Academic literature on the topic 'Bibles, la biblia de las americas, reference'

The study of indirect translations (IT) into Ukrainian, viewed from a psycholinguistic perspective, will contribute to a better understanding of Soviet national policies and the post-Soviet linguistic and cultural condition. The paper pioneers a discussion of the strategies and types of IT via Russian in the domains of literature and religion. In many cases the corresponding Russian translation, which serves as a source text for the Ukrainian one, cannot be established with confidence, and the “sticking-out ears” of Russian mediation may only be monitored at the level of sentence structure, when Russian wording underlies the Ukrainian text and distorts its natural fluency. The discussion substantiates the strategies and singles out the types of IT, in particular, (1) Soviet lower-quality retranslations of the recent, and mostly high-quality, translations of literary classics, which deliberately imitated lexical, grammatical, and stylistic patterns of the Russian language (became massive in scope in the mid1930s); (2) the translation-from-crib type, or translations via the Russian interlinear version, which have been especially common in poetry after WWII, from the languages of the USSR nationalities and the socialist camp countries; (3) overt relayed translations, based on the published and intended for the audience Russian translations that can be clearly defined as the source texts for the IT into Ukrainian; this phenomenon may be best illustrated with Patriarch Filaret Version of the Holy Scripture, translated from the Russian Synodal Bible (the translation started in the early 1970s); and, finally, (4) later Soviet (from the mid1950s) and post-Soviet (during Independence period) hidden relayed translations of literary works, which have been declared as direct ones but in fact appeared in print shortly after the publication of the respective works in Russian translation and mirrored Russian lexical and stylistic patterns. References Белецкий, А. Переводная литература на Украине // Красное слово. 1929. № 2. С. 87-96. Цит за вид.: Кальниченко О. А., Полякова Ю. Ю. Українська перекладознавча думка 1920-х – початку 1930-х років: Хрестоматія вибраних праць з перекладознавства до курсу «Історія перекладу» / Укладачі Леонід Чернований і Вячеслав Карабан. Вінниця: Нова Книга, 2011. С. 376-391. Бурґгардт, Осв. Большевицька спадщина // Вістник. 1939. № 1, Кн. 2. С. 94-99. Dollerup, C. (2014). Relay in Translation. Cross-linguistic Interaction: Translation, Contrastive and Cognitive Studies. Liber Amicorum in Honour of Prof. Bistra Alexieva published on the occasion of her eightieth birthday, Diana Yankova, (Ed.). (pp. 21-32). St. Kliminent Ohridski University Press. Retrieved from https://cms13659.hstatic.dk/upload_dir/docs/Publications/232-Relay-in-translation-(1).pdf Dong, Xi (2012). A Probe into Translation Strategies from Relevance Perspective—Direct Translation and Indirect Translation. Canadian Social Science, 8(6), 39-44. Retrieved from http://www.cscanada.org/index.php/css/article/viewFile/j.css.1923669720120806.9252/3281 Дзера, О.. Історія українських перекладів Святого Письма // Іноземна філологія. 2014. Вип. 127, Ч. 2. С. 214–222. Філарет, Патріарх Київський та всієї Руси-України, Василь Шкляр, Микола Вересень, В’ячеслав Кириленко. Розмова В’ячеслава Кириленка із Патріархом Київським та всієї Руси-України Філаретом. Віра. У кн.: Три розмови про Україну. Упорядник та радактор В. Кириленко. Х.: Книжковий Клуб «Клуб Сімейного Дозвілля», 2018. С. 9-92. Flynn, P. (2013). Author and Translator. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4, (pp. 12-19). Amsterdam / Philadelphia: John Benjamins Publishing Company. Gutt, E.-A. (1990). A theoretical account of translation – without a translation theory. Retrieved from http://cogprints.org/2597/1/THEORACC.htm Коломієць Л. В. Український художній переклад та перекладачі 1920-30-х років: матеріали до курсу «Історія перекладу». Вінниця: «Нова книга», 2015. Іларіон, митр. Біблія – найперше джерело для вивчення своєї літературної мови / Митр. Іларіон // Віра і культура. 1958. Ч. 6 (66). С. 13–17. Іларіон, митр. Біблія, або Книги Святого Письма Старого и Нового Заповіту. Із мови давньоєврейської й грецької на українську дослівно наново перекладена. United Bible Societies, 1962. Jinyu L. (2012). Habitus of Translators as Socialized Individuals: Bourdieu’s Account. Theory and Practice in Language Studies, 2(6), 1168-1173. Leighton, L. (1991). Two Worlds, One Art. Literary Translation in Russia and America. DeKalb, Ill.: Northwestern Illinois UP. Лукаш М. Прогресивна західноєвропейська література в перекладах на українську мову // Протей [редкол. О. Кальниченко (голова) та ін.]. Вип. 2. X.: Вид-во НУА, 2009. С. 560–605. Майфет, Г. [Рецензія] // Червоний шлях. 1930. № 2. С. 252-258. Рец. на кн.: Боккаччо Дж. Декамерон / пер. Л. Пахаревського та П. Майорського; ред. С. Родзевича та П. Мохора; вступ. ст. В. Державіна. [Харків]; ДВУ, 1929. Ч. 1. XXXI, 408 с.; Ч. 2. Цит за вид.: Кальниченко О. А., Полякова Ю. Ю. Українська перекладознавча думка 1920-х – початку 1930-х років: Хрестоматія вибраних праць з перекладознавства до курсу «Історія перекладу» / Укладачі Леонід Чернований і Вячеслав Карабан. Вінниця: Нова Книга, 2011. С. 344-356. Munday, J. (2010). Introducing Translation Studies: Theories and Applications. 2nd Ed. London & New York: Routledge. Pauly, M. D. (2014). Breaking the Tongue: Language, Education, and Power in Soviet Ukraine. Toronto Buffalo London: University of Toronto Press. Pieta, H. & Rosa, A. A. (2013). Panel 7: Indirect translation: exploratory panel on the state-of-the-art and future research avenues. 7th EST Congress – Germersheim, 29 August – 1 September 2013. Retrieved from http://www.fb06.uni-mainz.de/est/51.php Плющ, Б. O. Прямий та неопрямий переклад української художньої прози англійською, німецькою, іспанською та російською мовами. Дис. …канд. філол. наук., Київ: КНУ імені Тараса Шевченка, 2016. Ringmar, M. (2012). Relay translation. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4 (pp. 141-144). Amsterdam / Philadelphia: John Benjamins Publishing Company. Simeoni, D. (1998). The pivotal status of the translator’s habitus. Target, 10(1), 1-39. Солодовнікова, М. І. Відтворення стилістичних особливостей роману Марка Твена «Пригоди Тома Сойера» в українських перекладах: квантитативний аспект // Перспективи розвитку філологічних наук: Матеріали ІІІ Міжнародної науково-практичної конференції (Хмельницький, 24-25 березня). Херсон: вид-во «Гельветика», 2017. С. 99-103. Sommer, D, ed. (2006). Cultural Agency in the Americas. [Synopsis]. Durham, NC: Duke University Press. Špirk, J. (2014). Censorship, Indirect Translations and Non-translation: The (Fateful) Adventures of Czech Literature in 20th-century Portugal. Newcastle upon Tyne: Cambridge Scholars Publishing. Venuti, L. (2001). Strategies of Translation. In M. Baker (ed.). Routledge Encyclopedia of Translation Studies, (pp. 240-244). London & New York: Routledge. References (translated and transliterated) Beletskii, A. (1929). Perevodnaia literatura na Ukraine [Translated literature in Ukraine]. Krasnoe Slovo [Red Word], 2, 87-96. Reprint in: Kalnychenko, O. A. and Poliakova, Yu. (2011). In Leonid Chernovatyi and Viacheslav Karaban (Eds.). Ukraiins’ka perekladoznavcha dumka 1920-kh – pochatku 1930-kh rokiv: Khrestomatiia vybranykh prats z perekladosnavstva do kursu “Istoriia perekladu” [Ukrainian translation studies of the 1920s – early 1930s: A textbook of selected works in translation studies for a course on the “History of Translation”]. (pp. 376-391). Vinnytsia: Nova Knyha, Burghardt, O. (1939). Bolshevytska spadschyna [The Bolsheviks’ heritage]. Vistnyk [The Herald], Vol. 1, Book 2, 94-99. Dollerup, C. (2014). Relay in Translation. Cross-linguistic Interaction: Translation, Contrastive and Cognitive Studies. Liber Amicorum in Honour of Prof. Bistra Alexieva published on the occasion of her eightieth birthday, Diana Yankova, (Ed.). (pp. 21-32). St. Kliminent Ohridski University Press. Retrieved from https://cms13659.hstatic.dk/upload_dir/docs/Publications/232-Relay-in-translation-(1).pdf Dong, Xi (2012). A Probe into Translation Strategies from Relevance Perspective—Direct Translation and Indirect Translation. Canadian Social Science, 8(6), 39-44. Retrieved from http://www.cscanada.org/index.php/css/article/viewFile/j.css.1923669720120806.9252/3281 Dzera, O. (2014). Istoriia ukraiinskykh perekladiv Sviatoho Pysma [History of Ukrainian translations of the Holy Scripture]. Inozemna Filologiia, 127, Part 2, 214-222. Filaret, Patriarch of Kyiv and all Rus-Ukraine et al. (2018). Rozmova Viacheslava Kyrylenka iz Patriarkhom Kyivskym ta vsiiei Rusy-Ukrainy Filaretom. Vira [A Conversation of Viacheslav Kyrylenko with Patriarch of Kyiv and all Rus-Ukraine Filaret. Faith]. In: Try rozmovy pro Ukrainu [Three Conversations about Ukraine], compiled and edited by V. Kyrylenko. Kharkiv: Family Leisure Club, 9-92. Flynn, P. (2013). Author and Translator. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4, (pp. 12-19). Amsterdam / Philadelphia: John Benjamins Publishing Company. Gutt, E.-A. (1990). A theoretical account of translation – without a translation theory. Retrieved from http://cogprints.org/2597/1/THEORACC.htm Kolomiyets, L. (2015). Ukraiinskyi khudozhniy pereklad ta perekladachi 1920-30-kh rokiv: Materialy do kursu “Istoriia perekladu” [Ukrainian Literary Translation and Translators in the 1920s-30s: “History of translation” course materials]. Vinnytsia: Nova Knyha. Ilarion, Metropolitan (1958). Bibliia – naipershe dzherelo dlia vyvchennia svoiei literaturnoi movy [The Bible is the first source for studying our literary language]. Vira i kultura [Faith and Culture], No. 6 (66), 13–17. Ilarion, Metropolitan. 1962. Bibliia abo Knyhy Sviatoho Pusma Staroho i Novoho Zapovitu. Iz movy davnioievreiskoi i hretskoi na ukrainsku doslivno nanovo perekladena. Commissioned by United Bible Societies. Jinyu L. (2012). Habitus of Translators as Socialized Individuals: Bourdieu’s Account. Theory and Practice in Language Studies, 2(6), 1168-1173. Leighton, L. (1991). Two Worlds, One Art. Literary Translation in Russia and America. DeKalb, Ill.: Northwestern Illinois UP. Lukash, M. (2009). Prohresyvna zakhidnoievropeiska literatura v perekladakh na ukraiinsku movu [Progressive West European Literature in Ukrainian]. Protei. Vol. 2. Edited by O. Kalnychenko. Kharkiv: Vydavnytstvo NUA, 560-605. Maifet, H. (1930). [Review]. Chervonyi Shliakh [Red Path], 2, 252-258. Review of the book: Boccaccio G. Decameron. Tr. by L. Pakharevskyi and P. Maiorskyi; S. Rodzevych and P. Mokhor (Eds.).; introduction by V. Derzhavyn. Kharkiv: DVU, 1929. Part 1. XXXI; Part 2. Reprint in: Kalnychenko, O. and Poliakova, Yu. (2011). In Leonid Chernovatyi and Viacheslav Karaban (Eds). Ukraiins’ka perekladoznavcha dumka 1920-kh – pochatku 1930-kh rokiv: Khrestomatiia vybranykh prats z perekladosnavstva do kursu “Istoriia perekladu” [Ukrainian translation studies of the 1920s – early 1930s: A textbook of selected works in translation studies for a course on the “History of Translation”]. (pp. 344-356). Vinnytsia: Nova Knyha. Munday, J. (2010). Introducing Translation Studies: Theories and applications. 2nd Ed. London & New York: Routledge. Pauly, M. D. (2014). Breaking the Tongue: Language, Education, and Power in Soviet Ukraine. Toronto Buffalo London: University of Toronto Press. Pieta, H. & Rosa, A. A. (2013). Panel 7: Indirect translation: exploratory panel on the state-of-the-art and future research avenues. 7th EST Congress – Germersheim, 29 August – 1 September 2013. Retrieved from http://www.fb06.uni-mainz.de/est/51.php Pliushch, B. (2016). Direct and Indirect Translations of Ukrainian Literary Prose into English, German, Spanish and Russian. PhD thesis. Manuscript copyright. Kyiv: Taras Shevchenko National University of Kyiv. Ringmar, M. (2012). Relay translation. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4 (pp. 141-144). Amsterdam / Philadelphia: John Benjamins Publishing Company. Simeoni, D. (1998). The pivotal status of the translator’s habitus. Target, 10(1), 1-39. Solodovnikova. M. I. (2017) Vidtvorennia stylistychnykh osoblyvostei romanu Marka Tvena “Pryhody Toma Soiera” v ukrainskykh perekladakh: kvantytatyvnyi aspekt. Perspektyvy rozvytku filolohichnykh nauk: Book of abstracts of III International Scientific Conference (Khmelnytskyi, 24-25 March). Kherson: Helvetyka Publishing House. (99-103). Sommer, D., Ed. (2006). Cultural Agency in the Americas. [Synopsis]. Durham, NC: Duke University Press. Špirk, J. (2014). Censorship, Indirect Translations and Non-translation: The (Fateful) Adventures of Czech Literature in 20th-century Portugal. Newcastle upon Tyne: Cambridge Scholars Publishing. Venuti, L. (2001). Strategies of Translation. In Routledge Encyclopedia of Translation Studies, (pp. 240-244). M. Baker (ed.). London & New York: Routledge.

La biblioteca de Babel y La lotería de Babilonia, quizá entre los títulos más recordados de Borges, son sólo dos testimonios del interés que el autor nutrió hacia el mundo próximo-oriental. No se trata de un hecho puntual o meramente anecdótico; no son pocas las menciones o alusiones a la cultura mesopotámica no sólo en sus relatos, sino también en sus poemas y ensayos. Y si hacemos extensivo el concepto de mesopotámico al mundo de la periferia próximo-oriental, en concreto al antiguo Israel o incluso a la antigua Arabia, las referencias se multiplican vertiginosamente. El objeto del presente artículo será indagar sobre los motivos que llevaron al erudito Borges, al escritor de saber enciclopédico, a sentirse atraído por la antigua Mesopotamia. Así como esclarecer el significado o los significados que este ámbito espacio-temporal adquiere en su obra literaria, en particular en su producción narrativa.Palabras clave: La biblioteca de Babel, La lotería de Babilonia, Los dos reyes y los dos laberintos, Tlön, Uqbar, Orbis Tertius, literatura fantástica inglesa, antiguo Israel, antigua Arabia, Uqbar, The Anglo-American Cyclopaedia, Poema de Gilgamesh, Biblia, Las mil y una noches, Cábala, laberinto, espejo, Xul Solar, Chestserton, Leonard Woolley, Ur of the Chaldees, biblioteca de Assurbanipal, La Torre de Babel, Pieter Brueghel El Viejo, paradigma del caos, símbolo de la soberbia, despotismo oriental, regímenes dictatoriales del siglo XX, tablillas psefománticas, juego de dados, funcionario epónimo paleo-asirio. AbstractThe Library of Babel and The Lottery in Babylon, perhaps among the most popular titles written by Borges, are just two traces of interest that the author developed for the Near East. It is not a single event or a mere anecdote, there is no shortage of references or allusions to the Mesopotamian culture not only in his short stories, but also in his poems and essays. And if we include in the concept of “Mesopotamian” also near eastern periphery, specifically ancient Israel or even ancient Arabia, references increase in a dizzying fashion. The purpose of this article will be to explore the reasons that led the erudite Borges, the writer of encyclopedic knowledge, to be attracted to ancient Mesopotamia. As well as clarify the meaning or meanings that this spatiotemporal framework acquires in his writing, especially in his narrative production.Keywords: The Library of Babel, The Lottery in Babylon, The Two Kings and their Two Labyrinths, Tlön, Uqbar, Orbis Tertius, American and British fantastic and mystery literature, ancient Israel, ancient Arabia, Uqbar, The Anglo-American Cyclopaedia, Epic of Gilgamesh, Bible, One Thousand and One Nights, Kabbalah, labyrinth, mirror, Xul Solar, Chesterton, Leonard Woolley, Ur of the Chaldees, library of Ashurbanipal, The Tower of Babel, Pieter Brueghel the Elder, 20th century dictatorial regimes, psephomantic tablets, dice game, paleo-assyrian eponymous official.

The purposes of this study were to: (a) analyze subjects' responses from Form F of the Standardized Bible Content Tests of the American Association of Bible Colleges by factor analysis and the Rasch measurement model and (b) determine dimensionality of Form F, determine the correlation to the Literal, Anti-literal, Mythological Scales, and determine the best criterion-referenced test design of Form F using Rasch measurement procedures. Volunteers from a purposefully selected sample of nine colleges from the American Association of Bible Colleges participated in the study. One research instrument with five demographic questions, the Standardized Bible Content Test Form F, and the Literal, Anti-literal, and Mythological Scales was administered to 179 volunteer graduating seniors. Frequencies and percentages of responses were computed for the demographic questions. Mean scores on the Literal, Anti-literal, and Mythological Scales were computed for gender and religious affiliation. Principal components analysis of Form F with varimax rotation and list-wise deletion of missing data was used to assess the dimensionality of Form F. Correlations between scores on the Literal, Anti-literal and Mythological Scales and scores from the principal components analysis of Form F were computed. Dunn's multiple comparison procedures were used to test for statistical significance. Rasch-Model measurement analysis of the scales extracted by principal components analysis was accomplished to obtain suggested target description, test design, variable definition, and item calibration.

This chapter examines bible reading and referencing in the early nineteenth century, with particular emphasis on reference as an essential aspect of Protestant religious authority. It first provides an overview of literacy, biblical literacy, and bible reading in early America before discussing the increased availability of reference materials as well as indexes and concordances as part of early national bible culture. It then considers how indexical materials became the primary means of locating scripture texts among all classes of American bible readers and how the resources of biblical citation were utilized by preachers during the period. It concludes with a discussion of the trajectory of Ellen Harmon White's career, and more specifically how she harnessed the print-bible culture of the period to parlay her visionary authority into a fully articulated bible-based authority.

This book examines “the authority of the Bible” in the decades after the American Revolution. The early post-revolutionary period has long been recognized by historians as a tumultuous era for both religion and politics. During these years, the Bible emerged as a source of symbols and models for the creation of authoritative relationships. The phrase “the authority of the Bible” was in reference to the Bible's status as a complicated site of contestation with respect to religious authority. This book explores the print-bible culture that made various forms of bible usage possible in the early Republic. It considers the authoritative importance of explicit reference to Protestant religious authority as an aspect of biblical facility, as well as the association of the Bible with political identity. Finally, it analyzes the place of print-bible culture, citationality, performance, and the scripturalization of biblically resonant visionary texts in earliest Mormonism, and more specifically Joseph Smith.

Abstract Abstract: Despite its emphasis on translations into the vernacular, the Protestant Reformation also saw a series of revisions and new editions of the Latin Bible in the sixteenth century. Some of these reflected humanist interest in original sources and Latin learning (Sebastian Castellio). Others involved greater or lesser alteration of the Vulgate text with reference to Hebrew or Greek, and the provision of annotations (e.g., the Zurich Bible, Andreas Osiander, Martin Luther, Sebastian Münster, Immanuel Tremellius, and Theodore Beza). Some bilingual and polyglot editions are also considered (Biblia francolatina, Biblia germanolatina, Elias Hutter, David Wolder, Antwerp polyglot). The nature of the revisions is examined with particular reference to the book of Genesis.

This epilogue examines the central themes of the Bible in the Civil War, including confidence in clear analogies between biblical texts and the war; faith in the war’s redemptive outcome, which, for many in the North, charged the United States with a divine mission in the world; and above all, reverence for the sacred sacrifice of the dead, whose blood had “consecrated” the nation. Through all the death and injury, endless debates over slavery, defenses of secession, and patriotism, the Bible was a constant reference. The American Civil War may not have been “a war of religion,” James McPherson wrote, but we should not forget “the degree to which it was a religious war.” In a similar way, the American Civil War was not primarily a war over the Bible, but it was a biblical war for many Americans.

White Protestants divided even more obviously in the stances they took toward public life. A few developed creative efforts at “social Christianity,” some by elite leaders like Washington Gladden, others by union organizers like Andrew Cameron. More flocked to the banner of D. L. Moody’s urban evangelism. Still others, like Jonathan Blanchard, retained the antebellum drive for social reform but turned away from civil rights for Black Americans toward temperance and anti-Masonry. Charles Briggs of Union Seminary in New York championed use of modern biblical criticism from Europe. In contrast, the new theology of premillennial dispensationalism pushed its adherents away from social concern toward speculations about the future; this new theology inspired and was spread by in the Scofield Reference Bible, which became a bestseller. Asa Gray at Harvard stood with scientists who harmonized new views of evolution and old views trusting the Bible; their perspective was contested but retained adherents well into the twentieth century.

Abstract That The Scofield Reference Bible was completed and published was the result of a grand-chance lottery: that is the theme of this chapter, for so many improbabilities had to be overcome. One is that in the years 1902–1909, when he was expected to work full-time on the project, Scofield was frequently hors de combat and had to spend large swatches of time in sanitariums. Further, Scofield needed a serious publisher, but his first instinct was to go with a low-rent American firm that promised high royalties. His true good fortune was to be introduced in London to Henry Frowde, the publisher of Oxford University Press, an Exclusive Brother, and the leading publisher of Bibles in the English-speaking world. They made a deal. Still, Scofield could not have assembled his book on his own. Arno Gaebelein, an admirer of John Nelson Darby’s system, guided the prophetic material, Scofield’s weak area.

During the first generation after passage of the U.S. Constitution, the prominence of the Bible, especially public references to the Old Testament, made the nation appear to many of its citizens like “a Hebrew Republic.” Names for children and places newly encountered were often taken from the Old Testament, especially during the early nineteenth century in initial white settlement of the Midwest. The many biblical names of the presidents (and even more of the presidents’ wives) illustrated this naming pattern. Writing often reflected deep or reflexive immersion in Scripture, especially among African American women and men. The diction and vocabulary of the King James Version also strongly shaped public utterance, as can be seen clearly in the presidential inaugural addresses of the era.

In postbellum decades the number of individuals who rejected traditional reverence of the Scripture increased; Robert Ingersoll was a notable example. Books drawing on Scripture became runaway bestsellers, the prime example being Lew Wallace’s Ben-Hur. American newspapers continued to employ many scriptural expressions, with phrases from the New Testament much more popular than from the Old. Artists like Henry Ossawa Tanner, the first Black painter to be exhibited in major American galleries, often turned to biblical themes. Novelists and poets drew on Scripture in many ways as material for their works, with the poet Emily Dickinson especially noteworthy. Although the Bible’s salience for the law decreased, it still occasionally appeared as at least a casual reference in court decisions.