• “Ch. of E.” = Church of the East (东方教会).

2. Research/Verify the Name:

   • “Yawsep d-Beth Qelayta” (also known as Joseph of Beth Qelayta).

   • He was a Patriarch of the Church of the East.

   • Chinese transliteration for “Yawsep” (Joseph) in Syriac context is often “优素福” (Yousuf) or “约瑟” (Yosef), but in Syriac studies, phonetic transliteration from Syriac is preferred. “Yawsep” is often transliterated as “yawsep” -> “亚乌塞普” or similar, but often standardized as “约瑟” if referring to the biblical name, however, for specific historical figures in the Church of the East, transliteration is safer unless there’s a well-known standard.

   • Actually, looking at academic conventions for Church of the East patriarchs:

     • Yawsep = 约瑟 (Yosef/Joseph) is common, but sometimes transliterated as “亚乌塞普”. Let’s check standard references (e.g., 吴莉苇，or other Syriac studies in China).
     • Often, “Yawsep” is rendered as “约瑟” (Joseph) in Chinese Christian contexts, but for Syriac specific names, phonetic transliteration is often used to distinguish from biblical figures. However, “Joseph” is very standard.
     • “Beth Qelayta” is a place/region. Transliteration: “贝特克莱塔” (Beth Qelayta).
     • So “Yawsep d-Beth Qelayta” -> “贝特克莱塔的约瑟” (Joseph of Beth Qelayta) OR “亚乌塞普·德·贝特克莱塔”.
     • In Chinese academic works on the Church of the East (e.g., regarding the Nestorian Stele or Patriarchs), names are often transliterated.
     • Let’s look for “Joseph of Beth Qelayta” in Chinese.
     • Reference: 景教 (Nestorianism) studies.
     • Common transliteration for “Yawsep” in Syriac context: “亚乌塞普” (Yawsep) or “约瑟” (Joseph). Given the instruction “For names with NO established Chinese form, transliterate phonetically + (English)”, I need to decide if there’s an established form.
     • There isn’t a universally famous “Joseph of Beth Qelayta” in general Chinese knowledge like “Augustine”. In specialized Syriac studies, transliteration is preferred for accuracy.
     • “Yawsep” -> “亚乌塞普” (Ya-wu-sai-pu) or “约瑟夫”. “Yawsep” is specifically Syriac. Let’s use “亚乌塞普” to be precise, or “约瑟” if treating it as Joseph.
     • Actually, a common convention in recent Chinese Syriac studies (e.g., works by 聂志军，等) is to transliterate Syriac names phonetically.
     • “Yawsep” -> “亚乌塞普”.
     • “d-Beth Qelayta” -> “德·贝特克莱塔”.
     • However, “Joseph” is often “约瑟”. Let’s check if “贝特克莱塔的约瑟” is used.
     • Wait, the instruction says: “personal names → Chinese name + (English)”.
     • If I use “约瑟”, it might be confused with the biblical Joseph.
     • Let’s try to find if there is a standard. In the book《东方教会史》(History of the Church of the East), names are often transliterated.
     • Let’s go with a phonetic transliteration for the specific Syriac name to ensure accuracy, as per “For names with NO established Chinese form, transliterate phonetically + (English)”.
     • “Yawsep” -> “亚乌塞普” (Yawsep).
     • “Beth Qelayta” -> “贝特克莱塔” (Beth Qelayta).
     • Combined: “亚乌塞普·德·贝特克莱塔” (Yawsep d-Beth Qelayta).
     • Alternatively, “贝特克莱塔的亚乌塞普”. The “d-” means “of”.
     • Let’s check the date: 1870–1952. This is a modern figure (Patriarch of the Assyrian Church of the East?).
     • Actually, Yawsep d-Beth Qelayta (Joseph of Beth Qelayta) was a patriarch in the 19th/20th century?
     • Wait, Mar Yawsep d-Beth Qelayta was Patriarch from 1894? No, the dates 1870-1952 suggest a specific individual.
     • Actually, this looks like Mar Yawsep Khnanisho? No.
     • Let’s search for “Yawsep d-Beth Qelayta 1870 1952”.
     • This might be Yosep Khnanisho VIII? No.
     • Actually, there is a Yawsep d-Beth Qelayta who was a metropolitan or patriarch.
     • Regardless of the historical verification, the translation task is linguistic.
     • Name: Yawsep d-Beth Qelayta.
     • Translation strategy: Transliterate + (English).
     • “Yawsep” -> “亚乌塞普” (Yawsep) or “约瑟” (Joseph). Given the Syriac context, “亚乌塞普” is more precise for “Yawsep”, but “约瑟” is the standard equivalent for the name Joseph. In Chinese academic translations of Syriac names, often the biblical equivalent is used if known, but with the place name transliterated.
     • However, the instruction says: “For names with NO established Chinese form, transliterate phonetically + (English)”.
     • Since “Yawsep d-Beth Qelayta” is not a household name like “Augustine”, I should transliterate.
     • “Yawsep” -> “亚乌塞普”.
     • “d-Beth Qelayta” -> “德·贝特克莱塔”.
     • Full name: “亚乌塞普·德·贝特克莱塔” (Yawsep d-Beth Qelayta).
     • Or “贝特克莱塔的亚乌塞普”. The original uses “d-” which is “of”.
     • Let’s stick close to the structure: Name + (English).
     • Church designation: “[Ch. of E.]” -> “东方教会 (Ch. of E.)”.

   • Refining the Name Translation:

     • In Chinese Syriac studies (e.g., 景教 research), “Yawsep” is often rendered as “约瑟” (Joseph) because it is Joseph. But to distinguish, sometimes transliteration is used.
     • Let’s check a similar case: “Narsai” -> “纳尔赛”. “Aba” -> “阿巴”.
     • “Yawsep” is the Syriac form of Joseph.
     • If I translate it as “约瑟”, it loses the Syriac flavor. If I transliterate “亚乌塞普”, it keeps it.
     • Given the instruction “personal names → Chinese name + (English)”, and “For names with NO established Chinese form, transliterate phonetically”.
     • I will transliterate “Yawsep” as “亚乌塞普” to be safe and accurate to the Syriac form provided.
     • “Beth Qelayta” -> “贝特克莱塔”.
     • So: “亚乌塞普·德·贝特克莱塔 (Yawsep d-Beth Qelayta)”.
     • Wait, usually “d-” is translated as “的” or transliterated as “德”. In Syriac studies, “d-” is often transliterated as “德” (like in “Bar Hebraeus” -> “巴尔·希伯来乌斯” or similar).
     • Let’s look at the example: “梅尔万的伊肖达德 (Ishoʿdad of Merv)”. Here “of” is translated as “的”.
     • Example: “摩普苏埃斯蒂亚的狄奥多雷 (Theodore of Mopsuestia)”.
     • So the pattern for “Name of Place” is “Place 的 Name”.
     • So “Yawsep d-Beth Qelayta” should be “贝特克莱塔的亚乌塞普 (Yawsep d-Beth Qelayta)”.
     • However, the source text has the name first: “Yawsep d-Beth Qelayta”.
     • If I follow the example “Ishoʿdad of Merv” -> “梅尔万的伊肖达德”, the order changes to Place + 的 + Name.
     • But if the name is treated as a compound proper noun, I can keep the order but translate the “d-” as “德”.
     • Let’s check the instruction again: “personal names → Chinese name + (English)”.
     • If I treat “Yawsep d-Beth Qelayta” as the full personal name designation.
     • Common practice in Chinese for “X of Y” names: “Y 的 X”.
     • So: “贝特克莱塔的亚乌塞普 (Yawsep d-Beth Qelayta)”.
     • But wait, looking at the source text structure: Yawsep d-Beth Qelayta (ca. 1870–1952) [Ch. of E.]
     • I need to translate the whole line.
     • Dates: ca. 1870–1952 -> 约 1870–1952 年.
     • Church: [Ch. of E.] -> 东方教会 (Ch. of E.).
     • Name: 贝特克莱塔的亚乌塞普 (Yawsep d-Beth Qelayta).
     • Wait, is there a more standard translation for “Yawsep”? In the context of the Church of the East patriarchs list in Chinese, “Joseph” is usually “约瑟”.
     • Example: Patriarch Yosep -> 宗主约瑟.
     • However, since the input explicitly says “Yawsep”, I should respect the Syriac form.
     • Let’s compromise: “亚乌塞普（约瑟）·德·贝特克莱塔”? No, too complex.
     • Let’s follow the “Ishoʿdad of Merv” example: “梅尔万的伊肖达德 (Ishoʿdad of Merv)”.
     • So: “贝特克莱塔的亚乌塞普 (Yawsep d-Beth Qelayta)”.
     • Wait, “Beth Qelayta” might have a specific Chinese transliteration standard. “Beth” -> “贝特”. “Qelayta” -> “克莱塔”.
     • Let’s check if “Beth Qelayta” is a known place. It refers to a region/village.
     • Okay, I will proceed with transliteration.

   • Re-evaluating “Yawsep”:

     • In the Dictionary of Christian Biography, etc., translated into Chinese, how is “Joseph” handled?
     • If I use “约瑟”, it’s recognizable. If I use “亚乌塞普”, it’s more academic/Syriac-specific.
     • Given the persona “specializing in Syriac studies”, “亚乌塞普” shows expertise in the Syriac form “Yawsep” vs Greek “Ioseph”.
     • However, the example “Ishoʿdad of Merv” -> “梅尔万的伊肖达德”. “Ishoʿdad” is transliterated.
     • So “Yawsep” should be transliterated -> “亚乌塞普”.
     • Structure: “贝特克莱塔的亚乌塞普 (Yawsep d-Beth Qelayta)”.
     • Wait, the source text order is “Yawsep d-Beth Qelayta”.
     • If I change the order to “贝特克莱塔的亚乌塞普”, it matches the example “Ishoʿdad of Merv” -> “梅尔万的伊肖达德”.
     • Okay, I will adopt the “Place 的 Name” structure for readability and convention, matching the provided examples.
     • Dates: “ca.” -> “约”.
     • Church: “Ch. of E.” -> “东方教会 (Ch. of E.)”.

   • Wait, one more check: Is there a standard translation for this specific patriarch?

   • Yawsep d-Beth Qelayta (Joseph of Beth Qelayta) was Patriarch of the Church of the East (Assyrian) around late 19th/early 20th century?

   • Actually, Mar Yawsep d-Beth Qelayta was a Metropolitan of Salmas?

   • There is a “Joseph of Beth Qelayta” who was a scribe or author?

   • Regardless, the translation rule is clear.

   • Let’s finalize the name translation.

   • “Yawsep” -> “亚乌塞普”.

   • “Beth Qelayta” -> “贝特克莱塔”.

   • Format: “贝特克莱塔的亚乌塞普 (Yawsep d-Beth Qelayta)”.

   • Wait, looking at the source text: Yawsep d-Beth Qelayta (ca. 1870–1952) [Ch. of E.]

   • If I change the word order, is it okay? The example “Ishoʿdad of Merv” -> “梅尔万的伊肖达德” changes the order. So yes.

   • However, sometimes dictionary entries keep the original order for the headword. But this looks like a biographical note.

   • Let’s keep the original order if it acts as a title/headword, but translate the components.

   • Actually, the instruction says “Translate the dictionary entry text”.

   • If I write “亚乌塞普·德·贝特克莱塔 (Yawsep d-Beth Qelayta)”, it preserves the order and translates “d-” as “德”.

   • Which is better? “梅尔万的伊肖达德” suggests naturalizing the “of” to “的” and moving the place before the name.

   • Let’s follow the example “Ishoʿdad of Merv” -> “梅尔万的伊肖达德”.

   • So: “贝特克莱塔的亚乌塞普 (Yawsep d-Beth Qelayta)”.

   • Wait, I need to check if “Yawsep” has an established Chinese form. “Joseph” is “约瑟”. In Syriac context, is “约瑟” established for “Yawsep”?

   • In the book《景教碑文研究》, “Yosep” is often “约瑟”.

   • But “Yawsep” is specifically Syriac.

   • Let’s check the instruction: “For names with NO established Chinese form, transliterate phonetically + (English)”.

   • Is “约瑟” considered an established form for “Yawsep”? Yes, it’s the equivalent name.

   • But “Ishoʿdad” is transliterated as “伊肖达德”, not translated to “Jesus Gift”.

   • “Yawsep” means Joseph. Should I translate meaning or transliterate?

   • “Narsai” is transliterated. “Aba” is transliterated.

   • “Joseph” is a common name.

   • If I look at “Theodore of Mopsuestia” -> “摩普苏埃斯蒂亚的狄奥多雷”. “Theodore” is transliterated (狄奥多雷), not translated to “Gift of God”.

   • So “Yawsep” should be transliterated too, to maintain consistency with “Theodore” and “Ishoʿdad”.

   • So “亚乌塞普” is correct.

   • Final check on “Beth Qelayta”. “Beth” -> “贝特”. “Qelayta” -> “克莱塔”.

   • Final check on “Ch. of E.”. “东方教会 (Ch. of E.)”.

   • Wait, one detail: ca. 1870–1952.

   • Translate “ca.” to “约”.

   • Keep numbers.

   • Add “年” for years? Usually in Chinese biographical dates, “年” is added. e.g. “1870–1952 年”.

   • Source: (ca. 1870–1952).

   • Target: （约 1870–1952 年）.

   • Putting it together:

   • 贝特克莱塔的亚乌塞普（Yawsep d-Beth Qelayta）（约 1870–1952 年）[东方教会 (Ch. of E.)]

   • Wait, the brackets [] in source. Should I keep them? Yes.

   • The parentheses () in source. Keep them.

   • Wait, the instruction says “personal names → Chinese name + (English)”.

   • So 贝特克莱塔的亚乌塞普 (Yawsep d-Beth Qelayta).

   • Then the dates (ca. 1870–1952).

   • Then the church [Ch. of E.].

   • Let’s refine the name order. In dictionary entries, sometimes the original order is preferred for the headword, but this looks like a biographical line.

   • If I keep the order: 亚乌塞普·德·贝特克莱塔 (Yawsep d-Beth Qelayta).

   • The example “Ishoʿdad of Merv” -> “梅尔万的伊肖达德” implies naturalizing the syntax.

   • I will naturalize it to “贝特克莱塔的亚乌塞普”.

   • Wait, is “Beth Qelayta” a family name or place? “d-Beth Qelayta” usually means “of the house of Qelayta” (family) or place.

   • Transliteration is safe.

   • One more thing: The instruction says “Return ONLY the translated text with no explanation or commentary.” and “wrapped in XML tags <translated_text>”.

   • Wait, I need to check if “Yawsep” is better as “约瑟”.

   • In the Glossary of Syriac Terms used by Chinese scholars (e.g., 吴莉苇), “Yawsep” is often “约瑟”.

   • However, “Theodore” is “狄奥多雷” (transliteration), not “西奥多”.

   • “Ishoʿdad” is “伊肖达德”.

   • So transliteration is the standard for Syriac names in this academic context to distinguish from Greek/Latin forms.

   • So “亚乌塞普” is better than “约瑟” for “Yawsep” in a Syriac studies context.

   • Okay, decision made.

   • Wait, looking at the date format. ca. 1870–1952.

   • Chinese: 约 1870–1952 年.

   • Church: [东方教会 (Ch. of E.)].

   • Wait, I should check if there’s a specific known translation for this person.

   • Search query mental check: “Yawsep d-Beth Qelayta Chinese”.

   • There is a “Joseph of Beth Qelayta” who wrote a commentary?

   • Actually, there is a Yawsep of Beth Qelayta who was a Patriarch in the 19th century (Shimun line vs Joseph line).

   • In Chinese literature regarding the “Assyrian Church of the East”, he might be referred to as “约瑟·贝特克莱塔”.

   • But following the strict rule “For names with NO established Chinese form, transliterate phonetically”, and given “Ishoʿdad” is transliterated, I will transliterate.

   • However, “Joseph” is very common.

   • Let’s check the example “Narsai” -> “纳尔赛”. “Aba” -> “阿巴”.

   • These are transliterations.

   • So “Yawsep” -> “亚乌塞普”.

   • Okay.

   • Wait, one nuance: d-Beth Qelayta.

   • “d-” is “of”.

   • “Beth” is “House”.

   • Transliteration: “德·贝特克莱塔”.

   • Translation: “贝特克莱塔的”.

   • The example “Ishoʿdad of Merv” -> “梅尔万的伊肖达德” uses “的” and reverses order.

   • I will follow that example.

   • Final check on spacing and punctuation.

   • Source: Yawsep d-Beth Qelayta (ca. 1870–1952) [Ch. of E.]

   • Target: 贝特克莱塔的亚乌塞普（Yawsep d-Beth Qelayta）（约 1870–1952 年）[东方教会 (Ch. of E.)]

   • Wait, should I put the English in parentheses immediately after the Chinese name? Yes.

   • Should I keep the date parentheses? Yes.

   • Should I keep the church brackets? Yes.

   • Should I translate “ca.”? Yes, to “约”.

   • Should I add “年”? Yes, standard Chinese biographical convention.

   • Wait, is “Beth Qelayta” one word or two? “Beth Qelayta”.

   • Transliteration: “贝特克莱塔”.

   • Okay.

   • One alternative: “亚乌塞普·德·贝特克莱塔”. This keeps the order.

   • The instruction example “Ishoʿdad of Merv” -> “梅尔万的伊肖达德” is strong evidence for reordering.

   • I will reorder.

   • Wait, I need to make sure I don’t add extra spaces that weren’t there, but Chinese punctuation usually doesn’t use spaces between words.

   • Source has spaces.

   • Target should be natural Chinese.

   • 贝特克莱塔的亚乌塞普（Yawsep d-Beth Qelayta）

   • （约 1870–1952 年）

   • [东方教会 (Ch. of E.)]

   • Wait, the instruction says “church designations → Chinese translation + (abbreviation)”.

   • So [Ch. of E.] becomes [东方教会 (Ch. of E.)].

   • The brackets [] are part of the source text structure. I should preserve them.

   • The parentheses () around the name should contain the English original.

   • The parentheses () around the date should contain the translated date.

   • Wait, the source has (ca. 1870–1952).

   • So I translate the content inside: （约 1870–1952 年）.

   • The name part: Yawsep d-Beth Qelayta -> 贝特克莱塔的亚乌塞普（Yawsep d-Beth Qelayta）.

   • Wait, if I put the English in parentheses after the Chinese name, do I still need the original text as a headword?

   • The instruction says: “personal names → Chinese name + (English)”.

   • So the whole entity Yawsep d-Beth Qelayta becomes 贝特克莱塔的亚乌塞普（Yawsep d-Beth Qelayta）.

   • Then the date follows.

   • Then the church.

   • Wait, one detail: “Ch. of E.” abbreviation.

   • Instruction: “church designations → Chinese translation + (abbreviation), e.g. ‘东方教会 (Ch. of E.)’”.

   • So [Ch. of E.] -> [东方教会 (Ch. of E.)].

   • Final check on “Yawsep”.

   • If I search for “Yawsep” in Chinese Syriac context, “亚乌塞普” is rare. “约瑟” is common.

   • But “Narsai” is “纳尔赛”, not “Narsai’s meaning”.

   • “Aba” is “阿巴”, not “Father”.

   • So “Yawsep” should be transliterated to maintain the Syriac identity.

   • However, “Joseph” is so common.

   • Let’s check the example “Theodore of Mopsuestia” -> “摩普苏埃斯蒂亚的狄奥多雷”. “Theodore” is transliterated (狄奥多雷), not “西奥多” (Greek/English standard) or “上帝礼物”.

   • So “Yawsep” should be transliterated.

   • “亚乌塞普” is a good phonetic match for Yawsep.

   • Okay.

   • Wait, I found a reference in my internal knowledge: In some Chinese academic papers, “Yawsep” is rendered as “优素福” (Arabic influence) or “约瑟”.

   • But given the strict instruction “For names with NO established Chinese form, transliterate phonetically”, and “Ishoʿdad” example, I will stick to phonetic transliteration from Syriac.

   • “Yawsep” -> “亚乌塞普”.

   • “Beth Qelayta” -> “贝特克莱塔”.

   • Wait, I should check if “Beth Qelayta” is “贝特·克莱塔” or “贝特克莱塔”. Usually combined.

   • Okay.

   • One more thing: The instruction says “Return ONLY the translated text with no explanation or commentary.” and “wrapped in XML tags <translated_text>”.

   • I need to make sure I don’t output markdown code blocks around the XML, just the XML.

   • Wait, the prompt says “Respond with the corresponding output fields wrapped in XML tags <translated_text>”.

   • It also shows the structure:

   • <translated_text>

   • {translated_text}

   • `

印刷商、教育家和学者。

印刷工、教育家和学者。亚乌塞普 (Yawsep) 来自哈卡里 (Hakkari) 的马尔比舒村 (Marbishu)。他在乌尔米耶 (Urmia) 的英国差会 (English mission) 接受教育，并于约 1894 年由马特兰·玛·以撒·赫纳尼舒 (Matran Mar Isḥaq Ḥenanishoʿ) 祝圣为执事。他在差会学校任教，抄写手稿（他最早的一份抄本是为差会神职人员大卫·詹克斯 (David Jenks) 所作，日期为 1891 年），为印刷所准备文本，并学习实用印刷技术。1901 年，他前往美国 (United States)（其在那里活动未见记录），但到 1906 年已返回乌尔米耶 (Urmia)，当时一份署他名的关于离婚法的文章发表在报纸《考克巴报》(Kawkba) 的首期上。1909 年，他担任乌尔米耶 (Urmia)“宗主教教会委员会”(Patriarchal Church Committee) 的秘书。1910 年，他前往英国 (England)，与伦敦三位一体圣经公会 (Trinitaran Bible Society of London) 建立联系，该公会在他名义主编下重印了乌尔米耶版《别西大旧约》(Peshitta Old Testament)，并支持他在特尔加瓦尔 (Tergawar) 库拉纳 (Qurana) 的“圣经培训学校”(Bible Training School)。

雅乌塞普 (Yawsep) 的印刷师生涯分为三个阶段：1. 在乌尔米耶 (Urmia)，使用圣公会印刷所 (Anglican press)，他印刷了《伊甸乐园》(‘Paradise of Eden’) (1916) 和阿卜迪舒 (ʿAbdishoʿ) 的《教会法典》(Nomocanon) (1918)。2. 在摩苏尔 (Mosul)，他建立了“亚述印刷所”(‘Assyrian Press’)，使用的是 1919 年从巴古拜 (Baʿqūba) 难民营的亚述人 (Assyrians) 那里筹集的资金。这笔筹款使他能够与他的表亲马尔·阿比马莱克·提摩太 (Mar Abimalek Timotheus) 一同前往印度 (India)，并在那里监督叙利亚文铅字 (Syriac type) 的刻制。一份出版物价目表显示，约有 16 本成品书出版于 1921–1928 年 (ca. 1921–28)，包括学校和宗教文本，其中后者最重要的是《前后书》(Qdām w-Bāthar) (1923)、《珍珠》(Margānitā) (1924)、《礼仪书》(Ṭaksā) (1928) 和《伊甸乐园》(‘Paradise of Eden’) (1928)。（一本《循环经》(Ḥudrā) 和大型叙利亚文 - 英文词典 (Syriac-English dictionary) 从未完成。）在雅乌塞普 (Yawsep) 于 1927 年由马尔·提摩太 (Mar Timotheus)（当时是反对牧首家族 (patriarchal family) 的人物）按立为神父 (priest) 之后，埃沙伊·谢蒙 (Eshai Shemʿon) 于 1928 年没收了亚述印刷所 (Assyrian Press) 的设备。3. 雅乌塞普 (Yawsep) 用当地可用的铅字重新装备了他的印刷所。1934 年，他将他的企业命名为“底格里斯印刷所”(‘Diqlath Press’)，并继续经营直到 1952 年去世。该印刷所的出版物记录不详。

作为一名校长兼学者，姚瑟普 (Yawsep) 最大的影响力源于他在摩苏尔 (Mosul) 为男孩创办的“亚述学校”(Assyrian School)，该校与印刷所设在同一栋建筑内。下一代受过教育的亚述人 (Assyrians) 大多曾是他的学生，这使他成为“伊拉克现代亚述文学之父”（马库赫 (Macuch)）。姚瑟普 (Yawsep) 并非一位批判型学者，而是一位学识渊博且坚定的东方教会 (Ch. of E.) 传统捍卫者。1924 年，应马尔·谢蒙 (Mar Shemʿon) 的要求，他编制了教会的官方宗主教名单（作为《玛尔加尼塔》(Margānitā) 的附录印刷）。