together with reading, and in fact, together with the [reading of the] Bible. To teach a child at the age of a year and a half to write is madness. But if we consider that this madness-pedagogy achieved that millions of six-year-old children could
This paper analyzes the spiritual background of the Mura Region Slovenian priest Števan Küzmič’a (1723–1779) oeuvre, especially the circumstances and sources of his translation of the Bible, looking for the answer if he really translated the New Testament from Greek as it is stated in the title. Hungarian Calvinists were provided with two translations of the Bible when the Slovenian version was made, thanks to György Bárány and János Szabó Sartorius. The structure, content and message of the forewords written by József Torkos to Števan Küzmič’s Slovenian and András Torkos’s Hungarian translation of the Bible is similar. In Küzmič’s case the use of Hungarian patterns can be proved by borrowings from Hungarian, word formation based on Hungarian models as well as Hungarian governments and idioms. Števan Küzmič aimed at the purity of the Mura Region language but he had to borrow also from other languages to translate the complex Biblical text properly. He created a great work for Slovenians, raising the Mura Region Slovenian onto the level of a standard language.
personnes contenant des consonnes aspirées ont plusieurs origines : l’origine hébraïque, l’origine grecque, l’origine franque, l’origine lombarde et l'origine anglo-saxonne. Les plus anciens sont les noms des personnages de la Bible, évoqués par Frédégaire
normally taken from the Common English Bible, with slight changes when it is referred to the Vulgate Version: https://www.biblegateway.com/passage/?search=Genesis . 4 ADAMS, J. N.: Wackernagel’s Law and the Placement of the Copula esse in Classical Latin
) 12. 25 Ce n’est au XIII siècle qu’on a traduit la Bible en italien. C’est pour ça que l’on peut supposer que la cohabitation et la compréhension (certes passive) entre le latin et le vulgaire (l’italien) dure très longtemps. Cf. Richter, M. : Latina
Hungarian music and its “principals” using the Bible’s words: “[they] have been weighed on the scales and found wanting.” See Ligeti to Veress, dated Christmas 1956, PSS SSV. For the Hungarian original of the quotations in the present article, see my article
The present paper deals with the functioning of phraseological comparative constructions with biblical characters in dialects of East, West, and South Slavic languages. The charac- ters of the Holy Scripture include not only the nameless and named heroes of the Bible but also the Creator himself as well as supernatural beings that serve or oppose the Creator. The description involves comparative phraseological units with an adjective that derives from a character of the Bible. Most of the analyzed Slavic dialectal phraseological units are fixed in dictionaries.
The description of comparative phraseological units (if possible) is carried out from the positions of structural and semantic modelling, which allows to identify the lexical variation of components in the dialects of the same language or in various languages. In some cases, the paper includes areal characteristics of comparative constructions. For this purpose, the author shows their parallels in other linguistic and dialect regions. As a result, the paper reveals both structural and semantic biblical universals and phraseological units with national specificity, i.e. similes that have no equivalents (literary or non-Slavic). There are units that are specific for some regions, for example, phraseological units containing microtoponyms such as geographical objects that are not widely known. The national and regional identity is manifested both at the level of figurative basis and at the level of non- equivalent comparativism since some subjects can be active in one language, while they are peripheral or lacunary in another one.
In some cases, phraseological units are provided with cultural, historical, and etymol- ogical comments which reveal not only the biblical and religious roots but also reflect the ancient mythological representations of the Slavs. The author gives an explanation to the meaning of similes and their components.
The Old and New Testaments are a common element of the spiritual culture of Chris- tians so the comparison reveals the similarity and repetition of comparative units, directly or indirectly related to the names of the characters of the Bible, or structural and semantic models in a particular area. At the same time, the phraseological units genetically ascending to the Bible show a quite large differentiation, demonstrating the peculiarity of the recep- tion of biblical images by the Slavs, the unequal interest in them. Although the very name of the biblical character is often international, set similes containing it are not always the same. This is usually the case for pseudo-biblical phraseological units that have no direct links to the character of the Bible; they are usually inherent in folk speech and are often jokingly ironic. This is particularly evident in dialects.
has been found that their frequency can be used to statistically distinguish, for example, text types ( Stubbs and Barth 2003 ), or texts (two German Bible translations) ( Shrefler 2011 ). Moreover, 4-gram classifiers are highly successful in