Sentences with phrase «written translation of»

The Court adds that Article 2 of the Directive covers objections made orally at the registry (§ 42), but not the written translation of documents produced by accused or suspected persons (§ 40).

In Upper Manhattan, Liliana Saneux, a professional translator, will join Community Board 12, where she'll «serve as a bridge between the broader Latino community» by providing live and written translation of board meetings and initiatives, Stringer's office said.

Not exact matches

It was a beautifully written, if distressing, bit of what we today call «research translation».

«It's a translation of the Latin phrase petitio principii, and it's used to mean that someone has made a conclusion based on a premise that lacks support,» writes Grammar Girl, who explains the complicated subject well in her blog.

His company published the English translation of a book on the late Chinese leader Deng Xiaoping written by one of his daughters, but cancelled a contract for a critical book on China by Chris Patten, the last British governor in Hong Kong.

Krista Conley Lincoln, the chief executive of Cambridge Translation Resources, a Boston - based translation and publishing company with sales of $ 2 million, recommends putting everything related to family loans Translation Resources, a Boston - based translation and publishing company with sales of $ 2 million, recommends putting everything related to family loans translation and publishing company with sales of $ 2 million, recommends putting everything related to family loans in writing.

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So this Acculturated review of THE BLING RING makes it sound pretty interesting, despite being directed and co-written by Sophia Coppola, who also wrote and directed LOST IN TRANSLATION, which many regard as one of the most criminally over-rated movies ever.

the gay issue has many facets and can't be dealt with in cut and dried terms and what the bible has to say about it, what was going on when it was written, and the translation of certain words, also come into play.

BTW, Joseph Smith translated the golden plates (which were written in what he insisted was «reformed Egyptian» hieroglyphics - something no other linguist in history has ever heard of) behind a curtain while dictating the translation to a secretary on the other side of the curtain.

The written Logion — Oracles, the Holy Scripture were committed to Israel's keeping and still to this day exists as the one and only Hebrew text (amidst all the different versions / translations of the Bible).

If we were to do the same with our modern day translations, we would write «how you have fallen from heaven, O Venus, son of the morning.»

One, the human translation is flawed, written by primitives compared to where humans stand today in greater depth of intelligence and consciousness.

It was never originally written in Latin, only translated... the first translation by St. Jerome — the Vulgate which was a translation of a group of biblical texts known as the Vetus Latina.

I love how you have a piece written buy a guy who knows more about what the bible says in and out and in different translations than any poster here, someone who has studied it for years and years, knows its history, and the history of the time it was written, but people still don't believe what he is saying because of what they hear from a preacher on Sunday mornings.

How did that Mormon book happen to be written in the English of the King James translation?

In the introduction, Maier informs the reader that while he has tried to make a careful translation of everything Eusebius wrote, Eusebius was in desperate need of an editor.

against, amazingly enough, whatever interpretations of translations of made up rules some guy wrote down thousands of years ago.

Seems that maybe there was also a lot of translation that occured before the books even took written form, as these tribes had traditions of passing on information orally, before writing and scribing started to take hold.

The references to unicorns are based on the the King James bible, one of the first and certainly most popular English translations of the bible, written in the early 1600s.

It is a Western writing, Hellenistic, probably Roman; obviously written in Greek, and not, I believe, the translation of a completed work in a Semitic tongue; and yet resting back upon traditions that were certainly far older than its own date, undoubtedly Palestinian in origin, and circulating originally in the Aramaic language spoken by the common people of Galilee and Judea in the days of our Lord.

Because in every area of the Bible, from the writing of the text, to the collection of the books, to the transmission, translation, and teaching of the text, extra-biblical tradition and authority is required.

Two years ago I wrote an article for The Christian Century on the language of hymns and the new biblical translations which I freely confess was more heat than light («Lord, Bless This Burning Pit Stop,» January 15, 1975, p. 36).

And they were able to read it in language written so that anyone, even, as Tyndale wrote, «the boy who driveth the plow,» could understand it.1 The Word became, as Ong says, silent.2 That silence has had profound influence on the way we think about religious language, but it is well to remember that when those translations into the vernacular were made, they were not written down in the language of print.

Shalom Gerhard, I responded to this thread because of what I read, but it appears you did not read what I wrote as you failed to respond to the PROPER translation of Luke 24:21, and also explain how the ingredients were bought AFTER the Sabbath was past as Mark states, and prepared BEFORE the Sabbath started as Luke states.

Specifically the correct interpretation of a translation of a translation of a translation of an ancient book of largely borrowed myths written for a specific geographic culture.

Rilke's Book of Hours: Love Poems to God: I am EATING UP this translation by Anita Barrows and Joanna Macy, which includes an informative introduction and a series of delightful notes written by the translators to correspond with each poem.

That original Islam is only hinted at in the Qur» an and the Hadith, which were written years after the prophet Mohammed had his mystical experience — just as the original precepts of Christianity are minimized and only obliquely presented in the New Testament and its «authorized» translations, interpretations and commentaries, which were written over many years, well after Jesus» ministry and Paul's mystical experience.

To help our readers wade through this drivel, I've posted what Keller wrote followed by a «translation» of what he I think he really meant:

This crap is taken from the «word» of god (Again, written centuries after his death and subject to hundreds of interpretations and language translations from Latin, Italian, Middle English, Modern English, etc.) which you describe as a literal truth.

So that is why some of your translations have made it more readable by writing, «For this reason I kneel before the Father.»

Even throughout his period of theological and philosophical formation, when he produced important translations and studies of works by Origen, Gregory of Nyssa and Maximus the Confessor, among others, he also wrote about drama and dramatists.

Missionary translations of the message provided the primary impetus for this new form of Christian agency, preserving indigenous cultures by fixing them in written texts and preserving the traditional names of God in translating the Bible into new cultures.

These long and largely honorific names are the literal translation of what is written in the Japanese.

A monument to the importance of that achievement for the history of the Slavs is the very alphabet in which most Slavs write, which is called Cyrillic, in honor of Saint Cyril, the ninth - century «apostle to the Slavs,» who, with his brother Methodius, is traditionally given credit for having invented it... Not only among the Slavs in the ninth century, but also among the other so - called heathen in the 19th century, the two fundamental elements of missionary culture for more than a millennium have therefore been the translation of the Bible, especially of the New Testament, and education in the missionary schools.

For this reason, as I am writing in English, I prefer to use the word God rather than Allah, to emphasize that there is one Divine Reality of whom we as Christians or Muslims are both speaking, just as I dislike the use of the word «Yahweh» for God in some modern translations of the Bible.

In addition to his many translations and recreations of Hasidic tales and other Jewish legends, Buber edited and wrote introductions to a selection of the parables of Chuang - Tse — Reden und Gleichnisse des Tschuang - Tse [Leipzig: Insel - Verlag, 1914], a book of Chinese ghost and love stories — Chinesischen Geister - und Liebesgeschrchten [Frankfurt am Main: Rütten & Loening, 1911], a book of Celtic sayings — .

During this period he has made an unusual translation of the Bible into German in collaboration with Franz Rosenzweig and has written several important works of biblical interpretation.

Marcus could read and write — though he could not write well, and had no inclinations to authorship, even in that publishing center of the western Mediterranean in the days of Nero — and so, as one of the few in the local congregation of Christians who could both read and write, he was commissioned to put together in his free time — probably late evenings, after the assembly of the Christians had broken up — the fragmentary translations of narratives from the story of Jesus and his teaching which were in circulation in the Roman church.

He wrote (p. 267, my translation): «The world is a richly varied configuration of interdependent qualities; some of these are given factors in my (or another's) consciousness, and I call these subjective or psychic, others are not directly given to any consciousness and these I term objective or extramental — the concept of the psychical does not arise in this connection.»

For example, writing of Rosmini's book The Five Wounds of the Church, in which Rosmini describes the obstacles an exclusively Latin liturgy can pose for effective evangelisation, Fr Hill not only proposes his hero as an early proponent of the vernacular Mass, but goes on to add (in a rather sly footnote) that Rosmini would also have been opposed to «the deliberate use of archaic language» of which «the new vernacular translations of the Mass are an example».

In Moulton's volume on Greek moods in the New Testament, additionally, Moulton explains that the formula for wishing can be translated as «let it be x.» In this book, written in 1906, Moulton uses examples of anachronistic uses of the optative in colloquial English, including «would that it be so» or «be it so,» something comparable to the English translation of the vulgate's fiat, «let it be done.»

Framing the translation itself are a lengthy introduction and a «Concluding Scientific Postscript,» written with the lucidity and cheery truculence characteristic of Hart's essays.

Then he wrote the words which had come to me in all that King James translation glory in the bright daylight of the gallery: «For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.»

They seem to think that a translation of the Bible written over a thousand years after the fact, and hundreds of years before today, somehow accurately transmits the original message.

It's a pretty well known fact that all the books of the Bible were written in the Greek and Hebrew languages, and that the translation into other languages was not an easy task.

But given the wide variety of good English translations, the vast availability of Greek and Hebrew study tools (both in book and digital format), and the large number of good commentaries that have been written, I expect that knowing Greek and Hebrew is not going to be super beneficial to me personally.

There is therefore a high degree of probability that the author was laying under contribution an Aramaic source or sources, whether written or oral, and whether the work of translation had already been done, or whether he translated it for himself.5.

After having spent seven years in working on his translation of the four principals Rags1 or sections of it, Ernest Trumpp, the translator, wrote:

In the end, however, I do think that God is behind the writing of Scritpure and the translation of Scripture, just as He is involved in the teaching and application of Scripture, but I am still working through «how» this happens.