ver·sion /ˈvɝʒən, ʃən/
 版本,形式,型號,繙譯,譯文,譯本


 ver·sion /ˈvɝʒən, ʃən/ 名詞
 側轉,轉位術,模型,看法


 version
 版本 版次


 Ver·sion n.
 1. A change of form, direction, or the like; transformation; conversion; turning.
    The version of air into water.   --Bacon.
 2. Med. A condition of the uterus in which its axis is deflected from its normal position without being bent upon itself.  See Anteversion, and Retroversion.
 3. The act of translating, or rendering, from one language into another language.
 4. A translation; that which is rendered from another language; as, the Common, or Authorized, Version of the Scriptures (see under Authorized); the Septuagint Version of the Old Testament.
 5. An account or description from a particular point of view, especially as contrasted with another account; as, he gave another version of the affair.

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 version
      n 1: an interpretation of a matter from a particular viewpoint;
           "his version of the fight was different from mine"
      2: something a little different from others of the same type;
         "an experimental version of the night fighter"; "an emery
         wheel is a modern variant of the grindstone"; "the boy is
         a younger edition of his father" [syn: variant, variation,
          edition]
      3: a written work (as a novel) that has been recast in a new
         form; "the play is an adaptation of a short novel" [syn: adaptation]
      4: a written communication in a second language having the same
         meaning as the written communication in a first language
         [syn: translation, interlingual rendition, rendering]
      5: a mental representation of the meaning or significance of
         something [syn: interpretation, reading]
      6: manual turning of a fetus in the uterus (usually to aid
         delivery)


 Version
    a translation of the holy Scriptures. This word is not found in
    the Bible, nevertheless, as frequent references are made in this
    work to various ancient as well as modern versions, it is
    fitting that some brief account should be given of the most
    important of these. These versions are important helps to the
    right interpretation of the Word. (See SAMARITAN PENTATEUCH.)

      1. The Targums. After the return from the Captivity, the Jews,
    no longer familiar with the old Hebrew, required that their
    Scriptures should be translated for them into the Chaldaic or
    Aramaic language and interpreted. These translations and
    paraphrases were at first oral, but they were afterwards reduced
    to writing, and thus targums, i.e., "versions" or
    "translations", have come down to us. The chief of these are,
    (1.) The Onkelos Targum, i.e., the targum of Akelas=Aquila, a
    targum so called to give it greater popularity by comparing it
    with the Greek translation of Aquila mentioned below. This
    targum originated about the second century after Christ. (2.)
    The targum of Jonathan ben Uzziel comes next to that of Onkelos
    in respect of age and value. It is more a paraphrase on the
    Prophets, however, than a translation. Both of these targums
    issued from the Jewish school which then flourished at Babylon.

      2. The Greek Versions. (1.) The oldest of these is the
    Septuagint, usually quoted as the LXX. The origin of this the
    most important of all the versions is involved in much
    obscurity. It derives its name from the popular notion that
    seventy-two translators were employed on it by the direction of
    Ptolemy Philadelphus, king of Egypt, and that it was
    accomplished in seventy-two days, for the use of the Jews
    residing in that country. There is no historical warrant for
    this notion. It is, however, an established fact that this
    version was made at Alexandria; that it was begun about 280
    B.C., and finished about 200 or 150 B.C.; that it was the work
    of a number of translators who differed greatly both in their
    knowledge of Hebrew and of Greek; and that from the earliest
    times it has borne the name of "The Septuagint", i.e., The
    Seventy.

      "This version, with all its defects, must be of the greatest
    interest, (a) as preserving evidence for the text far more
    ancient than the oldest Hebrew manuscripts; (b) as the means by
    which the Greek Language was wedded to Hebrew thought; (c) as
    the source of the great majority of quotations from the Old
    Testament by writers of the New Testament.

      (2.) The New Testament manuscripts fall into two divisions,
    Uncials, written in Greek capitals, with no distinction at all
    between the different words, and very little even between the
    different lines; and Cursives, in small Greek letters, and with
    divisions of words and lines. The change between the two kinds
    of Greek writing took place about the tenth century. Only five
    manuscripts of the New Testament approaching to completeness are
    more ancient than this dividing date. The first, numbered A, is
    the Alexandrian manuscript. Though brought to this country by
    Cyril Lucar, patriarch of Constantinople, as a present to
    Charles I., it is believed that it was written, not in that
    capital, but in Alexandria; whence its title. It is now dated in
    the fifth century A.D. The second, known as B, is the Vatican
    manuscript. (See VATICANUS.) The Third, C, or the
    Ephraem manuscript, was so called because it was written over
    the writings of Ephraem, a Syrian theological author, a practice
    very common in the days when writing materials were scarce and
    dear. It is believed that it belongs to the fifth century, and
    perhaps a slightly earlier period of it than the manuscript A.
    The fourth, D, or the manuscript of Beza, was so called because
    it belonged to the reformer Beza, who found it in the monastery
    of St. Irenaeus at Lyons in 1562 A.D. It is imperfect, and is
    dated in the sixth century. The fifth (called Aleph) is the
    Sinaitic manuscript. (See SINAITICUS.)

      3. The Syriac Versions. (See SYRIAC.)

      4. The Latin Versions. A Latin version of the Scriptures,
    called the "Old Latin," which originated in North Africa, was in
    common use in the time of Tertullian (A.D. 150). Of this there
    appear to have been various copies or recensions made. That made
    in Italy, and called the Itala, was reckoned the most accurate.
    This translation of the Old Testament seems to have been made
    not from the original Hebrew but from the LXX.

      This version became greatly corrupted by repeated
    transcription, and to remedy the evil Jerome (A.D. 329-420) was
    requested by Damasus, the bishop of Rome, to undertake a
    complete revision of it. It met with opposition at first, but
    was at length, in the seventh century, recognized as the
    "Vulgate" version. It appeared in a printed from about A.D.
    1455, the first book that ever issued from the press. The
    Council of Trent (1546) declared it "authentic." It subsequently
    underwent various revisions, but that which was executed (1592)
    under the sanction of Pope Clement VIII. was adopted as the
    basis of all subsequent editions. It is regarded as the sacred
    original in the Roman Catholic Church. All modern European
    versions have been more or less influenced by the Vulgate. This
    version reads _ipsa_ instead of _ipse_ in Gen. 3:15, "She shall
    bruise thy head."

      5. There are several other ancient versions which are of
    importance for Biblical critics, but which we need not mention
    particularly, such as the Ethiopic, in the fourth century, from
    the LXX.; two Egyptian versions, about the fourth century, the
    Memphitic, circulated in Lower Egypt, and the Thebaic, designed
    for Upper Egypt, both from the Greek; the Gothic, written in the
    German language, but with the Greek alphabet, by Ulphilas (died
    A.D. 388), of which only fragments of the Old Testament remain;
    the Armenian, about A.D. 400; and the Slavonic, in the ninth
    century, for ancient Moravia. Other ancient versions, as the
    Arabic, the Persian, and the Anglo-Saxon, may be mentioned.

      6. The history of the English versions begins properly with
    Wyckliffe. Portions, however, of the Scriptures were rendered
    into Saxon (as the Gospel according to John, by Bede, A.D. 735),
    and also into English (by Orme, called the "Ormulum," a portion
    of the Gospels and of the Acts in the form of a metrical
    paraphrase, toward the close of the seventh century), long
    before Wyckliffe; but it is to him that the honour belongs of
    having first rendered the whole Bible into English (A.D. 1380).
    This version was made from the Vulgate, and renders Gen. 3:15
    after that Version, "She shall trede thy head."

      This was followed by Tyndale's translation (1525-1531); Miles
    Coverdale's (1535-1553); Thomas Matthew's (1537), really,
    however, the work of John Rogers, the first martyr under the
    reign of Queen Mary. This was properly the first Authorized
    Version, Henry VIII. having ordered a copy of it to be got for
    every church. This took place in less than a year after Tyndale
    was martyred for the crime of translating the Scriptures. In
    1539 Richard Taverner published a revised edition of Matthew's
    Bible. The Great Bible, so called from its great size, called
    also Cranmer's Bible, was published in 1539 and 1568. In the
    strict sense, the "Great Bible" is "the only authorized version;
    for the Bishops' Bible and the present Bible [the A.V.] never
    had the formal sanction of royal authority." Next in order was
    the Geneva version (1557-1560); the Bishops' Bible (1568); the
    Rheims and Douai versions, under Roman Catholic auspices (1582,
    1609); the Authorized Version (1611); and the Revised Version of
    the New Testament in 1880 and of the Old Testament in 1884.