Papers by Rajmund Pietkiewicz
"Roczniki Humanistyczne" 72, 2024
The paper constitutes an attempt to synthesize information on the achievements of Polish biblical... more The paper constitutes an attempt to synthesize information on the achievements of Polish biblical editing in the Middle Ages and in the Renaissance period as regards the Psalter. The Author reviews the bibliography of Renaissance prints with the text of the psalms in Polish, presents the dynamics of Psalter editing development in quantitative, qualitative and functional aspects, presents the root causes, which were decisive in the emergence and development of the Polish Psalter editing.
POLSKA REDAKCJA PSAŁTERZA W OKRESIE ŚREDNIOWIECZA I ODRODZENIA. PRÓBA SYNTEZY BIBLIOGRAFICZNEJ I BIBLIOLOGICZNEJ
Streszczenie po polsku
Artykuł stanowi próbę syntezy informacji na temat dorobku polskiego edytorstwa biblijnego w średniowieczu i w okresie renesansu w odniesieniu do Psałterza. Autor dokonuje przeglądu bibliografii renesansowych druków zawierających psalmy w języku polskim, przedstawia dynamikę rozwoju edytorstwa psałterzowego w aspekcie ilościowym, jakościowym i funkcjonalnym, prezentuje podstawowe przyczyny, które zadecydowały o powstaniu i rozwoju polskiego edytorstwa psałterzowego.
The Polish-Lithuanian Commonwealth familiarized itself with Christian Hebraism in the first half ... more The Polish-Lithuanian Commonwealth familiarized itself with Christian Hebraism in the first half of the 16th century. “In Search of 'the Genuine Word of God'” sketches out the process in three chapters. The first one deals with the development of modern Hebrew studies in Western Europe, the second gives an account of the academic and religious level of Hebrew scholarship in the Commonwealth in the 16th century and at the beginning of the 17th century, and the third is devoted to Polish translations of the Hebrew Bible, which were the most significant consequences of the reception of the West-European Christian Hebraism in the Polish-Lithuanian Commonwealth in Renaissance.Knowledge of Hebrew would be spread in the Polish-Lithuanian Commonwealth through personal contacts of magnates and church dignitaries with the Western European Hebrew experts, through Jewish converts teaching Semitic languages, through foreign studies at European universities and through books. Polish Christian Hebraism was not creative; local humanists and reformers who communicated with adherents of Judaism contributed but little to domestic Hebrew studies. Only scholarly trends occasioned by different Christian confessions come to our notice. Hebrew studies were undertaken within universities or religious movements. The purpose was practical: to have direct access to the original Hebrew Bible for the sake of theological disputes or to have proper translation tools for rendering the Scripture in Polish.
The Biblical Annals, 2013
Przekład Starego Testamentu w Biblii Tysiąclecia. Rys historyczny, 2023
Artykuł prezentuje historię przekładu i kolejnych edycji ST z Biblii Tysiąclecia.
Water Practice & Technology, 2019
The Polish-Lithuanian Commonwealth familiarized itself with Christian Hebraism in the first half ... more The Polish-Lithuanian Commonwealth familiarized itself with Christian Hebraism in the first half of the 16th century. “In Search of 'the Genuine Word of God'” sketches out the process in three chapters. The first one deals with the development of modern Hebrew studies in Western Europe, the second gives an account of the academic and religious level of Hebrew scholarship in the Commonwealth in the 16th century and at the beginning of the 17th century, and the third is devoted to Polish translations of the Hebrew Bible, which were the most significant consequences of the reception of the West-European Christian Hebraism in the Polish-Lithuanian Commonwealth in Renaissance.Knowledge of Hebrew would be spread in the Polish-Lithuanian Commonwealth through personal contacts of magnates and church dignitaries with the Western European Hebrew experts, through Jewish converts teaching Semitic languages, through foreign studies at European universities and through books. Polish Christian Hebraism was not creative; local humanists and reformers who communicated with adherents of Judaism contributed but little to domestic Hebrew studies. Only scholarly trends occasioned by different Christian confessions come to our notice. Hebrew studies were undertaken within universities or religious movements. The purpose was practical: to have direct access to the original Hebrew Bible for the sake of theological disputes or to have proper translation tools for rendering the Scripture in Polish.
Verbum Vitae, Jun 12, 2023
The author of this essay poses the question about the significance of antitrinitarian translation... more The author of this essay poses the question about the significance of antitrinitarian translations of the Bible into Polish for the exchange of ideas and achievements of science between Eastern and Western Europe in the second half of the sixteenth and first half of the seventeenth centuries. In an attempt to systematize various facets of this significance, the author will deal with the bibliographical and bibliological aspects of the editions of the Bible in the Polish language, the dynamics of the development of Polish antitrinitarian biblical translations and biblical editing against the background of the history of the Polish Brethren in the Polish-Lithuanian Commonwealth, the sources of the translations and the influence they exercised in the territory of the Polish-Lithuanian Commonwealth and abroad. The author's research made it possible to identify two directions of the exchange of ideas. The first direction is the reception in Central and Eastern Europe of the achievements of Western biblical philology and exegesis. The second is related to the Polish Brethren's contribution to Western Europe's science and culture. Particularly noteworthy here is the voice of Polish Antitrinitarians in the field of research into the criticism of the biblical text, although this impact was limited due to the language barrier. Of much greater importance were the translations of the Polish Brethren in the East (the Grand Duchy of Lithuania and the Muscovite lands), where the language barrier was less significant. They also popularized the philological and exegetical achievements of the West among the Karaites and Tatars of the Grand Duchy of Lithuania.
Studia Judaica, Nov 27, 2015
Reformation and Renaissance Review, May 19, 2015
The Brest Bible is regarded traditionally as the first translation of the entire Scriptures from ... more The Brest Bible is regarded traditionally as the first translation of the entire Scriptures from the original languages into Polish. This study assesses this claim. A cursory analysis reveals that the Brest translators generally followed the hebraica veritas. They made use of Stephanus's Latin Bible (1556/57) whose Old Testament text was the literal Latin translation of the Hebrew Bible by Santes Pagnini (Pagnino); the Vulgate text was also included. It is shown that where there are significant differences between the printed editions of the Hebrew Bible of the sixteenth century and Pagnini's version, the Brest Bible follows Pagnini. Its translators followed Pagnini in Stephanus's edition verse by verse, and also applied the latter's division into chapters and verses to the Polish text. It is, then, suggested that there is doubt whether the Brest translators translated directly from the original version, it being more likely that they availed themselves chiefly of Pagnini's Latin version.
Verbum Vitae
The author of this essay poses the question about the significance of antitrinitarian translation... more The author of this essay poses the question about the significance of antitrinitarian translations of the Bible into Polish for the exchange of ideas and achievements of science between Eastern and Western Europe in the second half of the sixteenth and first half of the seventeenth centuries. In an attempt to systematize various facets of this significance, the author will deal with the bibliographical and bibliological aspects of the editions of the Bible in the Polish language, the dynamics of the development of Polish antitrinitarian biblical translations and biblical editing against the background of the history of the Polish Brethren in the Polish-Lithuanian Commonwealth, the sources of the translations and the influence they exercised in the territory of the Polish-Lithuanian Commonwealth and abroad. The author’s research made it possible to identify two directions of the exchange of ideas. The first direction is the reception in Central and Eastern Europe of the achievements ...
The author of this essay poses the question about the significance of antitrinitarian translation... more The author of this essay poses the question about the significance of antitrinitarian translations of the Bible into Polish for the exchange of ideas and achievements of science between Eastern and Western Europe in the second half of the sixteenth and first half of the seventeenth centuries. In an attempt to systematize various facets of this significance, the author will deal with the bibliographical and bibliological aspects of the editions of the Bible in the Polish language, the dynamics of the development of Polish antitrinitarian biblical translations and biblical editing against the background of the history of the Polish Brethren in the Polish-Lithuanian Commonwealth, the sources of the translations and the influence they exercised in the territory of the Polish-Lithuanian Commonwealth and abroad. The author's research made it possible to identify two directions of the exchange of ideas. The first direction is the reception in Central and Eastern Europe of the achievements of Western biblical philology and exegesis. The second is related to the Polish Brethren's contribution to Western Europe's science and culture. Particularly noteworthy here is the voice of Polish Antitrinitarians in the field of research into the criticism of the biblical text, although this impact was limited due to the language barrier. Of much greater importance were the translations of the Polish Brethren in the East (the Grand Duchy of Lithuania and the Muscovite lands), where the language barrier was less significant. They also popularized the philological and exegetical achievements of the West among the Karaites and Tatars of the Grand Duchy of Lithuania.
Verbum Vitae, 2023
The author of this essay poses the question about the significance of antitrinitarian translation... more The author of this essay poses the question about the significance of antitrinitarian translations of the Bible into Polish for the exchange of ideas and achievements of science between Eastern and Western Europe in the second half of the sixteenth and first half of the seventeenth centuries. In an attempt to systematize various facets of this significance, the author will deal with the bibliographical and bibliological aspects of the editions of the Bible in the Polish language, the dynamics of the development of Polish antitrinitarian biblical translations and biblical editing against the background of the history of the Polish Brethren in the Polish-Lithuanian Commonwealth, the sources of the translations and the influence they exercised in the territory of the Polish-Lithuanian Commonwealth and abroad. The author's research made it possible to identify two directions of the exchange of ideas. The first direction is the reception in Central and Eastern Europe of the achievements of Western biblical philology and exegesis. The second is related to the Polish Brethren's contribution to Western Europe's science and culture. Particularly noteworthy here is the voice of Polish Antitrinitarians in the field of research into the criticism of the biblical text, although this impact was limited due to the language barrier. Of much greater importance were the translations of the Polish Brethren in the East (the Grand Duchy of Lithuania and the Muscovite lands), where the language barrier was less significant. They also popularized the philological and exegetical achievements of the West among the Karaites and Tatars of the Grand Duchy of Lithuania.
Federacja Bibliotek Kościelnych FIDES, 2002
im. Krasińskich (zniszczona w czasie wojny) Wi BU -
Zgodnie z regułami pisania dzieł literackich w starożytności, św. Łukasz Ewangelista rozpoczyna o... more Zgodnie z regułami pisania dzieł literackich w starożytności, św. Łukasz Ewangelista rozpoczyna obydwa tomy swojego działa (Łk–Dz) od prologów. Prolog do Łk (1,1-4) zawiera wskazówki stanowiące klucz do lektury całości (Łk–Dz) wskazując na okoliczności powstania dzieła, jego cel, metodę i tematykę.Interpretacja prologu do Dz charakteryzuje się własnymi trudnościami związanymi z: (1) wyznaczeniem jego granic; (2) krytyką tekstu; (3) relacją do Łk 1,1-4 i funkcją, którą pełni w Dz i w całości dzieła (Łk–Dz).1) Dz rozpoczynają się od wprowadzenia (1,1-11), w którym można wyróżnić cztery części: ww. 1-2 — właściwy prolog (odpowiadający Łk 1,1-4); w. 3 — wspomnienie spotkań Zmartwychwstałego z uczniami; ww. 4-8 — ostatnie polecenia Jesusa; ww. 9-11 — wniebowstąpienie. Przedmiotem niniejszego studium jest głównie pierwsza część wprowadzenia formalnie odpowiadająca Łk 1,1-4.2) Spośród wielu wariantów tekstu przyjęto tę jego postać, którą podają współczesne wydania NT po grecku (GNT, NT27)....
Renaissance Quarterly, 2012
"Rocznik Teologiczny", 2022
Artykuł poświęcony jest metodom organizacji prac nad tłumaczeniami Biblii na język polski. Najpie... more Artykuł poświęcony jest metodom organizacji prac nad tłumaczeniami Biblii na język polski. Najpierw Autor analizuje pod kątem organizacji prac najważniejsze polskie przekłady biblijne do połowy XX w. Wyodrębnia dwie metody: indywidualną – gdy jest jeden tłumacz całej Biblii oraz zespołową – gdy tłumaczy grupa osób. Autor koncentruje się dalej na metodzie zespołowej, w której wyróżnia: metodę zespołowo-autorską – gdy za ostateczną postać tekstu danej księgi odpowiada autor przekładu i metodę zespołowo-komisyjną – gdy odpowiedzialność za tekst przejmuje komisja. Różnicę w praktycznym stosowaniu obydwu metod Autor pokazuje na przykładzie Biblii Tysiąclecia (metoda zespołowo-autorska) i Biblii warszawskiej (metoda zespołowo-komisyjna). We wnioskach Autor ukazuje różnicę między metodami biorąc pod uwagę ich aspekt personalny, czasowy i konfesyjny; pokazuje znaczenie obydwu metod dla ostatecznej formy tekstu oraz problematykę związaną z określeniem autorstwa przekładów.
This article is devoted to the organization of working methods on the translation of the Bible into the Polish language. First of all, the Author analyses the most significant translations of the Bible in Polish until the middle of the 20th century, from the point of view of organization of the work. Two methods have been distinguished: an individual one – in which one translator translates the whole Bible all by himself, and collective one, when a team of translators works on it. Later on, the Author concentrates on the collective translation, out of which he distinguishes: collective-author’s method – in which the translator of the text is responsible for the final form of the text of a given Book, and collective-commission's translation – in which the responsibility for the translated text is taken on by the commission. The difference which lies in the practical application of the two methods is presented by the Author on the example of the Millennium Bible (the collective-author’s method) and the Warsaw Bible (the collective-commission’s method). In the conclusions the difference between both methods is presented, from the point of view of their personal, temporal and confessional aspects, along with an emphasis put on the significance of both methods for the sake of the final form of a text, and because of the issues connected with an assessment of who the author of the translations is.
The author, on the basis of the study of the commentaries and prefaces to Wujek's Bible of 15... more The author, on the basis of the study of the commentaries and prefaces to Wujek's Bible of 1599, depicts the image of the Jews, their language and their customs as it was presented by Jakub Wujek and his contemporaneous fellow Jesuits. The author refers to the sources of the information contained in Wujek's Bible, evaluates it in the context of the religious situation in the Renaissance Polish-Lithuanian Commonwealth and attempts at establishing the realm and power of the influence it had on readers.
Istituendo l'Eucaristia Gesù approfittò del rito della cena pasquale dei giudei del suo tempo... more Istituendo l'Eucaristia Gesù approfittò del rito della cena pasquale dei giudei del suo tempo cambiandone alcuni gesti e parole e dando loro il nuovo significato. Per scoprirlo si devono esaminare le parole ed i gesti del Signore nella prospettiva storico-salvifica di entrambi i Testamenti: lo spezzare il pane e il bere dal calice – Gesù offre la sua vita quale sacrificio d'espiazione – l'Eucaristia è sacramento che attualizza l'offerta della croce; "questo è il mio sangue dell'alleanza" – il sangue di Gesù è sangue della nuova alleanza; "il sangue dell'alleanza versato per voi" – Gesù è il Servo di Iahve che offre la sua vita per tutti gli uomini; "Prendete e mangiate", "prendete e bevetene" – Gesù ci dà la partecipazione nella sua vita; "Fate questo in memoria di me" – Gesù ordina di ripetere i suoi gesti e le sue parole; "finché non sia compiuta nel regno di Dio" – l'Eucaristia annunzia l'...
Biblical texts reached the Kingdom of Piast along with missionaries arriving at Polish territorie... more Biblical texts reached the Kingdom of Piast along with missionaries arriving at Polish territories since 966. The first Bibles in Latin were imported. The oldest traces of biblical translations into Polish date back to the 13th century (Kinga's Psalter). We can assume that the translation of the four Gospels and probably the whole of the New Testament existed in the 14th century. Half way through the 15th century the translation of the whole of the Old Testament came to exist (Queen Zofia's Bible). The Book of Psalms enjoyed the greatest popularity (e. g. Floriański Psalter or Puławski Psalter), as well as Gospels. Biblical texts were copied in different forms: fragments of books (e. g. penitential psalms); individual books as a whole (e. g. Psalter); the whole of the New and Old Testament (usually in volumes, such as Queen Zofia's Bible); in the form of liturgical books and prayer books taking advantage of biblical texts (e. g. Codex Aureus, breviary); as voices and quo...
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Papers by Rajmund Pietkiewicz
POLSKA REDAKCJA PSAŁTERZA W OKRESIE ŚREDNIOWIECZA I ODRODZENIA. PRÓBA SYNTEZY BIBLIOGRAFICZNEJ I BIBLIOLOGICZNEJ
Streszczenie po polsku
Artykuł stanowi próbę syntezy informacji na temat dorobku polskiego edytorstwa biblijnego w średniowieczu i w okresie renesansu w odniesieniu do Psałterza. Autor dokonuje przeglądu bibliografii renesansowych druków zawierających psalmy w języku polskim, przedstawia dynamikę rozwoju edytorstwa psałterzowego w aspekcie ilościowym, jakościowym i funkcjonalnym, prezentuje podstawowe przyczyny, które zadecydowały o powstaniu i rozwoju polskiego edytorstwa psałterzowego.
This article is devoted to the organization of working methods on the translation of the Bible into the Polish language. First of all, the Author analyses the most significant translations of the Bible in Polish until the middle of the 20th century, from the point of view of organization of the work. Two methods have been distinguished: an individual one – in which one translator translates the whole Bible all by himself, and collective one, when a team of translators works on it. Later on, the Author concentrates on the collective translation, out of which he distinguishes: collective-author’s method – in which the translator of the text is responsible for the final form of the text of a given Book, and collective-commission's translation – in which the responsibility for the translated text is taken on by the commission. The difference which lies in the practical application of the two methods is presented by the Author on the example of the Millennium Bible (the collective-author’s method) and the Warsaw Bible (the collective-commission’s method). In the conclusions the difference between both methods is presented, from the point of view of their personal, temporal and confessional aspects, along with an emphasis put on the significance of both methods for the sake of the final form of a text, and because of the issues connected with an assessment of who the author of the translations is.
POLSKA REDAKCJA PSAŁTERZA W OKRESIE ŚREDNIOWIECZA I ODRODZENIA. PRÓBA SYNTEZY BIBLIOGRAFICZNEJ I BIBLIOLOGICZNEJ
Streszczenie po polsku
Artykuł stanowi próbę syntezy informacji na temat dorobku polskiego edytorstwa biblijnego w średniowieczu i w okresie renesansu w odniesieniu do Psałterza. Autor dokonuje przeglądu bibliografii renesansowych druków zawierających psalmy w języku polskim, przedstawia dynamikę rozwoju edytorstwa psałterzowego w aspekcie ilościowym, jakościowym i funkcjonalnym, prezentuje podstawowe przyczyny, które zadecydowały o powstaniu i rozwoju polskiego edytorstwa psałterzowego.
This article is devoted to the organization of working methods on the translation of the Bible into the Polish language. First of all, the Author analyses the most significant translations of the Bible in Polish until the middle of the 20th century, from the point of view of organization of the work. Two methods have been distinguished: an individual one – in which one translator translates the whole Bible all by himself, and collective one, when a team of translators works on it. Later on, the Author concentrates on the collective translation, out of which he distinguishes: collective-author’s method – in which the translator of the text is responsible for the final form of the text of a given Book, and collective-commission's translation – in which the responsibility for the translated text is taken on by the commission. The difference which lies in the practical application of the two methods is presented by the Author on the example of the Millennium Bible (the collective-author’s method) and the Warsaw Bible (the collective-commission’s method). In the conclusions the difference between both methods is presented, from the point of view of their personal, temporal and confessional aspects, along with an emphasis put on the significance of both methods for the sake of the final form of a text, and because of the issues connected with an assessment of who the author of the translations is.
The 16th century in Europe was marked as the age of the Renaissance and the Reformation - two realities, which exerted influence on the society of the Old Continent, leading to profound cultural and religious changes, which can be felt until today. The Renaissance with its prominent slogan of returning to sources (ad fontes), paved the way forward for the Reformation. The Reformation took advantage of the humanist curiosity for antiquity, especially the interest in the oldest sources of the Christian faith, in their original form, and expressed it by means of its own slogan : sola Scriptura. The knowledge of antique languages, mainly Hebrew, Greek and Latin, but also Aramaic, to a lesser extent, that is the languages in which the Bible was written and handed over, became the tool which enabled the examination of the sources, mainly the Bible.
It was in this way, within humanist framework, through the genuine curiosity for antique languages, sparked off by the Reformation, at the beginning of the 16th century, that Christian study of the Hebrew language and literature began, which as a study of Hebrew and the literature produced in it, found its place within university structure. The institutionalization of Hebrew studies, was preceded by a tremendous effort of a small group of enthusiasts, who having overcome the boundaries of mentality, alphabet and mutual prejudices, in the first half of the 16th century, conducted the reception of Jewish achievements in Hebrew studies, presenting translations in Latin, which were more comprehensible for the Christians. This effort, in the 16th century, immediately brought about significant development of Hebrew studies among the Christians, who produced a considerable amount of books, containing source texts in Hebrew (mainly biblical), and a galore of manuals written in Latin to study them, that is dictionaries, grammar books, tables and translations. It was also in the 16th century that specialized Christian Hebrew typography appeared. Also, in the Republic of Poland, the reception of Hebrew studies took place, which is supported by three widely commented, non-Catholic translations of the whole Hebrew Bible into Polish (the Bible of Brest, the Bible of Nieśwież and the Bible of Gdańsk), as well as the Catholic Bible in the translation of a Jesuit priest Jakub Wujek, which although translated from the Latin Vulgata, but with "the supplementation of Jewish texts" (the title of Wujek's Bible). The edition of four translations of the Scripture, representing different Christian faiths, over several dozen of years, clearly testifies to some kind of "competition" in the search of, as they used to say in the 16th century, "honest/reliable God's word". That would not have been possible, had it not been for the reception of Christian philological studies, with Hebrew studies among them, in the Republic of Poland. It is the process of that reception that constitutes the subject matter of the present dissertation.
On account of the reception of the Christian Hebrew studies in the Republic of Poland, several questions arise:
1) Were the Christian Hebrew studies in the Republic of Poland creative or imitative?
2) How did the reception process of the knowledge of Hebrew in the Republic of Poland happen?
3) Did the contacts with the followers of Judaism, who inhabited the territory of the Republic of Poland in big numbers, influence Christian Hebrew studies?
4) Were the Polish studies of the Hebrew language humanist or religious in character?
5) How were the studies of Hebrew organized in the Republic of Poland?
6) What aim did they have?
7) What was the command of the Hebrew language among our Hebrew scholars?
8) How popular was Hebrew among contemporary society?
The dissertation comprises three chapters. The first chapter deals with the beginning and development of modern Hebrew studies in the west of Europe. First, I resort to the source of Hebrew studies, that is to the works of the followers of Judaism until the 16th century. Some part has been devoted to Christian interests in the Hebrew language, which took place in Antiquity and Middle Ages. The main part of the first chapter is devoted to a reflection over the process of reception of Jewish achievements in the field of linguistic studies by the Christians in the west of Europe, mainly in the first half of the 16th century. At this point, I put forward two trends of Christian Hebrew studies in the west of Europe: humanist and religious, connected with the Reformation. In the last part of the first chapter, I discuss the sources and aids used by Christian Scholars in the 16th century in their Hebraic studies (the Bible editions in original and in translations, grammar books, dictionaries).
In the second chapter, I describe the academic level of scholarship of Hebrew in the Republic of Poland in the 16th century and at the beginning of the 17th century. I draw attention to the organization of Hebrew tutorials, where the humanist Hebrew trend appeared and developed. Then, I describe four branches of the core Hebrew studies with a tangible religious trend (Lutheran, Calvinist, Arian and Catholic in a Jesuit form). I also devote some space to the presentation of Polish Hebraic and Hebrew typography, and then, I go on to describe Hebrew grammars, which were printed on the territory of Poland (in Cracow).
The third chapter is devoted to Polish translations of the Hebrew Bible, which were the most significant consequences of the reception of the West- European Hebrew scholarship on the territory of the Republic of Poland in Renaissance. Upon brief presentation of the origin and history of the Polish Bible translations, I deal with discussions led by Polish Hebrew and Biblical scholars, in the 16th century, around the problem of authenticity and reliability of the Scripture text of that time (Vulgata or Hebraica Veritas?), and the choice of the concept of translation of the ancient Bible versions. Afterwards,
I demonstrate the way in which Polish translators of the Hebrew Bible took advantage of translation tools (also Hebrew ones), used in the translation of the Old Testament. And last but not least, I consider 24 substantial examples illustrating the problems appearing in the last chapter of the dissertation.
The whole examination allows me to provide answers to the questions posed in the dissertation, concerning different aspects of the reception of the West European Hebrew studies, in times of Renaissance in the Republic of Poland.
1) Polish Hebrew studies were not creative. They were imitative in character, and were not on a par with the West-European Hebrew scholarship.
2) The process of reception of Hebrew knowledge in the Republic of Poland took place in four steps: by personal contacts of magnates and church dignitaries with the West-European Hebrew experts; through Jewish converts, teaching Semitic languages; through foreign studies at European university centres; books were also tools of reception, mainly the ones brought by those coming back from foreign trips or imported by bookshops.
3) The contacts of Polish humanists and reformers with the Jews, persisting in their faith, were of insignificant importance for local Hebrew studies.
4) Both in the West and in the Republic of Poland, one could observe humanist trends of Hebrew studies, as well as trends connected with different faith orientations (Lutheran, Calvinist, Radical and Catholic).
5) We can talk about two methods of Hebrew studies organization in times of Renaissance in the Republic of Poland: within university structures (Cracow Academy, King Albert Academy in Konigsberg, and Vilnius Academy), and within religious movements (communities centred round the Hebrew Bible translation projects).
6) Polish Hebrew studies were first of all practical. Their purpose was to provide an opportunity to use the Hebrew Bible texts directly, and to exploit the translation of the Hebrew Bible into Polish.
7) The competence and performance in Hebrew studies must have been high among Polish philologists, which is proved by editions of Polish translations of the Hebrew Bible and Wujek's Bible, lavishly equipped with notes and comments, which also had the forms of discussions over linguistic matters.
8) The number of people with high command of Hebrew, acquired over specialized university studies (most frequently theological) had to be of limited in range by its very nature. The circle could have comprised several hundred people living in the 16th and at the beginning of the 17th centuries.
Popular editions of the Holy Bible comprised discussions and arguments not only of dogmatic but also of philological nature, among which the Hebrew language problems are worth emphasizing. The margins and comments to the biblical text in Polish editions of the Holy Bible are swarming with Hebrew words and phrases, written in Latin transliteration or square lettering. Their presence in the editions of the Bible, aimed at an average reader, attests to the fact that the knowledge of Hebrew at a popular level (the alphabet, the ability to read, the mastery of basic words and simple syntactic structures) was not rare. Of course, I mean the groups of the society being in possession of education at a certain level.
Thus, we can say that Hebrew knowledge gathered a wide popular readership, which was happening mainly owing to the text from the Bible presented in Polish.
z opisem sprzeczności z przyjętymi założeniami metodologicznymi, przykładowymi błędami merytorycznymi i wadliwymi rozwiązaniami translatorskimi pod kątem nadinterpretacji tekstu źródłowego, wpisywania w tekst docelowy treści nieistniejących lub nieuzasadnionych substratem przekładu oraz odredakcyjnego nauczania na rzecz chrześcijaństwa biblijnego. W artykule przedstawionych zostanie kilka szczegółowych analiz dotyczących komentarzy, przypisów i reinterpretacji tekstu źródłowego przez redakcję NPD – tych, które można odczytać jako próbę zniechęcenia czytelników do Kościołów instytucjonalnych i pozyskania dla nowej idei.
The purpose of this paper is to provide a comprehensive review of the
NT translation Dobra Wiadomość o ratunku w Chrystusie. Nowy Przekład Dynamiczny opatrzony przypisami i odnośnikami referencyjnymi do osobistego studiowania, a także komentarzami filologicznymi, historycznymi i teologicznymi [The Good News of Rescue in Christ: A New Dynamic Translation with footnotes and reference links for personal study, as well as philological, historical and theological commentaries]. The content of the publication raises various questions about fundamental issues such as the method
used, the potential audience, the purpose of the translation, translation solutions and factual errors, the content of footnotes and commentaries, and ways of obtaining biblical scholars’ reviews; moreover, the lack of information about the translators or
the apparent separation from “Vocatio” Publishing House. The paper briefly presents the theory of dynamic equivalence to introduce a description of contradictions with the methodological assumptions, examples of factual errors and misinterpretation of the source text, as well as accounts of teaching in favour of a blurred concept of
biblical Christianity. The paper will also include in-depth analyses of selected commentaries, footnotes and excerpts from the target text, which can be construed as an attempt to discourage the readers from the institutional churches and to win them over to a new idea.