scholarly journals Paradigm of passive constructions in the Ukrainian translation of the Bible by Filaret (Mykhailo Denysenko)

2021 ◽  
pp. 48-64
Author(s):  
Оlena Lavrinets ◽  
Keyword(s):  
Russian Translation ◽  
The Bible ◽  
Positive Tendency ◽  
Verb Forms ◽  
Peripheral Position ◽  
Different Types ◽  
Biblical Languages ◽  
Holy Writ ◽  
Koine Greek ◽  
Passive Verbs

This paper investigates how passive constructions are used in Filaret’s translation of the Bible from Standard Russian (Russian Synod’s translation, 2002) into Ukrainian, not from biblical languages, e.g., Hebrew, Aramaic, and Koine Greek. It specifically argues the nuclear position of the Ukrainian passive constructions paradigm formed by passive constructions with predicative participles in -nyi, -tyi, circumnuclear position of constructions with predicative forms in -no, -to, and peripheral position of constructions with passive verbs in -sia. Ranking of passive constructions with predicative participles over constructions with forms in -no, -to neutralizes syntactical peculiarities of Ukrainian, i.e., a focus on predicativity in finite verb forms and forms in -no, -to. The peripheral status of passive verbs in -sia shows a positive tendency for Filaret’s translation of the Holy Writ to distance from the Russian translation succeeded to passive constructions with predicative participles from Old Church Slavonic. The Ukrainian translation is often marked by active constructions (a mononuclear or two-member sentence) which are the authentical feature of the Ukrainian syntax. Simultaneous synonymous usage of active and passive constructions, particularly in the same environments, however, is largely triggered by a lack of distinction between syntactical peculiarities of Ukrainian and Russian, and, therefore, provides a syntactical variety. In the Ukrainian translation, usage of active constructions and different types of passive forms almost always intersects with the Russian Synod’s version. Keywords: Ukrainian translation of the Bible, paradigm of passive constructions, constructions with predicative forms in -no, -tо, constructions with predicative participles in -nyi, -tyj, sentences with passive verbs in -sia.

‘The Chapters on Knowledge’ of Isaac of Nineveh. Part I.

2020 ◽  
pp. 15-33
Author(s):  
Максим Глебович Калинин ◽  
Татьяна Борисовна Лидская ◽  
Александр Михайлович Преображенский ◽  
Сергей Сергеевич Туркин
Keyword(s):  
Present Article ◽  
Critical Edition ◽  
Russian Translation ◽  
Bodleian Library ◽  
Book Series ◽  
The Bible

Настоящая публикация открывает серию статей, которые будут предшествовать изданию «Глав о ведении» Исаака Сирина в серии «Библия и христианская древность. Supplementum». В этих статьях будут пересмотрены существующие русские переводы«Глав о ведении», предложены историкофилологические комментарии к тексту, а также представлен оригинальный текст глав по их известным рукописям. В статье представлен набор сирийского текста по рукописи Oxford, Bodleian Library, Ms syr. e. 7 и пересмотренный русский перевод С. С. Туркина глав 1-10 из первой сотницы, сопровождаемый комментариями. The present paper opens a series of articles that will precede the critical edition of the «Chapters on Knowledge» of Isaac of Nineveh (to be published in «The Bible and Christian Antiquity. Supplementum» book series). In these articles, all the existing Russian translations of the «Chapters on Knowledge» will be revised; further, there will be provided a critical edition of the chapters based on all the known manuscripts, as well as historical and philological notes to the text. In the present article, the Syriac text of the chapters 1-10 against the Oxford, Bodleian Library, Ms syr. e. 7, as well as the revised version of Sergey Turkin’s Russian translation are provided.

scholarly journals Creation accounts in Gen. 1 & 2: a feminist interpretation

2020 ◽  
Vol 3 (1) ◽  
pp. 29-33
Author(s):  
Ubong Ekpenyong Eyo
Keyword(s):  
Hebrew Text ◽  
Male Gender ◽  
Male And Female ◽  
The Bible ◽  
Feminist Interpretation ◽  
Culturally Based ◽  
The Creation ◽  
Book Of Genesis ◽  
Holy Writ ◽  
King James Version

It is the view of most people who claim the authoritative nature of the Bible that, women assigned secondary status in relation to men is ordained and supported in the Bible. Many have quoted different texts of the holy writ to support their culturally-biased position on issue of gender equality. Most often views in respect to gender issues are culturally-based and interpreted rather than divinely-based and interpreted. There is therefore the need to look back at Jesus’ words, “But at the beginning of creation God 'made them male and female.” (Matt 19:4; Mark 10:6 King James Version). The two accounts in the Book of Genesis by the Priestly and Yahwistic strands give a complimentary account of the creation of humankind (both male and female) in the image and likeness of God and their creation from a single stock אדם who was not a male gender. At a cursory reading of the creation accounts, one will tend to see האדם as the male gender, but looking at the Hebrew text more closely it will be noticed that the Hebrew words אישה and אישwere only introduced after the two genders have been separated. Note carefully that it was not איש that was asked to tend the garden, who named the animals, was given instruction of what to eat or what not to eat, who fell into a deep sleep or whose ribs was used in the creation of אישה but it was האדם . It was after the creation or ‘separation’ of אישה (woman – the female האדם) that the other part was called איש (man – the male האדם) (see vv 23 & 24 King James Version). It will therefore not be right to speak of the creation of אישה out of איש, because as at the time of the creation of the former, the later was not in existence as איש To view these creation accounts with the sense of gender superiority (either male over female or vice versa) is to read the texts using lenses which have been obscured and tainted by patriarchal, matriarchal or cultural biases.

Ancient Georgian Versions of the Old Testament

1926 ◽  
Vol 19 (3) ◽  
pp. 271-297 ◽  
Author(s):  
Robert P. Blake
Keyword(s):  
Old Testament ◽  
The Bible ◽  
Different Types ◽  
History Of

One of the most important questions in ancient Georgian literature has to do with the old Georgian versions of the Bible. The problems in this field are very complex. Not only is the history of the translation of the Old Testament entirely distinct from that of the New, but in each of them the translations were made by various hands from different languages and different types of text.

scholarly journals Types of Love Between People: A Modern Perspective Using A Descriptive Assessment of Survey Research

2021 ◽  
Vol 2 (3) ◽  
Author(s):  
Phillip D. Clingan
Keyword(s):  
The Other ◽  
Human Beings ◽  
Ancient Greek ◽  
Human Race ◽  
Good Relationship ◽  
Descriptive Assessment ◽  
The Bible ◽  
True Love ◽  
Different Types ◽  
Modern Perspective

Love is the strong affection a person has towards the other person. Love can be between people of different gender, age, colour, social status, religion, or nationality. True love knows no boundaries, and that is why there exist different types of love. Most of the different types of love are derived from ancient Greek. The purpose of the study is to show why different people will have a different kind of love and why each of the love is important to the parties involved. The love between two people can take different forms, and two parties cannot have all the ten types of love discussed. The ten types of love discussed include love for parents, love for friends, agape love, love for animals, intimate love, selfish love, and unenduring love for friends, love for close friends, obsessive love towards people, and child love. Each of the love is unique in its way and is beneficial to both parties involved. The greatest of these types of love is agape love. A good example of agape love was portrayed in the life of Jesus in the Bible. He loved the human race unconditionally and gave all to save them from humanity. Also, child love and parent love are important types of love because they enhance strong bonds between parents and their children. Animal love can be obsessive because it will make a person become too close to animals in caring for them. However, it’s an important type of love because it creates a good relationship between human beings and animals. Animals tend to feel protected in the presence of human beings.

scholarly journals A Corpus-based Study of EFL Learners’ Errors in IELTS Essay Writing

2017 ◽  
Vol 6 (3) ◽  
pp. 143 ◽  
Author(s):  
Hoda Divsar ◽  
Robab Heydari
Keyword(s):  
Statistical Analyses ◽  
Word Choice ◽  
Error Type ◽  
Essay Writing ◽  
Efl Learners ◽  
Coding Scheme ◽  
Error Coding ◽  
Verb Forms ◽  
Different Types ◽  
Writing Errors

The present study analyzed different types of errors in the EFL learners’ IELTS essays. In order to determine the major types of errors, a corpus of 70 IELTS examinees’ writings were collected, and their errors were extracted and categorized qualitatively. Errors were categorized based on a researcher-developed error-coding scheme into 13 aspects. Based on the descriptive statistical analyses, the frequency of each error type was calculated and the commonest errors committed by the EFL learners in IELTS essays were identified. The results indicated that the two most frequent errors that IELTS candidates committed were related to word choice and verb forms. Based on the research results, pedagogical implications highlight analyzing EFL learners’ writing errors as a useful basis for instructional purposes including creating pedagogical teaching materials that are in line with learners’ linguistic strengths and weaknesses.

scholarly journals Hvad kunde Grundtvig i dag betyde for reformerte kristne? (Forkortet udgave)

1976 ◽  
Vol 29 (1) ◽  
pp. 19-27
Author(s):  
G. F. W. Herngreen
Keyword(s):  
Oral Narrative ◽  
Main Concern ◽  
The Bible ◽  
Church Life ◽  
God's Word ◽  
The Everyday ◽  
The World ◽  
Holy Writ ◽  
First Time ◽  
The Relationship

What might Grundtvig mean today to Reformed Christians? (Abbreviated edition on Danish)By G. F. W. HerngreenThe author, a former vicar in the Hague, asks this question on the basis of his knowledge of both Grundtvig’s writings and of the Grundtvigian church life in Denmark. Two of Grundtvig’s hymns have recently been included in the Dutch Hymn Book (Liedboek) and in this connection Grundtvig’s theology has for the first time received close consideration. In this article the author discusses in depth his view of the relationship between the Calvinist and the Grundtvigian interpretation of the Eucharist, particularly with regard to Karl Barth’s theology, and finds a greater agreement than even Grundtvig himself was aware of. The Reformed teaching on the Eucharist offers a greater opportunity to understand Grundtvig’s deepest concern: where do we hear God’s word to us personally? Grundtvig’s reference to the congregation’s ‘loud yes and amen’ in the creed during baptism is in consonance with Calvin’s main concern that man has no control over God’s word, not even at the Eucharist.It is God, the free agent, who acts through His word at both sacraments - not man. The creed is not a number of dogmas, a different holy writ from the Bible, but an oral narrative about who God is. This interpretation may lead to a cult-fellowship with its back to the world, which is at variance with the Reformed view that the true service takes place in the everyday life of the world, but it is for this very reason of great importance for the ecumenical debate whether one can also explain to the Reformed churches the basic idea behind Grundtvig’s ‘First a man, then a Christian’. 

scholarly journals Cultural Words in Sacral Text and their Translation: Linguistic and Extra-Linguistic Factors

2019 ◽  
Vol 23 (2) ◽  
pp. 487-508
Author(s):  
Georgy T Khukhuni ◽  
Irina I Valuitseva ◽  
Anna A Osipova
Keyword(s):  
Old Testament ◽  
Decisive Role ◽  
Target Language ◽  
Source Text ◽  
The Bible ◽  
European Languages ◽  
Religious Cult ◽  
Linguistic Evolution ◽  
King James Bible ◽  
Holy Writ

The purpose of this article is to study the issue of key features of the so-called cultural words (realia) in sacred texts (the Bible is taken as an example) as well as a distinctive nature of their cross-language transfer. This problem is essential not only for the Bible translation as such but it also enables to clarify some aspects related to the representation of the vocabulary with cultural identity in the target language that is explained by the very nature of the Old and New Testaments containing a wide variety of the realia that refer directly to a religious cult and to the everyday life of Palestinian people and their neighborhood in the Bible times. The material for the present research includes versions of the Holy Writ created in different periods in a number of languages (Latin, Church Slavonic, Russian and English). While analyzing, the classical translations labelled often as “national” ones have been used (the King James Bible, Synodal Translation), as well and the versions created in the 20th and 21st centuries. The main approach applied herein is the identifying of the corresponding units in the said Bible texts, the ascertainment of the possibility of their ambivalent interpretation, the correlation within the considered versions of translation, the determination of translation strategies used for representing the realia and their comparative analysis. When considering the options presented, special attention has been paid to extra-linguistic factors, since they often play a decisive role in solving the said task. The key results of the made survey can be formulated as follows: 1) since translations could have been made from different versions of the source text, there are cases when certain realia are available in some translations but are missing in others; 2) the use of transcription / transliteration of the realia in Russian versions of the Old Testament in some cases is determined by their representation in the Greek and Church Slavonic texts of the Bible and therefore in both the Synodal and the new translations they can be presented in a form different from that available in European languages; 3) the representation of the Greek word diopetês ( fallen from heaven ) as the proper name Diopet in the Synodal Translation is usually qualified as an elementary mistake, but it could have been also provoked by an intention to follow Greek and Church Slavonic traditions; 4) the existence of the so-called ‘undefined realia’ in the source text, an exact meaning of which is not known, causes their various interpretations in the target language; 5) during the analysis of the units of the target language used in the translation of the Holy Writ, the diachronic aspect must be taken into account considering, on the one hand, the possibility of losing or changing the meaning in the course of linguistic evolution, and on the other hand, avoiding vesting the reality with the meaning that it could not have; 6) a number of translations made in recent decades are characterized by a pronounced pragmatic orientation, in some cases causing a significant neutralization of the national-cultural specificity or its adaptation to the corresponding cultural environment, the degree of admissibility of which in some cases is controversial. The above items enable to clarify a number of aspects related to the methods of translating the realia and the importance of such aspects for attaining the translation adequacy.

scholarly journals Theologization of Greek Terms and Concepts in the Septuagint and New Testament

Verbum Vitae ◽  
2021 ◽  
Vol 39 (3) ◽  
pp. 751-769
Author(s):  
Franciszek Mickiewicz
Keyword(s):  
Cultural Values ◽  
New Testament ◽  
Greek Language ◽  
Spiritual Values ◽  
The Bible ◽  
The People ◽  
The New Testament ◽  
The One ◽  
Koine Greek ◽  
Secular Terms

Hellenistic literature, having great achievements in the fields of philosophy, drama, and poetry, did not know the theological concepts and issues which underlie the texts contained in the Hebrew Bible. So when the creators of the Septuagint, and then also the authors of the New Testament, used the Greek language to convey God’s inspired truths to the world, they were forced to give secular terms a new theological meaning, frequently choosing neutral words for this purpose, not burdened with ne­gative associations. With their translation work, they built a kind of bridge between Hellenic and Jewish cultures. On the one hand, the Septuagint allowed Jews reading the Bible in Greek to remain connected not only with the religious heritage of their fathers, but also with the cultural values that were closely related to that language and its world. In turn, for the Greeks, who after some time began to appreciate this work and gained knowledge of its content, it opened vast horizons of new religious and spiritual values, which until then were completely alien to them. The work of the authors of the Septuagint was continued and developed by the authors of the New Testament, which added to their theological output many new religious and moral values arising from the teaching of Jesus Christ. That way they contributed considerably to the development of the Koinē Greek and significantly transformed the spiritual life of the people speaking the language.

Martin Luther in Pietism

2016 ◽  
Author(s):  
Carter Lindberg
Keyword(s):  
Priesthood Of All Believers ◽  
The Bible ◽  
Lay Participation ◽  
Conversion Experience ◽  
Dialectical Theology ◽  
Pastoral Formation ◽  
Biblical Languages ◽  
The University ◽  
The Church ◽  
Progressive Sanctification

Pietism, the major Protestant renewal movement in the 17th and 18th centuries, sought to bring the head into the heart, to recover an experiential-expressive faith, to continue Luther’s reform of doctrine with reform of Christian living, to complete justification by sanctification. Hence Pietism understood itself as “the Second Reformation,” as the “church always reforming.” The leading figures of Lutheran Pietism understood themselves as true followers of Luther. Johann Arndt’s True Christianity (1605–1610), one of the most influential writings of early modern Protestantism, appealed to the young Luther’s esteem for late medieval mysticism, and emphasized Christian religious experience. Philipp Jakob Spener, “the Father of Pietism,” wrote the programmatic tract for Lutheran Pietism, Pious Desires (1675), as a “foreword” to a collection of Arndt’s sermons. Spener, who had extensive knowledge of Luther’s writings, called for improved pastoral formation and increased lay participation in the church (priesthood of all believers) through gatherings for prayer and Bible study (collegia pietatis). He supported his program by appeal to Luther’s emphasis upon living, active faith in Luther’s “Preface to Romans” and “Preface to the German Mass.” Unlike “radical Pietists,” who despairing of renewal separated from the established church, Spener was convinced that God would provide “better times” for the church as it was renewed from within (the ecclesiola in ecclesia). Spener’s call for spiritual and ethical renewal, praxis pietatis, was sharpened by his follower, August Hermann Francke. Francke’s struggles with doubts of God led to his conversion experience in 1687, his so-called Busskampf, experienced as a rebirth. From this Francke introduced into Pietism the concern for a once-for-all datable conversion or rebirth that would initiate a life of progressive sanctification. Francke’s new emphasis upon progressive sanctification toward perfection departed significantly from Luther’s dialectical theology, which understood the Christian as sinner and righteous as the same time (simul iustus et peccator). On the other hand, Francke continued Luther’s emphasis upon the Bible and strove to make the Bible as accessible as possible to the laity. A professor of biblical languages at the new University of Halle, Francke corrected the Luther translation through his own highly skilled historical-philological exegesis and in the process influenced succeeding generations of biblical scholars. A third-generation Pietist leader, Nicholas Ludwig von Zinzendorf, one of Francke’s students at the University of Halle, created a vibrant Pietist community on his estate when he welcomed Protestant refugees from Moravia in 1722. Although not a trained theologian like his predecessors Spener and Francke, Zinzendorf followed the Lutheran emphasis upon atonement as the basis for justification before God. He supplemented Luther’s theology of the cross with his experiential “heart-religion” (Herzensreligion); Christians must have Christ in their hearts, not just their heads. Lutheran Pietists used Luther selectively to advance their understanding of the practice of piety.

Noah Narratives, Gender Issues, and the Hollywood Hermeneutic

2020 ◽  
pp. 325-351
Author(s):  
Anton Karl Kozlovic
Keyword(s):  
Descriptive Analysis ◽  
Gender Issues ◽  
Exciting Field ◽  
Gender Representations ◽  
The Bible ◽  
In The Beginning ◽  
Holy Writ ◽  
Noah's Ark ◽  
Religious Understanding ◽  
Critical Literature

The exciting field of religion-and-film provides new insights into Holy Writ whenever filmmakers project sacred texts onto the silver screen. One Judeo-Christian film favorite is the diluvial disaster story of Noah and the ark (Gen. 6–9), whether rendered as an epic bio-pic, scriptural fantasy, or sacred subtext. Even “bad” films offer good pedagogic possibilities for via negativa–style biblical exegesis to stimulate one’s religious understanding. Of particular interest is the gender representations of Noah’s family. Consequently, utilizing basic descriptive analysis and a selective review of the critical literature, this chapter investigates eight notable exemplars of Noachian cinema: (1) Noah’s Ark (1928), (2) The Green Pastures (1936), (3) When Worlds Collide (1951), (4) The Bible: In the Beginning . . . (1966), (5) Noah’s Ark (1999), (6) Northfork (2003), (7) Evan ALMIGHTY (2007), and (8) Noah (2014). Each film is closely read, explicated, and copiously illustrated. The chapter concludes that traditional patriarchal gender portrayals do not vary much and that non-scriptural creative extrapolations frequently focus upon rebelliousness, madness, or heterosexual titillation.

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