Translation for Tyranslators Introduction.
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cma...@gmail.com
Jul 9, 2023, 9:59:57 PM7/9/23
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Re: Translation for Translators
https://ebible.org/study/?w1=bible&t1=local%3Aeng-t4t&v1=frt
The introduction mentions 18 different "figures of speech" which Deibler sought to explain the intended meaning the original writers tried to convey rather than translations of the specific original words.
In reviewing the work, I decided to include meaning behind these 18 tags as definitions. The first step was to find definitions for them in public domain works. I've filled in 14 of the 18 with matching un-edited paragraphs from old grammar manuals(*), but 4 of these tags [IDM, DOU, SYM, TRI], the label name is generic to English words to the point Google doesn't show an obvious 1 sentence to 1 paragraph definition that I can be confident is close to what Ellis intended.
Does anyone know of an open licensed work (CC0 or CC-BY allowing commercial use) which contains 1 sentence to 1 paragraph definition of the remaining items on this list?
And I'm very keen on feedback where I may be missing the mark, or if some definitions could be improved (but not improved to the point the result might be a copyright infringement.)
---
[APO] = apostrophe (45) Apostrophe: lit. "turning away" (a Greek word, transliterated into Roman character). By this figure the speaker or writer suddenly breaks off from the tenor of his speech or narrative, and addresses in the second person some person or thing, whether absent or present. If something inanimate is addressed, it is personified. If some dead person is addressed, he is addressed as if he were alive.
[CHI] = chiasmus (13) Chiasmus: Reversal of the logical order of thought. Sometimes this is a concession to meter, but in most cases there is an effort to add force to the statement: emphasizing the reversal or separation of terms.
[DOU] = doublet (853) occurences in Job and Hebrews only: Job 1:1, 1:8, 2:3, 2:11, 6:8, 7:17, 8:5, 10:21, 12:4, 13:17, 16:11, 18:9, 20:10, 23:5, 23:15, 23:16, 24:14, 29:9, 31:24, 31:30, 32:15, 33:1, 33:2, 33:8, 33:15, 34:10, 34:22, 35:3, 35:6, 35:7, 37:1, 37:2, 38:23, 39:5, 39:15, 41:19, 42:11, 42:17, Heb 1:5 (x2), 2:2, 2:4, 2:7, 2:9, 4:13, 5:7, 6:19, 8:5, 8:10, 8:12, 8:13, 10:17, 10:30, 11:10, 12:5, 12:18, 12:28, 13:5.
[EUP] = euphemism (274) Euphemism (Gr. eu, well; and phemi, I speak). By this figure we speak in gentle and favourable terms of some person, object, or event which is ordinarily seen in a less pleasing light.
[HEN] = hendiadys (9) Hendiadys: The name Hendiadys is applied to a construction, in which two nouns are put in the same case, and connected by a copula, while in respect to sense one of them must be taken as a Gen. following the other, or as an adjective qualifying the other
[HYP] = hyperbole (246) Hy-per-bo-le (a Greek word of four syllables, signifying exaggeration). This is usually a fault. But when it is resorted to for the sake of heightening the effect, and provided that the departure from truth does not offend one's sense of the truthful, it is a recognised figure of speech.
[IDM] = idiom (504) occurences in Genesis and Matthew only: Gen 41:44, 43:9, 47:19, 49:33, 50:23, Mat 3:8, 8:12, 9:30 (2x), 13:22, 13:23, 20:12, 20:22, 20:23, 20:28, 20:33, 21:43, 22:16, 22:37, 23:2, 26:43.
[IRO] = irony (90) Irony: lit. "dissimulation" (a Greek word, eironeia). -A mode of speech, in which the writer or speaker says the opposite to what he means, but does not intend or expect his words to be taken in their literal sense.
[LIT] = litotes (185) Lit-o-tes (a Greek word signifying plainness, simplicity). The name is now given to that figure of speech by which we place a negative before some word, to indicate a strong affirmative in the opposite direction.
[MET] = metaphor (1972) Metaphor: lit. a transfer (Gr. meta, across; phor-e, carrying).—A metaphor is a potential or implied simile. In a simile both sides of the comparison are distinctly stated; whereas in a metaphor one side is stated, but not the other. Thus when we say, "He curbs his passion," we mean that he restrains his passion, as a man would curb a restless horse. If both sides of the comparison were to be given, this is how the simile would be expressed.
[MTY] = metonymy (2113) Metonymy: lit. "a change of name (Gr. meta, change; onoma, name).—This figure consists in describing a thing by some accompaniment or significant adjunct, instead of naming the thing itself. When the sign is such as to strike the imagination more vividly than what it stands for, the language gains in impressiveness.
[PRS] = personification(270) Personification.- ascribing life and any property of life to inanimate things, including personal metaphors. A metaphor is personal when it speaks of inanimate objects as if they were living.
[RHQ] = rhetorical question (1832) Rhetorical Question: (a- persuasion) when the speaker or writer, having asked a question, leaves the hearer or reader to answer it for himself an indirect mode of affirming or denying, which is sometimes more forcible than direct assertion; (b. exposition) when a question is asked for purposes of exposition; here the teacher or writer directs attention to a point by putting it in the form of a question to be solved.
[SAR] = sarcasm (15) Sarcasm. In sarcasm a man does not, as in irony, say the opposite to what he means. He says what he means, but says it in a way that implies ridicule, disapproval, or contempt.
[SIM] = simile (571) Simile: lit. "a thing like" (neuter of Latin similis, like).—A simile is the explicit statement of some point of resemblance conceived to exist between two things, that differ in other respects.
[SYM] = symbol (4) occurences: Revelation 11:4, 17:1, 17:4, 17:16.
[SYN] = synecdoche (386) Synecdoche: lit. "the understanding of one thing simultaneously with another" (a Greek word transliterated into English).—This figure is distinguished from Metonymy by the fact that the sign, which is made to represent the thing signified, may be any kind of symbol except an accompaniment, this last being the exclusive property of Metonymy. Perhaps, however, the best way to distinguish these two figures is as follows: In synecdoche one name is substituted for another, whose meaning is more or less cognate with its own. In metonymy one name is substituted for another, whose meaning is wholly foreign to itself.
[TRI] = triple (3) occurences: Exod 34:7, 1 Peter 1:4, 1:7.
https://ebible.org/study/?w1=bible&t1=local%3Aeng-t4t&v1=frt
The introduction mentions 18 different "figures of speech" which Deibler sought to explain the intended meaning the original writers tried to convey rather than translations of the specific original words.
In reviewing the work, I decided to include meaning behind these 18 tags as definitions. The first step was to find definitions for them in public domain works. I've filled in 14 of the 18 with matching un-edited paragraphs from old grammar manuals(*), but 4 of these tags [IDM, DOU, SYM, TRI], the label name is generic to English words to the point Google doesn't show an obvious 1 sentence to 1 paragraph definition that I can be confident is close to what Ellis intended.
Does anyone know of an open licensed work (CC0 or CC-BY allowing commercial use) which contains 1 sentence to 1 paragraph definition of the remaining items on this list?
And I'm very keen on feedback where I may be missing the mark, or if some definitions could be improved (but not improved to the point the result might be a copyright infringement.)
---
[APO] = apostrophe (45) Apostrophe: lit. "turning away" (a Greek word, transliterated into Roman character). By this figure the speaker or writer suddenly breaks off from the tenor of his speech or narrative, and addresses in the second person some person or thing, whether absent or present. If something inanimate is addressed, it is personified. If some dead person is addressed, he is addressed as if he were alive.
[CHI] = chiasmus (13) Chiasmus: Reversal of the logical order of thought. Sometimes this is a concession to meter, but in most cases there is an effort to add force to the statement: emphasizing the reversal or separation of terms.
[DOU] = doublet (853) occurences in Job and Hebrews only: Job 1:1, 1:8, 2:3, 2:11, 6:8, 7:17, 8:5, 10:21, 12:4, 13:17, 16:11, 18:9, 20:10, 23:5, 23:15, 23:16, 24:14, 29:9, 31:24, 31:30, 32:15, 33:1, 33:2, 33:8, 33:15, 34:10, 34:22, 35:3, 35:6, 35:7, 37:1, 37:2, 38:23, 39:5, 39:15, 41:19, 42:11, 42:17, Heb 1:5 (x2), 2:2, 2:4, 2:7, 2:9, 4:13, 5:7, 6:19, 8:5, 8:10, 8:12, 8:13, 10:17, 10:30, 11:10, 12:5, 12:18, 12:28, 13:5.
[EUP] = euphemism (274) Euphemism (Gr. eu, well; and phemi, I speak). By this figure we speak in gentle and favourable terms of some person, object, or event which is ordinarily seen in a less pleasing light.
[HEN] = hendiadys (9) Hendiadys: The name Hendiadys is applied to a construction, in which two nouns are put in the same case, and connected by a copula, while in respect to sense one of them must be taken as a Gen. following the other, or as an adjective qualifying the other
[HYP] = hyperbole (246) Hy-per-bo-le (a Greek word of four syllables, signifying exaggeration). This is usually a fault. But when it is resorted to for the sake of heightening the effect, and provided that the departure from truth does not offend one's sense of the truthful, it is a recognised figure of speech.
[IDM] = idiom (504) occurences in Genesis and Matthew only: Gen 41:44, 43:9, 47:19, 49:33, 50:23, Mat 3:8, 8:12, 9:30 (2x), 13:22, 13:23, 20:12, 20:22, 20:23, 20:28, 20:33, 21:43, 22:16, 22:37, 23:2, 26:43.
[IRO] = irony (90) Irony: lit. "dissimulation" (a Greek word, eironeia). -A mode of speech, in which the writer or speaker says the opposite to what he means, but does not intend or expect his words to be taken in their literal sense.
[LIT] = litotes (185) Lit-o-tes (a Greek word signifying plainness, simplicity). The name is now given to that figure of speech by which we place a negative before some word, to indicate a strong affirmative in the opposite direction.
[MET] = metaphor (1972) Metaphor: lit. a transfer (Gr. meta, across; phor-e, carrying).—A metaphor is a potential or implied simile. In a simile both sides of the comparison are distinctly stated; whereas in a metaphor one side is stated, but not the other. Thus when we say, "He curbs his passion," we mean that he restrains his passion, as a man would curb a restless horse. If both sides of the comparison were to be given, this is how the simile would be expressed.
[MTY] = metonymy (2113) Metonymy: lit. "a change of name (Gr. meta, change; onoma, name).—This figure consists in describing a thing by some accompaniment or significant adjunct, instead of naming the thing itself. When the sign is such as to strike the imagination more vividly than what it stands for, the language gains in impressiveness.
[PRS] = personification(270) Personification.- ascribing life and any property of life to inanimate things, including personal metaphors. A metaphor is personal when it speaks of inanimate objects as if they were living.
[RHQ] = rhetorical question (1832) Rhetorical Question: (a- persuasion) when the speaker or writer, having asked a question, leaves the hearer or reader to answer it for himself an indirect mode of affirming or denying, which is sometimes more forcible than direct assertion; (b. exposition) when a question is asked for purposes of exposition; here the teacher or writer directs attention to a point by putting it in the form of a question to be solved.
[SAR] = sarcasm (15) Sarcasm. In sarcasm a man does not, as in irony, say the opposite to what he means. He says what he means, but says it in a way that implies ridicule, disapproval, or contempt.
[SIM] = simile (571) Simile: lit. "a thing like" (neuter of Latin similis, like).—A simile is the explicit statement of some point of resemblance conceived to exist between two things, that differ in other respects.
[SYM] = symbol (4) occurences: Revelation 11:4, 17:1, 17:4, 17:16.
[SYN] = synecdoche (386) Synecdoche: lit. "the understanding of one thing simultaneously with another" (a Greek word transliterated into English).—This figure is distinguished from Metonymy by the fact that the sign, which is made to represent the thing signified, may be any kind of symbol except an accompaniment, this last being the exclusive property of Metonymy. Perhaps, however, the best way to distinguish these two figures is as follows: In synecdoche one name is substituted for another, whose meaning is more or less cognate with its own. In metonymy one name is substituted for another, whose meaning is wholly foreign to itself.
[TRI] = triple (3) occurences: Exod 34:7, 1 Peter 1:4, 1:7.
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