The purpose of this analysis is to present the manner of translating the titles of holy books from Hebrew, Greek, and Arabic by Polish and Lithuanian Tartars and by Polish translators of the Bible and the Quran. It also attempts to define the scope and the nature of relations between the translations of the Bible and the Quran and to present the picture of the books in question on the basis of selected source texts. The source texts vary in terms of form and origin and the vocabulary was excerpted from such materials as historical writings of the Polish and Lithuanian Tartars (the texts were written in Arabic and required transcription and transliteration) as well as translations of the Quran into Polish. The words were also selected from the translations of the Bible (16th-century, 17th-century, and contemporary versions).
-western Karaim Bible Translation from 1720. Part 1 . The Torah. Karaite Archives No. 2 , pp. 109 – 141 .
Németh , Michał ( 2014 ): A Historical Phonology of Western Karaim: Alveolars and Front Labials in
: Vargyas, Gábor 2000 : 257 – 297 .
Brass , Tom 2012 Scott’s “Zomia”, or a Populist Post-modern History of Nowhere . Journal of Contemporary Asia 42 ( 1 ): 123 – 133 .
Bru Bible 1981 Parnai O Tê Yiang Sursi: Pún Atong Tê Ngê Yê-su Crit
. Судебные акты каменец-подольской армянской общины . Москва : Наука . Hattori , Shirô 1979 . ‘The Place of Tatar among the Turkic Languages.’ Harvard Ukrainian Studies 3 : 383 – 393 . Jankowski , Henryk 1997 . ‘A Bible translation into the
, wrote schoolbooks for Bible class, evangelizing successfully. In 1968, during the Tet offensive, he fled with the Bru to Đông Hà and from there to Da Nang. Then he returned to Cam Lộ to help the Bru refugees, even building a new church from leftover