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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
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Rajmund Pietkiewicz, Biblia Polonorum. Historia Biblii w języku polskim. I. Od początku do 1638 roku (Papieski Wydział Teologiczny we Wrocławiu; Poznań: Wydawnictwo Pallottinum 2016 [druk: 2017])

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Pilarczyk K.
The Biblical Annals
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2017
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vol. 7
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issue 4
563-566
PL
Book review: Ks. Rajmund Pietkiewicz, Biblia Polonorum. Historia Biblii w języku polskim. I. Od początku do 1638 roku (Papieski Wydział Teologiczny we Wrocławiu; Poznań: Wydawnictwo Pallottinum, 2016 [druk: 2017]). Ss. 757,  il., mapa. Sum. ISBN 978-83-7014-812-6
3
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Przekłady biblijne na słowiańskie mikrojęzyki literackie

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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.
4
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Nowe strategie i dyskusje dotyczące współczesnych macedońskich przekładów Biblii oraz tekstow liturgicznych

63%
Stamatoski Z.
Latopisy Akademii Supraskiej
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2012
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vol. Język naszej modlitwy- dawniej i dziś
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issue 3
159-169
EN
Macedonians are completely satisfied with the present form of their liturgical texts as far as their language is concerned, though at the same time they feel a constant need to prove their national and spiritual identity. For a long time Church Slavonic in its Russian version was used as the liturgical language, but in 1920s the contemporary language started taking gradually its place, the process growing stronger after the state acquired independence in 1991. First translations of biblical and liturgical texts into the contemporary language appeared after 1945, for example the four Gospels were translated from Church Slavonic by the archbishop of Ochrid and Macedonia, Gabriel II and printed in 1952. The first complete translation of the Bible into the contemporary Macedonian was edited in 1990, though it is strongly felt, especially in the circle of academic lecturers and translators of the liturgical texts, that the Bible should be translated from its original languages, which the lack of specialists in the domain makes difficult. The need to work out the Macedonian language, especially its liturgical version – free of Turkish and somewhat Greek influence - and the Macedonian liturgical music and singing rises many discussions, also among the Church hierarchy, professors of theology and musicologists both in the country as well as in the diaspora all over the world.
5
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Słownictwo religijne w dwóch współczesnych przekładach Ewangelii według Świętego Jana na język białoruski. Katolicyzm i Prawosławie

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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.
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