quality retranslations of the recent, and mostly high-quality, translations of literary classics, which deliberately imitated lexical, grammatical, and stylistic patterns of the Russian language (became massive in scope in the mid1930s); (2) the translation-from-crib type, or translations via the Russian interlinear version, which have been especially common in poetry after WWII, from the languages of the USSR nationalities and the socialist camp countries; (3) overt relayed translations, based on the published and intended for the audience Russian translations that can be clearly defined as the source texts for the IT into Ukrainian; this phenomenon may be best illustrated with Patriarch Filaret Version of the Holy Scripture, translated from the Russian Synodal Bible (the translation started in the early 1970s); and, finally, (4) later Soviet (from the mid1950s) and post-Soviet (during Independence period) hidden relayed translations of literary works, which have been declared as direct ones but in fact appeared in print shortly after the publication of the respective works in Russian translation and mirrored Russian lexical and stylistic patterns. References Белецкий, А. Переводная литература на Украине // Красное слово. 1929. № 2. С. 87-96. Цит за вид.: Кальниченко О. А., Полякова Ю. Ю. Українська перекладознавча думка 1920-х – початку 1930-х років: Хрестоматія вибраних праць з перекладознавства до курсу «Історія перекладу» / Укладачі Леонід Чернований і Вячеслав Карабан. Вінниця: Нова Книга, 2011. С. 376-391. Бурґгардт, Осв. Большевицька спадщина // Вістник. 1939. № 1, Кн. 2. С. 94-99. Dollerup, C. (2014). Relay in Translation. Cross-linguistic Interaction: Translation, Contrastive and Cognitive Studies. Liber Amicorum in Honour of Prof. Bistra Alexieva published on the occasion of her eightieth birthday, Diana Yankova, (Ed.). (pp. 21-32). St. Kliminent Ohridski University Press. Retrieved from https://cms13659.hstatic.dk/upload_dir/docs/Publications/232-Relay-in-translation-(1).pdf Dong, Xi (2012). A Probe into Translation Strategies from Relevance Perspective—Direct Translation and Indirect Translation. 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Український художній переклад та перекладачі 1920-30-х років: матеріали до курсу «Історія перекладу». Вінниця: «Нова книга», 2015. Іларіон, митр. Біблія – найперше джерело для вивчення своєї літературної мови / Митр. Іларіон // Віра і культура. 1958. Ч. 6 (66). С. 13–17. Іларіон, митр. Біблія, або Книги Святого Письма Старого и Нового Заповіту. Із мови давньоєврейської й грецької на українську дослівно наново перекладена. United Bible Societies, 1962. Jinyu L. (2012). Habitus of Translators as Socialized Individuals: Bourdieu’s Account. Theory and Practice in Language Studies, 2(6), 1168-1173. Leighton, L. (1991). Two Worlds, One Art. Literary Translation in Russia and America. DeKalb, Ill.: Northwestern Illinois UP. Лукаш М. Прогресивна західноєвропейська література в перекладах на українську мову // Протей [редкол. О. Кальниченко (голова) та ін.]. Вип. 2. X.: Вид-во НУА, 2009. С. 560–605. Майфет, Г. [Рецензія] // Червоний шлях. 1930. № 2. С. 252-258. Рец. на кн.: Боккаччо Дж. Декамерон / пер. Л. Пахаревського та П. Майорського; ред. С. Родзевича та П. Мохора; вступ. ст. В. Державіна. [Харків]; ДВУ, 1929. Ч. 1. XXXI, 408 с.; Ч. 2. Цит за вид.: Кальниченко О. А., Полякова Ю. Ю. Українська перекладознавча думка 1920-х – початку 1930-х років: Хрестоматія вибраних праць з перекладознавства до курсу «Історія перекладу» / Укладачі Леонід Чернований і Вячеслав Карабан. Вінниця: Нова Книга, 2011. С. 344-356. Munday, J. (2010). Introducing Translation Studies: Theories and Applications. 2nd Ed. London & New York: Routledge. Pauly, M. D. (2014). Breaking the Tongue: Language, Education, and Power in Soviet Ukraine. Toronto Buffalo London: University of Toronto Press. Pieta, H. & Rosa, A. A. (2013). Panel 7: Indirect translation: exploratory panel on the state-of-the-art and future research avenues. 7th EST Congress – Germersheim, 29 August – 1 September 2013. Retrieved from http://www.fb06.uni-mainz.de/est/51.php Плющ, Б. O. Прямий та неопрямий переклад української художньої прози англійською, німецькою, іспанською та російською мовами. Дис. …канд. філол. наук., Київ: КНУ імені Тараса Шевченка, 2016. Ringmar, M. (2012). Relay translation. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4 (pp. 141-144). Amsterdam / Philadelphia: John Benjamins Publishing Company. Simeoni, D. (1998). The pivotal status of the translator’s habitus. Target, 10(1), 1-39. Солодовнікова, М. І. Відтворення стилістичних особливостей роману Марка Твена «Пригоди Тома Сойера» в українських перекладах: квантитативний аспект // Перспективи розвитку філологічних наук: Матеріали ІІІ Міжнародної науково-практичної конференції (Хмельницький, 24-25 березня). Херсон: вид-во «Гельветика», 2017. С. 99-103. Sommer, D, ed. (2006). Cultural Agency in the Americas. [Synopsis]. Durham, NC: Duke University Press. Špirk, J. (2014). Censorship, Indirect Translations and Non-translation: The (Fateful) Adventures of Czech Literature in 20th-century Portugal. Newcastle upon Tyne: Cambridge Scholars Publishing. Venuti, L. (2001). Strategies of Translation. In M. Baker (ed.). Routledge Encyclopedia of Translation Studies, (pp. 240-244). London & New York: Routledge. References (translated and transliterated) Beletskii, A. (1929). Perevodnaia literatura na Ukraine [Translated literature in Ukraine]. Krasnoe Slovo [Red Word], 2, 87-96. Reprint in: Kalnychenko, O. A. and Poliakova, Yu. (2011). In Leonid Chernovatyi and Viacheslav Karaban (Eds.). Ukraiins’ka perekladoznavcha dumka 1920-kh – pochatku 1930-kh rokiv: Khrestomatiia vybranykh prats z perekladosnavstva do kursu “Istoriia perekladu” [Ukrainian translation studies of the 1920s – early 1930s: A textbook of selected works in translation studies for a course on the “History of Translation”]. (pp. 376-391). Vinnytsia: Nova Knyha, Burghardt, O. (1939). Bolshevytska spadschyna [The Bolsheviks’ heritage]. Vistnyk [The Herald], Vol. 1, Book 2, 94-99. Dollerup, C. (2014). Relay in Translation. Cross-linguistic Interaction: Translation, Contrastive and Cognitive Studies. Liber Amicorum in Honour of Prof. Bistra Alexieva published on the occasion of her eightieth birthday, Diana Yankova, (Ed.). (pp. 21-32). St. Kliminent Ohridski University Press. Retrieved from https://cms13659.hstatic.dk/upload_dir/docs/Publications/232-Relay-in-translation-(1).pdf Dong, Xi (2012). A Probe into Translation Strategies from Relevance Perspective—Direct Translation and Indirect Translation. Canadian Social Science, 8(6), 39-44. Retrieved from http://www.cscanada.org/index.php/css/article/viewFile/j.css.1923669720120806.9252/3281 Dzera, O. (2014). Istoriia ukraiinskykh perekladiv Sviatoho Pysma [History of Ukrainian translations of the Holy Scripture]. Inozemna Filologiia, 127, Part 2, 214-222. Filaret, Patriarch of Kyiv and all Rus-Ukraine et al. (2018). Rozmova Viacheslava Kyrylenka iz Patriarkhom Kyivskym ta vsiiei Rusy-Ukrainy Filaretom. Vira [A Conversation of Viacheslav Kyrylenko with Patriarch of Kyiv and all Rus-Ukraine Filaret. Faith]. In: Try rozmovy pro Ukrainu [Three Conversations about Ukraine], compiled and edited by V. Kyrylenko. Kharkiv: Family Leisure Club, 9-92. Flynn, P. (2013). Author and Translator. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4, (pp. 12-19). Amsterdam / Philadelphia: John Benjamins Publishing Company. Gutt, E.-A. (1990). A theoretical account of translation – without a translation theory. Retrieved from http://cogprints.org/2597/1/THEORACC.htm Kolomiyets, L. (2015). Ukraiinskyi khudozhniy pereklad ta perekladachi 1920-30-kh rokiv: Materialy do kursu “Istoriia perekladu” [Ukrainian Literary Translation and Translators in the 1920s-30s: “History of translation” course materials]. Vinnytsia: Nova Knyha. Ilarion, Metropolitan (1958). Bibliia – naipershe dzherelo dlia vyvchennia svoiei literaturnoi movy [The Bible is the first source for studying our literary language]. Vira i kultura [Faith and Culture], No. 6 (66), 13–17. Ilarion, Metropolitan. 1962. Bibliia abo Knyhy Sviatoho Pusma Staroho i Novoho Zapovitu. Iz movy davnioievreiskoi i hretskoi na ukrainsku doslivno nanovo perekladena. Commissioned by United Bible Societies. Jinyu L. (2012). Habitus of Translators as Socialized Individuals: Bourdieu’s Account. Theory and Practice in Language Studies, 2(6), 1168-1173. Leighton, L. (1991). Two Worlds, One Art. Literary Translation in Russia and America. DeKalb, Ill.: Northwestern Illinois UP. Lukash, M. (2009). Prohresyvna zakhidnoievropeiska literatura v perekladakh na ukraiinsku movu [Progressive West European Literature in Ukrainian]. Protei. Vol. 2. Edited by O. Kalnychenko. Kharkiv: Vydavnytstvo NUA, 560-605. Maifet, H. (1930). [Review]. Chervonyi Shliakh [Red Path], 2, 252-258. Review of the book: Boccaccio G. Decameron. Tr. by L. Pakharevskyi and P. Maiorskyi; S. Rodzevych and P. Mokhor (Eds.).; introduction by V. Derzhavyn. Kharkiv: DVU, 1929. Part 1. XXXI; Part 2. Reprint in: Kalnychenko, O. and Poliakova, Yu. (2011). In Leonid Chernovatyi and Viacheslav Karaban (Eds). Ukraiins’ka perekladoznavcha dumka 1920-kh – pochatku 1930-kh rokiv: Khrestomatiia vybranykh prats z perekladosnavstva do kursu “Istoriia perekladu” [Ukrainian translation studies of the 1920s – early 1930s: A textbook of selected works in translation studies for a course on the “History of Translation”]. (pp. 344-356). Vinnytsia: Nova Knyha. Munday, J. (2010). Introducing Translation Studies: Theories and applications. 2nd Ed. London & New York: Routledge. Pauly, M. D. (2014). Breaking the Tongue: Language, Education, and Power in Soviet Ukraine. Toronto Buffalo London: University of Toronto Press. Pieta, H. & Rosa, A. A. (2013). Panel 7: Indirect translation: exploratory panel on the state-of-the-art and future research avenues. 7th EST Congress – Germersheim, 29 August – 1 September 2013. Retrieved from http://www.fb06.uni-mainz.de/est/51.php Pliushch, B. (2016). Direct and Indirect Translations of Ukrainian Literary Prose into English, German, Spanish and Russian. PhD thesis. Manuscript copyright. Kyiv: Taras Shevchenko National University of Kyiv. Ringmar, M. (2012). Relay translation. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4 (pp. 141-144). Amsterdam / Philadelphia: John Benjamins Publishing Company. Simeoni, D. (1998). The pivotal status of the translator’s habitus. Target, 10(1), 1-39. Solodovnikova. M. I. (2017) Vidtvorennia stylistychnykh osoblyvostei romanu Marka Tvena “Pryhody Toma Soiera” v ukrainskykh perekladakh: kvantytatyvnyi aspekt. Perspektyvy rozvytku filolohichnykh nauk: Book of abstracts of III International Scientific Conference (Khmelnytskyi, 24-25 March). Kherson: Helvetyka Publishing House. (99-103). Sommer, D., Ed. (2006). Cultural Agency in the Americas. [Synopsis]. Durham, NC: Duke University Press. Špirk, J. (2014). Censorship, Indirect Translations and Non-translation: The (Fateful) Adventures of Czech Literature in 20th-century Portugal. Newcastle upon Tyne: Cambridge Scholars Publishing. Venuti, L. (2001). Strategies of Translation. In Routledge Encyclopedia of Translation Studies, (pp. 240-244). M. Baker (ed.). London & New York: Routledge.

The paper presents different aspects of the translation work of Romanians from the territory of the present day Vojvodina (Banat) during the 19th and the first decades of the 20th century, up until the Second World War. The translation work in administration, education, religious institutions, and primarily in journalism and literature, has played an important role in the multicultural society of Banat. Various languages, cultures, traditions and religions interacted and intertwined there, and the society functioned on principles which enabled mutual understanding and cooperative work of all those who lived in Banat, regardless of the differences. The first translations in the Romanian language, primarily from German and Serbian, appeared in the 18th century, for the needs of state administration, education or religious work. The translations became more diverse and of a higher quality thanks to the work of the first elite Romanian intellectuals from the period of the late Enlightenment, the representatives of whom were Paul Iorgovici, Constantin Diaconovici Loga, and Sofronie Ivacicovici. In the 19th century, the translations got new content in the form of publication of multilingual posters, invitations, association rules, monetary instructions, newspaper articles, religious books, but also literary works, among which the most prominent were the translations of Hungarian literary works to the Romanian language, done by the writer and publicist Alexandra Tintariu. In the period between the two World Wars, translation work also gained new content because translations from German and Hungarian to Romanian stopped as the focus was placed on translations from Serbian to Romanian and vice versa.

This paper compares two translations of the Qur’an: Al-Quran dan Terjemahnya by the team of the Ministry of Religious Affairs/MORA and Al-Quran Tarjamah Tafsiriyah by Muhammad Thalib. Scholars argue differently as to whether the Qur’an is translatable or not. Several classical and contemporary scholars argue that translating the Qur’an is forbidden (haram), while others allow it. Muhammad Thalib claims that Al-Quran dan Terjemahnya includes literal (harfiyah) translation, which is forbidden by scholars, and contains 3400 errors. On that basis, he composed Al-Quran Tarjamah Tafsiriyah as a correction of the former translation. I compare Al-Quran dan Terjemahnya’s translations of several verses on theological doctrine, syari’ah and mu’amalah, of which Thalib considers as containing errors, and those of Thalib’s translation himself to look for similarities and differences. The research shows that there is no significant difference between the two translations. The difference was limited to their respective method and purpose. MORA’s translation was oriented to translate the Qur’an faithfully, while Muhammad Thalib’s translation was oriented to provide an interpretive translation. For some verses, Thalib’s translation provides clearer meaning than that MORA’s. I argue that while translation errors are found in Thalib’s translation, none is found in MORA’s translation.Key words: Al-Quran Terjemahnya, Tarjamah Tafsiriyah, comparison, strength, weakness.

This study aims at making possible the effective use of machine translation (MT) in interpreting the Malay compounds into Arabic ones following the structure and Arabic style. The necessity of this study arises on account of the weakness of translation quality using online MT and the lack of suitable methods to structure the compounds from the Malay language into Arabic. There are three objectives of this study which are to collect the results of Malay compound translations using online MT into Arabic, analyze the results of the compound translations, and suggest compound translation methods based on dynamic theory and Arabization method. The study uses three online MT as instruments to translate: Google Translate, Microsoft Bing Translator, and Yandex Translator. This qualitative study employs a descriptive approach and analysis method in collecting information and analyzing data. The study focuses on 15 Malay compounds which are later categorized into school names, hospital names, and clinics. The findings of translation have been drawn using the next three MTs and analyzed at three main level: namely grammar level, phonetics and phonology level, and dynamic translation level. From this analysis, 4 out of 15 compound nouns translations data into Arabic are categorized as poor translations for not approaching the structure and Arabic style. In the final stages, the results of the translation collected are formulated and suggested alternative translations based on dynamic theory and methods of Arabization and compound restructuring formula in Arabic. Through this process, the translation results of the compounds can be categorized as translations that can meet the structure and style of the Arabic language. The compound translation model can be proposed as a new translation method for Arabic language users, especially the Arabic translators and students both at school and higher education.

The translation of cultural terms is considered one of the most difficult challenges a translator may face. This is due to the fact that such terms have specific meanings in the source language and culture which do not exists in others. In fact, translating cultural terms become more complicated when dealing with religious texts due to the sensitivity of these texts. One of the most challenging texts for translators is the Noble Qur’an. The translator of Qur’anic cultural terms is required to be very accurate as the mistranslation of such terms may lead to a complete distortion of the meaning. To help in producing equivalent translation for cultural terms, two translation strategies were suggested by Venuti in 1995. These strategies are domestication and foreignization. The present study investigates the use of both strategies by the translators of the Noble Qur’an in translating cultural terms. Also, it tries to find out which strategy can be applied to achieve equivalence in translation.

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.

The author firstly introduced the characteristics of hard news form the perspectives of the structure, linguistic features and language style. Secondly, numerous cultural background factors are classified into six types including geographical environment, life style, traditional customs, religious beliefs, historical allusion and literature connotations which are the underlying causes of cultural barriers occurred in the hard news translation. To remove the cultural barriers, based on the Lawrence Venuti’s (1995) foreignization and domesticaiton translation theory, the paper presents principles for hard news translation. By giving a large number of instances of hard news translations, this paper mainly focuses on such issues as the characteristics of hard news, the influence of the inter-culture on the hard news translation, and relevant translation strategies, and last but not least, attaches significance to the inter-culture awareness of the translator during the process of hard news translation.

AbstractThis paper examines how Derrida’s “generalized translation” is taken up as posing the fundamental theoretical question underpinning Mandair’s book. Tracing Mandair’s understanding of translation through Saiko’s concept of co-figuration, this article examines the Kantian origins of this understanding and then details how Derrida departs radically from these origins in his account of the untranslatability of religion. Derrida, by distinguishing generalization from difference and repetition, offers an account of difference that is not simply repeated in non-Christian traditions but which is already irreducibly present within each.

In this article I offer a case study on conceptualisations of Islam in translations of the Qur'an into the Swedish, Danish, and Norwegian languages during the past 170 years. While situating the translations as well as their translators in their historical and cultural contexts, the study does not take an assumed motivation of the translator as a starting point for the analysis, nor is it source text oriented and framed by discussions on translatability. Rather, this study aims at investigating the conceptual impact of different translation strategies, through a comprehensive micro-level analysis of eight target texts and their translations of the Qur'anic lexical cluster islām/aslama/muslim. The differences between the translations are mainly born out of two overall translation strategies: choosing between a monosemantic and a polysemantic view of the Qur'anic language and between the generic and the technical sense of the lexemes. I argue that these choices and how they are negotiated in the translated texts with their paratexts produces universalised versus particularised conceptualisations of Islam.

Abstract Examining the prologue to the Greek Ben Sirach, this article tries to describe how the Greek translators of religious texts perceive the difficulties and the limits of their task. Conscious of the changes resulting from the passage of one language to another, they conceive their work as inspired by God. Therefore the work translated does not appear as a simple translation mechanically done, but as a new text reflecting the conception of the inspired translator whose faith is the warrant for the quality and accuracy of the translation. Two other comments on translation are taken into account : Corpus Hermeticum XVI and the Letter of Pseudo-Aristeas on the translation of the Septuagint. The examination of these texts leads to the conclusion that ancient translators of religious writings strove to show the vision of truth as they saw it in the original text to the new audience using another language. This conception of translating will be followed by Latin translators adopting, like Hieronymus, the principle of literality for the translation of the Bible, since in the Holy Scripture even the word order is mystery, as the Father says. A comparison with the modern theory and practice of translation of religious texts is also instructive for the modern translator. It can incite him to be careful of the likelihood of changing the sense of the original he is translating. Résumé En examinant le prologue de la version grecque du livre de Ben Sirach le Sage, cet article décrit comment les traducteurs grecs de textes religieux perçoivent les difficultés et les limites de leur tâche. Conscients des changements consécutifs au passage d'une langue à l'autre, ils conçoivent leur travail comme inspiré par Dieu. Par conséquent, l'oeuvre traduite n'apparaît pas comme une simple traduction, réalisée mécaniquement, mais comme un nouveau texte reflétant la conception du traducteur inspiré. Sa foi est le garant de la qualité et de l'exactitude de la traduction. Deux autres commentaires sur la traduction sont pris en compte : Corpus Hermeticum XVI et la Lettre du Pseudo-Aristée sur la Septante. L'examen de ces textes conduit à la conclusion que les traducteurs anciencs de textes religieux se sont efforcés de montrer à un public nouveau parlant une autre langue la vision de la vérité telle qu'ils la perçoivent dans le texte original. Cette manière de concevoir la traduction sera suivie par les traducteurs latins qui adoptent, comme Jérôme, le principe de littéralité pour la traduction de la Bible, car, dans l'Écriture Sainte, meme l'ordre des mots est mystère, comme le dit le Père. Une comparaison avec la théorie et la pratique moderne de la traduction de textes sacrés peut aussi etre instructive pour le traducteur d'aujourd'hui. Elle devrait l'inciter à etre attentif à la probabilité de changer le sens de l'original qu'il traduit.

When the Japanese religions started to open up to the Brazilian society as a whole, back in the 1950s and 60s, they faced the problem of translation: what should be translated? how and who would do the work when there were still few immigrants who dominated the Portuguese idiom? In this article, the author departs from his research experience on Japanese religiosity to discuss certain theoretical aspects about religious translation such as cultural differences, multiplicity of writing systems in the Japanese language, translation as a key element for the religions groups in their propagation strategy of religious groups, and suchlike.

The aim of this research is to show the implementation of literary works in literary translation by giving the way how to implement the literary work in revealing cultural terms found in a literary work, namely Achmad Tohari’s Ronggeng Dukuh Paruk Novel. Based on the literary work, the research on literary translation is done by investigating the translation procedure applied in translating the cultural terms from Indonesian into English. This research used a descriptive qualitative method with content analysis technique done by taking the flow model followed by data reduction, data presentation, and conclusion. The analysis used a semantic approach and Peter Newmark’s translation procedures. Result of the research shown by implementing literary work, the research of literary translation reveals that there are 16 cultural terms and classified in 6 different categories, they are musical instruments, clothes, accessories, work and leisure, activities and procedures, and religious terms. In translating the novel, there are 7 translation procedures used by the translator, they are transference, naturalization, cultural equivalent, functional equivalent, descriptive equivalent, couplets, and notes.

Metaphors (majaz in Arabic) are an important part of language style. In the Quran, they play a vital role in different interpretations of the Quran. The use of metaphors in Quranic verses may often cause semantic problems and varied interpretations for translation. The study of metaphors pertaining to the Quran aims to investigate accuracy issues in its translation. Previous studies on the translation of the Quran into Indonesian suggest that some metaphors are translated word-for-word. To some extent, the literal translation is an oxymoron leading to reduced nuances of meaning. The present study seeks to address two issues in relation to the use of metaphors: the actual translation product of Quranic metaphorical verses and translation techniques for Quranic metaphorical verses produced by the Ministry of Religious Affairs. In doing so, this study examines the metaphors of 15 verses in the Quran. Findings show that containing metaphors (13 verses containing lexical metaphors, and 2 verses containing sentential metaphors). Regarding the techniques, in the translated Quran published by the Ministry of Religious Affairs, 13 verses were translated by a literal technique and 2 verses by a non-literal technique. The findings of this suggest that when translating Quran verses, metaphorical features should be taken into account. It is also imperative for future research to scrutinize the implications of different translations on the construction of meaning in the Quran.

An increasing number of contributions have appeared in recent years on culturally loaded words. This translation needs familiarity with cultural, linguistic and semantic features. Some news is full of culturally loaded words, strange terms and one of them is the religious or in general term ‘political words’ which play a key role in journalism translation through times. The cultural terms in journalism translation are definitely difficult and controversial to some journalist translators. This difficulty maybe because of the differences between different cultures, religions, ideologies, and beliefs. Translation of political writing or journalistic article needs great cultural familiarity with L1 and L2 and the targets receivers by the translator. Therefore; effective methods were provided to solve culture-bound problems in journalism translation from Arabic into English. This article suggests an article from CNN News translated into Arabic entitles“ Islamists Take Foreign Hostages in Attack on Algerian Oil Field” will be taken as a case study. The researcher applies some examples in the languages of English and Arabic to make the statements more clear. The main objective of this present paper is to show the problem of culturally loaded words in journalistic writing and explain different translations used in this article from English to Arabic. After analyzing all the samples, it has been also determined that the ideologies and politics influence the way used in journalistic translation which means that the journalist translator is not free but under the censorship of CNN Agency. Moreover; in this paper, the various cultural words must be translated in their own context in order to establish their significance when translated into another language and culture and the target audiences and amateurs must be convinced of this type of translation.

This research analyzes the drama, Peach Blooms Painted with Blood, as translated by Xu Yuanchong in light of Lawrence Venuti’s foreignization translation theory. The four elements influencing the foreignization translation method: purpose of the translator, type of text, poetics, and ideology are introduced, defined, analyzed, and illustrated in the translations by employing foreignization translation in linguistic, religious, and sociocultural contexts based on the five cultural contexts put forward by Eugene A. Nida. Following discussion of Nida’s contexts, the cases are analyzed through comparison and contrast of the connotations, implications, and situations existing between Chinese and Western cultures with the aim of enhancing the understanding of classical Chinese poetry and prose, thus enabling translators to interpret and advance Chinese classical works in a more effective way.

The idea translated is a concept or message that the author writes in his writings. Translating Books with religious nuances is more than just transferring the concept or storyline, because it has a high sensibility, which is loaded with sacred meanings that can only be understood well by adherents who really live the expression and means in earnest beside learn and explore the values of religion and belief earlier, but it should also be able to describe messages that can be affected by culture or literal. This article describes the authors' experiences when translating English religious nuances book containing personal experiences from MS. Asma Gull Hasan concerns grief as a minority Muslim group in America. Computer Assisted Translation (CAT) Tool using aid translators to edit, manage and store translations.

When Christian values fall into the hands of translators, how are these Christian values represented in a non-religious or areligious target culture? How do the translations reflect the conflicting ideologies of the time and of the individual translators? This article will examine Lin Shu's major translations of The Merchant of Venice in early twentieth-century China, an important period when reform of Confucianism encountered imported Western ideals. Close textual analysis of the translation produced by Lin Shu, a Confucian literatus and a reformist, reveals that religious content in English literary works was manipulated, Christian references often being omitted or adapted. This study illustrates the translator's strategies, picking and choosing what to domesticate in the translated work to suit his ideology, and how a society's expectations and ideologies shape the translation product. The analysis offers some perspectives for understanding how the translator's linguistic and religious roles and ideologies shaped the Chinese Shakespeare, and how the religious values were re-presented in early twentieth-century China.

The article considers the role of translation in encounters between religious citizens and secular citizens. It follows Habermas in holding that translations rearticulate religious contents in a way that facilitates learning. Since he underplays the complexities of translation, it takes some steps beyond Habermas towards developing a more adequate account. Its main thesis is that the required account of translation must keep sight of the question of truth. Focusing on inspirational stories of exemplary figures and acts, it contends that a successful translation makes truth appear anew; further, that it is the central role of truth in translation that enables the prospect of learning from the inspirational messages of religion. By highlighting truth as the point of continuity between intercultural learning and learning from religion, it provides support for the thesis that encounters between religious and secular citizens are a subset of intercultural encounters and, as such, contexts of possible mutual learning.

The purpose of the study is to indicate the translation strategies and techniques that could be opted for while translating religion-related tourist promotional texts so that the target audience would get interested in the tourist objects.Methods. The analysis is based on the linguacultural approach which presupposes equal attention to linguistic presentation of the translation and its cross-cultural appropriateness. Specifically, we scrutinized the relevance of the equivalents on the textual level (lexical and grammatical correctness), the discourse level (conformity to the tourist discourse standards) and communicative level (maintenance of interactive relationship with the target audience). The method applied in the study is comparative analysis of the Ukrainian-English translation pairs.The results of the study testify to the strong tendency of translation adaptation which seems reasonable while the promotion of the destination is on the agenda. The data show that translation of religion-bound units in tourism promotional materials is predominantly based on the domestication approach, such as cultural adaptation of the religious terms through neutralization, generalization, reduction/compression, etc., and adaptation with explanation, particularly when dealing with specific theological concepts or historical church personalities. The foreignization approach which is implemented in literal translation of some religious terms without explanation is aimed at emphasizing the cultural singularity of the tourist object.Conclusions. Since the translation of religion-related tourist promotional texts is mostly expected to be tar-get-recipient-oriented and transparent, it is cultural adaptation that should be opted for as the dominant strategy whereas the local strategy of preservation (literal or loan translation of religious terms) should be employed in a very sensitive and sensible manner after considering the extra-linguistic and linguistic factors, otherwise the overuse of literal translation will impede effective cross-cultural communication.Key words: strategy, promotional text, source text, target recipient, religion. Мета роботи – визначити перекладацькі стратегії і техніки, якими доцільно послуговуватись під час перекладу туристичних промоційних текстів релігійного спрямування задля того, щоб викликати інтерес цільової аудиторії до туристичних об’єктів.Методи. Лінгвокультурний підхід, на якому ґрунтується аналіз, передбачає рівноцінне урахування як мовного оформлення перекладу, так і його міжкультурної відповідності. Зокрема, досліджено релевантність еквівалентів на текстовому рівні (лексико-граматична коректність), дискурсивному рівні (відповідність стандартам туристичного дискурсу) та комунікативному рівні (підтримка інтерактивного зв’язку з цільовою аудиторією). У роботі застосовано порівняльний аналіз українсько-англійських пар перекладу.Результати роботи засвідчують стійку тенденцію адаптації перекладу, що і є досить очікуваним у туристичному дискурсі. Отримані дані вказують, що переклад релігійно-специфічних одиниць у туристичних промоційних текстах загалом ґрунтується на одомашнювальному підході, зокрема культурній адаптації релігійних термінів шляхом нейтралізації, генералізації, редукції/компресії, тощо, а також адаптації з поясненням, якщо йдеться про специфічні теологічні поняття та історичні церковні особистості. Очужувальний підхід, який реалізується при буквальному перекладі окремих релігійних термінів без пояснення, спрямований на підкреслення культурної унікальності туристичного об’єкта.Висновки. Оскільки переклад туристичних промоційних текстів релігійного спрямування має бути насамперед орієнтованим на цільового реципієнта та зрозумілим, слід послуговуватись саме культурною адаптацією як домінуючою перекладацькою стратегією, в той час як локальну стратегію збереження форми оригіналу (буквальний переклад чи калькування релігійних термінів) варто застосовувати з особливою обережністю, беручи до уваги усі лінгвістичні та екстралінгвістичні фактори, інакше надмірне використання літературного перекладу перешкоджатиме ефективній міжкультурній комунікації.Ключові слова: стратегія, промоційний текст, вихідний текст, цільовий реципієнт, релігія.

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.