Bibliografias temáticas / Bible. Psalms – Devotional literature

Literatura científica selecionada sobre o tema "Bible. Psalms – Devotional literature"

Autor: Grafiati
Publicado: 26 de julho de 2024
Última modificação: 27 de julho de 2024

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Artigos de revistas sobre o assunto "Bible. Psalms – Devotional literature"

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Specland, Jeremy. "Competing Prose Psalters and Their Elizabethan Readers". Renaissance Quarterly 74, n.º 3 (2021): 829–75. http://dx.doi.org/10.1017/rqx.2021.102.

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Layouts and paratexts of Elizabethan prose psalters advocate two competing reading methods: reading sequentially according to the church calendar or selecting psalms by occasion. Marked psalters and bibles, however, show that Elizabethan readers often disregarded printed prescription, practicing either method, or both, as they chose. To capitalize on reader independence, printers eventually produced texts that encouraged comparative reading across multiple translations, culminating in the two-text psalter of the 1578 Geneva Bible. This episode in the history of devotional reading demonstrates the tendency of Elizabethans to slip the confessional categories into which their own texts, and later historiography, would place them.
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Smith, Michael A. L. "Translating Feeling: The Bible, Affections and Protestantism in England c.1660–c.1750". Studies in Church History 53 (26 de maio de 2017): 311–23. http://dx.doi.org/10.1017/stc.2016.18.

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This article examines the way in which English Protestants of the post-Restoration period translated the affective precepts of the Bible into their own devotional practice. In so doing, it challenges persistent narratives that have understood late seventeenth- and early eighteenth-century religion as languishing under an apparent ‘reaction against enthusiasm’. By examining the language used in the life-writings of English Protestants in the north-west of England c.1660–c.1750, it demonstrates how biblical discourses on feeling were translated into lay and clerical accounts of their devotional practice. Drawing upon the work of Thomas Dixon and Barbara Rosenwein, the article shows the centrality of biblical injunctions to feeling within sermons and personal devotional practice. Moreover, it exhibits the manner in which affective discourses in the Book of Psalms in particular were used and translated into everyday religious experience. The Bible is shown as a text of affective instruction for the individuals discussed here.
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Cloete, T. T. "Teologiekroniek - Totius se vertaling van die Psalms in die Bybel en sy beryming daavan". Verbum et Ecclesia 21, n.º 1 (6 de agosto de 2000): 194–200. http://dx.doi.org/10.4102/ve.v21i1.1190.

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The Psalms in the first Bible translation and its versification by Totius The versification of the Psalms in Afrikaans by Totius is regarded as a part of Afrikaans literature. Its publication and the first edition of the Bible in Afrikaans in the thirties both coincided with a renewal in Afrikaans literature. In this article the relation between the versification of the Psalms and the Biblical Psalms is investigated.
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Hong, Xiaochun. "The Bible between Literary Traditions: John C. H. Wu’s Chinese Translation of the Psalms". Religions 13, n.º 10 (9 de outubro de 2022): 937. http://dx.doi.org/10.3390/rel13100937.

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In the history of Chinese Bible translation, the Psalms have been a privileged site for the encounter between biblical thinking, poetics, and Chinese classical literature. This encounter was initiated by the translators of the Delegates’ Version, followed by John Chalmers, and outstandingly represented in particular by John C. H. Wu吳經熊. In his version of the Psalms, underpinned by his cultural stance of “beyond East and West”, Wu borrows numerous Chinese idioms and popular verses and transposes Chinese traditions from Confucianism, Buddhism, and Daoism. Specifically, Wu’s rendition inaugurates an intertextual dialogue between the Psalms and Shijing, involving the disciplines of both comparative literature and comparative scripture at the same time. By adapting various Chinese classical poetry styles for his version of the Psalms, Wu transforms their spiritual traditions and broadens their representation spaces by injecting a Judeo-Christian spirit. Relocating the biblical texts among multifarious Chinese literary traditions, Wu’s translation of the Psalms achieves a deep interaction between the Bible and Chinese culture, provokes questions, and provides insights regarding the relation between biblical theology and intercultural poetics.
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Mumford, David B. "Emotional Distress in the Hebrew Bible". British Journal of Psychiatry 160, n.º 1 (janeiro de 1992): 92–97. http://dx.doi.org/10.1192/bjp.160.1.92.

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A systematic search was made in the Hebrew Bible for expressions of emotional distress. A wide range of somatic and psychological vocabulary was found, especially in the Psalms and other poetic literature. Somatic expressions most frequently involved the heart, bowels, belly, bones, and eyes. Head symptoms were rare. Metaphors referring to the heart were common; other somatic expressions appeared to be descriptions of actual physical sensations. Usually somatic and psychological expressions were paired together, utilising the ‘parallelism’ of Hebrew verse form. Biblical Hebrew thus incorporated a powerful and sophisticated language of emotional expression.
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Boase, Elizabeth. "Engaging Westermann and the Assumptive World". Journal for the Study of the Old Testament 46, n.º 2 (dezembro de 2021): 177–92. http://dx.doi.org/10.1177/03090892211032252.

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The work of Claus Westermann was foundational for the modern study of lament literature in the Hebrew Bible. Westermann’s work on the Psalms arose from his experiences in the Second World War, where he learned to value both the praise and the lament elements of the Psalms. This article reconsiders Westermann’s contribution to the theology of lament in light of contemporary theory on the impact of trauma on individuals, focussing on the understanding of the impact of traumatic experience on the assumptive world of those who suffer. There are significant points of correspondence between the two, demonstrating anew the insights of Westermann’s work.
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Grohmann, Marianne. "Metaphors of Miscarriage in the Psalms". Vetus Testamentum 69, n.º 2 (17 de abril de 2019): 219–31. http://dx.doi.org/10.1163/15685330-12341361.

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Abstract The article applies the conceptual blending theory of metaphor to a specific imagery in the Psalms: metaphors of miscarriage or stillbirth. It asks whether miscarriage is considered a real threat or a “mere” metaphor in these texts, and situates the texts within the conceptual systems about miscarriage and stillbirth in the Hebrew Bible and the ancient Near East. In the Psalms, miscarriage and stillbirth are described by three terms with different connotations: שכל (bereavement) in Ps 35:12, נפל (falling down) in Ps 58:9, and יצא (going forth/coming out) in Ps 144:14. Conceptual blending offers a framework to integrate both “literal” and “metaphoric” references to miscarriage in the Psalms.
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Asratyan, Dmitry K. "The Book of Psalms (1848) — the first experience of Bible translation into Ossetic". Vestnik of North-Ossetian State University, n.º 4(2020) (25 de dezembro de 2020): 21–30. http://dx.doi.org/10.29025/1994-7720-2020-4-21-30.

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The history of translations of the Holy Scripture and liturgical texts into the Ossetic language has not yet become a subject of systematic study, although the formation of the national intelligentsia is closely connected with this process, as well as the development of standards of the literary language. The aim of this paper is to study the historical context in which the Book of Psalms was translated and published in 1848, becoming the first complete Bible book in Ossetic, as well as to determine its significance in the history of Ossetian literature. Analysis of documentary materials (such as letters of the translator Grigory Mzhedlov, reviews written by Academician Anders Sjögren) and comparison of the published translation with the Hebrew original and other versions give a clue to the principles of translator’s work. An attempt is made to analyze advantages and drawbacks of the translation, as well as the level of its reception and its influence on the further activities of Ossetian national intelligentsia. The translation of the Books of Psalms is considered to be an important step as the first experience in the practical implementation of language norms recorded in the classical grammar of Anders Sjögren, which laid the foundation for the scientific study and teaching of Ossetic language; but the Book of Psalms became obsolete very quickly — due to the appearance of the first generation of the Ossetian intelligentsia and the beginning of systematic collective work on creating the corpus of Church books in Ossetic. Nevertheless, the influence of the 1848 translation can be clearly seen in further Ossetic church translations and should not be underestimated. The study of the development of the literary Ossetic language, the formation of religious terminology is impossible without a serious study of translations of the 19th century, including the earliest of them — the Book of Psalms translated by Grigory Mzhedlov.
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Asratyan, Dmitry K. "The Book of Psalms (1848) — the first experience of Bible translation into Ossetic". Vestnik of North-Ossetian State University, n.º 4(2020) (25 de dezembro de 2020): 21–30. http://dx.doi.org/10.29025/1994-7720-2020-4-21-30.

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The history of translations of the Holy Scripture and liturgical texts into the Ossetic language has not yet become a subject of systematic study, although the formation of the national intelligentsia is closely connected with this process, as well as the development of standards of the literary language. The aim of this paper is to study the historical context in which the Book of Psalms was translated and published in 1848, becoming the first complete Bible book in Ossetic, as well as to determine its significance in the history of Ossetian literature. Analysis of documentary materials (such as letters of the translator Grigory Mzhedlov, reviews written by Academician Anders Sjögren) and comparison of the published translation with the Hebrew original and other versions give a clue to the principles of translator’s work. An attempt is made to analyze advantages and drawbacks of the translation, as well as the level of its reception and its influence on the further activities of Ossetian national intelligentsia. The translation of the Books of Psalms is considered to be an important step as the first experience in the practical implementation of language norms recorded in the classical grammar of Anders Sjögren, which laid the foundation for the scientific study and teaching of Ossetic language; but the Book of Psalms became obsolete very quickly — due to the appearance of the first generation of the Ossetian intelligentsia and the beginning of systematic collective work on creating the corpus of Church books in Ossetic. Nevertheless, the influence of the 1848 translation can be clearly seen in further Ossetic church translations and should not be underestimated. The study of the development of the literary Ossetic language, the formation of religious terminology is impossible without a serious study of translations of the 19th century, including the earliest of them — the Book of Psalms translated by Grigory Mzhedlov.
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Mroczek, Eva. "The Hegemony of the Biblical in the Study of Second Temple Literature". Journal of Ancient Judaism 6, n.º 1 (14 de maio de 2015): 2–35. http://dx.doi.org/10.30965/21967954-00601002.

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Despite growing recognition that early Jewish culture was far broader than the Bible, the biblical retains its hegemony in the study of early Jewish literature. Often, non-biblical materials are read either as proto-biblical, para-biblical, or biblical interpretation, assimilated into an evolutionary narrative with Bible as the telos. But ancient Jewish literature and culture are far more than proto-biblical. Through a case study of psalmic texts and Davidic traditions, this article illustrates how removing biblical lenses reveals a more vibrant picture of the resources and interests of early Jews. First, it discusses evidence showing that despite a common perception about its popularity, the “Book of Psalms” was not a concrete entity or well-defined concept in Second Temple times. Instead, we find different genres of psalm collection with widely varied purposes and contents, and a cultural consciousness of psalms as an amorphous tradition. Second, it demonstrates how David was remembered as an instructor and founder of temple and liturgy, rather than a biblical author, a notion that, despite common assumptions, is not actually attested in Hellenistic and early Roman sources. Third, it reconsiders two Hellenistic texts, 4QMMT and 2 Maccabees, key sources in the study of the canonical process that both mention writings linked with David. While their value to the study of the canon has been challenged, the assumption that they use “David” to mean “the Psalms” has remained largely unquestioned. But when we read without assuming a biblical reference, we see a new David, and the possibility that the ancient writers were alluding to other discourses associated with him – namely, his exemplary, liturgical, and calendrical legacy – that better fit their purposes. Early Jews were not marching toward the biblical finish line, but lived in a culture with diverse other traditions and concerns that cannot always be assimilated into the story of scripture. Recognizing this fact allow us to see Second Temple literature more clearly on its own terms.
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Teses / dissertações sobre o assunto "Bible. Psalms – Devotional literature"

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Law, Timothy Michael. "The preservation of the Hexaplaric materials in the Syrohexapla of III Kingdoms". Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670011.

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Buffa, Cristina. "Ἐλπίς and ἐλπίζω in greek literature, the Septuagint and Philo of Alexandria, and their further usage in selected New Testament passages". Electronic Thesis or Diss., Strasbourg, 2023. http://www.theses.fr/2023STRAK004.

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Cette thèse aborde à travers les termes ἐλπίς et ἐλπίζω la question de l’espérance dans le monde grec antique jusqu’au Nouveau Testament. Dans une première partie, l’étude de l’usage d’ἐλπίς et ἐλπίζω dans la littérature grecque classique, les papyri et les inscriptions hellénistiques menée sous une double approche alliant chronologie et genre littéraire révèle leur vaste gamme de significations. L’espérance y est souvent profane, non sans être parfois associée au divin. La seconde partie s’attache à montrer comment la Septante, qui se place dans une certaine continuité avec la littérature grecque, constitue néanmoins un tournant. Elle introduit et développe un vocabulaire de l’espérance étroitement lié au divin, notamment au moyen d’expressions typiques et novatrices. L’emploi de ces formules dans la littérature grecque postérieure donne une mesure de l’impact de la Septante. Philon d’Alexandrie en reprend certains codes, mais recourt également au langage de l’espérance conforme à la littérature grecque ainsi qu’à des usages qui lui sont propres. Une rapide incursion finale dans les écrits du Nouveau Testament notifie quelques prolongements dans les corpus paulinien et lucanien
Through the terms ἐλπίς and ἐλπίζω, this thesis addresses the question of hope in the ancient Greek world up to the New Testament. In the first part, the study of the use of ἐλπίς and ἐλπίζω in Classical Greek literature, Hellenistic papyri and inscriptions conducted under a double approach combining chronology and literary genre reveals their vast range of meanings. Hope is often profane, but sometimes associated with the divine. The second part shows how the Septuagint, while maintaining a certain continuity with Greek literature, nevertheless represents a turning point. It introduces and develops a vocabulary of hope closely linked to the divine, notably through typical and innovative expressions. The use of these formulas in later Greek literature gives a measure of the impact of the Septuagint. Philo of Alexandria adopts certain constructions from the Septuagint, but also resorts to the language of hope that is consistent with Greek literature, as well as his own particular phrasing. A brief final incursion into New Testament writings reveals some cases of continued usage in the Pauline and Lukan corpus
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(9148919), Marsalene E. Robbins. ""The Breadth, and Length, and Depth, and Height" of Early Modern English Biblical Translations". Thesis, 2020.

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The significance of early modern Bible translation cannot be overstated, but its “breadth, and length, and depth, and height” have often been understated (King James Version, Ephesians 3.18). In this study, I use three representative case studies of very different types of translation to create a more dynamic understanding of actual Bible translation practices in early modern England. These studies examine not only the translations themselves but also the ways that the translation choices they contain interacted with early modern readers.


The introductory Chapter One outlines the history of translation and of Bible translation more specifically. It also summarizes the states of the fields into which this work falls, Translation Studies and Religion and Literature. It articulates the overall scope and goals of the project, which are not to do something entirely new, per se, but rather to use a new framework to update the work that has already been done on early modern English Bible translation. Chapter Two presents a case study in formal interlingual translation that analyzes a specific word-level translation choice in the King James Version (KJV) to demonstrate the politics involved even in seemingly minor translation choices. Chapter Three treats the intermedial translation of the Book of Psalms in the Sternhold and Hopkins psalter. By using the language and meter of the populace and using specific translation choices to accommodate the singing rather than reading of the Psalms, the Sternhold and Hopkins psalter facilitates a more active and participatory experience for popular worshippers in early modern England. Finally, Chapter Four analyzes John Milton’s literary translation in Paradise Lost and establishes it as a spiritual and cultural authority along the lines of formal interlingual translations. If we consider this translation as an authoritative one, Milton’s personal theology expressed therein becomes a potential theological model for readers as well.


By creating a more flexible understanding of what constitutes an authoritative translation in early modern England, this study expands the possibilities for the theological, interpretive, and practical applications of biblical texts, which touched not only early modern readers but left their legacies for modern readers of all kinds as well.

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Livros sobre o assunto "Bible. Psalms – Devotional literature"

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Chilson, Richard. You shall not want: The Psalms. Notre Dame, Ind: Ave Maria Press, 2009.

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Chilson, Richard. You shall not want: The Psalms. Notre Dame, Ind: Ave Maria Press, 2009.

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Chilson, Richard. You shall not want: The Psalms. Notre Dame, Ind: Ave Maria Press, 2009.

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4

Biermann, Joel D. Blessed is the man: Psalms of praise : a man's journey through the Psalms. St. Louis, MO: Concordia Pub. House, 2010.

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Biermann, Joel D. Blessed is the man: Psalms of the Messiah : a man's journey through the Psalms. St. Louis, MO: Concordia Pub. House, 2009.

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D, Biermann Joel, ed. Blessed is the man: Psalms of the Messiah : a man's journey through the Psalms. St. Louis, MO: Concordia Pub. House, 2009.

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D, Biermann Joel, ed. Blessed is the man: Psalms of the Messiah : a man's journey through the Psalms. St. Louis, MO: Concordia Pub. House, 2009.

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Hunt, Susan. My ABC Bible verses from Psalms. Wheaton, Ill: Crossway, 2013.

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Gibbs, Glorianne K. A joyful heart: Devotions in the psalms of David. [Seminole, FL: Christian Law Assoc., 2006.

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Ann, Seton Elizabeth. All creation sings: Praying the Psalms with St. Elizabeth Seton. Bronx, N.Y: Sisters of Charity of New York, 2009.

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Capítulos de livros sobre o assunto "Bible. Psalms – Devotional literature"

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Häberlein, Mark, e Paula Manstetten. "The Translation Policies of Protestant Reformers in the Early Eighteenth Century. Projects, Aims, and Communication Networks". In Übersetzungspolitiken in der Frühen Neuzeit / Translation Policy and the Politics of Translation in the Early Modern Period, 301–34. Berlin, Heidelberg: Springer Berlin Heidelberg, 2024. http://dx.doi.org/10.1007/978-3-662-67339-3_13.

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ZusammenfassungThis article examines the aims and motivations underlying the numerous translation projects initiated or supported by two Protestant organizations—the Anglican Society for Promoting Christian Knowledge (SPCK) in London and the Pietist Halle orphanage—in the early eighteenth century. These projects included translations of the Bible, catechisms, and devotional literature into over twenty-five languages, carried out for the benefit of Protestants abroad as well as for missionary activities among non-Protestant Christians and “heathens”. We survey a broad range of these endeavours and offer a case study of one specific project, the printing of an Arabic Psalter and New Testament for the use of Eastern Christians in London from 1720 onwards. We show that these translation projects were aimed at spreading Protestant piety, particularly in vernacular languages, and at creating a counterweight to the missionary activities of the Roman Catholic Church. However, the two societies did not follow a preconceived strategy; rather, these initiatives were the brainchildren of individual members and often relied on the availability of skilled translators in London and Halle. While many of the projects had limited success, they served as a means of religious self-affirmation for their initiators, who believed they were contributing to building God’s kingdom on earth by spreading the Christian message.
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"Versifying the Psalms". In A History of the Bible as Literature, 274–90. Cambridge University Press, 1993. http://dx.doi.org/10.1017/cbo9780511621390.016.

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Dawson, Jane E. A. "John Knox, Christopher Goodman and the ‘Example of Geneva’1". In The Reception of Continental Reformation in Britain. British Academy, 2010. http://dx.doi.org/10.5871/bacad/9780197264683.003.0006.

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This chapter provides a narrative of the sustained use of Genevan forms of worship in the British Isles after Knox and Goodman’s return from exile. Genevan devotional practices were not strictly celebrated by the former exiles alone. The broader singing of metrical psalms in England aroused suspicion by authorities of a popular brand of Calvinism. It was not ultimately Cranmer’s Latin translation of the Bible that English and Scottish Protestants shared, but a common edition of the Bible produced by the English exile congregation in Geneva. Gaelic translations of the Geneva Bible intended for an Irish readership extended the edition’s use even further. The discussion also draws attention to Archbishop Adam Loftus’s missionary plan to deploy Goodman in Ireland in order to introduce reformed worship.
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Gillingham, S. E. "Law Poetry, Wisdom Poetry, and Popular Poetry". In The Poems and Psalms of the Hebrew Bible, 91–121. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780192132420.003.0005.

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Abstract One convincing defence of this issue has been offered by Hermann Gunkel, in a seminal article on Israelite literature, written in German in 1900. He argues that, in the very first stages of cultural growth, poetry was a powerful mode of communication within the folk-religion of Israel. Poetry, linked to the music and dance of popular religion and folk-culture, was easier to memorize, and hence easier to impart to later generations, than prose. Much of the prophets’ teachings some centuries later was expressed in a poetic fonn precisely because of this feature. Gunkel’s observations in fact fit well with our own considerations concerning the poetic aphorisms found within the Gospels: the brief, binary form of Semitic verse has a distinct performative quality, and in many cases predates the prose literature into which it was later incorporated.
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Gillingham, S. E. "The Psalter: Hymn-Book, Prayer-Book, or Anthology?" In The Poems and Psalms of the Hebrew Bible, 232–55. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780192132420.003.0011.

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Abstract A. Looking at the Psalter as a Whole The previous two chapters focused on the psalms as individual poems, with a particular ‘setting-in-life’ or a ‘setting-in-liturgy’- either that of the public Temple liturgy, or the private lives of individuals. They have a different orientation from other Old Testament poems which are more integrated with narrative, and so have a ‘setting-in-literature’.
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Gillingham, S. E. "Poetry and Prose". In The Poems and Psalms of the Hebrew Bible, 18–43. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780192132420.003.0002.

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Abstract It is usually assumed that there are clear distinctions between poetry and prose. For example, in The Poetry of the Old Testament, T. H. Robinson states on the first page: Most of us know the difference between poetry and prose. When we hear or see a passage we have no difficulty in deciding to which class of literature it belongs. Conventionally and very conveniently, poetry is written in definite lines, each of which is, as it were, a complete whole, and in one way or another stands apart from what precedes and what follows. (p. 11.)
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Gillingham, S. E. "The Psalmists as Poets". In The Poems and Psalms of the Hebrew Bible, 173–89. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780192132420.003.0008.

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Abstract The issue of a ‘setting-in-life’ and a ‘setting-in-literature’ is quite different with respect to the poetry of the psalms. The absence of a narrative context means that each psalm is a self-sufficient unit, and as its meaning is not controlled by an editor’s narrative commentary, a ‘setting-in-life’ has to some extent still been preserved. Clearly there is some interpretative framework-for example, the superscriptions which identify particular psalms with events in the life of King David, and the interrelationship between one psalm and its neighbour within the collection-but this has not the same effect as the lengthy narrative framework which surrounds nonpsalmic poetry; it most certainly does not predetennine the overall meaning of a psalm.
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Tabory, Joseph. "The Prayerbook (Siddur) as an Anthology of Judaism". In The Anthology in Jewish Literature, 143–58. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195137514.003.0007.

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Abstract The prayerbook, or siddur, is certainly one of the most popular books among Jews. If a member of the people of the book owns only one Jewish book, itis most likely to be a siddur rather than a Bible. The siddur is perhaps the most explicit example of an anthology in Judaism and may arguably be considered not just an anthology of prayers but an anthology of Judaism -for the Jewish prayerbook is a veritable museum of the Jewish people. It contains passages from almost all periods of Jewish history, from the Bible to the Holocaust and the establishment of the State of Israel, and mementos from many of the lands in which Jews lived. In addition to its importance as a book of prayer, it may also serve as an anthology of Jewish literature, as it contains representatives from almost all branches of this literature. In addition to the prayers themselves and the extensive poetic selections that serve as prayer, one can find in the prayerbook passages from the Bible, tannaitic and amoraic literature, selections from mystical and devotional literature, philosophical statements such as the creed that begins “I Believe,” together with historical literature such as Megillat antiochus. One might say that if one were required to choose one Jewish book to take to the proverbial desert island, it would be hard to find a better choice than the prayerbook, an anthology of all of Jewish life and literature.
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Tigay, Jeffrey H. "Anthology in the Torah and the Question of Deuteronomy". In The Anthology in Jewish Literature, 15–31. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195137514.003.0002.

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Abstract Anthologies go back to the oldest stage in Jewish literature. The Bible consists of twenty-four distinct books according to the Jewish count, and the very term “Bible,” though singular in English, goes back to the Greek plural ta biblia, “the books.” The original separateness of the Bible’s components was manifest in the fact that prior to the adoption of the codex (by Christians in the second and following centuries and by Jews after the talmudic period) it was, physically, a group of scrolls rather than a single volume. Accordingly, early writers had no name for the collection as a whole and could use only descriptive phrases such as “the Law, the Prophets, and the other books” (Prologue to the Greek of Ben Sira [Ecclesiasticus]) and “the Law, the Prophets, and the Psalms” (Luke 24:44).Several of the names eventually adopted also reflect the Bible’s anthological character: not only rabbinic haSefarim, “the books” (cf. Daniel 9:2) and Kitvei haKodesh, “the sacred writings,” but the names used in the Middle Ages even after the codex was adopted: Esrim ve-’arbalz or Kaf-dalet, “the twenty-four (books),” and Tanakh, the acronym for Torah, Neviim uKetuvim, “the Torah, Prophets, and Writings.” Note as well Bibliotheca, “collection of books,” used by Jerome and others.
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"On Translating the Bible into Polish: An Inteiview with Czesław Miłosz, Conducted by Ewa Czamecka1". In Polin: Studies in Polish Jewry Volume 1, editado por Antony Polonsky, 252–69. Liverpool University Press, 2004. http://dx.doi.org/10.3828/liverpool/9781904113171.003.0018.

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This chapter details an interview with Czesław Miłosz on translating the Bible into Polish, which was conducted by Ewa Czarnecka. Czarnecka observes that a growing interest in the sphere of sacrum can be observed in Miłosz's poetry, a passage from history to metaphysics. On the other hand, Miłosz stresses his obligations to Polish literature, in the sense of strengthening it as a language of dignity and hierarchy, an end that the translation of the Book of Psalms should serve. Meanwhile, Miłosz explains that one of the basic problems one encounters in translating the psalms is that there are words which have no exact equivalent in the modern languages. The trick is to find the Polish language's specific register where its rhythmic consistency, its expressive power can be put to use. The point is to find the specific laws of the Polish language.
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