Специфика интертекстуальных отношений как фактор риска в возникновении коммуникативной неудачи (на примере поэтических текстов современного немецкоязычного интернет-дискурса)

Цель. Цель работы – рассмотреть оригинальный текст романа Ш. Бронте «Джейн Эйр» и его переводы с целью выявления способов передачи прецедентных феноменов с английского на русский язык (на материале переводов В.О. Станевич и И.Г. Гуровой).Метод или методология проведения работы. В статье используются сопоставительный метод, метод лингвокультурологического анализа текста, а также метод количественного анализа.Результаты. Выделенные в тексте прецедентные феномены были разделены на тематические группы, такие как: исторические личности, библейские персонажи и сюжеты, герои и цитаты из художественных произведений. Путем сопоставительного анализа было установлено, что прецедентные феномены, как правило, сохраняются в переводящем языке, при этом доминирующими способами их передачи являются транскрипция и транслитерация. Также было установлено, что в переводе И.Г. Гуровой переданы все прецедентные феномены, тогда как в переводе В.О. Станевич отдельные прецедентные имена опускаются.Область применения результатов. Результаты проведенного сопоставительного анализа могут быть использованы в работах по лингвокультурологии, посвященных изучению прецедентных феноменов, а также исследованиях по теории перевода, в которых рассматриваются проблемы передачи прецедентных феноменов с одного языка на другой.

The purpose of the study is to reveal the features of the implementation of the competence approach in the process of teaching the discipline "Speech culture and business communication" for students of the training direction 35.03.06 Agroengineering. The scientific novelty of the research consists in a comparative analysis of general cultural and universal competencies formed during the study of the humanities disciplines "Russian language and speech culture " (FSES 3+) and "Speech culture and business communication" (FSES 3++); in the presentation of the experience of teaching the latter discipline in a technical university, describing the forms of work with students, learning outcomes. As a result of the research, the theoretical and practical significance of the discipline is revealed, which contributes to the development of communicative competence, which further determines the self-realization of the graduate.

Martin Opitz and Paul Fleming are presented as poets who translated Latin (and Greek) poetry and vernacular (Italian, French, Dutch) poetry into German verse. This chapter presents an overview on the translations of ancient Latin texts into vernacular languages, sometimes from translations of ancient Greek texts into vernacular languages in the early modern period. Opitz's translations of the Latin originals were studied among others in 1962 by Carl Otto Conrady, his translations from Dutch, French and Italian in the late 19th and early seventies of the 20th century by Lord Richard Beck, Anne Gulich and Janis Little Gellinek. The chapter discusses the Fleming and his translations. Fleming divided his German poems in shape into four parts. It demonstrates Fleming's translation or adaptation of German Opitz poems into Latin. This way, it can be shown that translation of German poetry into Latin may not be a mass phenomenon.The original text of the chapter is in German. Keywords: Martin Opitz; Paul Fleming

Precedent phenomena act as a tool of informing and influencing the addressee in the media space. The aim of the article is to examine the functioning of precedent phenomena as a means of representing current events in media discourse. The relevance of the research is determined by the widespread use of precedent phenomena in mass media. Concepts of precedent phenomena represent a mental image of a stereotypical situation, which reflects the results of human cognition of the surrounding reality. In modern media texts, the peripheral layer is transformed under the influence of the extralinguistic context, while the nuclear layer of the conceptual component of the concept remains unchanged. The value and figurative (metaphorical) components of precedent phenomena related to associations at the diachronic level contribute to the expansion of the notional component of the concept when representing current events at the synchronic level. The article proposes an algorithm for the study of the verbalized concepts “fifth column”, “great game”, “iron curtain”, “cold war”, “road map”, “Pearl Harbor”, which, in the form of perception invariants, are included in the cognitive base of most linguistic and cultural communities. The sources of the research material were the texts of the quality English language press in the period of 2022-2023. To accomplish the task, the following methods are applied: discourse analysis, cognitive analysis, and diachronic analysis. The discourse analysis explicates the meaning of the precedent phenomenon at the synchronic level, taking into account nonlinguistic factors (political and socio-cultural context). Cognitive analysis defines the value component of the concept, which includes subjective modalities (axiological, emotive, deontic). An axiological modality is a rational (positive or negative) assessment of an event. Emotional evaluation is the result of a sensual reaction to a fragment of the world around. The deontic modality is connected with the normative worldview of the society that regulates the behavior of people in the community and the interaction of states in the global world. Diachronic analysis reveals the origin of the precedent phenomenon and defines its value and figurative (metaphorical) aspects, as well as the core layer of the concept. The proposed algorithm of analyzing verbalized concepts can be helpful for professionals in the field of cognitive linguistics, media linguistics, and political linguistics. The investigated precedent phenomena as dynamically evolving and transforming concepts may be of interest for further detailed study.

The article analyzes the main definitions of the concept of „language norm“ by domestic and foreign linguists of the early 20–21st centuries. Thus, the dichotomy of F. de Saussure “language” and “speech” is considered, on the basis of which most studies of the concept of “norm” were built. The definitions of the norm given by E. Coseriu, representatives of the Prague Linguistic Circle are analyzed. The social and dynamic nature of the language norm is revealed in the definitions of Russian scientists: A. M. Peshkovsky, S. I. Ozhegov, D. N. Ushakov and V. I. Dal, L. V. Shcherba, L. I. Skvortsov. The ratio of dynamism and stability in relation to the language norm is considered. It is emphasized that it is the language norm, which is the basis of such concepts as the correctness/incorrectness of speech, the culture of speech, that ensures the integrity of any language system. The literary and linguistic norm is singled out, to which the qualities of special correctness are attributed. The ratio of the literary norm and dialects is determined. The concept of the literary norm in German linguistics, as well as its significance in the modern German language, is considered. The concepts of literary (codified) German, standard language, as well as Hochsprache/Hochdeutsch are analyzed. The article considers kitzdeutsch as a result of the negative impact on the German language of the political processes taking place in Germany. Kitzdeutsch is defined as a social dialect resulting from the incomplete linguistic integration of migrants and based on a mixture of grammatical, lexical and stylistic features of two or more languages. Based on the analysis of texts, the linguistic features of the kitzdeutsch sociolect are revealed at the lexical, morphological, syntactic and phonetic levels. The place of kitzdeutsch in German literary language is determined.

From the sixteenth century onwards, those education institutions that were humanistic by rhetoric turned to a basic education in poetry, teaching the use of verse in everyday life. Initially, this was related to ancient verse and its meaning, then was transferred to Neo-Latin poetry and to German (vernacular) verse, thereby transforming literary culture. On this basis, the role of poetry in literary culture in the Baltics is shown using three examples: the late humanistic literary culture of Riga in the 1580s, mainly in Latin; the literary culture in Reval (Tallinn) around fifty years later, much more influenced by German-language poetry; and finally, German poems in love letters of that time, showing the application and function of verse in the private space.

The article deals with the problem of general cultural competence formation among intellectually capable students of 5-9 classes while studying social science subjects. The topicality of the research is determined by the necessity to form this competence as one of the key competences among gifted pupils. The purpose of this article is to reveal the results of the empirical study aimed to form a general cultural competence among intellectually gifted pupils of classes 5-9 in the process of studying social science subjects. Research methods used: theoretical (analysis, comparison, generalization with the aim to study scientific literature to define the essence of general cultural competence of pupils; empirical (observation, conversation, pedagogical experiment to check the effectiveness of the chosen methods and forms of this competency formation among intellectually gifted pupils of 5-9 classes in the process of studying social sciences). The results of the conducted research: the author’s understanding of the essence of the “general cultural competence” concept, the requirements for studying social science subjects in grades 5-9 in the context of this competence formation; revealing psychological features of teenage talented pupils, which should be taken into account by the teacher while working with them. The efficiency of the chosen methods and forms of general cultural competence formation have been described and proved while studying social science subjects and the presentation of the author's pedagogical experience in solving the problem concerned. It has been proved that the use of the above mentioned methods and forms of education really ensures the increase of general cultural competence level among intellectually gifted pupils of 5-9 grades.

Reviewed by: How words mean: Lexical concepts, cognitive models, and meaning construction Gregory L. Murphy How words mean: Lexical concepts, cognitive models, and meaning construction. By Vyvyan Evans. Oxford: Oxford University Press, 2009. Pp. xvii, 377. ISBN 9780199234677. $44.95. Vyvyan Evans writes in the preface that his book is intended for general linguists, cognitive scientists, cognitive linguists, and the educated lay reader. It is not entirely clear, however, how all of these constituencies can be addressed simultaneously, since the background and detail necessary for each group vary. In fact, the book tries to address all of these audiences and ends up, I suspect, satisfying none of them. Although the book is not an introduction to cognitive linguistics (which E has published in another book), many chapters are devoted to reviewing and explaining, often repetitively, the principles, major figures, and, in excruciating detail, the theoretical terms and apparatus of cognitive linguistics. This is unfortunate, because I believe the readers most interested in the novel content of the book would be cognitive linguists who need no such review and might not get to the final chapters where the author's view of word meaning and interpretation is finally explained. For other cognitive scientists (another target group), the book is too detailed and ponderous in the early going for them to get through. Furthermore, it does not provide an overview of the phenomenon it is attempting to explain, although such an overview could have been of great interest to cognitive scientists. Finally, I suspect that the general linguist would be able to get through the book well enough but would find the amount of linguistic insight to be small compared to the time and effort of reading it. In sum, I think that there is a shorter, more focused potential book—or perhaps multiple potential books—inside the present one, trying to get out. Instead, the author seems to have been afraid of omitting anything important, thereby making the book less useful for most audiences. The early chapters discuss the basic problem of meaning variation across context, but the review of this phenomenon is limited. There is no discussion of different types of polysemy or the intriguing problem that some sense extensions are possible but others are not. For example, it is common to refer to a building by virtue of the organization that uses it, as in My church is made of stone, but not by the name of the people who live in it (*The Smiths burned down). It is common to use an author's name to refer to his or her work but not the publisher's name (I have been reading Dickens/*Knopf). In a book-length treatment of how words take on different meanings in different contexts, one would expect some mention of the limits on this phenomenon. One must wonder whether E's theory has any account of these well-known restrictions on meaning extensions. An issue central to polysemy is how to tell whether two uses of a word involve different senses. E frequently cites examples as having different senses without explaining why he believes this. When senses correspond to differences in lexical structure (as they do in his theory), the theory has to tell us how to know when senses require separate listings. Some authors argue that we should minimize senses to keep the lexicon simple, whereas others argue that distinctions should be explicitly represented. This issue is important because in tilting toward the fewer-senses side, one is thereby simplifying the lexicon but making the interpretation process more difficult. And as one tilts toward the more-meanings side, one is making the lexicon much larger (and complicating acquisition) but making subsequent interpretation easier (Murphy 2007). E does not address the question of how to tell when word uses constitute different senses, even though the book makes numerous assertions about what senses specific words have, and even though his theory assumes that there are distinct lexical concepts corresponding to different [End Page 393] senses. Readers can only guess how the author knows that two uses constitute different senses and whether it makes any difference if they were to disagree with his analysis. For...

Major Prophets Christopher T. Begg, Fred W. Guyette, Brian J. Meldrum, Richard A. Taylor, Thomas Hieke, and Isaac M. Alderman 684. [Edom in Isaiah] H. G. M. Williamson, "Edom in the Book of Isaiah," From Words to Meaning, 118-29 [see #911]. In the 66 chapters of the canonical Book of Isaiah, Edom is mentioned by name in only three passages, i.e., 11:14; 34:5-6; and 63:1, all of which evidence a negative outlook on Edom and the future that awaits it. In this essay, W. surveys each of these three mentions in turn, attending to their respective contexts, their dating, and intra- and intertextual connections (Isaiah 34, e.g., shows itself to be a reworking of the oracle against Babylon in Isaiah 13). Particularly in the case of the second and third of the book's Edom references, W. identifies a tendency to use "Edom" as a trans-historical cipher for whatever nation is Israel's current adversary, a tendency which continued in post-biblical Jewish literature where "Edom" becomes a code name for Rome.—C.T.B. 685. [The Prophecy of Isa 2:2-5 and its Reception] Göran Eidevall, "Swords into Plowshares: A Prophecy and its Reception (Isaiah 2:2-5)," Herald of Good Tidings, 319-30 [see #919]. The prophetic passage Isa 2:2-5 contains a vision of universal peace. E. notes that one particular motif in this passage, i.e., the beating of "swords into plowshares" (v. 4), has [End Page 233] attained great symbolic significance, becoming closely associated with efforts to achieve global disarmament. At his point of departure, E. begins by studying the earlier stages in the history of the text's interpretation, noting that it has been understood in different ways through the centuries. Whereas early Christian commentators (such as Justin Martyr and Eusebius) regarded the prophecy as already fulfilled in their contemporary political reality, both Luther and Calvin advocated a spiritualizing interpretation. Seen in this line, the widespread use of the words of Isa 2:4, "they shall beat their swords into plowshares," as a source of inspiration for pacifist activism, stands out as a modern phenomenon. [Adapted from editors' introduction, pp. 7-8—C.T.B.] 686. [Isaiah 10 and 14; Sargon II] Isaac Kalimi, "The Retribution of Arrogance: The Assyrian King in Isaiah," RB 129 (1, 2022) 25-48. The author of Isa 10:5-15 was familiar with the language, literary genre, and ideology of the Assyrian royal inscriptions which he contrives to subvert. The many conquests of the Assyrian kings were a source of pride for them and increased their hubris. The punishment of the Assyrian king is described in Isaiah 10 and 14. Despite some similarities between the taunt against the king in Isaiah and Canaanite mythology, the latter text is not a mythical story. Rather, the struggle described in Isaiah 14 is between the king of Assur and the God of Israel. The unnamed king should probably be identified with Sargon II, who fell in battle in Anatolia and was left unburied. [Adapted from published abstract—C.T.B.] *687. [A Performative Interpretation of Isaiah 20] Hendrik Bosman, "The Naked Truth or Prophecy as Folly? A Performative Interpretation of Isaiah 20," HTS 78 (1, 2022) 1-7 [see Editor's Notes, p. 367]. How are we to make sense of a naked prophet who walks up and down the streets of Jerusalem for three years? This essay interprets the account of a naked prophet in Isaiah 20 as a sign-act, with the help of symbolic interactionism and performative interpretation. We can think of Isaiah as an agent provocateur. He wants to forewarn his audience about the folly of trusting in political alliances. Instead, Israel should be trusting in God. In the ANE, after a nation had been defeated, the captives were led away naked and barefoot, humiliated by their enemies. Isaiah's performance was more relevant for his pre-exilic audience (when the greatest threat was coming from Assyria), than for the exilic generation (they had good reason to fear Babylon), and even later for Hellenistic audiences reading the Septuagint version. For...

This work explores the relevance of semantic and linguistic description to translation, theory and practice. It is aimed towards a practical model of approach to texts to translate. As literary texts [poetry mainly] are the focus of attention, so are stylistic matters. Note, however, that 'style', and, to some extent, the conclusions of the work, are not limited to so-called literary texts. The study of semantic description reveals that most translation problems do not stem from the cognitive (langue-related), but rather from the contextual (parole-related) aspects of meaning. Thus, any linguistic model that fails to account for the latter is bound to fall short. T.G.G. does, whereas Systemics, concerned with both the 'Iangue' and 'parole' (stylistic and sociolinguistic mainly) aspects of meaning, provides a useful framework of approach to texts to translate. Two essential semantic principles for translation are: that meaning is the property of a language (Firth); and the 'relativity of meaning assignments' (Tymoczko). Both imply that meaning can only be assessed, correctly, in the relevant socio-cultural background. Translation is seen as a restricted creation, and the translator's encroach as a three-dimensional critical one. To encompass the most technical to the most literary text, and account for variations in emphasis in any text, translation theory must be based on typology of function Halliday's ideational, interpersonal and textual, or, Buhler's symbol, signal, symptom, Functions3. Function Coverall and specific] will dictate aims and method, and also provide the critic with criteria to assess translation Faithfulness. Translation can never be reduced to purely objective methods, however. Intuitive procedures intervene, in textual interpretation and analysis, in the choice of equivalents, and in the reception of a translation. Ultimately, translation, theory and practice, may perhaps constitute the touchstone as regards the validity of linguistic and semantic theories.

The paper examines Polish reception of the poem by Sergei Yesenin “The Black Man”. It attempts to intertextually analyze the work at the level of various kinds of analogies with Polish poetic texts, translated and original. The subject of comparative analysis is the content-formal aspects of translated texts. At the same time, the theory of translation, becoming a part of the comparative methodology, allows one to reach a broader level of generalizations, cultural projections, and socio-historical parallels. The study addresses a number of translations (W. Słobodnik, L. Podhorski-Okołów, W. Broniewski, A. Pomorski), illustrating the degree of freedom of interpretation of a literary text, proportion of congeniality as a special criterion of poetic correspondence. The very process of circulation, transfer, continuous cultural exchange of motives, lyrical situations between the texts of different national literatures and linguistic elements came to be an undeniably important aspect of artistry as a new quality of imagery and the birth of “explosive” poetic meanings. The issue of cultural transfer allows perceiving in individual translation versions mental worlds of the authors refracted in them, life-creating and biographical contexts, as well as historical collisions. In this case literary translation acts as a reliable tool, through which typological and comparative-historical comparisons of poetic worlds are carried out. Analysis of the micro-poetics of texts, motif structure and sensory layer appears more or less convincing on the way of studying reception and a broad intertextual field of selected works.

Pound Notes in German Markets: Paul Celan, Usury, and the Postwar Currency of Ezra Pound Philip Gerard (bio) Beginning in the early 1960s, the name Ezra Pound begins to surface in Paul Celan’s notebooks. Pound is one of the few living poets that Celan mentions in the draft materials to his Büchner Prize Speech, The Meridian, and the American’s name is a returning figure in several poetological aphorisms that Celan wrote around the same time. At first sight, it is not obvious what would prompt Celan to take note of Pound. Poetically and politically, the two lie poles apart. Writing in the shadow of the Nazi genocide, Celan is known for pushing German poetry to the edge of silence in an effort to sound the abysses of personal and collective loss. Nothing resembles the austere minimalism of such work less than the noisy babel of the Cantos, which by 1960 had exceeded 750 pages. Celan was also bitterly conscious of Pound’s anti-Semitism and his defense of Italian fascism, and one can imagine Celan finding such complicities insupportable. But even so, the aged modernist, newly released from a hospital for the criminally insane, made for an unlikely foil. Celan was only thirty-nine years old when he received the Büchner Prize, modern German literature’s most prestigious honor; in 1960 Pound was seventy-four and had never in his life shown much interest in German verse, old or new. Taking this yawning poetic, political, and generational divide into account, one can only wonder, why bother with Pound at all? If we read the notebooks carefully, we see that what provokes Celan’s references to Pound has little to do with his personal antipathy for the American poet, or even with a considered engagement [End Page 125] with Pound’s work. Instead, the notes have to do with the historical conjuncture that threw Pound and Celan together. Despite their differences, the two shared the same world, even if this “world” was no bigger than the global literary market that Goethe called “Weltliteratur.” Still incipient in Goethe’s day, the “epoch of world literature” had become increasingly concrete by Pound and Celan’s.1 In the 1950s, translations of Pound and books by Celan competed for shelf space in West German bookstores and libraries. For a time, the two men even shared a publisher.2 It is doubtful that Celan welcomed the fact that Eva Hesse’s German translations of the Cantos sold alongside his own poetry. Worse than suffering Pound’s company in publishers’ catalogues and display windows, however, was the danger that such proximity might prompt readers to measure his German against the Cantos’s cacophony of Greek and Chinese. Such comparisons, after all, are precisely what Goethe had imagined and the contemporary market for world literature actively encouraged. For a range of literary-historical and ethical-political reasons, a poem by Celan and a canto by Pound really do have nothing to say to one another. Nevertheless, in the globalized literary marketplace of the 1950s and 1960s, the two had a kind of commerce. The most consequential of Celan’s reflections on the scene of exchange where he and Pound competed for readers takes the form of an aphorism written either during or shortly after the writing of The Meridian. Since the kind of value produced by translation is important to Celan’s point, I will give his aphorism first in the original before offering an English “equivalent.” Celan writes, Wenn sie Pound lesen, verstehen sie sogar Chinesisch. Mit diesem Pfunde wuchern sie gerne – nicht zuletzt auch deshalb, weil sie Shylock als Klischee am Leben erhalten wollen3 In its original wording, Celan’s aphorism already engages the problem of translation on many levels. First among these is Celan’s interlingual pun on Pound’s family name. Because this pun trades on linguistic difference, it poses a special challenge for the aphorism’s would-be translator. Nonetheless, the punning exchange can be analyzed as a series of transactions. Thus, in the aphorism’s first sentence, “Pound” is a proper name, a metonym for Pound’s epic poem, the Cantos. By the time we reach...

The object of the article is the Internet communication using emograms. The subject is the peculiarities and diffi culties of the interpretation of emoji in the context of intercultural communication. The purpose of this study is to investigate the possible misunderstandings during the communication using emoji. Methodology comprises of such methods and procedures of dialectal analysis as: comparative, descriptive, method of linguistic analysis. The fi ndings present the confi rmation of the main thesis that, despite their explicitness, emoji have a great potential for intercultural communication failures. The practical value consists in the relevance of the investigation for further studies of the theory and practice of translation from and to the language of emoji, of the nature of such language, and for analyzes and prognostication of the communication trends in general and using information technologies in particular. As the result we can make the recommendation for the possible solution of the identifi ed problem: all emoji should be unifi ed, regardless of platform and device, in order to improve mutual understanding between users.

Reviewed by: A History of German Jewish Bible Translation by Abigail Gillman Mara H. Benjamin Abigail Gillman. A History of German Jewish Bible Translation. Chicago, IL: University of Chicago Press, 2018. 320 pp. doi:10.1017/S0364009419000722 German Jewish Bible translation, like many other aspects of German Jewish cultural and intellectual production, has long taken up an outsized place in Jewish historiography. All the more striking, then, that Abigail Gillman charts an unusual path in this well-worn terrain. Indeed, her volume defamiliarizes that terrain with an argument that expands and fills in critical gaps in the scholarly consensus. Her work offers a comprehensive understanding of a set of literary and cultural projects that occupied the intellectual energy of so many German Jews. Gillman's volume considers the history of German Jewish Bible translation in four parts. Each of the main chapters juxtaposes several (roughly) contemporaneous Bible translations. The chapters trace what Gillman calls the major "waves" in Jewish Bible translation, starting in the late seventeenth century and ending in the early twentieth. The usual suspects are here, of course: Gillman cannot but include Moses Mendelssohn's Bi'ur (1783) and Martin Buber and Franz Rosenzweig's Die fünf Bücher der Weisung (1925–27). As she tells us in the preface, she initially undertook her study to test Gunther Plaut's famous framing of [End Page 477] these two Bible translations as the symbolic "bookends" of German Jewish Bible translation—an image that was then applied to the course of modern German Jewry as a whole. In the end, Gillman does not completely jettison the metaphor. Instead, by examining the middle of the bookshelf—where sit the translation projects of Leopold Zunz and Joseph Johlson, of Samson Raphael Hirsch and Ludwig Philippson—she brings new complexity to how we read those bookends. Furthermore, Gillman analyzes the literary interlocutors of the famous Bi'ur and the Buber-Rosenzweig translation: two Yiddish translations of the Bible (1678–79) and Bertha Pappenheim's Zeenah u-reenah (1930). Gillman's argument centers on the claim that each wave gains its coherence through the common aesthetic, literary, educational, or cultural orientation characterizing the translations produced in a certain period—even if the resulting works read quite differently. In most cases, the translators she considers rejected or criticized the approach taken by the others in a given wave. But Gillman aims to demonstrate that the historical situation that gave rise to each wave lends a deeper unity to the projects, and that in spite of "conspicuous differences" between the projects, each group shares a "fundamental agenda" (17). The ample and well-chosen images from the Bible translations under consideration, as in the juxtaposition of Philippson's and Hirsch's representations of the menorah in the tabernacle (191–93), offer crucial evidence for and enliven the argument throughout the book. The first chapter, focusing on Jewish Enlightenment Bibles, challenges the long-held preeminence of the first Jewish translation of the Bible into German, Mendelssohn's Bi'ur, by reminding us that it was one in a series of Jewish Enlightenment Bibles. The two late-seventeenth-century Yiddish translations discussed in this chapter, both published in Amsterdam, shaped Mendelssohn's translations, and not always in the ways scholars have accepted. Gillman argues that the Yiddish translations, a century earlier, were in fact less "traditional" than Mendelssohn's: they swept commentary off the printed page, for instance, where Mendelssohn gives ample space to commentary (namely his own). Yet the Yiddish translations under consideration shared the goals that came to be widely associated with the Haskalah. Mendelssohn, even as he moved decisively away from Yiddish, "reclaimed the pedagogical-religious mandate of the Old Yiddish translation tradition" (85). The chapter traces the development of Mendelssohn's translational approach, highlights the importance of German Christian Pietist Bible translations that flourished in the seventeenth century, and meticulously compares each work's translational choices. (This chapter, unlike the others, unfortunately does not include the Hebrew verses alongside the different translations.) The second chapter, "The Emergence of a Bible Industry," considers the proliferation of German translations that appeared in the period 1831–41. These translations, Gillman argues, styled themselves as alternatives to (and...

Introduction: Cross-Cultural Reading