scholarly journals Europe and the Jewish-Christian Bible

Sabornost ◽  
2020 ◽  
pp. 1-12
Author(s):  
Emanuel Tov
Keyword(s):  
Language Translation ◽  
The Bible ◽  
European Languages ◽  
European Culture ◽  
Classical Culture

The aim of this paper is to illustrate the influence of the Bible on European culture in three main aspects: language (translation), art and name-giving. Considering the vast impact of the Bible, this influence may be compared with that of classical culture. Fist part of the paper examines the influence of the Hebrew biblical expressions on the European languages in which Bible was translated into and then it continues with an analysis of the influence of the biblical characters, stories and motifs on European art. The last part researches the influence of the Hebrew names on the name-giving throughout of Europe.

scholarly journals LATIN APHORISMS AS A COMPONENT OF SOCIO-CULTURAL TRAINING OF MEDICAL STUDENTS

2019 ◽  
pp. 39-43
Author(s):  
O. D. Kolodnytska ◽  
H. B. Palasiuk
Keyword(s):  
Medical Students ◽  
Interpersonal Relationships ◽  
Educational Process ◽  
Cultural Training ◽  
Science Culture ◽  
The Bible ◽  
European Languages ◽  
European Culture ◽  
The People ◽  
Intellectual Level

The article summarizes the experience of learning Latin aphorisms, quotes, sayings and proverbs at Latin lessons by medical students, and represents their samples, and their corresponding national equivalents in English and Ukrainian. Nowadays, it is difficult to name the branch of human activity where Latin phrases would not sound. Latin as a unifying link between antiquity and modern European culture promotes the formation of “homo moralis” (pure morality). Latin aphorisms absorbed the most valuable experience gained from the knowledge of man, natural phenomena, customs of the people, cultural life or history. They develop the intellectual level of the person, his/her outlook and give the opportunity to distinguish good from evil, unmistakably feel the truth and falsehood. Many biblical sayings (the Bible was translated into Latin in the IV century AD) are used in modern Ukrainian, English, French, Russian and other European languages. Wise and concise Latin proverbs (which express the precepts for descendants about interpersonal relationships), apt and witty aphorisms have taken the place of honor in the international multilingual phraseological foundation. This is certainly due to the great historical importance of Latin in the development of European civilization, science, culture, and education. In Latin lessons, we encourage medical students to study aphorisms on a variety of topics, including those that promote healthy lifestyles and condemn habits adversely affecting human health, such as alcohol abuse. The efficient implementation of Latin aphorisms as a component of socio-cultural training in medical schools provides the highest quality of the educational process.

scholarly journals Sociolinguistic Aspects of the First Translations of the Bible into the Russian Language

Slovene ◽  
2015 ◽  
Vol 4 (1) ◽  
pp. 191-203 ◽  
Author(s):  
Alexander G. Kravetsky
Keyword(s):  
New Testament ◽  
Language Translation ◽  
Russian Language ◽  
National Language ◽  
Language Version ◽  
The Bible ◽  
European Languages ◽  
The New Testament ◽  
The Church ◽  
The Russian Language

The first translations of the New Testament into the Russian language, which were carried out at the beginning of the 19th century, are usually regarded as a missionary project. But the language of these translations may prove that they were addressed to a rather narrow audience. As is known, the Russian Bible Society established in 1812 began its activities not with translations into Russian but with the mass edition of the Church Slavonic text of the Bible. In other words, it was the Church Slavonic Bible that was initially taken as the “Russian” Bible. Such a perception correlated with the sociolinguistic situation of that period, when, among the literate country and town dwellers, people learned grammar according to practices dating back to Medieval Rus’, which meant learning by heart the Church Slavonic alphabet, the Book of Hours, and the Book of Psalms; these readers were in the majority, and they could understand the Church Slavonic Bible much better than they could a Russian-language version. That is why the main audience for the “Russian” Bible was the educated classes who read the Bible in European languages, not in Russian. The numbers of targeted readers for the Russian-language translation of the Bible were significantly lower than those for the Church Slavonic version. The ideas of the “language innovators” (who favored using Russian as a basis for a new national language) thus appeared to be closer to the approach taken by the Bible translators than the ideas of “the upholders of the archaic tradition” (who favored using the vocabulary and forms of Church Slavonic as their basis). The language into which the New Testament was translated moved ahead of the literary standard of that period, and that was one of the reasons why the work on the translation of the Bible into the Russian language was halted.

The sisyphean task of biblical transformation

1977 ◽  
Vol 30 (6) ◽  
pp. 501-521
Author(s):  
R. P. Carroll
Keyword(s):  
Subject Matter ◽  
Religious Tradition ◽  
Modern Society ◽  
Alternative Form ◽  
Intellectual Activity ◽  
The Real ◽  
The Bible ◽  
European Culture ◽  
Independent Entity ◽  
The Given

The task of interpreting the Bible has two main phases— the understanding of the text and the transformation or making relevant of its meaning for modern readers. The steady decline of monolithic religious structures and the growth of pluralism in modern society have produced multivariant forms of intellectual activity embracing the Bible as part of their subject matter. Thus the Bible is embedded in the given of European culture and functions as part of the hermeneutical processes of Jewish, Christian, Muslim and secular traditions. The quest for understanding may be common to all the traditions but the task of transformation can take one of two forms. From within the religious tradition transformation is the attempt to reinterpret the text so as to make it meaningful in contemporary terms but always controlled by the tradition. This form may simply be termed transformation from within or controlled transformation. The alternative form is transformation without limits or control. In this form fidelity to a tradition is not paramount and the real concern is to see how far the material may be transformed so as to constitute an independent entity itself.

A Love of Learning

2017 ◽  
Author(s):  
Samir Simaika ◽  
Nevine Henein
Keyword(s):  
Early Education ◽  
Arabic Language ◽  
French Language ◽  
English Teacher ◽  
Language Teacher ◽  
The Bible ◽  
European Languages ◽  
Love Of Learning ◽  
The Church

This chapter describes Marcus Simaika's early education. Marcus began his education at the Coptic Patriarchal School, founded by Patriarch Cyril IV and entirely maintained by the Coptic patriarchate. At school, Marcus studied the Bible and learned Coptic, Greek, and Arabic. His father forbade him to learn any European languages, believing that they would distract Marcus from ecclesiastic studies and interfere with his plan of consecrating him to the service of the Church. In his memoirs, Marcus recollects most of his teachers, including Sheikh Muhammad al-Kinawi, his Arabic language teacher, and Mikhail Effendi Abd al-Sayed, his English teacher. The chapter also discusses Marcus's time at the Collège des frères des écoles chrétiennes, where he studied the French language.

In the Beginning Was the Image

2020 ◽  
pp. xxii-16
Author(s):  
David H. Price
Keyword(s):  
New Testament ◽  
Medieval Theology ◽  
Renaissance Humanism ◽  
The Bible ◽  
The Reformation ◽  
Northern Renaissance ◽  
The New Testament ◽  
History Of ◽  
Classical Culture ◽  
In The Beginning

Renaissance artists represented the Bible as the preeminent monument of classical culture well before humanist scholars began their revolutionary efforts to recover the ancient forms of biblical texts. Once Renaissance humanism and the Reformation turned decisively to biblical philology (and began overturning the authority of the Vulgate Bible and medieval theology), artists supported their creation of innovative conceptualizations of the Bible. Remarkably, the three most influential artists of the Northern Renaissance—Albrecht Dürer, Lucas Cranach the Elder, and Hans Holbein the Younger—made profound contributions to all the major Renaissance and Reformation Bibles in Germany and Switzerland and to the biblical humanist movement generally. The chapter concludes with an introduction to the history of biblical humanism, including the emergence of new authoritative Bibles beginning with Erasmus’s first edition of the New Testament in the original Greek.

The biblical roots of English ‘love’

2019 ◽  
Vol 6 (2) ◽  
pp. 225-254
Author(s):  
Anna Wierzbicka
Keyword(s):  
New Testament ◽  
Old Testament ◽  
General Interest ◽  
The Bible ◽  
European Languages ◽  
The New Testament ◽  
Rigorous Framework ◽  
Historical Developments ◽  
Broad Meaning ◽  
English Verb

Abstract Seen from a broad cross-linguistic perspective, the English verb (to) love is quite unusual because it has very broad scope: it can apply to a mother’s love, a husband’s love, a sister’s love, etc. without any restrictions whatsoever; and the same applies to its counterparts in many other European languages. Trying to locate the origins of this phenomenon, I have looked to the Bible. Within the Bible, I have found both continuity and innovation. In the Hebrew Bible, the verb ’āhēb, rendered in the Greek translation of the Old Testament known as the Septuagint with the verb agapao, implies a “preferential love”, e.g. it is used for a favourite wife of a favourite son. In the New Testament, the concept of ‘love’ loses the “preferential” components and thus becomes applicable across the board: between anybody and anybody else. The paper argues that the very broad meaning of verbs like love in English, aimer in French, lieben in German, etc. reflects a shared conceptual heritage of many European languages, with its roots in the New Testament; and it shows that by taking a semantic perspective on these historical developments, and exploring them through the rigorous framework of NSM and Minimal English, we can arrive at clear and verifiable hypotheses about a theme which is of great general interest, regardless of one’s own religious and philosophical views and commitments.

scholarly journals Jezik kot posoda Duha pri Luthru in Trubarju ▪︎ Luther and Trubar’s View on Language as the Vessel of the Spirit

2021 ◽  
Vol 17 (33) ◽  
pp. 71-81
Author(s):  
Fanika Krajnc-Vrečko
Keyword(s):  
Early Modern ◽  
Mother Tongue ◽  
Martin Luther ◽  
National Language ◽  
16Th Century ◽  
Biblical Text ◽  
Basic Tool ◽  
The Bible ◽  
European Languages ◽  
Slovene Language

The discussion sheds light on the conception or understanding of the national language of two prominent personalities of the 16th-century Reformation: the German reformer Martin Luther and the Slovene Protestant and most important reformer Primož Trubar. For both authors, language serves as a basic tool for preaching the gospel in their mother tongues. They accomplish this by translating the Bible, and they each in their own way justify the use of the mother tongue as the means through which the Spirit of God is embodied. Both Luther and Trubar consolidate the biblical text in early modern European languages: Luther in the New High German and Trubar in the Slovene language, which had not appeared in books until the publication of his printed texts. Both authors developed their own language programme that can be compared and from which both Protestants’ view on language can be discerned, which was based on the realization that God used languages when he wanted the gospel to spread among all people.

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.

The Humanism Problem of European Culture in the Epistolary Dialogue of Benedetto Croce and Thomas Mann

2021 ◽  
pp. 149-160
Author(s):  
Irina N. Lagutina ◽  
Keyword(s):  
Book History ◽  
Central Place ◽  
Thomas Mann ◽  
Political Crisis ◽  
New Humanism ◽  
European Culture ◽  
History Of Europe ◽  
Classical Culture ◽  
The Individual ◽  
The Masses

The article is based on the analysis of the correspondence of two intellectuals who had a significant impact on the formation of the liberal discourse of Europe in the 1930s, when the concept of “humanistic front” (die humanistische Front) appears. The ideas of humanism and totalitarianism occupied a central place in the cultural and philosophical reflections of Thomas Mann; the problem of hu­manism in connection with the philosophy of freedom attracted Croce. There­fore, in the center of their intellectual exchange are ideas and texts that somehow relate to the problem of preserving humanistic values ​​and freedom in front of to­talitarianism and the moral and political “savagery”. In the 1920s, humanism was important for both as the preservation of the highest achievements of the culture that the people of the masses are advancing on. They both contrast the “apolitical humanism” that developed the culture of Germany, the politicized “Latin civilization” (Croce’s review of Mann's Reflections of the Apolitical). The correspondence was initiated by Croce, who sent the German writer in the early 1930s his article “Antihistorism”, which focuses on the problem of “humanism of history” and the European cultural and political crisis associated with the “fall of liberal ideas” (Croce) and “political anti-humanism” (Mann) and as a result the emergence of totalitarian ideologies. They oppose totalitarianism to the idea of ​​a pan-European “new humanism” (humanitas nova), the bearers of which, “the embodied children of freedom” are European intellectuals who have re­tained a “natural psychological connection” with classical culture. The circle of these ideas is developed both in the book History of Europe in the 19th Century, which Croce devotes to Thomas Mann, and in Thomas Mann's essay Goethe and Tolstoy, published with the subtitle Fragments to the Problem of Humanismand with a reference to Croce’s philosophy. Dante and Goethe become an example of how the individual can become culturally significant, it is the classic that embod­ies the cultural “balance”, where the moral and the rational dominate the chaotic material chaos, where a single esprit européen is born – between nationalism and cosmopolitanism, between aristocracy and democracy, between individuality and state, where the mood of “humanity” for justice and freedom appears.

Art. XIII.—The Origin and Early History of Chess

1898 ◽  
Vol 30 (1) ◽  
pp. 117-141
Author(s):  
A. A. Macdonell
Keyword(s):  
Middle Ages ◽  
New World ◽  
Early History ◽  
European Languages ◽  
European Culture ◽  
The World ◽  
History Of ◽  
The Middle Ages

No game occupies so important a position in the history of the world as that of chess. It is not only at the present day, but has been for many centuries, the most cosmopolitan of pastimes; and though one of the oldest known to civilization, it is yet undoubtedly the most intellectual. Long familiar to all the countries of the East, it has also been played for hundreds of years throughout Europe, whence it has spread to the New World, and wherever else European culture has found a footing. A map indicating the diffusion of chess over the habitable globe would therefore show hardly any blanks. Probably no other pastime of any kind can claim so many periodicals devoted exclusively to its discussion; certainly no other has given rise to so extensive a literature. The influence of chess may be traced in the poetry of the Middle Ages, in the idioms of most modern European languages, in the science of arithmetic, and even in the art of heraldry. An investigation as to its origin, development, and early diffusion therefore forms a not unimportant chapter in the history of civilization.

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