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Thetextual History of the Ethiopic Oldtestament Project (THEOT)
Textus 29 (2020) 80–110 brill.com/text The Textual History of the Ethiopic Old Testament Project (THEOT): Goals and Initial Findings1 Daniel Assefa Tibeb Research and Retreat Center, Addis Ababa, Ethiopia [email protected] Steve Delamarter George Fox University, Portland, OR, USA [email protected] Garry Jost Portland, OR, USA [email protected] Ralph Lee SOAS University of London, London, UK [email protected] Curt Niccum Abilene Christian University, Abilene, TX, USA [email protected] Abstract This article offers an introduction to the Textual History of the Ethiopic Old Testa- ment (THEOT) project. This includes a description of the background to THEOT and its primary purpose of mapping the history of the transmission of the Ethiopic Old Testa- ment. The bulk of the article summarizes the project’s preliminary findings, generally, and, in particular, about Ethiopic Psalms, Song of Songs, Deuteronomy, Ruth, Amos, 1 We thank Alessandro Bausi for reading and responding to earlier drafts of this article. We found his input important for understanding how to shape the final form that appears here. © assefa et al., 2020 | doi:10.1163/2589255X-02901002 This is an open access article distributed under the terms of the CC BY 4.0Downloaded license. from Brill.com09/28/2021 10:45:39PM via free access the textual history of the ethiopic old testament project 81 Obadiah, Jonah, and Haggai. Some attention is also given to evidences of contact with the Hebrew text tradition, although the Ethiopic is clearly a daughter version of the LXX. Keywords textual criticism – Ethiopic Old Testament – digital humanities – Deuteronomy – Ruth – Psalms – Song of Songs – Amos Good editions of the books of the Ethiopic Old Testament continue to be a desideratum.2 The inadequacies of previous publications are well known. -
Three Early Biblical Translations
* * * * * * * Three Early Biblical Translations We do not have any of the original manuscripts of the books that have been included in the Bible. All we have is copies of copies. Most of the original manuscripts of the Old Testament were written in Hebrew, although a few chapters of Ezra and Daniel were recorded in Aramaic, the language of Jesus. The books of the New Testament were first written in Greek. The first translations of the Bible were of the Hebrew Bible. The Septuagint (SEP-too-a-jint) was a Greek translation written about three centuries before the birth of Christ. Two other early translations, composed after the birth of Christ, were the Peshitta in Syriac and the Vulgate in Latin. These three translations, the Septuagint, Peshitta, and Vulgate became the official translations of the Old Testament for the Greek-, Syriac-, and Latin-speaking churches respectively. Each also became the basis for other translations of the Bible. The Septuagint The Septuagint (from the Latin word septuaginta meaning seventy) was a Greek version of the Bible created during the reign of Ptolemy II Philadelphus (ca. 285-246 BCE) in Alexandria, Egypt for Diaspora Jews. Most of Jews living outside of Palestine were Greek-speaking as a result of Alexander the Great's (357-323 BCE) campaign to Hellenize his empire. First verses of Genesis (click for larger picture) At first, the Septuagint (LXX) consisted only of the Pentateuch (Torah, first five books of the Bible). Different books were translated from the Hebrew over a span of two centuries, including the books of the Apocrypha, and were added to the LXX. -
Translation Technique in the Peshitta to Jeremiah
University College Thesis submitted for the Ph.D. degree, 1999 Translation Technique in the Peshitta to Jeremiah Gillian Greenbere, in B. Sc., M. B., B. S., M. A. LILL LONDON 2 Abstract of thesis Translation technique in the Peshitta to Jeremiah This discussion is based on a word by word comparison of the source document and the translation throughout the 1364 versesof the book. The conclusions drawn are: 1. the translator's main aim was to present the senseof his Hebrew Vorlage without change,tn and to do so in a readily accessiblepresentational style. The evidence on which this conclusion is basedis the presenceof two co-existing fon-ns of translation throughout: (i) almost always literal, in presentation of the sense. The few points at which the senseis modified almost all pertain to the theme of the movement from the Temple- and sacrifice-basedpre-exilic religion to a prayer-basedreligion compatible with exile; (ii) often non-literal, stylistically, in pursuit of the precise and intelligible presentational style. When the translator wished to add lexical items, breaking the constraints of quantitative literalism so as to increase the precision of expression, he did so. 2. Comparison of earlier with later mss. shows that these characteristics are to be found not only in the work of the translator, but also in the work of later editors: those Peshitta. the to evidently editingt:' mss. valued presentational style sufficiently impose it on the text even though they knew that by so doing they were likely to lessenthe correspondencebetween that text and the Hebrew Vorlage. 3. -
PESHITTA INSTITUTE COMMUNICATION XVI TOWARDS an EDITION of the SYRIAC VERSION of the OLD TESTAMENT 1) Introduction Who Is Intere
PESHITTA INSTITUTE COMMUNICATION XVI TOWARDS AN EDITION OF THE SYRIAC VERSION OF THE OLD TESTAMENT 1) Introduction Who is interested in an edition of the Syriac version of the Old Testament? 1. Those who study the philology and linguistics of the Syriac language, because of the importance of the version as part of the literature from early times. 2. Those who study manuscripts, the script, the dates, the origin and the connection of one with another. 3. Those who study the history of the Syriac-speaking churches, their liturgy and the function of the Bible in patristic literature. 4. Those who study textual and exegetical subjects of the Old Testament. It would be ideal to entrust the preparation of an edition to people competent in all the various aspects of the subject. It is a matter of fact, however, that the Peshitta Committee of the International Organization for the Study of the Old Testament failed to realize such a reasonable demand. Most of the collaborators in the project are students of the Old Testament looking for a trustworthy tool for the study of the Hebrew Bible, for which we need the help of the ancient versions because the transmission of the Hebrew text is poor and known almost entirely from late manuscripts. First, I shall examine attempts to obtain a more balanced and objective view of the problems involved, and I shall sketch the main lines of research in the past century. Secondly, I shall report, in connection with the outline of the progress of research, on the edition that is in the course of publication. -
Historiography Early Church History
HISTORIOGRAPHY AND EARLY CHURCH HISTORY TABLE OF CONTENTS Historiography Or Preliminary Issues......................................................... 4 Texts ..................................................................................................................... 4 Introduction ................................................................................................. 5 Definition.............................................................................................................. 5 Necessity............................................................................................................... 5 What Is Church History?............................................................................. 6 What Is The Biblical Philosophy Of History? ............................................ 7 The Doctrine Of God............................................................................................ 7 The Doctrine Of Creation..................................................................................... 8 The Doctrine Of Predestination............................................................................ 8 Why Study Church History? ....................................................................... 9 The Faithfulness Of God .................................................................................... 10 Truth And Experience ........................................................................................ 10 Truth And Tradition .......................................................................................... -
The Book of Revelation (Apocalypse)
KURUVACHIRA JOSE EOBIB-210 1 Student Name: KURUVACHIRA JOSE Student Country: ITALY Course Code or Name: EOBIB-210 This paper uses UK standards for spelling and punctuation THE BOOK OF REVELATION (APOCALYPSE) 1) Introduction Revelation1 or Apocalypse2 is a unique, complex and remarkable biblical text full of heavenly mysteries. Revelation is a long epistle addressed to seven Christian communities of the Roman province of Asia Minor, modern Turkey, wherein the author recounts what he has seen, heard and understood in the course of his prophetic ecstasies. Some commentators, such as Margaret Barker, suggest that the visions are those of Christ himself (1:1), which He in turn passed on to John.3 It is the only book in the New Testament canon that shares the literary genre of apocalyptic literature4, though there are short apocalyptic passages in various places in the 1 Revelation is the English translation of the Greek word apokalypsis (‘unveiling’ or ‘uncovering’ in order to disclose a hidden truth) and the Latin revelatio. According to Adela Yarbro Collins, it is likely that the author himself did not provide a title for the book. The title Apocalypse came into usage from the first word of the book in Greek apokalypsis Iesou Christon meaning “A revelation of Jesus Christ”. Cf. Adela Yarbro Collins, “Revelation, Book of”, pp. 694-695. 2 In Codex Sinaiticus (4th century), Codex Alexandrinus (5th century) and Codex Ephraemi (5th century) the title of the book is “Revelation of John”. Other manuscripts contain such titles as, “Revelation of John, the one who speaks about God”, “Revelation of Saint John, the one who speaks about God”, “Revelation of John, the one who speaks about God, [the] evangelist” and “The Revelation of the Apostle John, the Evangelist”. -
Volume 79:3–4 July/October 2015
Concordia Theological Quarterly Volume 79:3–4 July/October 2015 Table of Contents The Lutheran Hymnal after Seventy-Five Years: Its Role in the Shaping of Lutheran Service Book Paul J. Grime ..................................................................................... 195 Ascending to God: The Cosmology of Worship in the Old Testament Jeffrey H. Pulse ................................................................................. 221 Matthew as the Foundation for the New Testament Canon David P. Scaer ................................................................................... 233 Luke’s Canonical Criterion Arthur A. Just Jr. ............................................................................... 245 The Role of the Book of Acts in the Recognition of the New Testament Canon Peter J. Scaer ...................................................................................... 261 The Relevance of the Homologoumena and Antilegomena Distinction for the New Testament Canon Today: Revelation as a Test Case Charles A. Gieschen ......................................................................... 279 Taking War Captive: A Recommendation of Daniel Bell’s Just War as Christian Discipleship Joel P. Meyer ...................................................................................... 301 Marriage, Divorce, and Remarriage: The Triumph of Culture? Gifford A. Grobien ............................................................................ 315 Pastoral Care and Sex Harold L. Senkbeil ............................................................................. -
The New Testament Canon in the Lutheran Dogmaticians I
The New Testament Canon In The Lutheran Dogmaticians I. A. 0. L’REUS Uli lxqose is to study the teachings of the Lutheran dogma- 0 ticians in the period of orthodoxy in regard to the Canon of the New Testament, specifically their criteria of canonicity. In or&r to SW the tlogmaticians in their historical setting, we shall first seek an overview of the teachings of Renaissance Catholicism, Luther, and Reformed regarding Canon. Second, we shall consider the cari). dogmaticians of Lutheranism who wrote on the back- groui~cl of the Council of Trent. Third, we shall consider the later Lutheran dogmaticians to set the direction in which the subject finally developed. 1. THE BACKGROUND In 397 A. D. the Third Council of Carthage bore witness to the Canon of the New Testament as we know it today. Augustine was present, and acquiesced, although tve know from his writings (e.g. IJc l)octrina Christiana II. 12) that he made a distinction between antilegomena and homolegoumena. The Council was held during the period of Jerome’s greatest activity, and his use and gen- cral rccollllnendatioll of the 27 New Testament books insured their acceptance and recognition throughout the Western Church from this time on. Jerome, however, also, it must be noted, had ‘his doubts about the antiiegomena. With the exception of the inclu- sion and later exclusion of the spurious Epistle to the Laodiceans in certain Wcstcrn Bibles during the Middle Ages, the matter of New Testament Canon was settled from Carthage III until the Renais- sance. The Renaissance began within Roman Catholicism. -
Peshitta Institute Communication Xxi
PESHITTA INSTITUTE COMMUNICATION XXI "THE BEST WORDS IN THE BEST ORDER": SOME COMMENTS ON THE "SYRIACING" OF LEVITICUS1 I Leviticus is a book of repetitions and technical terms, with only the briefest of narrative elements (the episode of Nadab and Abihu in x, for example), and comparatively little in the way of sustained discourse (the blessings on obedience and the curses on disobe- dience in xxvi and xxvii, for example). A book containing repeti- tions and definitions, with little in the way of narrative or sustained discourse, gives a good chance to observe a translator at work, and to detect not only the basis on which his work of translation rests, but also his cast of mind: something which is shown not only by his understanding of that basis but also by his native style. This reference to a cast of mind leads to a second concern. For this article approaches not only Leviticus, but the "Syriacing" of Leviticus. Hence it makes a contribution of a kind different from most of what has already been said about the Syriac version, its character, history and antecedents.2 The Leiden Peshitta is now nearing completion, and each fascicle has an introduction which does some justice to the relationship of the manuscripts concerned. 1 This article is a version of a paper given before the Society for Old Testament Study at Hull in 1982. The writer is grateful for comments made at that meeting, for discussion with the editorial staff at the Peshitta Institue, Leiden, and for cor- respondence with Dr Michael Weitzman of London. -
Historical Proofs of the New Testament, Suggest Peshitta Primacy – Part 1
Historical Proofs of the New Testament, Suggest Peshitta Primacy – Part 1 Compiled by Christopher Lancaster I have discussed many of the linguistic proofs of Peshitta primacy, which is perhaps the best proof we can have, as it is internal evidence. There is however much external evidence also, such as quotes from Church fathers, and simple (yet little-known) facts about Jesus’ time (and language), that also make a strong case for Peshitta primacy. This article will deal with some historical proofs of Peshitta primacy, and will also touch on other issues, such as the Septuagint, and the other Aramaic Bible versions. 1. The Aramaic language Aramaic is an ancient Semitic language (very similar to Hebrew) that according to the Encyclopedia Britannica, became the dominant language of the Middle East, around 500-600 years before the birth of the Messiah. “Aramaic is thought to have first appeared among the Aramaeans about the late 11th century BC. By the 8th century BC it had become accepted by the Assyrians as a second language. The mass deportations of people by the Assyrians and the use of Aramaic as a lingua franca by Babylonian merchants served to spread the language, so that in the 7th and 6th centuries BC it gradually supplanted Akkadian as the lingua franca of the Middle East.” – Encyclopedia Britannica “The Persians used the Aramaic language because this tongue was the language of the two Semitic empires, the empire of Assyria and the empire of Babylon. Aramaic was so firmly established as the lingua franca that no government could dispense with its use as a vehicle of expression in a far-flung empire, especially in the western provinces. -
From God to Us: How We Got Our Bible by Norman L
From God to Us: How We Got Our Bible by Norman L. Geisler & William E. Nix Chapter 8 The Extent of the Old Testament Canon The initial acceptance of the twenty-two books (same as our thirty-nine) of the Hebrew Scriptures did not settle the issue once and for all. Later scholars who were not always fully aware of the facts of the original acceptance raised questions about the canonicity of certain books. The discussion gave rise to a technical terminology. The biblical books which were accepted by all were called "homologoumena" (lit., to speak as one). Those biblical books which were on occasion questioned by some were labeled "antilegomena" (to speak against). Those nonbiblical works rejected by all were entitled "pseudepigrapha" (false writings). A fourth category, comprised of nonbiblical books which were (are) accepted by some but rejected by others, includes the disputed books of the "apocrypha" (hidden, or doubtful). Our discussion will follow this fourfold classification. THE BOOKS ACCEPTED BY ALL--HOMOLOGOUMENA The canonicity of some books was never seriously challenged by any of the great rabbis within the Jewish community. Once these books were accepted by God's people as being from the hand of the prophet of God, they continued to be recognized as divinely authoritative by subsequent generations. Thirty-four of the thirty-nine books of the Old Testament may be classed as homologoumena. This includes every book except Song of Solomon, Ecclesiastes, Esther, Ezekiel, and Proverbs. Since none of these books has been serious disputed, our attention may be turned to the other books. -
The Aramaic New Testament: Estrangelo Script: Based on The
BOOK REVIEWS The Aramaic New Testament, Estrangelo Script, Based on the Peshitta and Harklean Versions. Knoxville, Ohio: American Christian Press, 1983. xxi 4- 524 pp. $24.95. The unique feature of this new edition of the Syriac NT is that it has been produced with the help of a computer. It is printed in a very beautiful, newly designed Estrangela script, whose appearance is quali- tatively identical to typeset Syriac texts from major publishers. The volume begins with a preface (pp. vii-viii), followed by a two-page introduction in English (pp. ix-x), and its translation into German, French, and Spanish (pp. xi-xxi). The Syriac text occupies the remainder of the book, 524 pages. The purpose of the publication is stated in the preface by V. P. Wierville: "to make available this Peshitta version of the Aramaic Bible as an aid to Biblical research scholarship in reconstructing the original of God's revelation, the Scriptures" (p. vii), After relating his long-time cooperation with G. Lamsa, Wierville states that "his [Lamsa's] knowledge of textual history plus the findings of other twentieth-century scholars indicated that Aramaic rather than Greek was the original language of the New Testament. Aramaic was the native language spoken by Jesus Christ and his apostles. It was the lingua franca of the ancient Near East. Yet the dominating influence of Greek in the West has obscured the importance and vitality of the ancient Aramaic texts until recently. Because of the immense importance of this printed edition of the Aramaic text in Estrangelo characters, we trust it will be an aid in the advancement of Biblical scholarship.