ЛЕКСИКО-СТИЛІСТИЧНІ ОЗНАКИ КОНФЕСІЙНОЇ СФЕРИ В АНГЛІЙСЬКІЙ ТА УКРАЇНСЬКІЙ МОВАХ: ЗІСТАВНИЙ АСПЕКТ (ЧАСТИНА 2)

The paper deals with the contrastive analysis of the Ukrainian (Ivan Ohiyenko) and English (King James Bible) translations of the Old Testament (Genesis, Chapter 1) with the purpose to establish their comparative lexical and stylistic features. The assessment of the stylistic devices in the Ukrainian (UTT) and English (ETT) target texts proves a high degree of their similarity. There is a considerable parallelism in the use of repetition, paraphrase, aphorisms, generic nouns, stylistically coloured lexemes, rhetorical address and homogenous elements’ structure. The polysyndeton is a distinctive feature of both texts as well as gradation and a systematic use of archaic or unusual words. The dissimilarities of the two texts include alliterative repetition in verse 10, a double-focus repetition and a weakened polysyndeton in verse 29 in ETT, repetition in ETT (verses 14-15) which appeared to be impossible in UTT due to the specifi c structure used there and the strengthened verb repetition in the refrain of each period in UTT. Other distinctions include a systematic use of the state verb (be) in ETT, whereas the UTT utilizes a range of dynamic verbs indicating the transition from one state to another; the use of two monotypic metaphors in ETT, as compared to neutral lexemes in UTT; or, conversely, the ETT counterpart of an elevated style word is stylistically neutral in UTT. Another divergence is the use of parceling in ETT, which shifts the stylistic emphasis to the parceled fragment, while in the UTT the preference is given to the double synonymic structure; the use of archaism, metaphor and synecdoche in ETT whereas they are absent in UTT. Other unilaterally used stylistic devices include personifi cation in ETT versus alliteration and assonance in UTT; the use of an infi nitive stricture in ETT and a verbal noun in UTT to render purpose; greater variability of attributes (prepositional, postpositional, subordinate clauses), as well as lexical stylistic means in UTT; greater phonetic and lexical diversity of generalizing attributes in UTT. Overall, a somewhat greater variety of lexical stylistic means in UTT may be assumed, although it can hardly be regarded as the latter’s advantage because the standards of stylistic acceptability substantially vary in diff erent languages and cultures. The scope of further research is outlined. Key words: English and Ukrainian languages, Bible (Genesis), comparative stylistics, comparative lexicology, confessional style, teaching translation and interpreting, comparative lexical and stylistic analysis, lexical and stylistic features.

Other Considerations

This chapter examines further considerations derived from the research.Institutional factors related to religion exert a stronger structural and long-term influence on prosperity (competitiveness and corruption) than the cultural influence of religion (adherents).Prosperity and educational differences between Protestants (higher) and Roman Catholics (lower) are still evident in Germany and Switzerland. Such differences are even more prominent comparing national levels (cross-country) throughout Europe and the Americas.Thousands of years of hegemony characterise the Roman Catholic Church as a global political-religious institution. The associated corruption in all the countries under its influence may well be related to the corrupt fruits for which “we shall know them” in the parable of Jesus (King James Bible, 1769, Matthew 7:15–23). Among others, these fruits have also been the abuse scandals, maintenance of ignorance, and persecution of God’s Word, in the name of Jesus Christ.The results of this study open up various avenues for future research. The QCA evidence generated here allows further analysis of every country in Europe and the Americas. Future research might also continue to apply the vast amount of information collected and already codified in this study.

From Chronology to Genealogy

Broughton’s interests in chronology and translation converged in one final field that, despite being the most obscure to a modern reader, had a surprising impact on one of the most famous texts of the period: the King James Bible (or Authorized Version, 1611). This field is the academic study of biblical genealogy, and it is represented in the extensive genealogical diagrams that begin the AV. These diagrams have long remained mysterious to historians. It is commonly presumed that Broughton, along with the antiquarian John Speed, was responsible for their production, but many other questions about their creation and meaning have yet to be answered. In answering such questions, this chapter offers the first account of the purpose and sources of the AV genealogies, as well as introducing previously unknown drafts that testify to their composition. Moreover, it argues that this early genealogical work with Speed represented the beginning of a broader, more persistent concern that would preoccupy Broughton for the rest of his life: how to make cutting-edge biblical scholarship accessible to a wider public.

Biblical Scholarship in an Age of Controversy

This book offers a new vision of early modern biblical scholarship through a close study of Hugh Broughton (1549–1612), the colourful English Hebraist who cuts a strange figure in the history of the period. Best known today as the puritan who criticized the King James Bible (1611), Broughton was both despised and admired by his contemporaries for his abrasive personality, controversial pamphlets, and profound knowledge of Hebrew, Greek, and rabbinic literature. Modern historians have found it equally difficult to reconcile the contradictions of Broughton’s life and legacy, scarcely moving past the stereotype of him as an angry, eccentric puritan. By providing the first monograph-length account of Broughton, this book explains how the same person could be both one of the most conservative and backward-looking scholars of his generation, and also one of the most innovative and influential. In doing so, it advances a new understanding of the relationship between elite intellectual culture, lay religion, biblical criticism, confessional identity, and broader processes of secularization in the period from the late Reformation to the early Enlightenment.

An exploration into the conceptual, factual and biblical significance of names

Globally, works of literature have significantly revealed that everything that existed has a name. The name has significant importance in realizing the sustainable identity, purpose, performance, or destiny of what is named. Despite these laudable significances, numerous investigations have shown that the impact of these naming supposition, ideas, and explanations among the conceptual, factual, and biblical or covenant naming concepts are obscure. The King James Bible was adopted as the conceptual framework for this study because all things (including the significance of naming) are made and upheld by the word of God. The researcher explored a narrative review, analysis, and synthesis of vast works of literature that revealed significant information and insights on the symbolism, purpose, characteristics, importance, and significance of names, especially in Igbo, Nigeria, Africa. The researcher also extracted some documentaries from King James Bible, and peer-reviewed articles within the last five years from electronic databases, engaging some keywords like "Significance of naming in Africa”, “Covenant naming”, “purpose of naming”, etc. Results show that names are not mere tags for simple identification, but that names connect the name bearers to their hopes, calling, and destiny in life. Results also show that names have cultural and historical connections that can impact the significant personality of the person named, his sense of belonging in a community, and his hope for his glorious destiny, and place in the world at large. Results and insights from this study may have a positive social impact on naming, research and innovations on the significance of names.

‘The Great Bowyer Bible’: Robert Bowyer and the Macklin Bible1

This article examines an iconic example of grangerizing: the Macklin Bible extra-illustrated in 45 volumes by London artist and bookseller Robert Bowyer (1758‐1834) in the first quarter of the nineteenth century (Bolton Libraries and Museums, Bolton, United Kingdom). The principal focus is on the Bowyer Bible as an example of an extra-illustrator’s close engagement with its source publication. The author argues that Bowyer’s practice responds not only to the Bible or the King James Bible, in general, but also to the Macklin Bible, in particular. The article discusses how the Bowyer Bible engages with the Macklin Bible specifically and how it reflects a broader range of concerns in its visual engagement with the Bible. It demonstrates that Bowyer’s curation of biblical visual material evidences both his professional interests as a connoisseur of prints and his personal interests in the visual culture of the Bible that reflect his own piety as well as contemporaneous developments in the study of the scriptures. Other matters discussed in the article are the original function of this Bible, as well as the extent to which it reflects and is distinctive from contemporaneous extra-illustrated books.

Selden and Milton on the Bible

The Bible provides the scope for Selden and Milton to display their brilliance: one as a great scholar boldly following his vision of the truth wherever it leads, the other as a creative genius finally overcoming his strong precursor, the King James Bible, to become the supreme poet of the hexaëmeron. Selden focuses his biblical Hebraic and post-biblical rabbinic scholarship on New Testament passages, offering immensely learned and sometimes startlingly original readings of the Apostolic Decree (Acts 15:20, 29; and 21:25) and four events in the life of Jesus: his rebuke of the Jews regarding korban (Mark 7:9–12); his pronouncement that “the truth shall make you free” (John 8:31–2; his driving the money-changers from the temple (John 2:13–17); and his trial (Matt. 26:63–6). If God is Milton’s father, and his scriptural word is the strongest of all precursor texts, then the King James Bible is the most intimidating version of that text. Milton’s marginal Hebrew substitutions for the KJB Psalm translations (1648) reveal anxiety and defensiveness. But the creation account in book 7 of Paradise Lost compresses the verses of Genesis 1, reducing them to their constituent elements and then outdoing them with the energy and magnificence of his interlinear poetic commentary. The poet’s anxiety-free transcendence of the KJB in book 7 can be seen as part of a general sense of joyous creativity.

Standing at Armageddon, 1909‒1914

This chapter shows how Roosevelt continued to be involved in religious issues after his presidency. He joined the staff of the liberal Protestant publication Outlook where he worked under the Reverend Lyman Abbott and wrote several articles dealing with religious issues. Roosevelt also gave a series of lectures at Pacific Theological Seminary in 1911, including one on the importance of the King James Bible. Running for president again in 1912, Roosevelt and the Progressive Party used a plethora of religious imagery in his unsuccessful bid to recapture the Oval Office. The chapter concludes with Roosevelt’s moral character being vindicated in a libel trial in 1913.

Theodore Roosevelt

Theodore Roosevelt is well-known as a rancher, hunter, naturalist, soldier, historian, explorer, and statesman. His visage is etched on Mount Rushmore—alongside those of George Washington, Thomas Jefferson, and Abraham Lincoln—as a symbol of his vast and consequential legacy. While Roosevelt’s storied life has been written about from many angles, no modern book probes deeply into his engagement with religious beliefs, practices, and controversies despite his lifelong church attendance and commentary on religious issues. Theodore Roosevelt: Preaching from the Bully Pulpit traces Roosevelt’s personal religious odyssey from youthful faith and pious devotion to a sincere but more detached adult faith. It also shows the president as a champion of the separation of church and state, a defender of religious ecumenism, and a “preacher” who used his “bully pulpit” to preach morality using the language of the King James Bible. Contextualizing Roosevelt in the American religious world of the late nineteenth and early twentieth centuries, the book shows how religious groups interpreted the famous Rough Rider and how he catered to, rebuked, and interacted with various religious constituencies. Based in large part on personal correspondence and unpublished archival materials, this book offers a new interpretation of an extremely significant historical figure.