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1
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Karafiátova úprava starozákonních toponym ve vydáních Bible kralické „podlé původních textů opravené“

100%
Dittmann R.
Acta onomastica
|
2008
|
vol. 49
|
issue 1
106-116
EN
Unlike the first revision by Karafiat (1887), this new revision (KAR) from the 20th century, subtitled 'text of the Kralice Bible form the year 1613 revised according to the original texts', affected both the appellative text and the proper names, though in a very restrained way. The three main trends in the Old Testament toponymy of KAR are just strengthened tendencies present already in the 1887 revision: graphical adaptation, hebraisation, and - most importantly - harmonisation. However, many inconsistencies of previous editions were preserved. The revision affected especially phonological structure of place names, while morphological and syntactical properties remained almost intact, and this fact also contributed to its failure
2

ETHNONYMS AND NAMES OF ETHNIC DERIVATION IN POLISH TRANSLATIONS OF THE NEW TESTAMENT

80%
Zarebski R.
Onomastica
|
2003
|
vol. 48
45-78
EN
The article deals with the linguistic form of ethnonyms and names of ethnic derivation in Polish translations of the New Testament (from the 16th to 20th centuries). The names of inhabitants are rendered in the translated texts as: 1) synthetic noun forms (names ending with -czyk,-anin, -in//-yn, preserving foreign suffixs, or without suffixes), as well as 2) syntactic analytic formations (common noun + toponymic adjective ending in -ski or a given name (or appellative) + prepositional expression). The author points out that the degree of use of one of the indicated methods for creating ethnonyms in a particular translation depends on three factors: 1) the basis of the translation (the Greek original or Latin Vulgate); 2) the translator's linguistic ability; 3) individual decision of the translator.
3

Desatero pro 21. století?

80%
Prudky M.
Listy filologické (Folia philologica)
|
2010
|
vol. 133
|
issue 1-2
79-95
EN
An article analyzing the new Czech translation of the Bible published last year entitled The Bible: A Translation for the 21st Century. The passage chosen for the analysis and evaluation of the translation is that of the Decalogue (Exo. 20:2-17 and Deut. 5:6-21). The study starts by characterizing the basic issues involved in translating traditional and authoritative texts which are firmly rooted in the cultural memory of each language region, and then goes on to examine the role played by the correct identification of the genre (literary type) of the Decalogue in the context of biblical legislative texts and their forms. It criticizes the choice of the imperative (vetitive) as the dominant mode for the verb forms in the main clauses of the individual commandments. In terms of terminology and phraseology, the analysis shows that the Translation for the 21st Century does in places introduce original interpretations in its paraphrases of the original text and comes up with some innovative formulations, but this is usually at the cost of a significant shift in the meaning of the statement, usually with a tendency to generalize and decontextualize the original meaning of the statement. In other parts of the Decalogue text, on the contrary, the translation reveals the influence of the Kralice Bible (the classic Reformation translation into Czech, made in the 16th century), with a return to the Kralice diction, so that in some places elements are preserved of a more conservative diction than is usual with other translations of recent decades. Thus overall the translation, while noteworthy, is somewhat inconsistent, and on a number of points it clearly lacks a firm grounding in the issues relating to the interpretation of the text.
4

THE BIBLE IN THE LITERATURE OF THE CHINESE MAINLAND IN THE TWENTIETH CENTURY

80%
Gálik M.
Asian and African Studies
|
2007
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vol. 16
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issue 1
68 - 80
EN
The aim of this article is the attempt to analyze shortly the most important aspects concerning the impact of the Bible on modern Chinese literature in the twentieth century pointing to its creative writers, critics and literary historians from Lu Xun to Haizi.
5

Judaism and the Commandment: 'Thou shall remember!'

80%
Krajewski S.
Przegląd Filozoficzny. Nowa Seria
|
2004
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vol. 13
|
issue 1(49)
125-136
EN
The heritage of Judaism is stronger than standard religious practices, says the author. This heritage is established by the injunction: 'Remember!'. It must be conceded that no generation is capable of transmitting all important aspects of its life to posterity. Because this is true, no community can trace back its heritage to its origins. But there are those who make an effort to immortalise their experience and there are others who do not seem to show an equal concern. Such efforts are never fully successful. Myth inevitably creeps into every history. But in some traditions it has a dominant role in the remembrance of the past, while in others, and it is the case of Judaism, it is replaced by attempts to preserve the past by re-enacting its particularly significant episodes. This desire inspires the March of the Living, who arrive to Auschwitz from many countries in order to preserve an important part Jewish heritage.
6

MUSINGS ON WORLD LITERATURE: THE BIBLE AND CHINA SINCE 1919

80%
Gálik M.
Asian and African Studies
|
2019
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vol. 28
|
issue 2
365 – 399
EN
The Bible is certainly one of the most important works of world literature. The aim of this essay is to point out its impact and reception chiefly in modern Chinese literature from 1980 up to the present. It consists of a brief historical analysis from 1919 to 1950, than skips 30 years of the existence of the People’s Republic of China and its Cultural Revolution (1966-1976) when Bible study and translation of were prohibited. Most attention is devoted to Chinese literary studies and the publication of biblical stories after 1980, during the 1990s and later, as well as to foreign biblical literary studies, mostly of Western origin, and their reception. Original scholarly books and translations into Chinese after 1989 and their impact are also dealt with, as are foreign literary books and their impact. The last two parts are concerned with three journals important for the biblical legacy on the Mainland: Biblical Literary Studies, Journal for the Study of Christian Culture, Regent Review of Christian Thought, and with the contemporary postmodern biblical criticism.
7
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Immanuela Kanta wykładnia tekstu Biblii

80%
Kupś T.
Filo-Sofija
|
2006
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vol. 6
|
issue 6
59-70
EN
The article consists of two parts. The first is the historical reconstruction of the fortunes of Kant’s private copy of the Scripture. The book was lost during the Second World War and the information about Kant’s notes made on its margins come only from commentators’ studies. The second part contains a short comparison of the main assumptions and rules of moral interpretation of the Scripture’s text. The rules can be traced in two works of Kant: Religion Within the Limits of Reason Alone and The Conflicts of the Faculties.
8

ČÍSELNÁ SYMBOLIKA 153 RÝB U SV. AUGUSTÍNA

80%
Olexák P.
Verba Theologica. Teologický časopis
|
2017
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vol. 16
|
issue 2
29 – 38
EN
This study analyzes Augustine’s interpretation of the number 153, found in John 21,11. Despite Augustine’s condemnation of those mathematicians who calculated a person’s destiny out of his or her birthday and name, we have to bear in mind the critical passage Gen. ad litteram 2, 17, 37. He immersed himself into the study of figures and numbers in the Bible, and their allegoric interpretation was part of his exegesis. In this we may be able to see not only a proof of his neo-platonian education, which comprised geometry and arithmetics, but also his inclination towards exact science. This paper is an attempt to compile and understand the texts of Augustine in which he interprets the Johannine number 153.
9

ERASMUS' TROUBLES WITH HISTORY AND HOW HE OVERCAME THEM WITH THE HELP OF THE BIBLE

80%
Domanski J.
Odrodzenie i Reformacja w Polsce
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2006
|
vol. 50
11-27
EN
History and philosophy differ from each other in their subject matter and in the way they communicate what each of them says about it. While history expresses itself most adequately by means of stories, narration; philosophy, by means of conceptual distinctions, definitions and syllogisms. This difference can be described by saying that philosophy deals with ontic existence while history is concerned with gignetic existence and that this difference accounts for their different language.However, in practice, nothing prevents a historian from using general concepts and their definitions just as nothing prevents a philosopher from narrating single, contingent facts. A similar difference and similarity exist in a specific way also in Hellenistic Jewish thought, and later in Christian thought. As a literary message, the Old and the New Testament are mostly a history, but their main contents are of an identical, or very similar character to the nature of philosophy. This is why they were translated into the language of Platonic and Stoic philosophy by Philo of Alexandria.The ancient and, even more clearly, the medieval exegesis of the Bible transformed the allegoric presentation into a rigorous conceptual system. This was favoured by the increasingly strong dominance of philosophy in medieval intellectual culture. The Renaissance humanists of the 14th-16th centuries raised the rank of history. Some of them extended their meta-historical reflections to the Bible. One of the most important among them was Erasmus of Rotterdam, a humanist and also a theologian.Having made the Bible the focus of his theological and humanistic works, Erasmus could not avoid the Biblical thought and conveyance structures which were typical of history. He also realised that the thought structures proper to history were not a sufficiently adequate tool for the Bible. It was in allegory that he tried to find the conceptual and philosophical 'generality' which was lacking in these structures, hoping that with its help he would be able to save the concreteness of the personal character of the Christian message and avoid scholastic conceptualisation and systematisation. The author of the article, which is a fragment of a still unfinished book 'Aristotle's Philosophy and the Scientific Status of Historiography', analyses anew Erasmus' humanistic and theological thoughts on the Bible as history.
10

Biblia w poemacie Mikołaja Kopernika Septem Sidera

80%
Biliński K.
Prace Literackie
|
2010
|
vol. 50
5-13
EN
The article “The Bible in Nicolaus Copernicus’ poem Septem Sidera” focuses on the relation between seven odes and the biblical subject matter — waiting for the Messiah, his birth, his circumcision, three Wise Men offering him gifts and his teachings in the temple. All those scenes have their own implications in the Old Testament and the New Testament. They are supported by the rich content (Asclepiadean metre in the Latin translation). The division of the poem into seven parts may reflect the number of odes and the same number of stanzas. It is not certain if it was Nicolaus Copernicus who wrote the poem and that is why it is better to say that the poem is attributed to Copernicus.
11

NATURE AND CAUSES OF SHAME - BIBLICAL AND PHILOSOPHICAL REFLECTION (Natura i przyczyny powstawania wstydu - refleksja biblijno-filozoficzna)

80%
Kulaczkowski J.
Ruch Pedagogiczny
|
2009
|
vol. 80
|
issue 1-2
5-18
EN
One of alarming situation at present times is vanishing sense of a shame. It is caused mainly by mass media that create models of behaving that are wiping out from human consciousness patterns which were created by past generations. Almost every nation has its own pattern of a shame. Nowadays, a phenomenon of loosing any sense of a shame can be seen especially among young people.They wear more and more often clothes exposing intimate parts of human body. In front of such situation a question is asked about a nature and causes of the shame. Is the shame something right or something wrong? Is there any sense of a shame? An answer to this question should help in a process of bringing up young people. One of sources that could be helpful in looking for an answer is the Bible. According to biblical texts, especially Gen 1-3, a shame is a form of defense of man's dignity. Sense of a shame arises from the original sin. The essence of this sin is a will to decide about what is good and what is evil. Man can not decide about that, because only God as Creator of the whole universe can decide what is good and what is evil and forbidden to a man. In spite of that man broke down the God's commandments. The proper relations between people were destroyed, instead of love appeared a desire. The main aim of a shame is to keep proper relation between people based on love instead of desire. Because of that a sense of a shame is very important for a man and should be treated as one of a main point in education.
12
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Přípisky Václava Korandy ml. v krnovské bibli

80%
Halama O.
Studie o rukopisech (Manuscript Studies)
|
2008
|
vol. 36
121-140
EN
Vaclav Koranda the Younger (1422-1516) was a traditional Utraquist, who carried on the thinking and the struggle of the Rokycana era whereby the Church offered communion under both kinds. He never moved outside the world of ideas derived from his university education, but at the same time he was strongly influenced by the growing Hussite tradition, seeing the focus of the truth revealed by Christ in the chalice and in other peculiarities of the Utraquist church. The finding of the Krnov Bible moves our knowledge of Koranda's conception of Scripture and of his then common knowledge of biblical exegesis and work with traditional aids for interpreting the Bible. This enables us to conceive Koranda's work with Holy Scripture and his understanding of the Bible as a whole through the interpretational key of 'the eternal truth of Jesus Christ'.
13
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Synonimiczne nazwania centralnych osób betlejemskiej stajenki

80%
Kopertowska D.
Acta onomastica
|
2009
|
vol. 50
|
issue 1
129-142
EN
The theme of article are names of two main persons which occurs in 24 carols known and sung in modern times in Poland. Synonymic equivalents of names Jesus and Mary are numerous and both semantically and structurally differentiated. They also enrich the number of personal names and stylistically diversify texts of carols.
14
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Středověké rukopisy v Městském muzeu v Krnově

80%
Petr S.
Studie o rukopisech (Manuscript Studies)
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2008
|
vol. 36
81-113
EN
The Krnov Town Museum collections include two medieval manuscripts - a Latin Bible and a German gospel postilla by Nikolaus von Dinkelbuehl. Neither manuscript has previously been known to specialist circles. The Bible contains the text of the Latin Vulgate with prologues on most books of the Bible, and it was completed in 1433 by an unknown scribe. From the ownership notes and monograms it was possible to ascertain that its owner was in the second half of the fifteenth century the administrator of the Utraquist Consistory and Chancellor of Prague University Vaclav Koranda the Younger. The number of manuscripts known today preserved from Koranda's library has come to forty. The Bible was acquired by the museum collections from the Minorite Monastery Library in Krnov in the early 1950s. The second medieval manuscript is the German gospel postilla by Nikolaus von Dinkelsbuehl, which is the only known example of this work housed in Czech libraries.
15
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Novozákonní toponymie třetí Hallské bible (1766) v souřadnicích české biblické tradice, zejména kralické

80%
Dittmann R.
Acta onomastica
|
2007
|
vol. 48
22-31
EN
New Testament place names of the third Halle Bible (1766) modified the Czech tradition of the Kralice Bible editions especially in two respects: First, in greater absorbing of the Luther Bible influence (Golgata (?), Kenchreis, Laodycea, Kedron, Getsemane, Nykopolis), and second, in introducing declension (do Assonu, do Pergy, do Derby, do Syrakus). The modification, resulting from the mutual interplay of moderate inclination towards introducing declension, towards unity of place name forms in all of its occurrences, Luther's influence and continuity of tradition, was far from thoroughness, as proved e.g. by variability in adapting the underlying Greek place names ending in '-h' as well as plural-form place names. Nonetheless, the Halle Bible of 1766 means an important landmark in the biblical place names tradition subsequent to the Kralice Bible editions.
16
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Křesťané jako cizinci podle Prvního listu Petrova

80%
Opatrný D.
Studia theologica
|
2007
|
vol. 9
|
issue 4
24-40
EN
The article deals with five Greek terms used in the First letter of Peter connected to the idea of being a stranger: paroikos, parepidemos, paroikia, diaspora and Babylon. Three of these terms (parepidemos, paroikia and diaspora) are taken over from the Jewish roots of Christianity, but these roots are decisive for the meaning of all of them. The addressees are characterized as paroikoi kai parepidemoi (strangers and sojourners), their status as paroikia (strangehood) and diaspora. The letter uses these terms to explain the situation of its addressees, the feeling of discrimination. Moreover, this situation should not discourage the addresses, but, on the contrary, it should encourage them to good conduct among the gentiles. The author of the letter considers himself in a similar position - he calls the city from which he writes Babylon.
17
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Biblická východiska instituce manželství

80%
Kašný J.
Studia theologica
|
2007
|
vol. 9
|
issue 2
39-53
EN
The article studies the biblical foundations of four characteristics of marriage: the good of the spouses, the procreation and education of offspring, unity, and indissolubility. It presupposes knowledge of exegetical, theological, and ethical aspects, and it analyzes and explains the above-mentioned characteristics as structural elements of the institution of marriage and family that introduce order and hope into mutual relations among the members of the family.
18

Problémy překladu bible

80%
Pokorny P.
Listy filologické (Folia philologica)
|
2010
|
vol. 133
|
issue 1-2
43-52
EN
When applying the Linguistic Theory of Translation (LTT) to translating the Bible (here we concentrate on the New Testament), we have to take into account the time that has elapsed since the text was written. The impact of the translated text on the present reader can never be the same as that of the original text on its ancient addressees. Today the great antiquity of the Bible increases its attraction in spite of the fact that it is difficult to understand. This means that the gap cannot be bridged by the translation only. The text can be brought closer to the contemporary reader only by means of a meta-text (additional information, homily, commentary). From a good Bible translation the reader may deduce what passages demand an explanation which cannot be offered by the translation alone. The second part of the paper discusses the reasons for a new translation of a text that has already been translated and the related problems.
19
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JOHANN JAHN, KATOLICKÝ BIBLISTA A ORIENTALISTA DOBY OSVÍCENSTVÍ

80%
Mackerle A.
Studia theologica
|
2012
|
vol. 14
|
issue 2
29–55
EN
The article acquaints the reader with the eminent catholic Austrian biblical scholar and orientalist Johann Jahn (1750–1816). Born in Moravia, he taught the Old Testament and oriental languages in Vienna. His brilliance was recognized throughout Europe by both Catholic and Protestant scholars. He faced various problems due to opposition from certain scholars in Hungary and also because of the new educational reforms imposed by the Emperors Joseph II, and Franz I of Austria. He influenced various generations of students of biblical theology in the Austrian empire.
20

PROBLÉM VZŤAHU TEXTOVEJ A LITERÁRNEJ KRITIKY NA PRÍKLADE 1 SAM 17

80%
Durkaj L., Lapko R.
Slavica Slovaca
|
2018
|
vol. 53
|
issue 1
25 – 37
EN
Textual and literary criticism is an important step in the process of Bible translation. It facilitates the choice of the more original text and helps to understand the differences in textual variants. This article is, by and large, an exercise in textual criticism, with a particular focus on the story of David and Goliath in 1 Sam 17.
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