"Scholar from the West": Giulio Aleni S.J. (1582-1649) and the Dialogue between Christianity and China, and: The Bible in China: The History of the Union Version or The Culmination of Protestant Missionary Bible Translation in China (review)

2001 ◽  
Vol 8 (2) ◽  
pp. 441-458
Author(s):  
Franklin J. Woo
2019 ◽  
Vol 17 (1) ◽  
pp. 39-66
Author(s):  
Philip S. Alexander

Abstract This article challenges the assumption that insofar as the Jewish communities of Babylonia were a ‘people of the book’, their book was a Hebrew Bible. Functionally the Bible that most people would have known was the Aramaic Targum of Onqelos and Jonathan. The Bible’s content—its law, narrative, and prophecy—was culturally mediated through Aramaic. Even in Rabbinic communities, where some had competence in Hebrew that gave them ready access to the original, the lack of formal and systematic study of Miqra may have made the Targum the tradition of first resort for understanding the Hebrew. The situation in the Aramaic-speaking east may not, then, have been all that different from the west, where a Greek Bible shaped the religious identity of the Greek-speaking Jewish communities. This essay is offered as a contribution to the neglected study of the role of Bible translation in the history of Judaism.


2015 ◽  
Vol 10 (1) ◽  
pp. 5-23
Author(s):  
Raissa De Gruttola

Abstract Christian missionaries play an important role in the history of the relationship between China and Europe. Their presence in China has been widely explored, but little attention has been paid to the role played by the Bible in their preaching. From 13th to 19th century, although they did not translate the Bible, Catholic missionaries preached the Gospel orally or with catechisms. On the other hand, the Protestant missionaries had published many version of the Chinese Bible throughout the 19th century. It was only in the 20th century that the Franciscan friar Gabriele Allegra decided to go to China as a missionary to translate the Holy Scriptures into Chinese. He arrived in China in 1931 and translated from 1935 to 1961. He also founded a biblical study centre to prepare expert scholars to collaborate in the Bible translation. Allegra and his colleagues completed the translation in 1961, and the first complete single-volume Catholic Bible in Chinese was published in 1968. After presenting the historical background of Allegra’s activity, a textual analysis of some passages of his translation will be presented, emphasizing the meanings of the Chinese words he chose to use to translate particular elements of Christian terminology. This study will verify the closeness of the work by Allegra to the original Greek text and the validity of some particular translation choices.


2021 ◽  
Vol 72 (2) ◽  
pp. 146-162
Author(s):  
Mark Penner

In this article I look at articles in past issues of The Bible Translator to note what they say about sign language Bible translation (SLBT) and to highlight areas of particular importance to today’s SLBT movement. After a summary and some updates on the history of the movement, I look at the various issues raised in the articles about SLBT work, covering topics such as Deaf identity, issues surrounding sign language, the need for Deaf ownership, setting up SLBT projects, and the process of translation.


1968 ◽  
Vol 61 (1) ◽  
pp. 1-14 ◽  
Author(s):  
Michael Walzer

Throughout much of the history of political thought in the West, the Bible was at once a constitutional document and a kind of case book, putatively setting limits to speculation as well as to conduct. Theologians and political theorists were forced to be judges interpreting a text or, more often, lawyers defending a particular interpretation before the constituted powers in church and state or before the less authoritative court of opinion. The Bible became, like other such texts, a dissociated collection of precedents, examples and citations, each of which meant what the lawyers and judges said it meant.


Author(s):  
Anja Lobenstein-Reichmann

In the history of the German language, hardly any other author’s linguistic work is as closely associated with the German language as Martin Luther’s. From the start, Luther as a linguistic event became the embodiment of German culture and was even elevated as the birth of the language itself; his style was emulated by some, scorned by others. Luther forces one to take a position, even on linguistic terms. The Bible is at the heart of the argument, being the most important work of Luther’s translation. However, it is only one particular type of text in the general work of the reformer. The role that the Bible plays both on its own and in connection with Luther’s other works, as well as the traditions Luther drew on and the way he worked with language, will be examined within the matrix of Early New High German, with all its peculiarities.


Religions ◽  
2021 ◽  
Vol 12 (9) ◽  
pp. 763
Author(s):  
Bart J. Koet

It is the thesis of this article that a secular form of the biblical Exodus pattern is used by Woody Allen in his Broadway Danny Rose. In the history of the Bible, and its interpretation, the Exodus pattern is again and again used as a model for inspiration: from oppression to deliverance. It was an important source of both argument and symbolism during the American Revolution. It was used by the Boer nationalists fighting the British Empire and it comes to life in the hand of liberation theology in South America. The use of this pattern and its use during the seder meal is to be taken loosely here: Exodus is not a theory, but a story, a “Big Story” that became part of the cultural consciousness of the West and quite a few other parts of the world. Although the Exodus story is in the first place an account of deliverance or liberation in a religious context and framework, in Broadway Danny Rose it is used as a moral device about how to survive in the modern wilderness.


Author(s):  
Daniel Kam-to Choi

The Bible in China, including the different versions of the Chinese Bible that circulate in China and in the Chinese diaspora, is the result of a long historical preparation. The Christian presence in China has a long but broken history; so does the history of Bible translation in China. This essay is a review of Chinese Bible translation history from the seventh century and focuses on the Chinese Bible after the early nineteenth century until the present. It presents a historical review of the Bible editions translated by Catholic, Protestant, and Orthodox translators who worked on translating the whole or parts of the Bible into the common language and dialects of Chinese language.


1964 ◽  
Vol 83 (4) ◽  
pp. 448
Author(s):  
Bruce M. Metzger ◽  
S. L. Greenslade

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