The paper answers the key questions regarding Ravnikar-Zupan's translation of the Pentateuch: why it remained in the manuscript, when it was translated and who is its translator. The translation is ...first placed in the wider socio-cultural situation by presenting the attitude of the Catholic Church towards the translation of the Bible in the first half of the 19th century and shedding light on the functioning of state and church censorship. By evaluating the correspondence between the members of Zois's circle who participated in the creation of the translation, the questions of authorship and the year of creation of the translation are addressed. In contrast to the current practice, which addresses the translation as Ravnikar's, it is shown that it is more correct to speak of Ravnikar-Zupan's translation, since it is clear from the letters between Kopitar, Zupan and Zois that Ravnikar did not translated the Pentateuch himself. The letters also show that the entire translation of the Pentateuch was completed in November 1812. In the last part of the article, by analysing a few lines of the first chapter of the Genesis in both versions of the manuscript, it is shown that the R1 manuscript depends on Japelj-Kumerdej's translation solutions, which mostly fully or partially summarizes it, and also on Dalmatin's translations solutions. It is indicated that in the case of manuscript R1, the translators did not start from scratch, but rather, similar to their contemporaries, adapted the biblical text of already existing translations. The same applies to manuscript R2, but to a lesser extent and with a greater dependence on Dalmatin, which also exhibits specific linguistic characteristics evident in Ravnikar's printed books.
Mark A. Zupan's synthetic Americans for Democratic Action presidential ratings published in Public Choice in 1992 run from 1947-1989. The authors extend Zupan's ratings through 1999.
Postoje samo dva slovenska prijevoda Hasanaginice. Prvi je Hasanaginicu preveo na slovenski Jakob Zupan (Domžale kod Ljubljane, 1785. – Celovec, 1852.) u 3. svesku Kranjske čbelice (1832.) pod ...naslovom Asan-Aginka. Slijedio je Fran Cegnar (Škofja Loka, 1826. – Trst, 1892.), koji je slovenskom čitatelju predstavio Hasanaginicu u Glasniku slovenskega slovstva (1854.) pod naslovom Asan-Aginica. U vrijeme svoga teološkog studija u Beču Zupan je (svećenik, jezikoslovac, prevoditelj i pjesnik) upoznao Jerneja Kopitara, koji ga je oduševio za studije slavenske filologije i posebno za slavensko narodno pjesništvo. Tako je Zupan, kao pripadnik Prešernova i Čopova književnog kruga, počeo objavljivati u prvom slovenskom časopisu Kranjska čbelica prijevode srpskih i hrvatskih na¬rodnih pjesama, među njima i Hasanaginicu. Njegov je prijevod dobar, ali bolji je prijevod Frana Cegnara, jer se više oslanja na izvornik Alberta Fortisa u knjizi Viaggio in Dalmazia (Venezia, 1774.). Fran je Cegnar bio inače odličan prevoditelj s različitih jezika (češkog, poljskog, njemačkog). S njemačkog je preveo Schillerovu trilogiju Wallenstein. Bio je aktivan kulturni djelatnik u Trstu, jedan od osnivača tršćanske čitaonice (1861.) i prvi urednik tršćanskog slovenskog dnevnika Edinost koji je počeo izlaziti 1876. godine. U redakciji tog dnevnika ostao je do smrti. Slovenski prijevodi Hasanaginice se dakle ograničavaju na 19. stoljeće, na razdoblje romantizma, kada je vladalo opće zanimanje za narodnu poeziju. U novije doba došlo je do pretiska svih pet svezaka Kranjske čbelice (Mladinska knjiga, Ljubljana, 1969.) i time naravno do pretiska Hasanaginice u trećem svesku sa Zupanovim prijevodom.
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