Kādas ādas atrodam 17. gadsimta latviešu rakstu avotos

2020 ◽  
pp. 52-63
Author(s):  
Anna Frīdenberga
Keyword(s):  
17Th Century ◽  
Religious Texts ◽  
Word Group ◽  
The Bible ◽  
Unique Word ◽  
Word Writing ◽  
Free Word

In the article, the word āda, which is the entry for the Historical Dictionary of Latvian (16th–17th centuries), as well as other formatives with this word and word groups, are discussed. In the 17th century’s texts, the word āda is frequently used in two meanings – ‘skin (human or animal)’ and ‘leather’; there are also characteristic word groups with this word. Writing the Historical Dictionary, different problematic questions appear, this time mainly connected with the semantics of word groups, derivatives, or compounds. It is difficult to distinguish the free word groups from idioms, namely, to determine when the transfer of the sense has happened. In Latvian, the source of many idioms is the Bible, especially the first translation at the end of the 17th century (1685–1694) carried out by Ernst Glück. Therefore, considering Latvian texts of the 17th century, often a question appears, whether the word group is used in its direct meaning or it is an idiom, for example, āda niez ‘skin itches’, ādu dīrāt ‘to skin’, ādu noplēst ‘to rip off the skin’ etc. The word āda has some interesting derivatives and compounds in the early texts, for example, priekšāda ‘foreskin’, ādminis ‘skinner’, ādainis ‘made from leather’ etc. To discuss the semantics of words, word groups of the religious texts, a comparison with later translations of the Bible is very useful. The word āda in the 17th century’s texts is a component of such a unique word group as takas āda, meaning ‘leather of unknown animal’. To make conclusions about the name of this animal it probably would be useful to study the Bible texts in original languages.

Le prologue du livre de Ben Sirach le Sage et la traduction des écrits sacrés

Babel ◽  
1998 ◽  
Vol 44 (2) ◽  
pp. 139-149
Author(s):  
Bruno Rochette
Keyword(s):  
Word Order ◽  
Theory And Practice ◽  
Modern Theory ◽  
Original Text ◽  
Religious Texts ◽  
The Bible ◽  
Religious Writings ◽  
Corpus Hermeticum

Abstract Examining the prologue to the Greek Ben Sirach, this article tries to describe how the Greek translators of religious texts perceive the difficulties and the limits of their task. Conscious of the changes resulting from the passage of one language to another, they conceive their work as inspired by God. Therefore the work translated does not appear as a simple translation mechanically done, but as a new text reflecting the conception of the inspired translator whose faith is the warrant for the quality and accuracy of the translation. Two other comments on translation are taken into account : Corpus Hermeticum XVI and the Letter of Pseudo-Aristeas on the translation of the Septuagint. The examination of these texts leads to the conclusion that ancient translators of religious writings strove to show the vision of truth as they saw it in the original text to the new audience using another language. This conception of translating will be followed by Latin translators adopting, like Hieronymus, the principle of literality for the translation of the Bible, since in the Holy Scripture even the word order is mystery, as the Father says. A comparison with the modern theory and practice of translation of religious texts is also instructive for the modern translator. It can incite him to be careful of the likelihood of changing the sense of the original he is translating. Résumé En examinant le prologue de la version grecque du livre de Ben Sirach le Sage, cet article décrit comment les traducteurs grecs de textes religieux perçoivent les difficultés et les limites de leur tâche. Conscients des changements consécutifs au passage d'une langue à l'autre, ils conçoivent leur travail comme inspiré par Dieu. Par conséquent, l'oeuvre traduite n'apparaît pas comme une simple traduction, réalisée mécaniquement, mais comme un nouveau texte reflétant la conception du traducteur inspiré. Sa foi est le garant de la qualité et de l'exactitude de la traduction. Deux autres commentaires sur la traduction sont pris en compte : Corpus Hermeticum XVI et la Lettre du Pseudo-Aristée sur la Septante. L'examen de ces textes conduit à la conclusion que les traducteurs anciencs de textes religieux se sont efforcés de montrer à un public nouveau parlant une autre langue la vision de la vérité telle qu'ils la perçoivent dans le texte original. Cette manière de concevoir la traduction sera suivie par les traducteurs latins qui adoptent, comme Jérôme, le principe de littéralité pour la traduction de la Bible, car, dans l'Écriture Sainte, meme l'ordre des mots est mystère, comme le dit le Père. Une comparaison avec la théorie et la pratique moderne de la traduction de textes sacrés peut aussi etre instructive pour le traducteur d'aujourd'hui. Elle devrait l'inciter à etre attentif à la probabilité de changer le sens de l'original qu'il traduit.

scholarly journals The diakonia of Practical Theology to the alienated in South Africa in the light of 1 Peter

2014 ◽  
Vol 35 (1) ◽  
Author(s):  
Gert Breed
Keyword(s):  
South Africa ◽  
New Testament ◽  
Practical Theology ◽  
Research Field ◽  
Service Work ◽  
1 Peter ◽  
Word Group ◽  
The Bible ◽  
The People ◽  
Biblical Perspective

This article investigates the role that Practical Theology can play in addressing the problem of alienation amongst the people of South Africa. The investigation is conducted from the viewpoint of the biblical concept of diakonia (service work). This concept as well as the content of Practical Theology as it is found in the first letter of Peter is investigated with the purpose of elucidating the diakonia of Practical Theology with regard to alienation. Four questions are answered in the article:� What may some of the reasons why people in South Africa experience alienation be?� What significance do the results of the most recent research into the diakon word group have for the diakonia of Practical Theology?� What insight can be gained from 1 Peter into the diakonia of Practical Theology for people who may be experiencing alienation in South Africa?� What should the diakonia of Practical Theology in the light of 1 Peter be for people who experience alienation? Intradisciplinary and/or interdisciplinary implications: This article addresses the issue of alienation. This is an issue that also falls within the research field of sociology and psychology. This article wants to make a contribution from a biblical perspective using the exegesis of a New Testament letter (1 Pt) with the focus on 1 Peter 4:10 and the use of the diakon word group in the letter. The article thus also operates on the research field of New Testament Theology. The results of the exegesis are used to give guidelines for the diakonia of Practical Theology in South Africa. The article challenges the way some research in Practical Theology is done, not using the Bible as reference point, thus making the distinction between Practical Theology and sciences like sociology and psychology indistinct.

History of Religion as Critique of Religion?

2021 ◽  
pp. 10-30
Author(s):  
Hans Joas
Keyword(s):  
Eighteenth Century ◽  
Natural History ◽  
David Hume ◽  
Religious Texts ◽  
History Of Religion ◽  
Universal History ◽  
The Bible ◽  
Literary Character ◽  
History Of

The Scottish eighteenth-century philosopher and historian David Hume can be considered a pioneer of the “natural history of religion” in the sense of a universal history of religion that is not based on theological presuppositions. This chapter offers a characterization of his methodological achievements and a reevaluation of his empirical claims concerning monotheism, polytheism, religion and tolerance. It also interprets the German reception of Hume in Herder and other eighteenth-century thinkers as a serious critical continuation that is free from Hume’s anti-Christian motives. This continuation opens the perspective of a serious study of the literary character of religious texts, in this case of the Bible. All simple contrasts between Enlightenment and religion are overcome as soon as we take this interaction of thinkers into account.

Hebrew Bible Quotations in Arabic Transcription in Safavid Iran of the 11th/17th Century: Sayyed Aḥmad ʿAlavī’s Persian Refutations of Christianity

2013 ◽  
Vol 1 (1-2) ◽  
pp. 235-252
Author(s):  
Dennis Halft
Keyword(s):  
Hebrew Bible ◽  
17Th Century ◽  
The Bible ◽  
Arabic Characters ◽  
Literary Sources ◽  
Jewish Scriptures ◽  
The Common

In Muslim polemical writings on the Bible written in Arabic, scriptural quotations frequently appear in Arabic transcription of the original Hebrew. This phenomenon also occurs in the Persian refutations of Christianity by the 11th/17th-century Shīʿī scholar Sayyed Aḥmad ʿAlavī. The adduced biblical materials, however, vary significantly depending on the particular manuscript or recension. Nevertheless, they reflect the common repertoire of scriptural verses invoked by Muslim authors. In contrast to Henry Corbin, who argued on the basis of the Hebrew verses transcribed in Arabic characters that ʿAlavī was a Hebraist and directly acquainted with the Jewish Scriptures, it is suggested here that the Shīʿī scholar relied instead on lists of biblical “testimonies” to Muḥammad. Although ʿAlavī’s literary sources are as yet unknown due to a lack of research, there is evidence from the manuscripts dating from ʿAlavī’s lifetime that he copied the transcribed Bible quotations from earlier Muslim writings.

Review: Translating the Bible: From the 7th to the 17th Century

2005 ◽  
Vol 52 (1) ◽  
pp. 113-114
Author(s):  
R. Marsden
Keyword(s):  
17Th Century ◽  
The Bible

scholarly journals MEMBACA TEKS KEKERASAN DALAM YOSUA 11 DAN IMPLIKASINYA BAGI KEKERASAN ATAS NAMA AGAMA DI INDONESIA

2021 ◽  
Vol 1 (2) ◽  
Author(s):  
Stefanus Suheru
Keyword(s):  
Social Development ◽  
Narrative Analysis ◽  
Image Of God ◽  
Religious Texts ◽  
The Bible ◽  
Divine Warrior ◽  
Political Economic ◽  
The Image Of God

AbstractThis research addresses the problem of violence in the name of religion increasingly widespread in Indonesia. Ironically, the violence is getting legitimacy of scriptural texts, including the Bible. This means, that violence is not only driven by external motives such as political, economic and social development. Internal motives can also make a major contribution, even a major problem. Violence has theological roots, one of them, related to the interpretation of religious texts which, when understood literally, is able to present the figure of a violent religion. Solutions offered in this study is the reading of narratives of violence, with the text of Joshua 11 as an example, using the method of narrative analysis. The results showed that the text of Joshua 11 violence can not justify a Christian to be violent. The image of God as the Divine Warrior is ambiguous, kherem implementation that does not ignore the grace of salvation for outsiders to be insiders, and Israel's war put the violence in the name of religion in a position that is not relevant to the lives of Indonesia plural. Violence texts as core testimonies need to be matched with texts of peace as counter testimonies.AbstrakPenelitian ini membahas masalah kekerasan atas nama agama yang semakin marak di Indonesia. Ironisnya, kekerasan ini mendapatkan legitimasi dari teks-teks kitab suci, termasuk Alkitab. Hal ini berarti, kekerasan tidak hanya dipicu oleh motif-motif eksternal seperti kepentingan politik, ekonomi dan sosial.  Motif internal juga dapat memberikan kontribusi yang besar, bahkan merupakan masalah utama.  Kekerasan memiliki akar teologis, yang salah satunya, terkait dengan interpretasi teks-teks keagamaan yang ketika dipahami secara literal, mampu menghadirkan sosok agama yang penuh kekerasan. Solusi yang penulis tawarkan dalam penelitian ini adalah pembacaan narasi kekerasan, dengan teks Yosua 11 sebagai contoh, dengan menggunakan metode analisis naratif. Hasil penelitian menunjukkan bahwa teks kekerasan Yosua 11 tidak bisa dijadikan pembenaran orang Kristen untuk melakukan kekerasan. Citra Allah sebagai Divine Warrior yang ambigu, pelaksanaan kherem yang tidak menutup anugerah keselamatan bagi outsiders sehingga menjadi insiders, dan perang Israel yang bersifat kasuistik, menempatkan kekerasan atas nama agama pada posisi yang tidak relevan dengan kehidupan Indonesia yang majemuk.Teks-teks kekerasan sebagai core testimony perlu ditandingkan dengan teks-teks perdamaian sebagai counter testimony.

scholarly journals Semiotyczne ograniczenia zakresu modernizacji dawnych przekładów biblijnych

2019 ◽  
Vol 25 (2) ◽  
pp. 31-44
Author(s):  
Henryk Duda
Keyword(s):  
Natural Language ◽  
20Th Century ◽  
Specific System ◽  
Religious Texts ◽  
Natural Language Text ◽  
The Bible ◽  
System A ◽  
Religious Text ◽  
The Reformation ◽  
Catholic Churches

The most important translations of the Bible into Polish, i.e. the Catholic Jakub Wujek Bible (1599) and the Protestant Gdańsk Bible (1632) were written at the end of the reformation period and were renewed and used in catholic churches and protestant communities until the first half of the 20th century. The reprints were systematically updated. In the 20th century the need to translate again the Holy Scripture into Polish was recognized. There were a few attempts at that in the second half of the previous century. They were always accompanied by heated debates which referred to the need of new translations as well the ways translators adopted to render in Polish selected books, sentences or even words. A religious text functions in a specific system of a higher level, i.e. religion. Religion is understood here as a culture text according to the Tartu-Moscow Semiotic School. Owing to this interpretation, religion has its own language built onto natural language. Text in natural language constitutes only a fragment of a bigger sign entity. To put it most simply, since a natural text is a subcomponent of a semiotic religious text, any change introduced in the former disrupts the coherence of cultural meaning on a higher level. Because of “a secondary modeling system” (a term coined by Yuri M. Lotman) the language of religious texts is always a bit archaic. This very modeling system prevents the propellers of modernization from a more thorough linguistic update of old biblical translations in Poland and, more often than not, does not let translators depart too far from the translation tradition.    Translated by Agnieszka Bryła-Cruz

scholarly journals Proper names in marginal notes to a 17th century Romanian translation of the Old Testament (ms. no. 4389 B.A.R.)

Diacronia ◽  
2019 ◽  
Author(s):  
Ana-Maria Gînsac ◽  
Mădălina Ungureanu
Keyword(s):  
Old Testament ◽  
Proper Names ◽  
17Th Century ◽  
Main Text ◽  
Secondary Sources ◽  
The Bible ◽  
Romanian Academy ◽  
Complete Translation ◽  
Translation Errors

Translating proper names in earlier Romanian versions of the Bible raised different challenges. Some of them were solved in the main text, some other in marginal notes. Such notes are to be found in the second complete translation of the Old Testament into Romanian, kept in the manuscript no. 4389 from the Romanian Academy Library and dated in the second half of the 17th century. The marginal notes from this old Romanian translation refer to the relation of the text with its Slavonic source, in terms of correcting the translation errors, with the secondary sources (in Latin, Romanian, and Greek), pointing to some denomination models different from the main source, and with the linguistic norm of the translated text, in terms of grammatical and lexical adaptations to the system and vocabulary of Romanian. This article explores the strategies related to the translation into Romanian of biblical names based on their treatment in the marginal notes of the mentioned text; it also aims at clarifying, as far as possible, the sources and how the translator relates to them.

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