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Relikty leksykalne szesnastowiecznej czeskiej Biblii kralickiej w Nowym Testamencie Biblii warszawskiej (1975)

100%
Lisowski T.
Slavia Occidentalis
|
2012
|
issue 69
157-177
PL
The 1975 edition of the Warsaw Bible, a modern translation from th original languages and published by the British and Foreign Biblical Society, is a translation that has superseded the Danzig Bible (Biblia Gdańska) of 1632, translated by Daniel Mikołajewski, as the authorized version to Polish-speaking Protestants in its moral guidance, observance of religious ceremonial, ecclesiastical creed and religious practice. Despite the claims of the editorial board of the Warsaw Bible, however, its translation has not entirely discarded the vocabulary of the Danzig Bible, the last link in the chain of Polish Renaissance translations that referred to the foundational doctrinal principle of the Protestant Reformation sola Scriptura. This article aims at indicating lexical relics in the New Testament of the Warsaw Bible that have their roots in the sixteenth century Czech translation of the Bible - Kralice Bible, and which were absorbed via the Danzig Bible that superseded and was much influenced lexically by the earlier Czech translation published about 50 years earlier. A section of the lexis of the New Testament of the Danzig Bible is put to an analysis in the article, namely: 1. lexemes peculiar to this particular translation, i.e., the ones that do not occur in, firstly, the New Testament in the Brześć Bible (Biblia brzeska) (1563) and in the Danzig New Testament (1606), i.e., the two earlier Protestant translations affiliated with the Danzig Bible, and, secondly, in the Bible of Jakub Wujek (1599), a Catholic post-Tridentine translation made from the Vulgate; 2. lexemes characteristic for the lexis of the New Testament of the Danzig Bible and for either of the above mentioned Protestant translations. Thus defined lexical layer of the New Testament in the Danzig Bible provided a basis for a confrontation of parallel Biblical passages in the New Testament in the Kralice Bible, which resulted in a list of 108 lexemes indicating or manifesting a potential lexical dependence of the Danzig Bible from those of the Kralice Bible . Only 25 lexemes of the total set of 108 lexemes from the New Testament in the Danzig Bible are repeated in the parallel places of the New Testament in the Warsaw Bible, whereas only 12 lexemes of the former group (i.e., 25) (after a confrontation with the parallel Biblical passages of the New Testament in the Millennium Bible, the modern Polish Catholic translation for which the Protestant Danzig Bible was not a pattern for translation), unequivocally indicate their traditional provenance. Bearing in mind the fact that the lexemes under scrutiny in the New Testament of the Danzig Bible usually occur with the frequency of f=1, the scope of the possible dependence of the vocabulary of the New Testament in the Warsaw Bible from that of the Kralice Bible via Danzig Bible, has to be evaluated as weak and insignificant. Notwithstanding the fact, the Warsaw Bible does include some lexical relics that clearly testify to the older relationships of Polish Biblical translations on account of the doctrinal sola Scriptura principle, originated within Protestants circles, with the sixteenth century Kralice Bible.
2

Ekwiwalencja przekładu wyrażeń opisujących chód w opowiadaniu G. K. Chestertona The Queer Feet

84%
Kujawska-Lis E.
Prace Językoznawcze
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2008
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issue 10
123-136
EN
Equivalence in translation theory understood in its wide sense seems to be a very imprecise category given the assumptions that in literary translation the target text is to be equivalent to its source text at all its levels. Some types of equivalence are easily evaluated, especially lexical or syntactic equivalence. Using the tools applied in contrastive grammar one can quite objectively point to syntactic equivalence or its lack. Quantitative research or comparison of semantic fields of particular words used in a given text and its translation as equivalents allow the possibility of a multi-layered analysis of lexical equivalence. However, in literary translation terminological precision and maintaining one-to-one lexical equivalence is of secondary importance to achieving a similar aesthetic effect. There is a tendency in literary translation to apply clarification, which is often associated with expansion. The analysis of selected expressions describing ways of walking which appear in a detective story The Queer Feet written by G.K. Chesterton provides ample examples of the way these deforming tendencies function in translation and influence equivalence. Systemic differences between languages make aesthetic-stylistic equivalence difficult to achieve without disturbing lexical equivalence or destroying the frequency of appearance of particular lexemes. It is also quite difficult to analyze aesthetic-lexical equivalence since it is unproblematic to point to the lost stylistic effects, yet it is more difficult to evaluate which elements of the target text might function as compensation for the losses. The number of linguistic and extra-linguistic factors in evaluating aesthetic-stylistic equivalence is vast, which makes it a challenging category to evaluate objectively in a scientific way.
3
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Polskie ekwiwalenty greckiego leksemu γάμος w Nowym Testamencie Biblii Leopolity (1561) – swadziebny, gody, wesele – a problem stratyfikacji chronologicznej leksyki tego przekładu

67%
Lisowski T.
Annales Universitatis Paedagogicae Cracoviensis. Studia Linguistica
|
2021
|
issue 16
105-116
EN
There are same chronological diversified lexis layers In the Bible edited by Jan Leopolita and published in Cracow in 1561. The analysis of Polish equivalents for the Greek lexeme γάμος (or its Latin equivalents in the Vulgate – nuptiae, nuptialis) ‘a marriage, wedding, weddingceremony; plur: a wedding-feast’, i. e. swadziebny, gody, wesele, referring to empirical system and text data, acquired from lexica of the historic Polish and from texts of other Renaissance Polish renderings of the New Testament, proved chronological diversity of the equivalents. The lexeme swadziebny belongs to an older lexis layer, probably representing the lexicon of the former translation, perhaps medieval. The lexeme wesele represents a new lexis layer which may have been introduced into the text by Jan Leopolita, as the effect of his editorial efforts. Chronological status of the lexeme wesele in the analyzed Biblical rendering lexicon is ambiguous. It should be considered as an evidence of an traditional lexis layer. It may have been introduced into the text as a substitute of the lexeme swadziebny.
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