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Leksemy swoiste Nowego Testamentu Biblii Gdańskiej (1632) wobec leksyki Nowego Testamentu Jakuba Wujka (1593)

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Lisowski T.
Roczniki Humanistyczne
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2020
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vol. 68
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issue 6
97-122
EN
The purpose of the paper is to examine to what extent so called specific lexis of the Gdańsk Bible’s New Testament (1632) rendered into Polish by the evangelical preacher Daniel Mikołajewski is dependent upon the lexis of the New Testament (1593) rendered by the Jesuit Jakub Wujek. Specific lexemes of the Gdańsk Bible’s New Testament (1632) it the ones autosemantic entries of the lexicon of the Gdańsk rendering text, which did not occur either in the lexicon of the New Testament of the Brest Bible (1563) or in the lexicon of the Gdańsk New Testament (1606), the two earlier renderings of the evangelical tradition, as well as in the lexicon of the New Testament of the Bible rendered by the Jesuit Jakub Wujek (1599). The analysis presented in the paper has led to the conclusion that the filial intertextual relationship between Daniel Mikołajewski’s evangelical rendering (1632) and the Catholic Jakub Wujek’s rendering (1593) in the terms of the specific lexis of the Gdańsk Bible’s New Testament should be considered as the one of relatively low importance but proved empirically.
PL
Celem artykułu jest próba odpowiedzi na pytanie, w jakim stopniu  leksyka swoista Nowego Testamentu Biblii gdańskiej (1632) w przekładzie Daniela Mikołajewskiego wywodzi się z Nowego Testamentu w przekładzie Jakuba Wujka (1593). Leksemy swoiste Nowego Testamentu Biblii gdańskiej (1632) to te autosemantyczne hasła leksykonu tego tekstu, które nie wystąpiły w leksykonach trzech zestawianych z przekładem gdańskim z 1632 roku wcześniejszych renesansowych przekładów Nowego Testamentu, a mianowicie w przekładach kręgu ewangelickiego – w Nowym Testamencie Biblii brzeskiej (1563), w Nowym Testamencie gdańskim (1606) oraz w jezuickim Nowym Testamencie Biblii Jakuba Wujka (1599). Analiza wykazała, że w zakresie leksyki swoistej ewangelickiego Nowego Testamentu Biblii gdańskiej z 1632 ewentualna zależność filiacyjna tego przekładu od katolickiego Nowego Testamentu Jakuba Wujka z 1593 roku choć jest niewielka, to empirycznie prawdopodobna.
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Czeski odrodzeniowiec przekłada Pismo Św.

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Lisowski T.
Bohemistyka
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2020
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issue 1
135-138
PL
.
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Władysława Bryła, Agnieszka Bryła-Cruz, Retoryka „okołowirusowa”. Szkice językowo-kulturowe, Wydawnictwo UMCS, Lublin 2021, ss. 169

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Lisowski T.
Poznańskie Studia Polonistyczne. Seria Językoznawcza
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2022
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vol. 29
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issue 1
228-232
PL
Rozprawa Władysławy Bryły i Agnieszki Bryły-Cruz pt. Retoryka „okołowirusowa”. Szkice językowo-kulturowe jest monografią naukową z zakresu językoznawstwa, a ściślej – retoryki, teorii dyskursu i teorii językowej komunikacji społecznej.
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Problem leksykalnej relacji filiacyjnej między biblijnymi przekładami renesansowymi. Casus Nowego Testamentu Biblii Jakuba Wujka (1599) i Nowego Testamentu Biblii brzeskiej (1563)

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Lisowski T.
Poznańskie Studia Polonistyczne. Seria Językoznawcza
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2015
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vol. 22
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issue 1
119-138
PL
The purpose of the analysis is to try to provide an answer to the question whether it is possible to determine the degree of filiational dependence of the New Testament of the Bible translated by Jakub Wujek from 1599 (abbreviation: W) from the New Testament of the Brześć Bible from 1563 (abbreviation: B) with regard to lexis. The study is accompanied by the assumption that the translation of the Brześć Bible may have partially inspired Jakub Wujek in his translation work. The data which enabled scholars to establish the scope of a possible filiational relation between the New Testament of the Bible by Wujek and the New Testament of the Brześć Bible with reference to lexis have been obtained owing to a quantitative-distributional analysis of both texts. Moreover, a comparative context has been considered, that is that between the New Testament of Gdańsk (1606) and the New Testament of the Gdańsk Bible (1632) as texts remaining in closer filiational relation with B, forming a Calvinist-Lutheran translational continuum with this translation. During the study, the number of identical lexical substitutions in place of parallel lexemes common for B and W were treated as an exponent of the degree of hypothetical lexical dependence of W from B. In the subsequent translations of the comparative context under consideration (W and B) they were replaced by alternative equivalents. The result of the analysis with the criteria thus defined is the contention that lexical dependence of W from B is hardly noticeable, which can be proved by the following numerical data: W contains 65 lexemes in total which evidence the studied dependence (they belong to the vocabulary with a frequency f = 1, exceptionally f = 2 or f = 3). They constitute barely 1.2% of the entire lexicon of W, and their total number of occurrences in the text amounts to 74, which is only 0.06% of the entire text of W.
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Sylwetka lingwistyczna Symeona Połockiego (1628–1680), humanisty pogranicza polsko-ruskiego

100%
Lisowski T.
TEKA Komisji Polsko-Ukraińskich Związków Kulturowych
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2020
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vol. 6
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issue Numer Specjalny
251-265
UK
Симеон Полоцький (1628–1680), гуманіст польсько-руського пограниччя, творив українською, польською, латинською, руською та церковнослов’янською мовами. Його мультилінгвізм пов’язаний не стільки із сусідством на спільній території двох етнічних мов – руської та польської, скільки зі співіснуванням на тій же території системи цінностей, носіями яких є ці мови: цінностей ортодоксальної та окцидентальної культур. У цьому сенсi можна говорити про інтелектуальний мультилінгвізм Симеона Полоцького. Польська мова його літературних творів досі не дочекалася лінгвістичного дослідження.
EN
Simeon Polockij (1628–1680), a humanist from the Ruthenian – Polish bordenland, created his litterary works in the Polish, Latin, Ruthenian and Church Slavonic languages. His pluriliguism results not from the fact that two ethnic languages (Ruthenian and Polish) neighboured on the same area, but from the fact that two value systems – orthodox and occidental ones coexisted on the same area. The two languages were carriers of the values. In this sense the Simeon Polockij’s pluriliguism can been said as being of an intellectual nature. The Polish language of Simeon Polockij’s literary works have not been linguisically analyzed yet.
PL
Symeon Połocki (1628–1680), humanista pogranicza rusko-polskiego, tworzył w języku polskim, łacińskim, ruskim i cerkiewnosłowiańskim. Jego multilingwizm wynika nie tyle z sąsiadowania na tym samym terenie dwu języków etnicznych – ruskiego i polskiego, ile ze współistnienia tam systemu wartości, których nośnikami są te języki – wartości kultury ortodoksyjnej oraz wartości kultury okcydentalnej. W tym sensie mówić można o multilingwizmie intelektualnym Symeona Połockiego. Polszczyna utworów literackich ciągle nie doczekała się opisu lingwistycznego.
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Relikty leksykalne szesnastowiecznej czeskiej Biblii kralickiej w Nowym Testamencie Biblii warszawskiej (1975)

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Lisowski T.
Slavia Occidentalis
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2012
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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.
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Polski leksem zakonnik w Biblii gdańskiej (1632) a czeski leksem zákonník w Biblii kralickiej (1579-1594). Studium przypadku w kontekście zagadnienia leksykalnej zależności filiacyjnej przekładu polskiego od czeskiego

100%
Lisowski T.
Bohemistyka
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2022
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issue 3
393-412
EN
Daniel Mikołajewski, translator of the Evangelical Gdańsk Bible (1632), in his translation work used the Czech Kralice Bible (1579–1594) as an auxiliary source.   In the context of the issue of the lexical dependence of the Gdańsk rendering from the Kralice rendering, the equivalents of the Greek νομικός ‘an expert in Jewish Law’ were analyzed. When selecting Polish lexical equivalents, Daniel Mikołajewski took into account the contextual meaning of the original lexeme and was guided by the criterion of semantic and morphological compatibility of Polish lexical equivalents with their Greek counterpart. Those are zakonnik i nauczony w Zakonie. They reflect properely the equivalents quoted in parallel verses in the Kralice Bible, i.e. zákonník, učený v Zákoně.   As a comparative background, the analysis also includs the equivalents of the Greek γραμματεύς ‘a man learned in the sacred writings’. In this case, Daniel Mikołajewski opted for a Polish equivalent that meets the criterion of semantic and morphological compliance, i.e. nauczony w Piśmie. The translators of the Kralice Bible, on the other hand, used the equivalent of zákonník, which is semantically, but not morphologically (etymologically) adequate.   The presented case study shows Daniel Mikołajewski as an autonomous translator, critical of the Czech auxiliary source.
PL
Daniel Mikołajewski, tłumacz ewangelickiej Biblii gdańskiej (1632), w swojej pracy translatorskiej posługiwał się jako źródłem pomocniczym czeską Biblią kralicką (1579–1594). Analizie w kontekście zagadnienia leksykalnej zależności filiacyjnej przekładu gdańskiego od przekładu kralickiego zostały poddane ekwiwalenty gr. νομικός ‘znawca Prawa Mojżeszowego’. Daniel Mikołajewski przy wyborze polskich podstawień leksykalnych uwzględniał znaczenie kontekstowe leksemu oryginalnego i kierował się kryterium zgodności semantyczno-morfologicznej polskich podstawień leksykalnych z ich greckim odpowiednikiem. Są to zakonnik i nauczony w Zakonie. Są one odwzorowaniem ekwiwalentów przywołanych w paralelnych wersetach w Biblii kralickiej, a mianowicie zákonník, učený v Zákoně.   Jako tło porównawcze w analizie uwzględnione zostały także ekwiwalenty gr. γραμματεύς ‘uczony w Piśmie’. W tym wypadku Daniel Mikołajewski opowiedział się za polskim odpowiednikiem spełniającym kryterium zgodności semantyczno-morfologicznej – nauczony w Piśmie. Tłumacze Biblii kralickiej natomiast pozostali przy ekwiwalencie zákonník, adekwatnym semantycznie, ale nie morfologicznie (etymologicznie).   Zaprezentowane studium przypadku ukazuje Daniela Mikołajewskiego jako tłumacza autonomicznego, krytycznie podchodzącego do wzorca czeskiego.
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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

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Lisowski T.
Annales Universitatis Paedagogicae Cracoviensis. Studia Linguistica
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2021
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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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Delimitacyjno-semantyczne wykładniki graficzne renesansowej krytyki tekstu w Nowym Testamencie (1551, 1552) w przekładzie Stanisława Murzynowskiego

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Lisowski T.
Slavia Occidentalis
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2015
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issue 72/1
111-120
PL
Nowy Testament (The New Testament) translated by Stanisław Murzynowski was published in Königsberg (Królewiec) in East Prussia in 1551 (part one) and in 1552 (part two). It was the first Polish translation of the New Testament (and the Bible in general) delivered in line with the Protestant sola Scriptura doctrine from Greek, the source language. In his endeavour to faithfully (precisely) reflect the sense of the original in the Polish language, the translator subjected the text to a philological review. The effects of his considerations are made available to the readers and introduced to the translation of the Bible by means of a system of graphic devices which delimit the text and add an intellectual aspect to it. In most general terms, the devices indicate when the Polish translation departs from the Greek original as a result of the system and semantic differences between the two languages; they pinpoint the semantic and lexical polarization of the Polish translation of the biblical message as a result of the translator- cum-philologist’s critical approach to the original text. As a printed text, Nowy Testament translated by Stanisław Murzynowski represents a closed work with precisely selected wording. Its core part containing the New Testament message in Polish consists of the primary text i.e. the translation of the New Testament into the Polish language and an intermittent subordinate part dedicated to the marginalia. The delimitation and semantic devices introduce visual order to the printed text, fostering the reader’s perception; they are also non-verbal expressions of the inter-textual relations and references to external texts which contributed to the then universe of knowledge. Therefore, the devices provide an intellectual aspect to the Polish language offered by Stanisław Murzynowski.
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Pogranicza słowiańskie w opisach językoznawczych. W 110 rocznicę urodzin Profesora Władysława Kuraszkiewicza (1905–1997), pod redakcją Feliksa Czyżewskiego, Marka Olejnika, Alicji Pihan-Kijasowej, Wydawnictwo Polihymnia, Lublin-Włodawa 2015, ss. 327

100%
Lisowski T.
Slavia Occidentalis
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2016
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issue 73/1
204-211
11
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Leksyka Nowego Testamentu Biblii brzeskiej (1563) oraz Biblii Jakuba Wujka (1599) wobec zasobu leksykalnego Słownika polszczyzny XVI wieku

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Lisowski T.
Poznańskie Studia Polonistyczne. Seria Językoznawcza
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2010
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vol. 16
143-161
PL
The analysis presented in the paper consists in juxtaposition of the listing of the entries from the New Testament of Brześć Bible (1563) and the New Testament of the Bible of Jakub Wujek (1599), two sixteen-century translations of the Bible, distinguished by their great social influence, with the index of the entries of hitherto published volumes of the Dictionary of the Polish Language of the 16th Century, the wordbook which presents the condition of the vocabulary of the sixteen-century Polish. The two biblical translations provided 14 lexemes unrecorded as entries in the Dictionary. Firstly, there are morphological variants among them of the entries of the Dictionary – 4 lexemes, (e.g., huf); secondly, derivatives from the entries of the Dictionary – 3 lexemes (e.g., potaić się); thirdly, the lexemes being grammatical forms stemming from the entries in the Dictionary – 5 lexemes (e.g., gardzony), the meaning of some of them departs from the meaning of their basic grammatical form; fourthly, the lexemes which are not morphological variants of the entries of the Dictionary – 2 lexemes of foreign origin (e.g., afryk). All of the mentioned lexemes are marginal with respect to typical lexical resources of the sixteenth-century Polish. Some of them, however, (e.g., pomorze), became popular in the seventeenth-century Polish, which attests to the transformations of the Polish lexis in that century.
12
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Leksem drabant (Act 23,23) w Nowym Testamencie Biblii gdańskiej (1632) w przekładzie Daniela Mikołajewskiego

100%
Lisowski T.
Białostockie Archiwum Językowe
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2020
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issue 20
131-151
EN
In a verse of Act 23,23 in Biblia gdańska (1632) translated by Daniel Mikołajewski, an equivalent of Greek lexeme δεξιόλαβος ‘probably a spearman or slinger’, the noun drabant is used, which is unique, compared to its counterpart – oszczepnik – in Biblia translated by JakubWujek (1599). It may have been borrowed from the Czech language in the second half of the 16th century. In the Polish language of the time it was not a very widespread lexeme, maybe of erudite nature. It appeared in the text of Biblia gdańska taken from the Czech Biblia kralicka. Among Protestants at that time, as a military term, it could have evoked associations with the religious Hussite Wars. The lexeme drabant survived in the biblical text of the Evangelist circles until the second half of the twentieth century. Given the fact that in that century it was already an archaic word, it was not used in new testament translations which followed the translational tradition of Biblia gdańska. And probably it became fixed in the consciousness of the faithful of Evangelist churches as a memorable reminder of the past. For centuries that lexeme, along with other lexemes characteristic of Biblia gdańska caused lexical distinctiveness of that Evangelist translation compared to the Catholic translation by Jakub Wujek.
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„Dobra Czytanka wg św. ziom’a Janka” a tradycja polskiego stylu biblijnego

63%
Lisowski T., Wiatrowski P.
Poznańskie Studia Polonistyczne. Seria Językoznawcza
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2013
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vol. 20
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issue 2
115-127
PL
The topic of the article are selected aspects of the language of Dobra Czytanka wg św. ziom’a Janka, which is a stylized hip-hop slang version of the Gospel According to St. John. The article presents a selection of lexical and phraseological devices that depart from the traditional canon of Polish Biblical style. The features include various modifications in Biblical onomastics, forms of address, and in phraseology and fixed Biblical phrases. Such transformations lead to a specific desacralization of Biblical content. However, the desacralization occurs only as opposed to the texts that perpetuate the traditional Polish Biblical style, which is characterized by hieratic quality and ritualization. The authors of Czytanka make the Biblical content clear and comprehensible for representatives of hip-hop subculture, following the principle of dynamic translation of Biblical text.
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Seria wydawnicza Libri librorum pod redakcją Katarzyny Meller i Wiesława Wydry

50%
Lisowski T.
Slavia Occidentalis
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2012
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issue 69
213-217
PL
Brak
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