Hebrew Scripture Editions: Philosophy and Praxis*
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1 and 2 Samuel, by Robert Vannoy, Lecture 4
1 Dr. Robert Vannoy, Samuels, Lecture 4 © 2011, Robert Vannoy and Ted Hildebrandt “We now come to the final point in our consideration of the theme of kingship and covenant in 1 and 2 Samuel. Namely, kingship as practiced by David was an imperfect, but true representation of the ideal of the covenantal king. And as I mentioned earlier, we find David’s reign described in the book of 2 Samuel. After Saul’s death at the end of First Samuel, David was initially acclaimed as king by the tribe of Judah, over whom he reigned for a time in the southern city of Hebron (2 Samuel 2:1-7). Then, subsequently, he was accepted as king by the remaining tribes of Israel after the failure of Saul’s son, Ishbosheth, to perpetuate his father’s dynasty among the northern tribes. It’s in 2 Samuel 5 that David finally begins his reign over the entire nation. We read in verse 3 of 2 Samuel 5. “When all the elders of Israel had come to King David at Hebron, the king made a compact with them at Hebron before the Lord, and they anointed David king over Israel.” The first thing that the narrator mentions after describing the beginning of David’s reign over all Israel is his capture of the stronghold of Zion. At the time, Zion was a small but heavily fortified city inhabited by the Jebusites. It was located on the southeastern ridge of what would later become the temple mount of Jerusalem. From a political standpoint, Zion was ideally situated for a new seat of government. -
Study Questions on the Psalms
Study Questions on the Psalms Habakkuk 3: A Model Psalm 1. Look carefully at the psalm in Habakkuk chapter 3. (a) How do v. 1 and the last sentence in v. 19 differ from the rest of the psalm? (b) What kind of information is in v. 1? (c) What kind of information is in the last sentence in v. 19? 2. Look at Isa 38:9-20. Can you find parallels to the three parts of Habakkuk 3? 3. Compare these elements with Psalm 3. (a) How do the parts of the opening of Psalm 3 align with Hab 3:1? (b) Does Psalm 3 have a final sentence comparable to the one in Hab 3:19? What happened to it? (You might be interested to learn that “Neginoth” is the same word translated “stringed instruments” in Hab 3:19.) 4. Now let’s study the relation of Habakkuk’s psalm to the rest of the book. (a) Read over chapters 1-2. i. These chapters record a conversation. Who is speaking with whom? ii. What two questions does Habakkuk ask? iii. Is he happy with the answers he gets? (b) Now analyze the body of Habakkuk 3. i. Notice how the Psalm is divided into four parts based on a) what Habakkuk is saying and b) to whom he is saying it. What are these four parts? ii. How does v. 2 reflect his attitude in the first two chapters of the book? iii. How does he reassure himself in vv. 3-16? iv. What resolution does he reach in vv. -
Preparing a Dvar Torah
PREPARING A DVAR TORAH GUIDELINES AND RESOURCES Preparing a dvar Torah 1 Preparing a dvar Torah 2 Preparing a dvar Torah 1 MANY PEOPLE WHO ARE ASKED TO GIVE a dvar Torah don't know where to begin. Below are some simple guidelines and instructions. It is difficult to provide a universal recipe because there are many different divrei Torah models depending on the individual, the context, the intended audience and the weekly portion that they are dealing with! However, regardless of content, and notwithstanding differences in format and length, all divrei Torah share some common features and require similar preparations. The process is really quite simple- although the actual implementation is not always so easy. The steps are as follows: Step One: Understand what a dvar Torah is Step Two: Choose an issue or topic (and how to find one) Step Three: Research commentators to explore possible solutions Step Four: Organize your thoughts into a coherent presentation 1Dvar Torah: literallly, 'a word of Torah.' Because dvar means 'a word of...' (in the construct form), please don't use the word dvar without its necessary connected direct object: Torah. Instead, you can use the word drash, which means a short, interpretive exposition. Preparing a dvar Torah 3 INTRO First clarify what kind of dvar Torah are you preparing. Here are three common types: 1. Some shuls / minyanim have a member present a dvar Torah in lieu of a sermon. This is usually frontal (ie. no congregational response is expected) and may be fifteen to twenty minutes long. 2. Other shuls / minyanim have a member present a dvar Torah as a jumping off point for a discussion. -
The Dead Sea Scrolls Seventy Years Later. Manuscripts, Traditions
13th International Biblical Congress Institute of Biblical Studies, John Paul II Catholic University of Lublin, Poland 24-26 The Dead Sea Scrolls Seventy Years Later. October 2017 Manuscripts, Traditions, Interpretations, CTW 113 and Their Biblical Context TUESDAY, 24 OCTOBER 2017 Seminar on the Biblia Hebraica Quinta 10:00 Adrian Schenker, O.P., University of Fribourg, Switzerland Problems of a Critical Edition of the Hebrew Bible in Light of the Genesis in the Biblia Hebraica Quinta The content of the presentation: layout of the Bible text, the critical apparatus, the textual commentary, the Masorah with its apparatus, the introduction, in comparison with other critical editions of Genesis, e.g Biblia Hebraica Rudoph Kittel, 3d edition, Biblia Hebraica Stuttgartensia etc. 11:00 Emanuel Tov, Hebrew University, Jerusalem, Israel The Biblia Hebraica Quinta Edition of Genesis (2016) For Prof. E. Tov’s intervention, the participants of the seminar are kindly requested to make themselves familiar with the general introduction to the BHQ (see the volume 18 of BHQ “Megilloth”) and the apparatus of chapter 49 of the Book of Genesis (BHQ, vol. 1). WEDNESDAY, 25 OCTOBER 2017 8:15 Sławomir Nowosad, Dean of the Faculty of Theology at the John Paul II Catholic University of Lublin Welcome Address 13th International Biblical Congress 24-26 October 2017 8:20 Mirosław S. Wróbel, Director of the Institute of Biblical Studies at the John Paul II Catholic University of Lublin, Poland Opening Address Session I: Qumran and the Hebrew Bible Chairperson: Loren Stuckenbruck, Ludwig-Maximilians-Universität, München, Germany 8:30-9:10 Adrian Schenker, University of Fribourg, Switzerland Was There a Mastercopy of a Specific Biblical Text at the Time of the Biblical Qumran Scrolls? An Investigation Into the Text History Between the 3rd and 1st Centuries The biblical text attested in the Qumran scrolls is still in fluidity. -
Avraham Gileadi, the Book of Isaiah: a New Translation with Interpretive Keys from the Book of Mormon
Review of Books on the Book of Mormon 1989–2011 Volume 4 Number 1 Article 46 1992 Avraham Gileadi, The Book of Isaiah: A New Translation with Interpretive Keys from the Book of Mormon Donald W. Parry Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Parry, Donald W. (1992) "Avraham Gileadi, The Book of Isaiah: A New Translation with Interpretive Keys from the Book of Mormon," Review of Books on the Book of Mormon 1989–2011: Vol. 4 : No. 1 , Article 46. Available at: https://scholarsarchive.byu.edu/msr/vol4/iss1/46 This Review is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Author(s) Donald W. Parry Reference Review of Books on the Book of Mormon 4/1 (1992): 52–62. ISSN 1050-7930 (print), 2168-3719 (online) Abstract Review of The Book of Isaiah: A New Translation with Interpretive Keys from the Book of Mormon (1988), by Avraham Gileadi. Avraham Gileadi, The Book oj Isaiah: A New Translation with InterpretiYe Keys from the Book of Mormon. Salt Lake City: Deseret Book, 1988. xviii + 250 pp., selected bibliography and index of terms. Hard cover $19.95, paperback $9.95. Reviewed by Donald W. Parry The Book of Isaiah: A New Translation with Interpretive Keys from the Book of Mormon contains a five-page foreword by Ellis T. -
The Second Book of Samuel
A PATRISTIC COMMENTARY THE SECOND BOOK OF SAMUEL FR. TADROS Y. MALATY 2004 Initial edition Translated by: DR. GEORGE BOTROS Revised by SAMEH SHAFIK Coptic Orthodox Christian Center 491 N. Hewes St. Orange, California 92869-2914 INTRODUCTION As this book in the Hebrew origin, is a complementary to the first book of Samuel, we urge the reader to refer back to the introduction of that book. According to the Jewish tradition, the authors of this book were the prophets Nathan and Gad, beside some of those who were raised in the school of the prophets, founded by the prophet Samuel. In the Septuagint version, it is called “The second Kingdoms book.” WHEN WAS IT WRITTEN? It was written after the division of the kingdom, and before the captivity. It embraces a complete record of the reign of King David (2 Samuel 5: 5); and mentions the kings of ‘Judah,’ as distinct from those of ‘Israel’ (1 Samuel 27: 6). ITS FEATURES 1- Its topic was a survey of King David’s life, following his strife with king Saul, who was killed by the enemies at the end of the previous book; a narration of king David’s ascension to the throne, his wars, and the moving up of the Tabernacle of God to Jerusalem. It also gave a record of David’s fall in certain sins, with all the incessant troubles and grieves they entailed. In other words, this book represents the history of the people during the 40 years of king David’s reign. Its study is considered to be of special importance to everyone intending to comprehend David’s psalms. -
Versions and Translations the Following Outlines Some of the Key
Versions and Translations The following outlines some of the key characteristics of several Bibles currently in use. A number of the Bible translations most popular in the Western world today can be found in searchable form online (see: http://www.ntgateway.com/bible-translations/). The King James Version (KJV) The translation was planned from 1604 and published in 1611 under the auspices of King James VI of England. This Bible has become one of the most influential English books in modern Western civilization. It served as a unifier of English politics and religious disagreements. The King James Bible uses an economy of words and voices beautiful cadences that have led many to call it elegant. It remains a favorite in many Protestant circles. The Douay-Rheims Bible The first English translation for Roman Catholics was produced in Douay and Rheims in France from 1582-1610. It is based not upon the Hebrew and Greek text but rather the Vulgate, the Latin translation that was the authoritative Bible for the Catholic Church for much of its history. Its close adherence to the Latin makes many passages difficult for contemporary readers to understand, and it has largely fallen into disuse in many Catholic quarters. It is sometimes called the Rheims-Douay Bible. The American Standard Version (ASV) The growing sense that the KJV was based on less-than-ideal manuscripts and philological knowledge led to the British Revised Version in 1885. An American edition, the ASV, came out in 1901 and represented several hundred further emendations to suit its American audience. The ASV is sometimes thought of as by students of biblical languages as a particularly “wooden” translation, and it does in some respects seek to replicate the feel of the original, for example in using “Jehovah” rather than “Lord,” or “Sheol” rather than “grave/Hell.” However, the ASV is also quite euphemistic in places. -
THE PENTATEUCHAL TARGUMS: a REDACTION HISTORY and GENESIS 1: 26-27 in the EXEGETICAL CONTEXT of FORMATIVE JUDAISM by GUDRUN EL
THE PENTATEUCHAL TARGUMS: A REDACTION HISTORY AND GENESIS 1: 26-27 IN THE EXEGETICAL CONTEXT OF FORMATIVE JUDAISM by GUDRUN ELISABETH LIER THESIS Submitted in fulfilment of the requirements for the degree of DOCTOR LITTERARUM ET PHILOSOPHIAE in SEMITIC LANGUAGES AND CULTURES in the FACULTY OF HUMANITIES at the UNIVERSITY OF JOHANNESBURG PROMOTER: PROF. J.F. JANSE VAN RENSBURG APRIL 2008 ABSTRACT THE PENTATEUCHAL TARGUMS: A REDACTION HISTORY AND GENESIS 1: 26-27 IN THE EXEGETICAL CONTEXT OF FORMATIVE JUDAISM This thesis combines Targum studies with Judaic studies. First, secondary sources were examined and independent research was done to ascertain the historical process that took place in the compilation of extant Pentateuchal Targums (Fragment Targum [Recension P, MS Paris 110], Neofiti 1, Onqelos and Pseudo-Jonathan). Second, a framework for evaluating Jewish exegetical practices within the age of formative Judaism was established with the scrutiny of midrashic texts on Genesis 1: 26-27. Third, individual targumic renderings of Genesis 1: 26-27 were compared with the Hebrew Masoretic text and each other and then juxtaposed with midrashic literature dating from the age of formative Judaism. Last, the outcome of the second and third step was correlated with findings regarding the historical process that took place in the compilation of the Targums, as established in step one. The findings of the summative stage were also juxtaposed with the linguistic characterizations of the Comprehensive Aramaic Lexicon Project (CAL) of Michael Sokoloff and his colleagues. The thesis can report the following findings: (1) Within the age of formative Judaism pharisaic sages and priest sages assimilated into a new group of Jewish leadership known as ‘rabbis’. -
Text of the Bible
Early Tanach Printings in the Yeshiva University Library Avrom Shuchatowitz Description: In August 2018, Dr. Parviz Lalazari donated two volumes of early Tanach (Hebrew Bible) printings to the library of Yeshiva University. One was a volume from a Tanach printed in Venice in 1524 by Daniel Bomberg (1483-1553) and the other was a volume from an Amsterdam publication by Moses Frankfurter (1672-1762). Beginning with just these two volumes, YU proceeded to locate other uncatalogued volumes so complete sets could be made. YU now has three Bomberg printings: 1524, 1546, and 1547. These Bible printings contain many early commentaries, as well as additional material on the Masorah, the traditional text of the Bible. Also completed was a set of the 1724 Amsterdam printing. This one also contained a large compilation of early and later commentaries. There were multiple copies, each one from a different owner. One owner appended to the volume handwritten information and newspaper clippings about his family. Other owners were in Poland and England, each bearing their stamps and inscriptions. Avrom Shuchatowitz is a Judaica cataloger at Yeshiva University Library, New York. Yeshiva University library owns many early Bible printings. This presentation will focus on only two. In August 2018 Dr. Parviz Lalezari, a clinical professor of Pathology at Albert Einstein College of Medicine in New York donated three large folio volumes (40 cm) of early Tanakh (Old Testament) to the library of Yeshiva University. Two were from a Tanakh printed in Venice, Italy in 1524 by Daniel Bomberg, and the other was from a set published in 1724 by Rabbi Moses Frankfurter in Amsterdam. -
RECONSIDERING the HEIGHT of GOLIATH the Story of David And
JETS 48/4 (December 2005) 701-14 RECONSIDERING THE HEIGHT OF GOLIATH J. DANIEL HAYS* I. INTRODUCTION The story of David and Goliath is one of the best-known and best-loved stories in the entire OT. Goliath is nearly ten feet tall, and yet the young David bravely fights the giant and slays him with a single well-aimed stone from his sling. This version of the story is firmly embedded in our tradition, not only through the account of it in our English Bibles, but also through children's books, children's Sunday School lessons, art, and song. Indeed, David's heroic battle against the giant has become a classic paradigm within Western culture of the underdog's upset victory. It probably appears foolish to tamper with such a famous, firmly entrenched, and beloved story, but as I hope to demonstrate, the text-critical evidence, both external and internal, compels us to reconsider the height of Goliath, and suggests to us that we should probably cut the giant down at the knees, reducing him from 9'9" to 69". II. OVERVIEW Here is a summary of the case. The Masoretic Text (MT), that is, the "re ceived" Hebrew text upon which most of our English OT translations are based, states in 1 Sam 17:4 that the height of Goliath is "six cubits and a span." A cubit is approximately 18 inches, and a span is about 9 inches. Thus, in the MT Goliath is 9'9" tall. Most of our English translations follow this reading.1 On the other hand, in the major Septuagint (LXX) manuscripts Goliath's height is given as "four cubits and a span," which puts him at the much * J. -
{Dоwnlоаd/Rеаd PDF Bооk} Biblia Hebraica Stuttgartensia (BHS
BIBLIA HEBRAICA STUTTGARTENSIA (BHS) PDF, EPUB, EBOOK Karl Elliger,Willhelm Rudolph | 1574 pages | 25 Apr 2007 | Hendrickson Publishers Inc | 9781598561609 | English, Hebrew | Massachusetts, United States Biblia Hebraica Stuttgartensia - Wikipedia With the discovery of numerous manuscripts, above all the Qumran texts, we have at our disposal renderings of the Old Testament text that predate the Masoretic version. However, in view of the haphazard and incomplete nature of these text witnesses, complete reconstruction of a text of the Hebrew Bible is not possible. To be able to present a uniform text in a printed edition, it is thus expedient to present the Masoretic Text, with the respective extant variants in a critical apparatus — where applicable in combination with proposals for correction of the Masoretic Text. The Biblia Hebraica Stuttgartensia BHS , which reflects the findings from more than a hundred years of Old Testament textual research, is structured according to this principle. The BHS is in worldwide use today and is esteemed among all denominations as a highly reliable edition of the Hebrew Bible. It provides the basis both for clerical training and for all reputable biblical translations. The Masoretic notes are completely revised. Included is a foreword in German, English, French, Spanish and Latin as well as an English and German key to the Latin words, abbreviations and other symbols in the critical apparatus. Biblia Hebraica Stuttgartensia BHS Paperback Edition offers the student a more affordable way to study Biblical Hebrew while maintaining all of the features available in the standard and compact editions. In March Zondervan published a similar edition done by A. -
Romans and Paul's Reference to the Tanakh With
Romans and Paul’s reference to the Tanakh with respect to Gentile inclusion: Romans 15:1-12 1 We who are strong ought to bear with the failings of the weak (‘stumbling’) and not to please ourselves. 2 Each of us should please his neighbor for his good, to build him up. 3 For even Christ did not please himself but, as it is written: “The insults of those who insult you have fallen on me.” 4 For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope. 5 May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, 6 so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ. 7 Accept one another, then, just as Christ accepted you, in order to bring praise to God. 8 For I tell you that Christ has become a servant of the Jews on behalf of God’s truth, to confirm the promises made to the patriarchs 9 so that the Gentiles may glorify God for his mercy, as it is written: “Therefore I will praise you among the Gentiles; I will sing hymns to your name.” (2 Samuel 22:50; Psalm 18:49) 10 Again, it says, “Rejoice, O Gentiles, with his people.” (Deut. 32:43) 11And again, “Praise the Lord, all you Gentiles, and sing praises to him, all you peoples.:” (Psalm 117:1) 12And again, Isaiah says, “The Root of Jesse will spring up, one who will arise to rule over the nations; the Gentiles will hope in him.” (Isaiah 11:10) - (NIV) This section of Paul’s Letter to the Romans is pivotal in helping to appreciate how Paul understood the Hebrew Bible’s prophecies regarding Gentile inclusion in the family of God, and how he saw Yeshua as central to these prophecies.