By Toshikazu S. Foley
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Extra resources for Biblical Translation in Chinese and Greek. Verbal Aspect in Theory and Practice (Linguistic Biblical Studies)
For a general introduction to Zoroastrianism, see Mary Boyce, Zoroastrians: Their Religious Beliefs and Practices (Library of Reli-gious Beliefs and Practices; London: Routledge, 2001). 51 No copies of this translation have survived. See, for example, Gabriele M. Allegra, “Translation of the Scriptures into Chinese,” Worldmission 12 (1961): 99; Marián Gálik, Influence, Translation, and Parallels: Selected Studies on the Bible in China, with an Introduction by Irene Eber (Jerusalem) (Collectanea Serica; Sankt Augustin: Monumenta Serica Institute, 2004), 81.
However, the Manichaean transliterations of biblical proper names, such as the three persons of the Holy Trinity, will be consulted here. ; Beijing: Songfenshi, 1909), vol. ; Shanghai: Youzheng Bookstore, 1910), vol. 2; Takakusu Junjiro 高 楠 順 次 郎 and Watanabe Kaikyoku 渡邊海旭, Taisho Shinshu Daizokyo『大正新修大藏経』= The Tripitaka in Chinese (Tokyo: Taisho Issai-kyo Kanko kai, 1922–33), 54:1270–86. For the Chinese texts with French translation, see E. Chavannes and Paul Pelliot, “Un traite manicheen retrouve en Chine,” Journal asiatique (1911): 499–617; E.
Orthography and Etymology (trans. Walter H. Medhurst; Batavia, 1842. c, pp. 78–79 below. 67 Jessie G. Lutz and R. Ray Lutz, “Karl Gützlaff’s Approach to Indigenization,” in Christianity in China: From the Eighteenth Century to the Present (ed. Daniel H. Bays; Stanford, CA: Stanford University Press, 1996), 270–71. 68 The BFBS had also pointed out their tendency to “substitute human paraphrase for the simple statements for the Word of God” and demanded that copies be withheld from circulation. See Zetzsche, Bible in China, 63.