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1

Marina Paszuk, Białoruskie przekłady Pisma Świętego w latach 1926-2013. Studium historyczno-porównawcze (Mińsk: Wydawnictwo «Pro Christo» 2017)

100%

Kuśmirek A.

Verbum Vitae

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2018

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vol. 34

519-522

EN

Book review: Marina Paszuk, Białoruskie przekłady Pisma Świętego w latach 1926-2013. Studium historyczno-porównawcze (Mińsk: Wydawnictwo «Pro Christo» 2017). Ss. 412. ISBN 978-985-7074-60-0.

PL

Recenzja książki: Marina Paszuk, Białoruskie przekłady Pisma Świętego w latach 1926-2013. Studium historyczno-porównawcze (Mińsk: Wydawnictwo «Pro Christo» 2017). Ss. 412. ISBN 978-985-7074-60-0.

2

K polské recepci české bible 16. století

88%

Malicki J.

Historie – Otázky – Problémy (History, Issues, Problems)

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2013

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vol. 5

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issue 2

11-22

EN

Through its older biblical translations Czech provided stimuli for the written language to develop in Poland. In the medieval translation of the Bible into Polish, Czech elements were used to expand the expressive capacity of Polish and to highlight stylistic differences, although in many places the influence of the Czech translation made itself evident at random at the graphic-phonetic and the morphological level. As the Bible was being translated into Polish at the end of the Middle Ages the conviction emerged that forms closer to Czech were stylistically more appropriate. In the first half of the 16th century this became apparent not only in the solutions of writers and translators, but also and particularly in treatises on language and style. On the other hand the development of written Polish and the development of linguistic awareness led translators and editors of the Polish Bible in the latter half of the 16th century to limit the Bohemization of forms, but the influence of Czech Bible texts continued to be substantial. The Melantrich Bible (1549) was used by translators of the Polish Leopolite Bible (1561), while the author of the working version of the mid-16th century Bible translation had the Severýn Bible on his table. Use of a Czech Bible is also admitted in the case of the Polish translation by Jesuit Jakub Wujk (1599). A Czech biblical text also had an influence on more recent Polish translations both through tradition (i.e. older Polish translations) and directly – through the usage of a new Czech translation. The new Czech Bible, the Kralice translation, was known in Poland soon after its publication. It was also recommended as a model translation to translators and editors of the classic Protestant translation, the Gdansk Bible (1632). Here the influence of the Czech text was reflected at the text and editorial level, and sometimes the Kralice translation even provided a specific linguistic solution.

3

Bible českých evangelíků v „dlouhém“ 19. století

88%

Nešpor Z. R.

Historie – Otázky – Problémy (History, Issues, Problems)

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2013

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vol. 5

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issue 2

107-117

EN

The Protestants are considered to be the “people of Scripture”, for whom frequent lay Bible reading is taken as a matter of course. In their endeavours to learn divine law they were unable to make do with the legacy of the Reformation, let alone the older church tradition. Both of these were supposed to be countered by the high frequency of publication of new Czech Bible translations during the “long” 19th century, when the modern Protestant churches were established. However, quite the opposite is the case. The publication of Czech Protestant Bibles was for the most part taken into the care of the British and Foreign Bible Society and for a long time these were mere reprints of the third Halle Bible and the later Kralice Bible. The reasons for this can be found in the nature of Czech Tolerance Protestantism, including the fact that up until that time a number of pre‑White Mountain or exile Bibles (e.g. the Halle and the Pressburg Bibles) had survived and continued to be used. The only exceptions to this throughout the “long” 19th century are Růžičkaʼs Jubilee Bible (1863) and the Karafiát revision of the Kralice translation (1915), which are presented in greater detail in this article. An analysis is also made of the discussions at the time over their publication, as documented by the Czech Protestant journals and other sources from that period.

4

Aspects of rendering the sacred Tetragrammaton in Greek

88%

Vasileiadis P. D.

Open Theology

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2014

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vol. 1

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issue 1

EN

This article recounts the persistent use of the sacred Tetragrammaton through the centuries as an „effable,“ utterable name at least in some circles, despite the religious inhibitions against its pronunciation. A more systematic investigation of the various Greek renderings of the biblical name of God is provided. These renderings are found in amulets, inscriptions, literary works, etc., dating from the last few centuries B.C.E. until today. It will be illustrated that some forms of the Tetragrammaton were actually accepted and used more widely within the Greek religious and secular literature since the Renaissance and especially since the Modern Greek Enlightenment. Furthermore, it is asserted that for various reasons there is no unique or universally “correct” rendering of the Hebrew term in Greek. Of special note are two Greek transcriptions of the Tetragrammaton, one as it was audible and written down by a Greek-speaking author of a contra Judaeos work in the early 13th century in South Italy and another one written down at Constantinople in the early 17th century-both of them presented for the first time in the pertinent bibliography.

5

Antroponimy i toponimy w łużyckich tłumaczeniach Ewangelii według św. Mateusza

75%

Waliszewska J.

Slavia Occidentalis

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2016

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issue 73/1

157-173

PL

The article is devoted to the analysis and description of anthroponyms and toponyms occurring in Catholic Upper-Sorbian translations of The Gospel According to St. Matthew. The excerpted forms have been compared with one another as well as with the forms encountered in various translations: the Protestant Upper-Sorbian, the Czech, the German (Catholic and Protestant). The study is composed of the historical outline of the Sorbian translations of the Bible and the analysis of different linguistic manifestations of proper names in the Catholic editions of The Gospel According to St. Matthew.

6

Louvain Edition of the Vulgate and the New Testament in the Translation by Jakub Wujek from 1593 Study of Matthew 16:13–20

75%

Nicko-Stępień P.

Odrodzenie i Reformacja w Polsce

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2017

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vol. 61

PL

The article is devoted to the influence of the Louvain edition of the Vulgate on the workshop of Jakub Wujek, one of the most famous sixteenth-century translators of the Bible. This relationship is shown based on the example of the pericope concerning the promise of the primacy of St. Peter from Matthew 16:13‒20. Until now, studies of the method of the Jesuit from Wągrowiec have availed themselves at random of various editions of the Vulgate (different from those used by the translator, including even modern translations), leading to erroneous conclusions about his workshop. The article comprises the exact editions on which Wujek based his work. This method enabled the discovery that the marginal notes added to the text by the translator were not compiled by him, but transcribed from the Louvain edition of the Vulgate.

7

Słownictwo religijne w dwóch współczesnych przekładach Ewangelii według Świętego Jana na język białoruski. Katolicyzm i Prawosławie

63%

Golachowska E.

Język. Religia. Tożsamość

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2019

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issue 1(19)2019

7-15

PL

Artykuł jest próbą porównania współczesnego białoruskiego słownictwa religijnego na przykładzie oficjalnych przekładów Ewangelii wg Świętego Jana w wersji prawosławnej i katolickiej. Porównanie to pokazuje mechanizm tworzenia leksyki konfesyjnej na potrzeby Kościoła Katolickiego i Cerkwii Prawosławnej na Białorusi. Zagadnienie unifikacji słownictwa religijnego we współczesnym języku białoruskim jest tematem chętnie podejmowanym przez badaczy. Szczególnie często naukowcy zajmowali się przekładami Biblii. Tłumacze wszystkich epok wkładali wiele wysiłku w przyswojenie językowi białoruskiemu słownictwa biblijnego oraz nazw własnych. Wyraźnie widoczna jest w nich przynależność konfesyjna każdego przekładu. To samo zjawisko obserwujemy w najnowszych oficjalnych przekładach.

EN

The aim of the article is to compare contemporary Belarusian confessional vocabulary on the basis of official translations of The Gospel of John in the Orthodox and the Catholic version. This comparison shows the matter of mechanisms behind creating religious lexisfor the purposes of Catholic and Eastern Orthodox Church, which is currently an important topic for those faithful to both of those religions, as well as for linguists dealing with the Belarusian language. The unification of religious vocabulary in contemporary Belarusian languageis the motif which frequently appears in linguistic works. A special consideration is givento the analysis of the translations of the Bible. Bible translations into Belarusian have their origins in the activities of Skaryna. Translators had put a lot of effort into implementing religious vocabulary and the names of Holy Land into Belarusian language. The confes‑ sional affiliation is clearly visible in each of those translations. The same phenomenon can be seen in the contemporary Bible translations.

8

Przekłady biblijne na słowiańskie mikrojęzyki literackie

63%

Lewaszkiewicz T.

Język. Religia. Tożsamość

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2017

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issue 1(15)

145-162

EN

So far, more than 20 Slavic literary microlanguages have been identified, differing by the level of linguistic polyvalence they have achieved. The sources from which microlanguages derive their language efficiency are usually (at least for a certain time) the respective Slavic macrolanguages (such as Polish, Czech or Slovenian) characterized a longstanding literary tradition and use by distinguished representatives of the nation. Codificators of Slavic microlanguages attempt to increase their prestige in various ways. One of the methods of proving that a nascent literary language is functionally efficient and worthy of international recognition is the translation of world literature classics, including the whole or parts of the Bible. Translators of the Bible are, in a certain sense, following in the footsteps of their predecessors who intellectualized folk dialects or not yet fully effective written languages, transforming them into literary languages. As far as Slavic microlanguages are concerned, the richest collection of biblical writings can be found among the Lusatians, with the entire Protestant version of the Bible having been translated into Lower Sorbian and the entire Protestant and Catholic versions into Upper Serbian. The entire New Testament or the four Gospels have been translated into the following Slavic microlanguages: Cashubian, Prekmurje Slovene, Ruthenian, Banat Bulgarian and West Polesian. In case of the Silesian, Podhale, Carpatho-Rusyn (Lemko) and Eastern Slovakian microlanguages, only portions of the NT are available.

9

Po co mieszkańcy Jerozolimy krzyczeli „Hosanna”? Studium Mt 21,9 z uwzględnieniem szerszego kontekstu

51%

Rucki M.

Scriptura Sacra

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2021

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issue 25

209-225

EN

The paper presents study of the Biblical passage containing shouting “Hosanna” as described in Math. 21:9. For better understanding of the meaning of this word, often treated as a liturgical emotional expression, a wider context was employed, not only the usually referred Ps. 118. In particular, several Polish translations of the Bible were analyzed, as well as Septuagint, Aramaic Targum, and Peshitta of Old and New Testament. Jewish liturgy called “Hoshanot” was analyzed to demonstrate the direct meaning of the Hebrew word hosha na used in the prayers. Moreover, based on its direct meaning, the word “Hosanna” was linked with previous passages where blind men shouted for salvation. Noteworthy, the blinds were healed both before and after analyzed event. Since the context indicates the prophetic mission performed by Jesus in the Temple, some attention was paid to the issue of prophecy. It was found that the fulfillment of Jesus’s verdict upon the fig tree indicated inevitable fulfillment of His prophecy upon destruction of Jerusalem. The entire context provided strong ground for understanding that Jesus emphasized His identity as God by words and actions, and the spontaneous shouting “Hosanna” provided a key for understanding of this point.

PL

W artykule przedstawiono analizę perykopy zawierającej wołanie "Hosanna" w wersji Mt 21,9. Dla lepszego zrozumienia znaczenia tego słowa, które często wyjaśniane jest jako lityrgiczny okrzyk, omówiono szerszy kontekst niż ograniczający się zazwyczaj do Ps 118. W szczególności przeanalizowano kilka polskich wydań Biblii, a także starożytne tłumaczenia Septuaginta, Targum i Peszitta Starego i Nowego Testamentu. Przeanalizowano również liturgię żydowską nazywaną "Hoszanot" wykazując, że w modlitwach hebrajskie słowo "hosza na" jest używane w jego bezpośrednim znaczeniu. Ponadto, bazując na tym znaczeniu, odnotowano powiązanie wołania "Hosanna" z wersetami poprzedzającymi Ewangelii Mateusza, gdzie niewidomi wołali o zbawienie. Godnym odnotowania jest fakt, że niewidomi zostali uzdrowieni zarówno przed, jak i po analizowanym wydarzeniu. Ze względu na to, że kontekst wskazuje na misję prorocką Jezusa spełnioną w Świątyni, nieco uwagi poświęcono zagadnieniu proroctwa. Stwierdzono, że spełnienie wyroku Jesusa nad bezowocnym drzewem figowym zaznacza nieuniknione spełnienie proroctwa o zburzeniu Jerozolimy. Całościowy kontekst daje mocne podstawy do rozumienia tekstu w taki sposób, że Jezus podkreśla swoją tożsamość jako Boga zarówno słowami, jak i czynami, zaś spontaniczne wołanie tłumu "Hosanna" dostarcza kluczy do zrozumienia tego przesłania.

10

Wulgata Lowańska a Nowy Testament w przekładzie ks. Jakuba Wujka z roku 1593 Studium Mt 16, 13-20

51%

Nicko-Stępień P.

Odrodzenie i Reformacja w Polsce

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2015

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vol. 59

PL

Artykuł jest poświęcony wpływowi Wulgaty Lowańskiej na warsztat Jakuba Wujka – jednego z najbardziej znanych tłumaczy biblijnych XVI w. Zależność ta została ukazana na przykładzie perykopy o obietnicy prymatu św. Piotra z Mt 16, 13-20. Do tej pory w badaniach nad metodą tego jezuity z Wągrowca posługiwano się przypadkowymi wydaniami Wulgaty (różnymi od tych, z których tłumacz korzystał, a nawet współczesnymi), co prowadziło do błędnych wniosków na temat jego warsztatu. Niniejszy artykuł zawiera dokładnie te edycje, na których Wujek opierał swoją pracę. To doprowadziło do odkrycia, że noty marginalne umieszczane przez tłumacza przy tekstach nie były sporządzane przez niego, ale przepisywane z Wulgaty Lowańskiej.

EN

The article is devoted to the influence of the Louvain edition of the Vulgate on the workshop of Jakub Wujek, one of the most famous 16th-century translators of the Bible. This relationship is shown based on the example of the pericope concerning the promise of the primacy of St Peter from Matthew 16:13‒20. Until now, studies of the method of the Jesuit from Wągrowiec have availed themselves at random of various editions of the Vulgate (different from those used by the translator, including even modern translations), leading to erroneous conclusions about his workshop. The article comprises the exact editions on which Wujek based his work. This method enabled the discovery that the marginal notes added to the text by the translator were not compiled by him, but transcribed from the Louvain edition of the Vulgate.

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