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1
Wariki, Valentino, and Gernaida Krisna R. Pakpahan. "THE URGENCY OF TEXTUAL CRITICISM OF THE NEW TESTAMENT INERRANCY." Phronesis: Jurnal Teologi dan Misi 5, no. 1 (June 30, 2022): 56–65. http://dx.doi.org/10.47457/phr.v5i1.250.
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Textual criticism has long existed as part of the hermeneutic discipline. However, many communities reject this approach. Even scientifically, textual criticism provides a new understanding of the scriptures, especially the New Testament. The many variants of the Greek New Testament make textual criticism present to reconstruct the original text of the Greek New Testament. Nevertheless, on the other hand, this scientific development deals with the doctrine of the inerrancy of the Bible. This study attempts to present the logical foundations of the urgency of textual criticism related to the doctrine of the inerrancy of the Bible. This study examines the importance of textual criticism of the inerrancy of the Bible. The approach used is exploratory qualitative. The results showed that the hermeneutic method of textual criticism did not weaken the truth of the Bible. The inerrancy of the Bible is maintained when an interpreter uses this method. The meaning of the text is more understandable and far from error because of the approach to the highlighted New Testament Greek.
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JOBES, KAREN H. "When God Spoke Greek: The Place of the Greek Bible in Evangelical Scholarship." Bulletin for Biblical Research 16, no. 2 (January 1, 2006): 219–36. http://dx.doi.org/10.2307/26424077.
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Abstract The Septuagint was the OT of the Christian church for centuries because it was the Scripture of Israel in its Greek form that was used extensively by the NT writers and the early Church fathers. From the time of the Reformation, the Hebrew Masoretic Text has eclipsed the place of the Septuagint in Protestant scholarship. This article, originally delivered as a plenary lecture at the IBR meeting in 2004, argues for a place for the Septuagint in evangelical scholarship that moves beyond textual criticism of the Hebrew Bible and the discussion of canon. New Testament exegesis that refers to the Hebrew text where the NT authors were in fact using the Greek OT is methodologically flawed, as is biblical theology that fails to give the Septuagint its historical due as a literary and theological background of the NT. Moreover, much fresh opportunity for scholarship awaits those who study the ancient Greek versions of the OT in their own right.
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Kirby, John T. "The Rhetorical Situations of Revelation 1–3." New Testament Studies 34, no. 2 (April 1988): 197–207. http://dx.doi.org/10.1017/s0028688500019998.
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The publication of George Kennedy'sNew Testament Interpretation Through Rhetorical Criticismmarked the full realization of a growing trend in NT criticism, whereby scholars are beginning to look beyond the limitations of form- and source-criticism for another viable hermeneutical tool. Rhetorical criticism has its origins in the classical canons conceptualized and formulated by the principal rhetoricians of Greek and Roman antiquity, such as Aristotle and Quintilian. This methodology sprang from roots in the ancient world; rhetoric was ‘one of the constraints under which New Testament writers worked’. But it has a universality that transcends its own cultural boundaries, as well as an extraordinary practicality: ‘ … it does study a verbal reality, our text of the Bible, rather than the oral sources standing behind that text, the hypothetical stages of its composition, or the impersonal workings of social forces, and at its best it can reveal the power of those texts as unitary messages’’. Often, too, it is capable of slashing through exegetical Gordian knots that prove otherwise intractable. The ability of rhetorical criticism to evaluate even the more opaque or mystical portions of the NT is a measure of its effectiveness.
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Thielman, Miriam. "“You Shall Not Oppress a Resident Alien”: The Conception of Immigrants in the Hebrew Bible." Oregon Undergraduate Research Journal 18, no. 1 (2021): 35–93. http://dx.doi.org/10.5399/uo/ourj/18.1.5.
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An increase in global immigration has resulted in humanitarian crises across the world as countries struggle to respond to the growing number of refugees and asylum seekers arriving at their borders. Understanding the specific messages within the Hebrew Bible regarding immigrants is important for developing faith-informed responses to immigrants and refugees. Religion often influences people’s beliefs, actions, and even the policy decisions for which they advocate, and the various forms of Christianity practiced in the United States frequently use the Hebrew Bible and New Testament as their sacred instructive texts. A detailed study of relevant portions of the Hebrew Bible, coupled with analysis of biblical commentaries and scholarly criticism, suggests that the Bible underscores the imperative to care for the most vulnerable members of society, as well as to include immigrants in the community. Arguably, people of faith should take this overarching message into account when considering how to respond to immigrants’ arrival in the United States. Note to the Reader: The books of the Bible were originally written in biblical Hebrew, Aramaic, or Greek, depending on the time period in which each book was redacted. Because I do not read biblical Hebrew, all biblical passages quoted in this thesis are from the New Revised Standard Version (NRSV) of the Hebrew Bible. The NRSV is regarded as one of the most accurate and reputable recent English translations of the Bible because it was completed by a committee of biblical scholars. My thesis advisor, Professor Deborah Green, checked the verses cited herein for accuracy against the original biblical Hebrew text and provided corrections to the translation where necessary. Verses that have been corrected from the original NRSV translation are footnoted. Unless otherwise noted, all other verses are from the NRSV translation.
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Barus, Armand. "ALLAH MENDENGAR SERUAN DAN TEMPAT BERLINDUNG: Penelitian Puitis Mazmur 5." Jurnal Amanat Agung 15, no. 2 (November 3, 2020): 202–34. http://dx.doi.org/10.47754/jaa.v15i2.366.
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Abstrak: Pembacaan Mazmur 5 dengan menggunakan metode penelitian puitis (poetic criticism) menyingkapkan pesan berbeda dengan metode pemberian makna teks oleh para penafsir mazmur ratapan (lament psalm) sebelumnya. Metode penelitian puitis memperhatikan keluhan pemazmur, perasaan pemazmur yang disebabkan keluhannya, pengertiannya dan pengakuannya tentang Allah di dalam keluhannya dan perubahan suasana teks (mood) dalam menguak pesan mazmur ratapan. Penerapan penelitian puitis terhadap Mazmur 5 menghasilkan pesan tentang Allah yang mendengar seruan dan tempat berlindung. Pengenalan pemazmur akan Allah yang mendengar seruan dan tempat berlindung mengubah ratapan (lament) pemazmur menjadi pujian.
Abstract: Reading psalm 5 by using poetic criticism reveals differing message with the methods used by lament psalms’ interpreters when reading psalm 5. The method of poetic criticism takes into consideration the lamentation of the psalmist, the feelings resulted from the lament, the psalmist understanding dan knowledge of God in the midst of psalmist lamentation dan the mood of the text in examining lament psalms. Applying poetic criticism to psalm 5 produces a message concerning God who hears and protects. The personal knowledge of the psalmist of God who hears dan protects radically changes the lament into joy.
Kata-kata Kunci: Mazmur ratapan, penelitian puitis, keluhan, perasaan, Allah, perubahan suasana teks (mood), takut akan Allah, ibadah.
Kepustakaan
Anderson, A.A. The Book of Psalms: Psalms 1-72. Vol. 1. New Century Bible Commentary. Grand Rapids, Michigan: William B. Eerdmans, 1972.Barrett, C.K. The Gospel according to St John: An Introduction with Commentary and Notes on the Greek Text. 2 ed. London: SPCK, 1978.Barth-Frommel, Marie-Claire, dan B. A. Pareira. Kitab Mazmur 1-72: Pembimbing dan Tafsirannya. Jakarta: BPK Gunung Mulia, 2012.Barus, Armand. Mengenal Tuhan Melalui Penderitaan. Jakarta: Scripture Union Indonesia, 2016._____________. "Menghadapi Kebohongan: Penelitian Puitis Mazmur 4." Amanat Agung 14, no. 1 (Juni 2018): 1-24._____________. "Sembuhkanlah Aku: Penelitian Puitis Mazmur 6." Amanat Agung 12, no. 2 (Desember 2016): 175-206.Blocher, Henri. "The fear of the Lord as the "principle" of wisdom." Tyndale Bulletin 28 (1977): 3-28.Broyles, Craig C. "Psalms Concerning the Liturgies of Temple Entry." Dalam The Book of Psalms: Composition and Reception, disunting oleh Peter W. Flint dan Patrick D. Miller, Jr, 248-287. Leiden: Brill, 2005.Craigie, Peter C. Psalms 1-50. Word Biblical Commentary 19. Dallas: Word Books, 1983.Davidson, Robert. The Vitality of Worship: A Commentary on the Book of Psalms. Grand Rapids, Michigan: William B. Eerdmans, 1998.Dyrness, William. Themes in Old Testament Theology. Downers Grove: IVP Press, 1979.Eichrodt, Walther. Theology of the Old Testament. Vol. 1. Philadelphia: Westminster, 1961._____________. Theology of the Old Testament. Vol. 2. Philadelphia: Westminster, 1967.Goldingay, John. Psalms 1-41. Vol. 1. Baker Commentary on the Old Testament Wisdom and Psalms. Grand Rapids: Baker Academic, 2006._____________. Psalms 90-150. Vol. 3. Baker Commentary on the Old Testament Wisdom and Psalms. Grand Rapids, Michigan: Baker Academic, 2008.Keel, Othmar. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Winona Lake: Eisenbrauns, 1997.Lee, Sung-Hun. "Lament and the Joy of Salvation in the Lament Psalms." Dalam The Book of Psalms: Composition and Reception, disunting oleh Peter W. Flint dan Patrick D. Miller, Jr, 224-247. Supplements to Vetus Testamentum XCIX. Leiden: Brill, 2005.O’Connor, Michael Patrick, dan Bruce K. Waltke. Introduction to Biblical Hebrew Syntax. Winona Lake: Eisenbrauns, 2004.Ridderbos, Herman N. The Gospel according to John: A Theological Commentary. Grand Rapids, Michigan: William B. Eerdmans, 1997.Roberts, J.J.M. "Mowinckel’s Enthronement Festival: A Review." Dalam The Book of Psalms: Composition and Reception, disunting oleh Peter W. Flint dan Patrick D. Miller, Jr, 97-115. Supplements to Vetus Testamentum XCIX. Leiden: Brill, 2005.Routledge, Robin. Old Testament Theology: A Thematic Approach. Downers Grove: IVP Academic, 2008.Schwab, Zoltàn. "Is Fear of the LORD the Source of Wisdom or Vice Versa?" Vetus Testamentum 63, no. 4 (Oktober 2013): 652-662.Villanueva, Federico G. The ’Uncertainty of a Hearing’: A Study of the Sudden Change of Mood in the Psalms of Lament. Supplements to Vetus Testamentum 121. Leiden: Brill, 2008.Waltke, Bruce K., James M. Houston, dan Erika Moore. The Psalms as Christian Lament: A Historical Commentary. Grand Rapids, Michigan: William B. Eerdmans, 2014.Weiser, Artur. The Psalms: A Commentary. The Old Testament Library. Philadelphia: Westminster, 1962.
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Elder, Nicholas A. "New Testament Media Criticism." Currents in Biblical Research 15, no. 3 (June 2017): 315–37. http://dx.doi.org/10.1177/1476993x15624644.
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This article introduces and overviews New Testament media criticism. Media criticism is an emerging biblical methodology that encompasses four related fields: orality studies, social memory theory, performance criticism, and the Bible in modern media. The article addresses the methodological foundations of these fields and reviews recent contributions in each of them.
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Peng, Kuo-Wei. "New Testament Textual Criticism & Bible Translation." Journal of Biblical Text Research 12 (February 28, 2003): 387–97. http://dx.doi.org/10.28977/jbtr.2003.2.12.387.
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Ratkus, Artūras. "THE GREEK SOURCESOF THE GOTHIC BIBLE TRANSLATION." Vertimo studijos 2, no. 2 (April 6, 2017): 37. http://dx.doi.org/10.15388/vertstud.2009.2.10602.
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Almost all of what we know about the structure and properties of Gothic comes from the Gothic translation of the New Testament from Greek. No analysis of Gothic syntax is therefore feasible without reference to the Greek original. This is problematic, however, as the autograph that was used in translating the Bible into Gothic does not exist, and the choice of the Greek edition of the New Testament for comparative study is a matter of debate. The article argues that, in spite of the general structural affinity of the Gothic text to the Greek, the numerous observed deviations from the Greek represent authentic properties of Gothic—it has been argued in the literature, based on such deviations, that Gothic is an SOV language. A comparison of the Gothic Bible and different versions of the Greek New Testament gives a taxonomy of structural and linguistic differences. Based on this, I argue that the correct version of the Greek Bible to use when analysing the structural properties of Gothic is the Byzantine text form, represented by the Majority Text of the New Testament.
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Entz, J. "A Functional Approach to Translating Greek Conditionals." Journal of Translation 16, no. 1 (2020): 17–31. http://dx.doi.org/10.54395/jot-rfpej.
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This paper proposes a paradigm shift in how the conditional clauses of the Greek New Testament are treated in Bible translation and Bible translation resources. The current resources do not provide enough information on the pragmatics of conditional constructions for translation teams to find the appropriate rendering in the receptor language. In order to translate these constructions in a clear, accurate, and natural way, translators should investigate the functional elements of each New Testament conditional, such as the illocutionary force, presented probability, and topicality.
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GOEMAN, PETER J. "The Impact and Influence of Erasmus’s Greek New Testament." Unio Cum Christo 2, no. 1 (April 1, 2016): 69. http://dx.doi.org/10.35285/ucc2.1.2016.art5.
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Abstract: Although often eclipsed by the giants of the Reformation, Desiderius Erasmus had a notable influence on the Reformation and the world that followed. Responsible for five editions of the Greek New Testament, his contributions include a renewed emphasis on the Greek over against the Latin of the day, as well as influence on subsequent Greek New Testaments and many translations, including Luther’s German Bible and the English King James Version. In God’s providence, Erasmus provided kindling for the fire of the Reformation.
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Elliott, J. K. "Two Recent Works on Textual Criticism." Novum Testamentum 61, no. 2 (March 5, 2019): 207–12. http://dx.doi.org/10.1163/15685365-12341620.
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AbstractHere follow two reviews of works within the field of New Testament textual criticism: one is of the final five fascicules of Jean-Claude Haelewyck’s Mark for the Vetus Latina series; the other is of Didier Lafleur’s analysis of a good number of the Greek New Testament manuscripts currently in Tirana, Albania.
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Müller, Mogens. "Septuagintas betydning for udfoldelsen af nytestamentlig teologi." Dansk Teologisk Tidsskrift 79, no. 2 (May 10, 2016): 138–51. http://dx.doi.org/10.7146/dtt.v79i2.105784.
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The old Greek translation of the sacred books of Judaism, the so-called Septuagint, became the first Bible of the Christian Church. Among other things, this meant that much of the vocabulary and many of the theological concepts of the Jewish sacred texts were already available in a Greek form. On the other hand, this fact also had the consequence that the understanding of the underlying Hebrew text and its eventual interpretation by the translators were taken over by the New Testament authors, beginning with the apostle Paul. The first part of this article summarizes parts of the discussion of the role of the Septuagint as the ‘Bible’ text of the New Testament and its impact on the formation of New Testament theology
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Müller, Mogens. "Septuagintas betydning som en hellenistisk udgave af Det Gamle Testamente." Dansk Teologisk Tidsskrift 74, no. 3 (October 16, 2011): 217–31. http://dx.doi.org/10.7146/dtt.v74i3.106389.
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The understanding of the role of the old Greek translation of the Old Testament, the Septuagint, has undergone great changes in the last decennia. From looking upon the Hebrew text as the original and the Greek text as only a translation, it has now been common to view the Greek version as a chapter in a reception history of biblical traditions. By being used by New Testament authors and in the Early Church the Septuagint gained canonical status – alongside the Hebrew Bible. Thus the Old Testament of the Church in reality consists of both versions. The article argues for this also pointing to some of the theological consequences of viewing the connection between the two parts of the Christian Bible from the perspective of reception history.
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Lisowski, Tomasz. "Polish equivalents of Greek έκκλησία ‘a (religious) congregation’, μετάνοια ‘repentance’, μετανοέω ‘to repent’, βάπτισμα ‘a dipping or sinking’, βαπτίζω ‘to dip, sink’ in Renaissance Nontrinitarian renderings of the New Testament as lexical determinants o." Acta Universitatis Lodziensis. Folia Linguistica 57 (December 30, 2023): 11–32. http://dx.doi.org/10.18778/0208-6077.57.01.
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The presented distributional and contextual analysis of Polish equivalents of Greek lexemes, recognized in religious polemics of the Reformation era as doctrinally significant words, i.e. έκκλησία ‘a (religious) congregation’, μετάνοια ‘repentance’, μετανοέω ‘to repent’, βάπτισμα ‘a dipping or sinking’, βαπτίζω ‘to dip, sink’ in Renaissance renderings of the New Testament aims to assess lexical distinctiveness of Nontrinitarian renderings – the Szymon Budny’s Bible (1572), the Szymon Budny’s New Testament (1574), the Marcin Czechowic’s New Testament (1577), The New Testament of Rakow (1606). The lexemes zbor, zborowy (for Greek έκκλησία), pokajanie, kajanie się (for Greek μετάνοια), kajać się, pokajać się (for Greek μετανοέω), ponurzenie, nurzanie (for Greek βάπτισμα), ponurzyć, nurzać (for Greek βαπτίζω) should be considered as particular lexemes to the Renaissance Nontrinitarian renderings of the New Testament. Juxtaposing them with the equivalents introduced into the Renaissance renderings of both Catholic and Evangelical provenance allows to consider them as lexical exponents of the Nontrinitarian Unitarian, Anabaptist and Congregational doctrinal community. These lexemes, as a result of the philological and exegetical investigations of the translators of the Greek New Testament, gain the status of nontitrinitarian religious terms.
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Elliott, J. K. "Manuscripts Cited by Stephanus." New Testament Studies 55, no. 3 (May 28, 2009): 390–95. http://dx.doi.org/10.1017/s0028688509000150.
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The third edition of Stephanus' Greek New Testament (ΤΗC ΚΑΙΝΗC ΔΙΑΘΗΚΗC ΑΠΑΝΤΑ: Paris, 1550), known as theeditio regia, is held in high regard in English Protestantism. It was this text which underlay the English translation (by W. Whittingham and others) published in Geneva in 1557 that greatly influenced the Geneva Bible published three years later. In effect, Stephanus' edition was theTextus Receptusof the Greek New Testament for over three hundred years.
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Clarke, Kent. "TEXTUAL CERTAINTY IN THE UNITED BIBLE SOCIETIES' GREEK NEW TESTAMENT." Novum Testamentum 44, no. 2 (2002): 105–33. http://dx.doi.org/10.1163/15685360252965467.
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Christian, Timothy J. "The Historical Approach to New Testament Rhetorical Criticism: A Rhetorical Analysis of 1 Corinthians 15." Religions 15, no. 1 (January 10, 2024): 88. http://dx.doi.org/10.3390/rel15010088.
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The historical approach to New Testament rhetorical criticism uses ancient Greco-Roman rhetorical theory and practice to better understand the rhetoric and rhetorical context of the New Testament. Since most Bible scholars and students are unfamiliar with ancient Greco-Roman rhetoric, this article summarizes and explains Greco-Roman rhetoric in an accessible way so that non-experts can understand and apply the historical method of New Testament rhetorical criticism. It provides a rigorous step-by-step process for doing rhetorical analysis followed by a rhetorical analysis of 1 Corinthians 15 as an example of the method. This analysis displays Paul’s rhetorical prowess in 1 Corinthians 15 and demonstrates that Paul had more than a passing familiarity with Greco-Roman rhetoric. Overall, this article shows that rhetorical criticism is an indispensable and essential tool needed in the arsenal of biblical exegetes for understanding the New Testament in its original contexts.
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Gallagher, Edmon L. "Suddenly and Then Gradually: The Growth of the Septuagint and Its Canon." Journal of Biblical Literature 143, no. 2 (June 2024): 303–22. http://dx.doi.org/10.15699/jbl.1432.2024.7.
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Abstract The Septuagint defies easy definition. Biblical scholars routinely use the term to designate the Greek Old Testament, though they recognize that such language is similar to talking about “the English Bible” or “the German Bible”: there is no such thing, or rather there are many such things. In this article, I urge closer attention to the way ancient people described the translation, particularly its scope. While modern scholars often seem (tacitly or not) to assume that the Septuagint began as the Greek Torah and then expanded its borders to welcome new Jewish scriptural books as they continued to be translated into Greek, ancient authors did not depict the Septuagint in this way. All ancient Jewish sources that mention the translation restricted the Septuagint to the Pentateuch, whereas most patristic sources attributed a Greek version of the entire Hebrew Bible to the Seventy translators. The most significant moment in the “growth of the Septuagint” was when it suddenly swelled from five books to perhaps a couple dozen or more. These ancient ideas on the extent of the Septuagint have implications for our notions of the Septuagint canon and for the use of this Greek version in the New Testament.
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Brink, H. J. B. "’n Retoriese benadering tot die Nuwe Testament." Verbum et Ecclesia 14, no. 2 (July 19, 1993): 146–62. http://dx.doi.org/10.4102/ve.v14i2.1063.
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A rhetorical approach to the New TestamentAlthough a rhetorical approach to the New Testament implies careful attention to certain stylistic features of the text, it also entails a greater awareness of the social dimensions of the interpretation of the Bible. Attention is given to the gradual resurgence of rhetorical studies. The relevance of rhetorical criticism for New Testament studies is also discussed.
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Cameron, Euan. "The September Testament and Its Predecessors: How Was Luther’s New Testament Translation Different from Previous German Versions?" Bible Translator 73, no. 3 (December 2022): 335–53. http://dx.doi.org/10.1177/20516770221134943.
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Luther’s first New Testament in German, issued in September 1522, forms a landmark in the history of Bible translation. Yet how precisely did Luther’s work diverge from and build on received biblical scholarship, and on previous translations into German? This article compares John’s Gospel in the September Testament with Anton Koberger’s German Bible of 1483 and Erasmus’s Greek and Latin New Testament of 1519. Luther’s 1522 Testament differed in format from its predecessors: Luther discarded Jerome’s prefaces in favour of his own, and added expository commentaries and paragraph breaks to help the reader. Compared to Koberger, Luther aspired to more fluent and elegant language. He avoided importing Latin terms into German and strove for rhetorically powerful German. He adopted several of Erasmus’s philological interventions, though not uncritically. Luther worked continuously to make his German New Testament embody what he saw as the essential gospel.
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Bertalot, Valdo. "Il Nuovo Testamento Greco-Latino-Italiano – Conferenza Episcopale Italiana, Roma, 2020." Między Oryginałem a Przekładem 27, no. 3(53) (September 21, 2021): 55–66. http://dx.doi.org/10.12797/moap.27.2021.53.03.
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On the same day of the United Nations International Translation Day, the 30th of September 2020, Il Nuovo Testamento Greco-Latino-Italiano was published by the Italian Catholic Bishops’ Conference (CEI), a date chosen by the United Nations in honor of St. Jerome. The publication of the NTGLI presents two specific innovations: 1. at a ‘textual’ level for the most recent editions of the New Testament used (The Greek New Testament-5th Revised edition; Nova Vulgata, Bibliorum Sacrorum Editio, Editio typica altera; La Sacra Bibbia - Versione ufficiale della Conferenza Episcopale Italiana) and 2. at a ‘cultural’ level for the cooperation among different Christian confessions in Bible translating. In 1988 the Conferenza Episcopale Italiana initiated an extensive and in-depth revision of the CEI1971-74 Bible based on the most recent critical editions of the original Hebrew and Greek texts. The new CEI Bible was published in 2008. Created for the liturgical use, with its 1971-74 edition the CEI Bible became the reference text, almost a new Vulgata. The NTGLI is a strategic tool for future translations of the New Testament in the 4,000 languages without a Bible translation, also aiming to contribute to the affirmation of peace for humanity, as stated in the United Nations Charter: “United Nations Charter, Chapter I, Purposes and Principles, Article 1: The Purposes of the United Nations are: To maintain international peace and security...[and] to develop friendly relations among nations based on respect for the principle of equal rights and self-determination of peoples…”
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Screnock, John. "A New Approach to Using the Old Greek in Hebrew Bible Textual Criticism." Textus 27, no. 1 (August 28, 2018): 229–57. http://dx.doi.org/10.1163/2589255x-02701008.
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AbstractEmanuel Tov’s published methodology for using the Old Greek in textual criticism of the Hebrew Bible has been the gold standard for all such methods. I present a new approach by building on Tov’s methodology. Although Tov accounts for the reality of Hebrew variants within the mind of the translator, he explores the idea only with regards to scribal errors, leaving most changes stemming from “contextual exegesis” to be categorized as inner-translational and inadmissible in the text critical endeavor. I argue for an extension of Tov’s method by considering other ways in which a scribe working in Hebrew could have made the changes commonly attributed to the translator. In contrast to Tov’s method, I suggest we center our use of the Old Greek in textual criticism around one main criterion: if Hebrew can be reconstructed on the basis of clear translation patterns, the evidence should be used in textual criticism.
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Boer, Roland. "Twenty-five Years of Marxist Biblical Criticism." Currents in Biblical Research 5, no. 3 (June 2007): 298–321. http://dx.doi.org/10.1177/1476993x07077963.
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In the context of a renewed interest in Marxism outside biblical studies, this article surveys and critiques the background and current status of a similar renewal in biblical studies. It begins with a consideration of the background of current studies in liberation, materialist and political theologies, and moves on to note the division between literary and social scientific uses of Marxist theories. While those who used Marxist literary methods were initially inspired by Terry Eagleton and Fredric Jameson, more recent work has begun to make use of a whole tradition of Marxist literary criticism largely ignored in biblical studies. More consistent work, however, has taken place in the social sciences in both Hebrew Bible and New Testament studies. In Hebrew Bible studies, debates focus on the question of mode of production, especially the domestic or household mode of production, while in New Testament studies, the concerns have been with reconstructing the context of the Jesus movement and, more recently, the Pauline correspondence. I close with a number of questions concerning the division into different areas of what is really a holistic approach to texts and history.
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Paulson, Gregory S., and Brice C. Jones. "Resurrecting Amulets and Ostraca within New Testament Textual Criticism." Journal of Biblical Literature 142, no. 4 (December 15, 2023): 633–55. http://dx.doi.org/10.15699/jbl.1424.2023.5.
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Abstract This article explores the value of amulets and magical ostraca for New Testament textual criticism. We begin by defining amulets and magical ostraca and describing how New Testament text is recorded on them. We then survey which amulets and magical ostraca were used in twentieth-century critical editions of the Greek New Testament and why these categories were added and then subsequently removed from the Kurzgefaßte Liste. After presenting the status quaestionis on these artifacts, we describe a shift in New Testament textual criticism toward an increasing appreciation of and curiosity about the social milieu of those who used the biblical text. This has generated fresh perspectives on the value and merit of amulets and magical ostraca, which justify their inclusion in the ECM, CBGM, and the Kurzgefaßte Liste. We discuss the necessary stipulations for the inclusion of these items and explain why the “talisman” and “ostracon” categories in the Kurzgefaßte Liste have been resurrected. Finally, we bring the Kurzgefaßte Liste up-to-date by cataloging amulets up to T39 and magical ostraca up to Os30, outlining how their inclusion affects already cataloged witnesses and how images and transcriptions of these new additions are already accessible in the NTVMR (New Testament Virtual Manuscript Room).
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Ostański, Piotr. "„Maria Magdalena powiedziała do niego po hebrajsku: «rabbuni»” (J 20,16). „Rabbuni” i inne aramejskie określenia odnoszące się do Boga/Chrystusa w greckim tekście Nowego Testamentu." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 63–75. http://dx.doi.org/10.14746/pst.2018.32.04.
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Everyone who studies the New Testament Bible must take into account its Aramaic backgro- und that results from several factors:– the Aramaic language was very popular in Roman Palestine during the rst century A.D.; – the Aramaic was Jesus’ mother tongue;– Jesus’ teaching was being recorded in Aramaic and then it circulated among the people; – the oldest Church consisted of Aramaic speaking communities. It is worth remembering that the New Testament authors, when working on the Greek Gospels, they were following their Aramaic language habits. The e ects of them were aramaisms in the Greek texts, Aramaic sentence constructions and even Aramaic words rendered by Greek letters. The aim of this paper was to investigate the Aramaic words referring to the God/Christ in the Greek text of the New Testament. Three Aramaic words were analysed:– Messias (John 1:41; 4:25); Greek equivalent is Christos;– Rabbouni (John 20:16; Mk 10:51); Greek equivalent is Didaskale;– Abba (Mk 14:36; Rom 8:15; Gl 4:6); Greek equivalent is ho patēr.The last term is semantically di erent from its Greek equivalent. Being derived from everyday language, it reveals the truth about God in a surprising way.
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Jacobs, L. D. "Die tekskritiek van die Nuwe Testament (1): Die huidige metodologiese situasie." Verbum et Ecclesia 12, no. 2 (July 18, 1991): 259–75. http://dx.doi.org/10.4102/ve.v12i2.1039.
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The textual criticism of the New Testament (1): The current methodological Situation This first article in a two-part series on the textual criticism of the New Testament focuses on the current state of affairs regarding textcritical methodology. Majority text methods and the two main streams of eclecticism, viz moderate and rigorous eclecticism, as well as statistical methods and the use of conjectural emendation, are reviewed with regard to their views on method as well as the history of the text. The purpose is to arrive at a workable solution which the keen and often not so able textual critic, translator and exegete can use in his handling of the Greek text of the New Testament.
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France, R. T. "Conversion in the Bible." Evangelical Quarterly: An International Review of Bible and Theology 65, no. 4 (September 6, 1993): 291–310. http://dx.doi.org/10.1163/27725472-06504001.
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A variety of Hebrew and Greek words are used in the Bible to convey the concept of ‛conversion’. The New Testament recognises both ‛insider conversion’ and ‛outsider conversion’—the former being a call to return to their God and the latter demanding both a new experience of God and a change of religious affiliation. The distinction rests on where a person comes from and the degree of dislocation involved in joining the community of faith. Nevertheless, within the new community the distinction is theologically unimportant. As the church became increasingly separate from Judaism, the conversion of Jews was seen more and more as ‛outsider conversion’; with the growth of ‛nominal Christianity’ the need for ‛insider conversion’ has redeveloped.
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Royal, Kenneth. "Using Objective Stylometric Techniques to Evaluate New Testament Authorship." Journal of MultiDisciplinary Evaluation 8, no. 19 (July 10, 2012): 1–7. http://dx.doi.org/10.56645/jmde.v8i19.352.
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Background: Bible scholars often debate the authorship of certain books appearing in the New Testament. Purpose: The purpose of the present study was to evaluate New Testament authorship by using stylometric analytical techniques Setting: This research focuses on texts appearing in the New Testament. Intervention: This was an exploratory research on evaluation study with no intervention. Research Design: A powerful, state-of-the-art psychometric model was applied to Biblical text in an effort to identify correlations among word usage and writing style among each of the New Testament books. Data Collection and Analysis: Strong’s Concordance was used to provide original Greek text. Computer programming was necessary to create a worksheet that contained a list of New Testament books, each Greek word appearing in the New Testament, and a count of each word’s appearance relative to each book. Rasch-based Principal Components Analysis of standardized residual correlations was used to map stylistic similarities and differences. Findings: With regard to substantive findings, the gospels (Matthew, Luke, Mark, and John) and the narrative book of Acts were closely correlated. Other texts presented a mix of expected and unexpected findings. With regard to other findings, the technique presented in this study offers a great deal of promise to various research and evaluation practices.
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Roberts, J. H. "Teologie en etiek in die brief aan Filemon: ’n Poging tot verantwoording." Verbum et Ecclesia 14, no. 1 (September 9, 1993): 105–15. http://dx.doi.org/10.4102/ve.v14i1.1279.
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Theology and ethics in the letter to Philemon: An attempt at giving an accountThe criticism levelled by Smit against the attempts of New Testament scholars to treat the ethics of the books of the New Testament are dealt with under the headings of "ethos and ethics"; "Biblical ethics"; "the tasks of New Testament ethics"; and "the teaching of the Bible". In order to give an account of the work done by New Testament scholars the ethics of Paul in the letter to Philemon is discussed After a brief summary of the argument of Philemon, the request of this letter is analysed from the viewpoint of ethical argumentation, concluding with remarks on theology and ethics in Philemon.
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Epp, Eldon Jay. "It's All about Variants: A Variant-Conscious Approach to New Testament Textual Criticism." Harvard Theological Review 100, no. 3 (July 2007): 275–308. http://dx.doi.org/10.1017/s0017816007001599.
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The goal of New Testament textual criticism would appear to be simple enough: to restore the original text written by each author of the New Testament books. Upon examination, however, the notion of simplicity vanishes immediately and each of the key terms here—“restore,” “original,” “text,” and “author”—has its problematic aspects, but more importantly the simply stated goal itself turns out to be inadequate. Grist for the text-critical mill consists of textual readings or variants, which for the relatively small collection of writings called the New Testament are not merely in the hundreds or thousands, or even the tens of thousands, but run to perhaps a third of a million. They stem from the nearly 5,500 Greek manuscripts, some 10,000 versional manuscripts, and innumerable patristic citations of New Testament passages.
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Simanjuntak, Ferry, Markus Suwandi, and Petrus A. Usmanij. "THE READING OF NEW TESTAMENT BIBLE MANUSCRIPTS IN THE BYZANTINE TEXT." Jurnal Lektur Keagamaan 20, no. 2 (December 25, 2022): 535–66. http://dx.doi.org/10.31291/jlka.v20i2.1082.
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ABSTRACT This article aims to apply intertextual reading in the science of hermeneutical exegesis, especially in the New Testament (NT) which are narrative in nature. The messages of the Bible are often misunderstood because readers only rely on translations that are inadequate and lack the depth of meaning of the original text. Hebrew is one of three languages along with Aramaic, and Koine Greek in which God chose to communicate His Word. Reading the New Testament in its original text will reveal a deeper meaning than the translated version. This paper uses a descriptive qualitative method approach with literature study as the main method. The original text analyzed is the canonical text of the Byzantine NT. Through a hermeneutic approach, this text is read to understand and comprehend theological messages in a comprehendsive perspective. The results of this study conclude that reading the original text of the New Testament provides a more contextual and applicable theological understanding and understandding related to Christian doctrine. Keywords: Bizantine Text, Canon, Koine Greek, Manuscript, New Testament. ABSTRAK Tujuan artikel ini menerapkan pembacaan intertektualitas dalam ilmu eksegese hermeneutika, khususnya pada genre teks di Perjanjian Baru (PB) yang bersifat naratif. Pesan-pesan Alkitab seringkali disalahpahami karena pembaca hanya mengandalkan terjemahan yang kurang mencukupi dan memiliki kedalaman makna dari teks aslinya. Bahasa Ibrani adalah salah satu dari tiga bahasa bersama Aram, dan Yunani Koine di mana Allah memilih untuk mengkomunikasikan Firman-Nya. Pembacaan Kitab PB dalam teks originalnya akan mengungkapkan makna mendalam yang Allah ungkapkan pada pembaca dalam konteks saat ini. Tulisan ini menggunakan pendekatan metode kualitatif deskriptif dengan studi literatur sebagai basis datanya. Teks original yang dianalisa adalah teks Byzantine PB yang kanon. Melalui pendekatan hermeneutic, teks ini dibaca untuk mengerti dan memahami pesan-pesan teologis dalam perspektif yang benar. Hasil penelitian ini menyimpulkan bahwa pembacaan teks original PB menghasilkan pengertian, dan pemahaman teologis yang lebih kontekstual serta aplikatif terkait dengan doktrin Kristen. Kata Kunci: Kanon, Manuskrip, Perjanjian Baru, Teks Byzantium, Yunani Koine,
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Mickiewicz, Franciszek. "Theologization of Greek Terms and Concepts in the Septuagint and New Testament." Verbum Vitae 39, no. 3 (September 30, 2021): 751–69. http://dx.doi.org/10.31743/vv.11109.
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Hellenistic literature, having great achievements in the fields of philosophy, drama, and poetry, did not know the theological concepts and issues which underlie the texts contained in the Hebrew Bible. So when the creators of the Septuagint, and then also the authors of the New Testament, used the Greek language to convey God’s inspired truths to the world, they were forced to give secular terms a new theological meaning, frequently choosing neutral words for this purpose, not burdened with negative associations. With their translation work, they built a kind of bridge between Hellenic and Jewish cultures. On the one hand, the Septuagint allowed Jews reading the Bible in Greek to remain connected not only with the religious heritage of their fathers, but also with the cultural values that were closely related to that language and its world. In turn, for the Greeks, who after some time began to appreciate this work and gained knowledge of its content, it opened vast horizons of new religious and spiritual values, which until then were completely alien to them. The work of the authors of the Septuagint was continued and developed by the authors of the New Testament, which added to their theological output many new religious and moral values arising from the teaching of Jesus Christ. That way they contributed considerably to the development of the Koinē Greek and significantly transformed the spiritual life of the people speaking the language.
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Winther-Nielsen, Nicolai. "Papers for the Copenhagen Workshop on Open Biblical Resources." HIPHIL Novum 5, no. 2 (August 1, 2019): 1–5. http://dx.doi.org/10.7146/hn.v5i2.142729.
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A workshop on open resources for the original languages of the Bible in Copenhagen in March 2018 was the start of a new Copenhagen Alliance for Open Biblical Resources. The point of departure for the workshop was the need for programs and applications like Paratext and Bible Online Learner to have access to high-quality and reliable open data in order to assist Bible translators, teachers and students of Biblical Hebrew and New Testament Greek. The publication of contributions presents papers on methods for annotation, resources tracing patristic quotations and data for detached constructions in Biblical Hebrew. Reports cover tasks and data for Bible translation and research, treebanks, and applications like STEPBible and Bible Online Learner.
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AL-SADOON, Hadeel Salwan Sami. "THE STYLE OF THE SEPTUAGINT TRANSLATION OF THE OLD TESTAMENT AND THE NEW TESTAMENT ) LITERATURE, CRITICISM AND TRANSLATION AXIS)." RIMAK International Journal of Humanities and Social Sciences 03, no. 02 (February 1, 2021): 152–63. http://dx.doi.org/10.47832/2717-8293.2-3.12.
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The Hebrew Torah of the Old Testament, is the first text sacred Known by history. Is the Septuagint translation for the Hebrew text of the oldest and most important translation was adopted by the Bible and the Religious language that borrowed directly to the Christian religion rituals and services. Also it considered later the main base for important translations in the old era , and still even now occupies a role important in the field of monetary, interpretive and historical studies. The original Hebrew contain more than one book, the septuagenarian translation, separated between them and made each book stand on its own. Our research deals with the Historical introduction to the Septuagint translation , The language of the Septuagint translation , The Septuagint Style ,The most important manuscripts of the Septuagint translation.The content and status of the Septuagint to the Jews and Christ, Difference and similarity with the original Hebrew text of the Old Testament in terms of the order , number and names of the books and we Shedding light on the most important translations of the Bible from the beginning of the Septuagint to the present day.
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Gallagher, Edmon L. "Origen via Rufinus on the New Testament Canon." New Testament Studies 62, no. 3 (May 27, 2016): 461–76. http://dx.doi.org/10.1017/s0028688516000060.
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Around the turn of the fifth century Rufinus of Aquileia translated many important Greek theological works, especially by Origen and Eusebius. These translations have received a great deal of criticism for their lack of fidelity to their Vorlagen, a criticism that extends to their statements on the New Testament canon. Several scholars now assume that the list of New Testament books to be found in Origen's Homilies on Joshua 7.1 (available only in Rufinus' Latin translation) should be attributed to the translator rather than to Origen himself. This paper calls this assumption into question by comparing Eusebius’ statements on the books of the New Testament to Rufinus' translation of those statements. We will find that Rufinus does, in fact, alter his text in some subtle ways so that the statements on the canon correspond more closely to the increasingly stabilised canon of the late-fourth and early-fifth centuries, but such subtle alterations do not overturn the translator's basic fidelity when reporting earlier views. This analysis suggests that Origen did produce a list of books in the mid-third century that closely – though not exactly – resembled the list of New Testament books published by Athanasius in 367.
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Ralston, T. R. "The ‘Majority Text’ and Byzantine Origins." New Testament Studies 38, no. 1 (January 1992): 122–37. http://dx.doi.org/10.1017/s0028688500023110.
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In a recent edition ofNew Testament StudiesD. B. Wallace has argued for a procedural change in New Testament textual criticism, namely that textual critics consider using the recently publishedThe Greek New Testament according to the Majority Textas a baseline for collation studies. The following study demonstrates the sound value of such a move for intra-Byzantine studies. It further shows that while theMajority Textis a valuable asset for the study of texttypes, the theory which motivated its editors does not stand up to the rigour of this ‘preliminary’ collation study.
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Hunt, Cherryl. "Be Ye Speakers of, and Listeners to, the Word: The Promotion of Biblical Engagement through Encountering the Scriptures Read Aloud." Expository Times 129, no. 4 (September 28, 2017): 149–57. http://dx.doi.org/10.1177/0014524617731954.
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Ordinary Christians’ responses to a dramatized reading of the New Testament, together with reflection on research in the area of performance criticism, suggests that understanding of the Bible and spiritual encounter with its texts may be promoted by the reading aloud of, and listening to, substantial portions of the Bible in an unfamiliar format; this might be found in a dramatized presentation and/or a previously unencountered translation. This practice should form part of any programme designed to promote biblical engagement within churches.
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Leutzsch, Martin. "The First Bible Translations into German Based on Erasmus’s New Testament: Johannes Lang’s and Martin Luther’s Versions of the Gospel of Matthew." Bible Translator 73, no. 3 (December 2022): 354–75. http://dx.doi.org/10.1177/20516770221137824.
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With his Greek New Testament and accompanying Latin translation (1516, revised 1519), humanist Erasmus of Rotterdam created new opportunities for Western Bible translators. The first known translations into the vernacular based on this work are the versions of Matthew by Johannes Lang (June 1521) and of the whole New Testament by Martin Luther (September 1522). Luther’s Septembertestament is well known and plays a part in myths of Luther, Protestantism, and Bible translation. Johannes Lang, Luther’s friend, colleague, and co-worker in reforming the church, is much less known, and his translation seldom considered. This analysis of both translations pays special attention to their respective paratextual materials. Although based on the same source texts, these two translations from the early 1520s perform very different politics of translation and exhibit different attitudes to influence their readers.
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Kilpatrick, Hilary. "From Venice to Aleppo: Early Printing of Scripture in the Orthodox World." Chronos 30 (January 10, 2019): 33–61. http://dx.doi.org/10.31377/chr.v30i0.329.
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The Bible, as the etymology of the word indicates, refers not to one book but to many. The Christian Bible is made up of the Old Testament, that is, the Jewish Scriptures, and the New Testament; moreover, for some Churches, among them the Orthodox, certain books commonly called the Apocrypha , which were added to the Septuagint, the Greek translation of the Hebrew Old Testament, also fonn part of the Bible. The Bible is thus a small library, and as is common in libraries, some books are more popular than others. Long before the introduction of printing, the varying degrees of importance accorded to different books of the Bible led to some of them being translated before others. For instance, in Anglo-Saxon England, interlinear glosses (i.e. crude word-by-word translations) were made of the Gospels and Psalms, and separate portions of the Bible, including the Gospels, were rendered into Old English (Anonymous 1997: 200). Likewise, the earliest known written translations of parts of the Bible into Arabic are of the Gospels and Psalms; they can be dated to the 8th century. Oral translations are older, going back to pre-Islamic times (Graf 1944: 114-115, 138; Griffith 2012: 123-126). By contrast, the first attempt to produce a complete Bible in Arabic occurred only in the l 61h century (Graf 1944: 89-90).
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Parsons, Mikeal. "Review: Textual Optimism: A Critique of the United Bible Societies' Greek New Testament." Bible Translator 50, no. 3 (July 1999): 346–50. http://dx.doi.org/10.1177/026009359905000307.
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Price, David H. "Hans Holbein the Younger and Reformation Bible Production." Church History 86, no. 4 (December 2017): 998–1040. http://dx.doi.org/10.1017/s0009640717002086.
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Hans Holbein the Younger produced a large corpus of illustrations that appeared in an astonishing variety of Bibles, including Latin Vulgate editions, Desiderius Erasmus's Greek New Testament, rival German translations by Martin Luther and Ulrich Zwingli, the English Coverdale Bible, as well as in Holbein's profoundly influential Icones veteris testamenti (Images of the Old Testament)—to name only his better-known contributions. This essay discusses strategies that the artist developed for accommodating the heterogeneity of the various humanist and Reformation Bibles. For Erasmus's innovative Bibles, Holbein connected the text to the expansive concept of Renaissance humanist art, simultaneously portraying the new Bible and humanist art as part of a broadly defined cultural-philosophical discourse. Similarly, Holbein's production of Protestant Bibles, most importantly the epochal Luther Bible, associated the new text with the humanist Bible and, in so doing, conceptualized the humanist biblical image as a validation of religious art in a new context. Ultimately, the reliance on humanist art as a cultural authority mitigated perception of the heterogeneity of the text to the point that the publishers of Holbein's Icones completely displaced the text with the daring creation of a new genre: the picture Bible. With the exception of the iconography of royal supremacy in England, Holbein's Bible image was exceedingly movable, an artistic efficiency designed to contribute to the stability of the Bible image across a wide humanist and multiconfessional spectrum.
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Laputko, A. V. "EARLY CHRISTIAN REPRESENTATIONS OF MAN BETWEEN THE BIBLE AND GREEK PHILOSOPHY – THE FEATURES OF THE RELATIONSHIP." HUMANITARIAN STUDIOS: PEDAGOGICS, PSYCHOLOGY, PHILOSOPHY 12, no. 1 (January 2021): 104–11. http://dx.doi.org/10.31548/hspedagog2021.01.104.
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The article examines the preconditions for the formation of Christian ideas about man. The emphasis is on the fact that the doctrine of a person has never been a separate problem of theology, and, consequently, was formed in parallel and within the basic tenets of Christianity. The author focuses attention on the contradiction in understanding the origin of representations of a person between the traditional branches of Christianity. On the whole, while remaining in common positions, each denomination identifies its own fundamental source of the origin of anthropological ideas, not taking into account the complex and contradictory path of interpenetration of the ideas of ancient Greek philosophy and Christianity. The author shows the path of formation of the main anthropological representations from the Old Testament notions to the New Testament, which receive their final design only in the works of apologists of Christianity brought up by the logic and culture of thinking of ancient philosophy. Thus, the birth of a new world-view anthropological paradigm, which remains one of the most popular and discursive in the modern world, takes place within the framework of a dialogue between ancient Greek philosophical thought and Old Testament ideas.
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Förster, Hans. "Some Observations on the Punctuation in 1 Corinthians 7.16-17." Bible Translator 73, no. 3 (December 2022): 376–96. http://dx.doi.org/10.1177/20516770221109853.
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The construction of 1 Cor 7.17 has been described as difficult. In light of its grammatical problems, this is an understatement. It appears that the difficulty stems not so much from the grammar of the Greek syntax but rather from the perception of what constitutes a sentence in Greek. A proposed change of the punctuation makes 1 Cor 7.17 part of a well-constructed Greek sentence. The suggestions advanced in this contribution, supported by evidence from Greek manuscripts, pertain to both the punctuation of 1 Cor 7.17 and its relation to 1 Cor 7.16. The treatments of this passage in Erasmus’s Greek New Testament, the Vulgate, Luther’s Bible, and other versions are considered.
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Petzer, J. H. "Contextual Evidence in Favour, of ΚАΥΧНΣΩМАІ in 1 Corinthians 13.3." New Testament Studies 35, no. 2 (April 1989): 229–53. http://dx.doi.org/10.1017/s0028688500024632.
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Four variants are listed in the apparatus of the 3rd corrected edition of the Greek New Testament (UBS3) in 1 Cor 13. 3. They are:κανχήσωμαı (P A B 048 pc)κανθήσωμαı (K ψ majority text)κανθήσομαı (C D F G L pc)κανθήσεταı (1877 2492 pc)Of these variants κανθσομαı seems to be the most popular, occurring in texts such as the 2nd edition of the British and Foreign Bible Societies, Vogels, Kilpatrick's Diglot, Von Soden, Tischendorf's 9th edition and the 25th edition of Nestle-Aland. It is also favoured by Elliott, De Boor, Grosheide, Godet, Morris, Bachmann, Billerbeck, Wolff, Weiss, Robertson and Plummer, Pop, Groenewald, Lietzmann, Barrett and Kieffer. Κανθήσωμαı seems to be the second most popular reading, occurring in amongst others the Textus Receptus, Alford, The Greek New Testament according to the Majority Text, Souter and Scrivener.
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Kogon, Emmanuel K. "Passivization Transformation in the New Gun Bible Translation: The Translation of “It was allowed” in Rev 13.5, 7, 14." Bible Translator 68, no. 3 (November 30, 2017): 238–52. http://dx.doi.org/10.1177/2051677017740418.
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In the Hebrew and Greek Bibles, various kinds of passive forms are used in sentence constructions. Some have both the patients and the agents clearly specified; others have only patients. Frequently, the agent is implied, ambiguous, or even unknown. The Gun language (a language of Benin) does not have forms for passive construction; only active forms are used. In Rev 13.5, 7, 14 the unspecified agent has been identified in the 2003 Gun New Testament as the “dragon.” This paper argues that the identification of the agent should be revisited before the publication of the whole Bible. It discusses various ways passive constructions can be dealt with in translation. Contrary to the choice of identified agent in the 2003 Gun New Testament, this article supports an alternative position, one which was adopted in the 1923 Gun Bible: that is, to use an ambiguous agent in the form of the impersonal pronoun ye, translated as “one,” “someone,” “it,” “they,” and so forth.
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Bloemendal, Jan. "Praised and Maligned: Receptions of Erasmus’ Paraphrases on the New Testament." Erasmus Studies 44, no. 1 (March 6, 2024): 5–32. http://dx.doi.org/10.1163/18749275-04401004.
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Abstract Erasmus was not only the first to have the Greek text of the New Testament printed together with his Latin translation, but he also paraphrased the books of the New Testament—with the exception of the Apocalypse. These Paraphrases were highly successful as evidenced by their many editions and translations. Even an English translation was to be found in every parish in the Church of England. There was also opposition. Theologians from Spain and France scrutinized them for Lutheran ideas, and, of course, found them. However, the interest in the paraphrases was not diminished by this criticism and they had an intense reception in the sixteenth century and a long-lasting one stretching after Erasmus’ death. Parts were included in commentaries on the New Testament, sometimes with reference to the original author, more often without his name.
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Popova, Tatiana G. "New Testament Names in the Text of the Ladder of John Climacus." Вопросы Ономастики 20, no. 2 (2023): 247–69. http://dx.doi.org/10.15826/vopr_onom.2023.20.2.022.
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The paper explores eleven New Testament names featured in the text of the Ladder by John Climacus, a translated monument of early Slavic writing. These personal names are a special kind of biblical quotations referring to the events of the holy history. The research is based on comparative analysis of the Greek texts of the Ladder published by Jacques Paul Migne (Patrologia Graeca, Vol. 88), four ancient Byzantine codes and five Slavic manuscripts which contain the first Slavic translation of the book made by Preslav scribes in the first half of the 10th century. The article follows research on the collective church memory of medieval scribes which manifests itself in the commonality of topics, images, plots, ideas, and expressions that go back to the text of the Bible. The New Testament characters that are featured in the Greek text of the Ladder and its Slavic traslations are: Jesus Christ, Mary, John the Baptist, John the Apostle, Lazarus, Peter, Paul, Timothy, Herod, Pontius Pilate, Judas. The author identifies the key biblical images in the Greek text of the Ladder (Jesus Christ and the supreme apostles Peter and Paul) and specifies the functions of New Testament names in the text: referential, symbolic, emphatic and indexical. The oldest Russian manuscript showcases spelling inconsistencies in relation to New Testament names as well as multiple errors indicating both the inexperience of the scribe and his poor knowledge of gospel stories. These errors were eliminated from the text of later manuscripts. The analysis identified four words that are absent in the historical dictionaries of the Russian and Old Slavonic languages (bezvrednitsa ‘dispassion’, besslovesne ‘wordlessly’, zluderzhanie ‘rancor’, suprotivpremeneniе ‘transformation’).
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MAK, GEORGE KAM WAH. "‘Laissez-faire’ or Active Intervention? The Nature of the British and Foreign Bible Society's Patronage of the Translation of the Chinese Union Versions." Journal of the Royal Asiatic Society of Great Britain & Ireland 20, no. 2 (March 5, 2010): 167–90. http://dx.doi.org/10.1017/s1356186309990484.
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AbstractThis paper investigates the nature of the British and Foreign Bible Society's (BFBS) patronage of the translation of the Chinese Union Versions (CUVs), the largest Chinese Protestant Bible translation project initiated by the western Protestant churches in the nineteenth century. Drawing on André Lefevere's concept of patronage, it delves into how the BFBS served as a controlling factor of the translation of the CUV by examining the BFBS's financial support to the translation project, conferment of honorary titles to the translators and ideological influence on the translators’ choice of Greek text as the basis for the CUVs New Testament translation.
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Wojciechowska, Kalina, and Mariusz Rosik. "Veritas graeca, veritas latina et veritas confessionis w staropolskich tłumaczeniach Nowego Testamentu na przykładzie Listu Jakuba." Poznańskie Studia Polonistyczne. Seria Językoznawcza 25, no. 2 (April 8, 2019): 315–25. http://dx.doi.org/10.14746/pspsj.2018.25.2.16.
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The article aims at the example of the Letter of James to show how the theological reforms and hermeneutic and critical New Testament editions were reproduced in Polish translations of the 16th and 17th centuries. The authors show that on the level of textual criticism and philological solutions, Polish New Testament translators really derived from the achievements of European biblical studies, but remained faithful to the confessional tradition and not to the Greek testimonies. The reception of Reformation at the hermeneutic and theological level looks much worse. Interpreters usually do not take up polemics or defensive positions.
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Kalalo, Stanley, Antoni Bastian, and David Ming. "Bultmann's Thoughs:Demitologizationand Its Impact on the Contemporary Christianity Today." European Journal of Theology and Philosophy 1, no. 6 (November 3, 2021): 1–4. http://dx.doi.org/10.24018/theology.2021.1.6.4.
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Liberal theology was a characteristic that stood out in Bultmann's day. Several questions arise: Who is Rudolf Karl Bultmann? How did Bultmann and his thinking demotologi? What are Bultmann's works? How Demithologization and Its Impact on 21st Century Era Christianity? The solution is: (1) Bultman is a New Testament figure based on his form criticism. (2) The demotology says that the entire New Testament is a myth. Especially the stories about the Lord Jesus. He argued that the experiences of the Lord Jesus' ministry, his miracles, death, and resurrection, were stories fabricated by the early church. Biblical evangelicals believe in the invalidity of the Bible and all supernatural events that are recorded in the Bible, both the Old Testament, as well as the events of the preaching of the Word carried out by the Lord Jesus Christ and the Rulers, accompanied by a statement of power, is a truth that also makes sense. Christian faith, cannot accept unreasonable things.Bultmann'sdemitologization should not be taken as a theology, but as a discourse of seeking the truth with no clear origin, a thought for those who do not know God, namely vain thoughts, dark understanding.