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1
Levering, Matthew. "God and Greek Philosophy in Contemporary Biblical Scholarship". Journal of Theological Interpretation 4, nr 2 (2010): 169–85. http://dx.doi.org/10.2307/26421302.
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Abstract How should Christian biblical exegesis relate to Greek philosophical insights, both as they are found in the biblical text and as they might be used to illuminate the realities described in the biblical text? After setting forth some of the background to this longstanding issue, I seek a path forward by asking how Greek philosophy functions in three valuable recent works of biblical scholarship, Daniel Kirk's Unlocking Romans, Kavin Rowe's World Upside Down, and Richard Bauckham's Jesus and the God of Israel.
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Levering, Matthew. "God and Greek Philosophy in Contemporary Biblical Scholarship". Journal of Theological Interpretation 4, nr 2 (2010): 169–85. http://dx.doi.org/10.2307/jtheointe.4.2.0169.
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Abstract How should Christian biblical exegesis relate to Greek philosophical insights, both as they are found in the biblical text and as they might be used to illuminate the realities described in the biblical text? After setting forth some of the background to this longstanding issue, I seek a path forward by asking how Greek philosophy functions in three valuable recent works of biblical scholarship, Daniel Kirk's Unlocking Romans, Kavin Rowe's World Upside Down, and Richard Bauckham's Jesus and the God of Israel.
3
Kugel, James. "The Ladder of Jacob". Harvard Theological Review 88, nr 2 (kwiecień 1995): 209–27. http://dx.doi.org/10.1017/s0017816000030303.
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One of the strangest texts to be included in recent collections of biblical pseudepigrapha is that known as the Ladder of Jacob. Known only from the Slavonic Tolkovaya Paleya, this text elaborates on the story of Jacob's dream at Bethel in Gen 28:11–22, adding details to the vision described there and containing a prayer and angelic revelation nowhere present in the biblical narrative. It is clear that the Slavonic text is a translation from Greek; it appears likely to me that the Greek is itself a translation from an original Aramaic or Hebrew text dating from, roughly speaking, the Second Temple period.
4
De Ridder, Niels. "Het Judeo-Grieks en de woordenlijst uit MS Vat. ebr 423". Handelingen - Koninklijke Zuid-Nederlandse Maatschappij voor Taal- en Letterkunde en Geschiedenis 73 (6.11.2019): 47–63. http://dx.doi.org/10.21825/kzm.v73i0.17277.
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This paper examines a Judeo-Greek glossary including names and epithets for God found in ff. 1-8 of the manuscript MS Vat. ebr. 423, offering a sample of the edition and commentary that are currently being prepared by the author. The discussion of the text is preceded by a general introduction to the Judeo-Greek language, its literature and their characteristics, with a special emphasis on the biblical and medieval components of this tradition. A closer look at the text of MS Vat. ebr. 423 shows that it can be placed within a wider context of medieval and early modern biblical Judeo-Greek glossaries, while still being unique in its composition, given that it is the only alphabetically ordered, thematical glossary within the medieval and early modern Judeo-Greek tradition.
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Kozhushnui, Oleh. "LINGUISTIC SCHOLIA TO THE UKRAINIAN TRANSLATION OF THE 1th – 3th PSALMS". Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, nr 32 (2022): 36–40. http://dx.doi.org/10.17721/1728-2659.2022.32.07.
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The author of the article claims that the translation of the Psalter into the contemporary Ukrainian literary language and its comprehensive study remain urgent for the domestic scientific and theological community despite the individual attempts to implement this project. The correlation of the Hebrew and the Greek texts as well as their adequate reproduction in the Ukrainian language, taking into account the active centuries-old use of the Slavic translation is a problem for the contemporary translators. Pointing out a practical way to solve this problem, the author proposes his own linguistic scholia to the Masoretic, Greek and Slavic texts of the first three Psalms and also offers a version of their translation. The original texts from Biblia Hebraica Stuttgartensia and Septuaginta were used for the work, as well as the commonly used text of the Psalter in the Church Slavonic language. As for Ukrainian translators, the researcher focuses on the liturgical Psalter in the Kyiv translation of 1920, the text of which was edited in 1947 by professors of the Ukrainian Theological Academy in Munich, and the Book of Psalms from the translation department of the Ukrainian Bible Society in 2016: this text claims to be academic and is the latest linguistic word on this topic in Ukrainian biblical studies. Analyzing the original texts, the researcher pays special attention to the basic poetic principle of the biblical poetry – parallelism. He also analyzes individual lexemes, expressions and difficult-to-understand passages, which have repeatedly become the subject of professional discussion, and gives possible options for their translation. The material presented in the article will be useful not only for the Ukrainian specialists in the biblical studies but also for philologiststranslators, literary scholars – all those who are interested in hermeneutics and exegesis of the biblical texts.
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Dogniez, Cécile. "'Lost in Translation': la désignation des chefs dans le Dodekapropheton". Journal for the Study of Judaism 39, nr 2 (2008): 192–210. http://dx.doi.org/10.1163/157006308x245991.
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AbstractIn this paper, an attempt is made to examine the process of deformation of the Hebrew original in the Greek version—by loss or by gain of meaning. The corpus is limited to the Twelve Prophets and the semantic field concerns the designation of chiefs or elites in the biblical world. The loss of some references to the political, military or religious authorities in the Dodekapropheton is not always due to the incompetence of the translators and may throw light on their creativity to restore a clear meaning of the biblical text to the Greek reader.
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Kramer, Maxwell James. "Ezekiel’s Exagoge and the drama of intertextuality". Journal for the Study of the Pseudepigrapha 32, nr 2 (grudzień 2022): 147–66. http://dx.doi.org/10.1177/09518207221124499.
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Ezekiel’s Exagoge is unusual as a Greek tragedy not only because it draws on Biblical rather than mythological subject matter but also because it makes such extensive use of an external source for much of its text: the Septuagint. Although the general concept of a Greek tragedy on a Jewish subject has drawn the attention of many scholars, the literary function of the Exagoge’s close relationship with the LXX text remains comparatively unexplored. In this article, I examine in detail several passages which connect the texts. These reveal that Ezekiel’s use of text from the Septuagint is not a symptom of a lack of poetic ingenuity but rather a deliberate literary choice. The intertextual links engage the audience intellectually by encouraging them to consider the ways in which Ezekiel receives, interprets, and occasionally departs from the Biblical text and its associated exegetical traditions. A comparison of Ezekiel’s poetry with that of the Greek poet Callimachus shows that Ezekiel’s engagement with scholarly, interpretational, and literary questions through the medium of poetry reflects the techniques and interests of the so-called Hellenistic poets, the sophisticated non-Jewish writers of his own age.
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Nellen, Henk, i Jan Bloemendal. "Erasmus’s Biblical Project". Church History and Religious Culture 96, nr 4 (2016): 595–635. http://dx.doi.org/10.1163/18712428-09604006.
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The history of the immediate response on and later reception of Erasmus’s ‘New Testament Project’ is an eventful one. The Project consisted of three innovations in biblical scholarship: the first printed edition of the Greek text of the New Testament, a revised version of the Latin Vulgate, and a philological commentary that accounted for the many textual changes the translator had made. The article discusses the polemics Erasmus’s edition provoked immediately after publication in 1516, and sheds light on the influence his Project exerted in later centuries. Special attention is given to biblical passages that played an important role in the discussions on the doctrine of the Trinity, such as Rom. 9,5; 1 Joh. 5,7–8 (the famous Comma Johanneum), and 1 Tim. 3,16. In questioning these passages as convincing, irrefutable proof-texts of Christ’s divinity, Erasmus made himself vulnerable to accusations of reviving Arianism, an old anti-Trinitarian heresy.
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Brown, Schuyler. "Reader Response: Demythologising the Text". New Testament Studies 34, nr 2 (kwiecień 1988): 232–37. http://dx.doi.org/10.1017/s0028688500020026.
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The Greek word έξήγησις means ‘explanation’ or ‘interpretation’. When applied to the Bible, it would appear to mean ‘explication de texte’. However, Biblical exegetes are often in the habit of contrasting whattheydo with ‘eisegesis’, i.e. the imposition of ‘subjective’ meanings onto the text. This contrast suggests that the meaning derived by exegesis is gotten ‘out of’ the text, where it is thought to reside, by means of the ‘correct’ exegetical methods, of which the exegete is the master. Like Philip the Evangelist, the exegete responds to the plea for help implied in the reader's befuddled question, ‘How can I [understand], unless someone guides me?’ (Acts 8.31).
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Beilin, Mikhail, Yuliia Semenova, Nina Petrusenko i Svetlana Chervona. "The phenomenon of translation of sacral texts in modern Christian discourse". SHS Web of Conferences 72 (2019): 02001. http://dx.doi.org/10.1051/shsconf/20197202001.
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The features of the translation of the biblical text, which always loses and distorts the essence of the original, are analyzed, introducing national, linguistic, cultural and religious features into the translated text. It was found that the content-axiological basis for the formation of national traditions of biblical translation is the emergence of many cultural and religious semantic universes that contradict each other and the original Hebrew and Greek texts and their hermeneutical traditions. The national tradition of biblical translation is far from being formed in every Christian country; its presence is an indicator of the spiritual maturity of a nation. The conditions for its formation are the developed writing and the national literary tradition; powerful national confessional structure with the presence of theological centers; development of translation work (traditions of translation and linguistic schools).
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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, nr 2 (1.01.2006): 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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Debel, Hans. "Greek “Variant Literary Editions” to the Hebrew Bible?" Journal for the Study of Judaism 41, nr 2 (2010): 161–90. http://dx.doi.org/10.1163/157006310x488025.
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AbstractThe full publication of the scrolls from the Judaean Desert has given impetus to reflections on the history and development of the biblical text during the period of Second Temple Judaism. This study critically reviews the major contributions to the debate and finally makes a plea to extent Ulrich’s hermeneutical model to some Septuagint texts that are usually not included among his “variant literary editions.” Its major arguments in this regard are that these texts witness to the same dynamic process of the organic development of Scripture, and that relegating them to the interpretational tradition merely because they are not written in Hebrew reveals an unwarranted bias towards the Masoretic Text.
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Portier-Young, Anathea. "Three Books of Daniel: Plurality and Fluidity among the Ancient Versions". Interpretation: A Journal of Bible and Theology 71, nr 2 (29.03.2017): 143–53. http://dx.doi.org/10.1177/0020964316688077.
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This essay demonstrates that the book of Daniel is not a fixed but fluid text, a collection of traditions that developed over centuries and locations. The three major extant ancient versions of Daniel, represented by the Hebrew/Aramaic Masoretic Text and the “Old Greek” and “Revised Greek” translations, together participate in a complex dance of genres as they move between legend, folk-tale, prayer and song, vision and apocalypse, novella and saint’s life. A greater appreciation of this multiplicity and fluidity complicates our understanding of biblical texts in ways that can enrich interpretation and interfaith dialogue.
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Müller, Mogens. "Septuagintas betydning som en hellenistisk udgave af Det Gamle Testamente". Dansk Teologisk Tidsskrift 74, nr 3 (16.10.2011): 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.
15
Lee, Lydia. "The Tyrian King in MT and LXX Ezekiel 28:12b–15". Religions 12, nr 2 (29.01.2021): 91. http://dx.doi.org/10.3390/rel12020091.
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The biblical prophecy in Ezekiel 28:11–19 records a dirge against the king from Tyre. While the Hebrew Masoretic Text (MT) identifies the monarch as a cherub, the Greek Septuagint (LXX) distinguishes the royal from the cherub. Scholarly debates arise as to which edition represents the more original version of the prophecy. This article aims to contribute to the debates by adopting a text-critical approach to the two variant literary editions of the dirge, comparing and analyzing their differences, while incorporating insights gleaned from the extra-biblical literature originating from the ancient Near East, Second Temple Period, and Late Antiquity. The study reaches the conclusion that the current MT, with its presentation of a fluid boundary between the mortal and divine, likely builds on a more ancient interpretation of the Tyrian king. On the other hand, while the Hebrew Vorlage of LXX Ezekiel 28:12b–15 resembles the Hebrew text of the MT, the Greek translator modifies the text via literary allusions and syntactical rearrangement, so that the final result represents a later reception that suppresses any hints at the divinity of the Tyrian ruler. The result will contribute to our understanding of the historical development of the ancient Israelite religion.
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Chirilă, Adina. "Biblical Hermeneutics through Anthroponyms. Its Chances “after Babel”". Belas Infiéis 9, nr 3 (22.04.2020): 11–24. http://dx.doi.org/10.26512/belasinfieis.v9.n3.2020.30830.
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Quite often (especially with the Old Testament), biblical anthroponyms may be described as dynamic names, since they contribute to the construction of a text’s content, and are active elements in the process of transmitting that meaning towards a different cultural space or cultural time. Consequently, the way in which translators of the Bible deal with them, intentionally or accidentally, affects a target-reader’s chances to grasp the originally intended message of the text. The present paper follows the avatars of Job’s daughter’s names (cf. Job 42: 14) from Hebrew, to Greek and Latin, and, late on, to vernaculars such as Romanian, and suggests that ”“ while equally explainable contextually and/or pragmatically ”“ different translating options achieve different levels of relevance, or representativeness, relative to the original text, and, in fact, to the multileveled and intricate translative intentions.
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Baker, J. Coleman “J C. ”. "Words about Recent Book: I. Biblical Studies: Acts: A Handbook on the Greek Text". Review & Expositor 104, nr 4 (grudzień 2007): 814–15. http://dx.doi.org/10.1177/003463730710400411.
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Evans, Trevor. "The comparative optative: a Homeric reminiscence in the Greek Pentateuch?" Vetus Testamentum 49, nr 4 (1999): 487–504. http://dx.doi.org/10.1163/156853399323228407.
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AbstractThe potential optative subordinated in a clause of comparison is extremely rare in extra-Biblical Greek, though found already in Homeric Epic. In the Septuagint it is relatively frequent. There are nine examples in the third century B.C. Greek Pentateuch and a further nine in later books. It will inevitably be suspected that some sort of Hebraistic influence on these translation Greek documents prompts the usage. Yet analysis of the comparative optative's relationship to text components in the underlying Hebrew reveals no specific motivation from that quarter. We are dealing with an independent Greek phenomenon. The argument of this paper, based on consideration of a large sample of Ancient Greek, is that Homeric reminiscence, far fetched as it must seem prima facie, offers the likeliest explanation of the Pentateuchal usage.
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Popova, Tatiana G. "Old Testament Names in the Text of the Ladder of John Climacus". Вопросы Ономастики 19, nr 2 (2022): 66–84. http://dx.doi.org/10.15826/vopr_onom.2022.19.2.017.
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The paper explores twenty-one Old Testament names found in the text of the translated monument of early Slavic writing, the Ladder of John Climacus. These personal names are a special kind of biblical quotations referring to the events of the Holy History. The study builds on a comparative analysis of the Greek text of the Ladder according to the publication in Patrologia Graeca (Vol. 88) and the text of the oldest Russian manuscript of the 12th century. The author looks to identify various strategies of delivering biblical citations used by the author, translator and scribe of the book, which is explained by the absence of the canonical text of the Holy Scriptures and the long history of existence of the Ladder in Byzantine and Slavic book literature. 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 novelty of the work lies in incorporating new linguistic material extracted both from the text published in Patrologia Graeca and from the texts of unpublished Byzantine and Slavic codes. Personal names found in the Greek text of the Ladder (Jacob, Moses, David, Job, Lot, Adam) allude to key symbolic images and reveal several functions of the Old Testament anthroponyms in the Ladder texts: referential, symbolic, emphatic and indexical. Observations on the text of the translation evidenced to the high skill and erudition of the author of the first Slavic translation but at the same time revealed a translation error (new Adam), which was obviously caused by illegible or incorrect reading in the Greek version used as a source text for the translation. Contrastingly, the Russian manuscript under study showcases spelling inconsistencies in relation to Old Testament names as well as multiple errors and omissions of the names of characters. These are the result of multiple copies of the book made by inattentive and inexperienced scribes, one of whom was the scribe of the oldest surviving manuscript of the Ladder, created two centuries after the first translation appeared.
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Uusimäki, Elisa. "Itinerant sages: The evidence of Sirach in its ancient Mediterranean context". Journal for the Study of the Old Testament 44, nr 3 (2.12.2019): 315–36. http://dx.doi.org/10.1177/0309089219862814.
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This article examines passages in Sirach which posit that travel fosters understanding (Sir. 34.9–13) and that the sage knows how to travel in foreign lands (Sir. 39.4). The references are discussed in the context of two ancient Mediterranean corpora, that is, biblical and Greek literature. Although the evidence in Sirach is insufficient for demonstrating the existence of a specific social practice, the text at least attests to an attitude of mental openness, imagining travel as a professional enterprise with positive outcomes. This article argues that the closest parallels to Sir. 34.9–13 and Sir. 39.4 are not to be found in the Hebrew Bible or Hellenistic Jewish literature but in (non-Jewish) Greek writings which refer to travels undertaken by the sages who roam around for the sake of learning. The shared travel motif helps to demonstrate that Sirach belongs to a wider Hellenistic Mediterranean context than just that of biblical literature.
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Marsh, Bradley J. "“Darius Son of Ahasuerus, King of the Persians”: Textuality and Chronology in Jacob of Edessa’s Book of Daniel". Textus 28, nr 1 (2.08.2019): 67–104. http://dx.doi.org/10.1163/2589255x-02801008.
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Abstract This article explores the textual witness of Jacob of Edessa’s revision of Daniel. Jacob’s is an aggregate and mixed text, one that combined both Syriac and Greek biblical traditions. Yet perhaps the most remarkable aspect of Jacob’s Daniel is his conscious effort to include not only “Theodotion” but also Old Greek traditions. This article focuses on his witness to the latter, which is demonstrated at both the micro- and macrotextual levels. Special attention is also paid to the chronological presentation of the Daniel cycle Jacob’s version transmits, particularly the unique location of ch. 9. It is argued that Jacob adopted this chapter order from a lost OG manuscript whose text had previously been altered, perhaps under the influence of Porphyry.
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Devoge, Jeanne. "When Job falls ill: Literary and iconographical study of a biblical scene from the Septuagint". Zograf, nr 33 (2009): 9–18. http://dx.doi.org/10.2298/zog0933009d.
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The particular scene from the Book of Job where Job falls ill, struck down by Satan (Job, II, 1-8), is studied from the link between the Septuagint text and the images that illustrate it. The text, transcribed and translated reveals the vocabulary of the body and the disease of Job, supported by the comments of the Greek Fathers that surround it. Compared with the description of some images issued from the iconographical cycles created especially for the Byzantine Books of Job, the text appears clear and concise. Thus, the text offered large scope for interpretation to the manuscript's painters: the numerous variants of the scene where Job falls ill indicate this.
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Elia, Anthony. "An Unknown Exegete: Uncovering the Biblical Scholarship of Elizabeth Barrett Browning". Theological Librarianship 7, nr 1 (8.12.2013): 8–20. http://dx.doi.org/10.31046/tl.v7i1.266.
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The present essay provides a survey of a previously unexplored, formative period in the life of the famed Victorian English poet, Elizabeth Barrett Browning (EBB). Her personal Bibles (Hebrew, LXX, and Greek New Testament), held in the Burke Library at Union Theological Seminary/Columbia University, have been discovered to contain Barrett’s own extensive handwritten notes. These notes demonstrate that EBB read extensively among the biblical exegetes and scholars of the day, many of whom influenced her reading of the text. This essay considers the life circumstances in which she devoted herself to these studies, an overview of her marginalia in these volumes, and some suggestions on how Browning’s biblical studies may have influenced her later poetic works.
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Oborneva, Zinaida E., i Natalya V. Savel’eva. "Ιnterpretations to Tetrastichae sententiae by Gregory the Theologian in Anthologion (1660): Text and its Greek source". Vestnik of Saint Petersburg University. Language and Literature 19, nr 2 (2022): 353–62. http://dx.doi.org/10.21638/spbu09.2022.209.
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The article examines the work of Arseniy Grek, a corrector of the Moscow Printing Yard (Pechatniy dvor), on the translation of interpretations to the poetic sententiae by Gregory the Theologian; these verses and comments to them were published in 1660 as part of the Moscow collection Anthologion. These scholias are written on the margins of the manuscript to the poems of Gregory the Theologian do not find analogues among the known interpretations. A comparative analysis of the translations of verses and commentaries allowed us to draw a conclusion about the creative approach of Arseniy Grek. The article describes the principles of processing by Arseniy Grek of the source text and the main stylistic and linguistic features of his translation. This is the dissemination of the text by Christian exegesis and biblical quotations and reminiscences, the introduction of new semantic nuances, the use of vocabulary borrowed from Church Slavonic translations, a deviation from the syntactic constructions of the modern Greek source. It is concluded that the technique of translating Gregory the Theologian’s poems and interpretations to them depends not only on the translator’s knowledge of the source language, but also on the literary form (poetry and prose) and on the authority of the original. The texts of modern Grek interpretations and their arrangements by Arseniy Grek are published in the Appendix.
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Pentkovskaya, Tatiana V. "Maximus the Greek's Biblical Philology in the European Context and in the Church Slavonic Tradition". Slovene 9, nr 2 (2020): 448–60. http://dx.doi.org/10.31168/2305-6754.2020.9.2.18.
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[Rev. of: Verner I. V. The Interlinear Slavonic-Greek Psalter of 1552 Translated by Maximus the Greek. Moscow: Indrik, 2019, 928 pp. (in Russian)] The article offers a review of the study and publication of Maximus the Greek's 1552 translation of the Psalter. This translation, which has remained in manuscripts until now, is viewed as part of the European biblical revision, ialongside other well-known Renaissance translations and editions of the Holy Scriptures. The Church Slavonic-Greek Psalter of 1552 is a monument at once to Byzantine-Slavic, European-Slavic, and inter-Slavic cultural and linguistic ties of the early Modern period. The edition contains an exemplary linguistic and textological description of the Psalter of 1552 which clearly highlights the stages of Maximus the Greek's work on the text, reveals his methods using handwritten and printed sources in different languages, and explicates the translation technique of the Athos scholar. The book identifies the printed Greek original of the Psalter of 1552, which turns out to be the 1498 edition of Justin Decadius. The second part of the book contains a critical edition of the Psalter of 1552 based on the interlinear manuscript of the Russian State Library (RSL f. 173.I # 8) incorporating variant readings of six copies studied. The Greek part of the interlinear manuscript is presented in accordance with its specific Slavonic spelling. This book is a major contribution to paleoslavistics and to the research on biblical studies in Early Modern Russia.
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Domning, Daryl. "Susanna and the Elders: A Hebrew Legend with Egyptian Wordplay?" Journal for the Study of the Pseudepigrapha 30, nr 3 (marzec 2021): 166–71. http://dx.doi.org/10.1177/0951820721995765.
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The Egyptian word seshen (“water lily,” a cognate of the Hebrew name Susanna, written with hieroglyphs depicting a door bolt, a garden pool, and water), may have inspired the setting of the Theodotion form of Daniel 13:1–27. This may constitute a novel type of “bilingual visual paronomasia,” and point to an Egyptian source of the details of Susanna’s bath, absent in the earliest (Old Greek) form of the biblical text of Daniel.
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Lisowski, Tomasz. "Leksem drabant (Act 23,23) w Nowym Testamencie Biblii gdańskiej (1632) w przekładzie Daniela Mikołajewskiego". Białostockie Archiwum Językowe, nr 20 (2020): 135–51. http://dx.doi.org/10.15290/baj.2020.20.11.
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In a verse of Act 23,23 in Biblia gdańska (1632) translated by Daniel Mikołajewski, an equivalent of Greek lexeme δεξιόλαβος ‘probably a spearman or slinger’, the noun drabant is used, which is unique, compared to its counterpart – oszczepnik – in Biblia translated by JakubWujek (1599). It may have been borrowed from the Czech language in the second half of the 16th century. In the Polish language of the time it was not a very widespread lexeme, maybe of erudite nature. It appeared in the text of Biblia gdańska taken from the Czech Biblia kralicka. Among Protestants at that time, as a military term, it could have evoked associations with the religious Hussite Wars. The lexeme drabant survived in the biblical text of the Evangelist circles until the second half of the twentieth century. Given the fact that in that century it was already an archaic word, it was not used in new testament translations which followed the translational tradition of Biblia gdańska. And probably it became fixed in the consciousness of the faithful of Evangelist churches as a memorable reminder of the past. For centuries that lexeme, along with other lexemes characteristic of Biblia gdańska caused lexical distinctiveness of that Evangelist translation compared to the Catholic translation by Jakub Wujek.
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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, nr 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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Koby, Geoffrey S. "Revising Biblical Translation: Luther's Lexical Choices in Matthew between 1522 (Septembertestament) and 1545, Compared with the Greek Source Text". American Journal of Germanic Linguistics and Literatures 7, nr 2 (1995): 207–46. http://dx.doi.org/10.1017/s1040820700001608.
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After Martin Luther first translated and published the New Testament in 1522, he immediately began the work of revision—work that would last through his lifetime and beyond. Working with a group of biblical scholars, he made thousands of changes to the text, continuing until his death in 1546. Although some critics have seen Luther's earlier language as vulgar and coarse—particularly in the Gospels— and have suggested that he refined his language over time, others suggest that a more differentiated view is necessary. This article examines the lexical differences in the Gospel of Matthew between the Septembertestament of 1522 and the last Bible published during Luther's lifetime, in 1545. Major lexical changes are compared with the Greek source text, and assigned to three major classes: (I) changes that bring the translation closer to the original Greek meaning; (II) changes that diverge from a close rendering of the source text, for comprehension or esthetic reasons; and (III) changes that are neutral with regard to the source, originating from target language (German) considerations. Most major changes arise from either the source text or understandability considerations. The original lexical choices in the 1522 version are not as coarse or extreme as some have suggested.
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Bartoň, Josef. "Church-Slavonic Elements as a Source of the Czech Biblical Style in the Period of the Czech National Revival (Unique Attempt of František Novotný from Luže)". Slovene 7, nr 2 (2018): 179–98. http://dx.doi.org/10.31168/2305-6754.2018.7.2.7.
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The article deals with linguistic aspects of a Czech Biblical text originating in the period of the beginning of the Czech National Revival which has until recently been entirely forgotten. The text is a Tetraevangelion written by a Catholic priest František Novotný from Luže (1768–1826), an almost forgotten contemporary and collaborator of the great representatives of the Czech National Revival Josef Dobrovský and Josef Jungmann. Novotný was an expert on Latin, Greek, Church Slavonic and old and new Czech (he was also the author of the early grammar of Czech that was published in Czech). His four Gospels in Czech, published in 1810–1811, belong to the “learning type” translations. It continues the Czech Biblical translation tradition (at the turn of the 19th century represented primarily by the translation of the New Testament and of the entire Bible by František Faustin Procházka, which followed mainly the baroque Catholic St Wenceslas Bible and the Kralice Bible of the Moravian brethren), but has many specific features. The article focuses on the phenomenon that manifested itself (during the author's research of Novotný's text lasting several years) as its main and most interesting trait, namely, a strong influence of the Church Slavonic Biblical text, which is an absolutely rare phenomenon at the beginning of the Czech National Revival. The author, confronting the previous Biblical translation tradition with Novotný’s, reveals a number of innovations that were materialised in Novotný's translation and whose origin in the Church Slavonic Bible is certain or at least very probable. The innovations concern various levels of linguistic description, mainly syntax and lexicon, but also word formation and morphology. The most interesting of Novotný’s novelties is his usage of the adjectival past participle ending with -(v)ší, since this category was introduced into literary Czech in the period of the Czech Revival. It is also important that Church Slavonic is, with high probability, the only source of the enrichment and “refreshment” of the Czech Biblical style that is written in another Slavonic language (Novotný seems not to use any living Slavonic languages).
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Marc’hadour, Germain. "Erasmus and the New Testament: The Pastoral Context". Moreana 35 (Number 133), nr 1 (marzec 1998): 37–48. http://dx.doi.org/10.3366/more.1998.35.1.5.
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Erasmus, after the dry philological task of editing the Greek text of the New Testament with annotations and a new translation, turned to his paraphrases with a sense of great freedom, bath literary and pastoral. Thomas More’s debt to his friend’s Biblical labors has been demonstrated but never systematically assessed. The faithful translation and annotation provided by Toronto provides an opportunity for examining a number of passages from St. Paul and St. James in the light of bath Erasmus’ exegesis and More’s apologetics.
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Margulies, Zachary. "Aesop and Jotham’s Parable of the Trees (Judges 9:8-15)". Vetus Testamentum 69, nr 1 (21.01.2019): 81–94. http://dx.doi.org/10.1163/15685330-12341350.
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AbstractRecent scholarship has entertained the possibility that Jotham’s Parable of the Trees (Judg 9:8-15) is derived from the Greek text of one of Aesop’s Fables (Perry 262). This article refutes this notion, tracing the dependence of Aesop’s fable on one Septuagint tradition, which itself is a translation of the Hebrew. The article goes on to propose a pre-exilic setting for the biblical fable, based not on its foregrounded opinion of monarchy, but on its background assumptions of deity.
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Logozzo, Felicia, i Liana Tronci. "Pseudo-coordination and serial verbs in Hellenistic Greek?" Journal of Greek Linguistics 22, nr 1 (26.04.2022): 72–144. http://dx.doi.org/10.1163/15699846-02201003.
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Abstract This paper deals with Biblical Greek multiverb constructions in which two verbs, inflected in the same mood, person and number, are either coordinated by καί or asyndetically juxtaposed and relate to a single event. The first verb is semantically constrained (verb of motion), and does not govern any complement. In typological studies, these constructions are known as pseudo-coordinated and serialised constructions, depending on the presence of the coordinator or not. We suggest here a unified view of the two patterns, called Pseudo-Coordinated Constructions (PCC s) lato sensu. Data for this research were collected from the Septuagint and the New Testament, which, despite the several differences concerning the times of composition and the type of text, are both characterised by a conspicuous number of PCC s. It was found that serialisation occurred exclusively with imperatives, which is in line with some serialised occurrences of motion verbs in previous stages of Greek, as well as with typological evidence. Conversely, pseudo-coordination occurred with both imperatives and other moods; in the latter case, and especially with past indicatives in narrative contexts, it is not easily distinguishable from plain coordination. Two results emerge from our analysis. First, the greater incidence of PCC s in the Septuagint than in the New Testament can be explained as a direct influence of Biblical Hebrew. Second, the data of the New Testament appear to be relevant for Greek diachrony since the verb ὑπάγω ‘go’, which behaves as the unmarked verb in the PCC s of the New Testament, developed into Modern Greek πηγαίνω ‘go’, which occurs in both serialised and pseudo-coordinated constructions.
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Kantor, Benjamin. "Recitation and Performance in Late Antique Hebrew". Dead Sea Discoveries 29, nr 3 (10.11.2022): 342–65. http://dx.doi.org/10.1163/15685179-02903003.
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Abstract Significant linguistic research has been carried out in the field of language register and its relevance for speech patterns. In various contexts, language users tend to employ different linguistic features, especially but not limited to the realm of pronunciation. In many linguistic communities, there is a higher register of language associated with more formal settings, a lower register of language associated with less formal settings, and a wide spectrum of variation in between. In the context of reading traditions that develop around a sacred text, the same principles may apply. While the pronunciation (or phonology) of the reading tradition often interacts with and is influenced by the vernacular, tradents of the reading tradition often try to preserve a more “archaic,” conservative, and/or simply distinct pronunciation. There appears to be evidence that such a phenomenon was already at play in Biblical Hebrew reading traditions of late antiquity. By comparing Greek and Latin transcriptions of the Biblical Hebrew reading traditions of late antiquity to transcriptions of Hebrew taken from non-biblical sources, we can actually isolate multiple features that demonstrate a distinct difference in pronunciation between biblical and non-biblical sources. The collection of linguistic features characteristic of the reading tradition may properly be termed a “performance register,” the societal implications of which for Jewish communities of late antiquity will be explored in closing.
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Coogan, Jeremiah. "The reception of Jubilees in Greek catena manuscripts of Genesis". Journal for the Study of the Pseudepigrapha 31, nr 4 (czerwiec 2022): 264–86. http://dx.doi.org/10.1177/09518207211059474.
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Several Greek catena manuscripts preserve material from Jubilees, offering valuable witness to the largely lost Greek version of the book. Yet how did material from this Second Temple composition become part of a late ancient Christian anthology? This article interrogates the transmission of Jubilees material in catena manuscripts of Genesis. Rather than offering direct witness to Greek manuscripts of Jubilees, this material had already been appropriated and restructured before the compilers of catena manuscripts collected and reorganized it around the textual frame of Greek Genesis. Two conduits account for the availability of this material: the use of Jubilees among late ancient chronographers and a widespread genealogical tradition, derived from Jubilees, that names the wives of biblical patriarchs. In late antiquity, the Book of Jubilees often circulated not as a unified composition but as individual units which were assimilated into other structuring frameworks, whether the schemata of chronographers or the (margins of) the Greek Bible itself. The late ancient reception of Jubilees thus foreshadows the atomism of modern text-critical appropriations. The conclusions of this article invite similar exploration for other Second Temple texts.
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Janka, Claire, i Jan Stellmann. "Die Alexandreis als typologisches Epos". Literaturwissenschaftliches Jahrbuch 61, nr 1 (1.10.2020): 53–92. http://dx.doi.org/10.3790/ljb.61.1.53.
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The paper deals with the Alexandreis, a successful 12th-century Alexander-epic by French poet and scholar Walter of Châtillon. It argues that the essential ambiguity of the text manifests itself as an analogy to biblical and exegetical typology. To reflect both the production and the reception of the typological epic, Walter modifies the ancient concept of poetry as an enduring monument. This is demonstrated by analysing three cases of authorial self-reflection: the prose prologue, Alexanders visit in Troy, and the Greek-Jewish sculptor-painter Apelles.
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Williams, Ronald W. "Word about Recent Book: I. Biblical Studies: The Gospel of Mark: A Commentary on the Greek Text". Review & Expositor 101, nr 2 (maj 2004): 315–16. http://dx.doi.org/10.1177/003463730410100211.
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Kulik, Alexander. "The господь–господинъ Dichotomy and the Cyrillo-Methodian Linguo-Theological Innovation". Slovene 9, nr 1 (2019): 25–54. http://dx.doi.org/10.31168/2305-6754.2019.8.1.2.
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This article investigates early Slavic exegesis and its influence on Slavic languages (and, more broadly, models for transferring Judeo-Christian thought onto the Slavic soil). The investigation is based on an example of a unique phenomenon related to the sacro-secular homonymy in the terminology defining the God of monotheistic religions. Out of all the languages of Christian civilization, only the languages belonging to Slavia Orthodoxa depart from this general pattern. The development of a dichotomy between the forms gospod’ (“lord”) and gospodin” (“master”) is connected with a particular translational exegesis unknown in other early ecclesiastical traditions. This therefore stands as a unique and, at any rate, independent Slavic innovation in the interpretation of the biblical text. This new Slavic dichotomy compensated for the ambiguous polysemy of the underlying Greek term, κύριος (kyrios), and restored a semantic distinction present in the original Biblical Hebrew text. This phenomenon represents one of the not yet completely elucidated and comprehended cases of independent Slavic exegetical thought, which at this early stage manifested itself not so much in the composition of biblical commentaries and theological works as in translational and editorial choices. It is also significant that certain processes in the allocation of meanings depending on the grammatical form, attested already in early Slavic biblical texts, are cognate with analogous processes in contemporary Slavic languages. Moreover, such semantic distinction between related and highly cognate forms has even enriched the modern Slavic languages connected to this tradition, thus creating means of artistic expression that remain impossible in most other languages of Christian civilization.
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van Oyen, Geert. "De NBV: Meer dan een vertaling". NTT Journal for Theology and the Study of Religion 59, nr 4 (18.10.2005): 297–311. http://dx.doi.org/10.5117/ntt2005.59.297.oyen.
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A comparison of the text of Mark 1:1-15 in NBV with two other standard Protestant and Catholic Dutch translations (NBG and WV95) reveals that the new translation is not entirely new. But in those cases where it differs in a similar way from both NBG and WV95, it interprets the Greek text more explicitly and therefore presents a freer translation. Since the ecclesiastic and social context in the Netherlands and Flanders is secularised and not homogeneous, the role of the NBV in the future will not only depend on the quality of its translation. Its circulation should go hand in hand with providing information on Biblical interpretation and hermeneutics as such.
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Шаблевский, Николай. "Difficulties in Understanding and Translating of Gen. 11, 1-9 into the Greek (LXX), Aramaic and Latin (Vulg) Languages". Библейские схолии, nr 1(1) (15.06.2020): 219–30. http://dx.doi.org/10.31802/bsch.2020.1.1.013.
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Настоящая статья посвящена филологическому анализу библейского повествования о возведении Вавилонского города и башни. В первой части исследования был переведён на русский язык и проанализирован масоретский текст Быт. 11, 1-9. Благодаря этому были определены ключевые темы для изучения: единство языка, технология и цель строительства города и башни, суд Божий относительно замысла людей; каждой из них посвящён отдельный параграф статьи. В результате стало очевидным, что при переводе данного фрагмента из Ветхого Завета авторы LXX использовали, вероятно, методы таргумической интерпретации библейского текста, что явно отразилось на Vulg и святоотеческих комментариях. This article is dedicated to the philological analysis of the biblical story about the building of the Babylon's city and tower. In the first part of the studying, the Masoretic text of Gen. 11, 1-9 was translated into Russian and was analyzed. Due to this, the key topics for studying were identified: the unity of language, technology and purpose of the building of the city and the tower, the judgment of God regarding to the intention of people; each of which is dedicated to a separate paragraph of the article. As a result, it became obvious that in translating this fragment from the Old Testament, the authors of LXX probably used methods of targumic interpretation of the biblical text, which clearly affected on the Vulg and on the St.-Fathers commentaries.
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Lienhard, Joseph T., i Enrique A. Eguiarte B. "Locutio y sensus en los escritos de Agustín sobre el Heptateuco". Augustinus 60, nr 236 (2015): 249–54. http://dx.doi.org/10.5840/augustinus201560236/23916.
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Augustine often pairs the words locutio and sensus in his efforts to interpret the books of the Heptateuch. Locutiones are un-Latin expressions in the Latin text of the Bible, which point to a Greek or Hebrew idiom behind the Latin. In each case, Augustine tries to decide whether or not a sensus, an intelligible meaning, can be found that explains the locutio. In some cases, he writes confidently that the idiom does not conceal a meaning. In other cases, he suspects that it does; sometimes he can discover the meaning, sometimes not. This study demonstrales Augustine’s profound respect for the Old Latin text, as well as his effort to make sense of the (sometimes unintelligible) text, without violating the rules of grammar or reason. Within these boundaries, he took delight in the biblical text and its mysteries.
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Kawecka, Agata, i Rafał Zarębski. "Linguistic Equivalence of the Hebrew Term Eden in Slavic Translations of the Bible". Studia Ceranea 6 (30.12.2016): 43–60. http://dx.doi.org/10.18778/2084-140x.06.03.
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The authors study different equivalents of the Hebrew word Eden in selected old and new Slavic translations of the Bible. The equivalents of this lexeme have been excerpted from several Slavic translations of the Bible, which were selected on the basis of diverse criteria. The translations are presented chronologically and old translations are opposed to the new ones. They represent three groups of Slavic languages: West Slavic, East Slavic and South Slavic and are connected with the base of translation, i.e. the original text and/or Greek or Latin text. They can also be classified according to religious denomination and the strategy of the translation.The observation of those equivalents enables us to see not only their variety and mutual influence among translations but also the struggle of Slavic translators with a very difficult language matter. Many factors were important in that struggle: genetic and structural distances between Semitic and Slavic languages, different perceptions of reality in distant cultures, the discrepancy between biblical and Slavonic realities and the influence of religious denomination. Another important factor was the state of biblical knowledge at the time – incomparably poorer in the case of the oldest Slavic translations in comparison to modern ones.
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Chavel, Simeon, i Jessie DeGrado. "Text- and Source-Criticism of 1 Samuel 17–18: A Complete Account". Vetus Testamentum 70, nr 4-5 (11.08.2020): 553–80. http://dx.doi.org/10.1163/15685330-12341418.
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Abstract This article contributes to the debate about the two versions of 1 Samuel 17–18, the shorter one in the Greek Bible and the longer one in the Hebrew. The majority opinion holds that Vaticanus represents the earlier stage and the MT pluses comprise a second version of the main episode, along with harmonizations and additional material. Several of the pluses in chapter 18, however, have been overlooked in previous studies. Accounting for each plus through the end of chapter 18, this study recovers a complete and independent second story that concludes with David’s successful marriage to Saul’s daughter as the reward promised; it identifies and explains all harmonizing additions; and it categorizes an unusual set of unnecessary interpolations made to enrich the story. The study confirms that parallel stories existed and circulated in written form outside “biblical” scrolls; that scribes meticulously spliced written sources to incorporate perceived parallels; and that scribes inserted material to enrich plot-lines, apart from solving narrative problems.
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Wayment, Thomas, i Alexander Ladenheim. "A New Fragment of the Protevangelium Jacobi". Harvard Theological Review 104, nr 3 (15.07.2011): 381–84. http://dx.doi.org/10.1017/s0017816011000265.
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This single, mutilated leaf from a papyrus codex consists of twelve lines of text written in a nearly upright biblical uncial. The practiced scribal hand has consistent spacing of letters and serifs adorning τ, χ, κ, and η. A dieresis is written above iota in line 4, and an apostrophe marks the end of Iωακειμ (line 7), which may indicate that the name lacked an ordinary Greek declension. Joseph van Haelst originally dated the hand to the beginning of the fourth century, and its similarities to P.Oxy. 1250 and 4804 confirm a fourth century dating.1
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Harrill, J. Albert. "“Exegetical Torture” in Early Christian Biblical Interpretation: The Case of Origen of Alexandria". Biblical Interpretation 25, nr 1 (17.02.2017): 39–57. http://dx.doi.org/10.1163/15685152-00251p05.
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This essay engages Page duBois’s work on torture and truth to contextualize a curious logic in Origen of Alexandria’s exegetical method. That logic insisted on “torturing” (Greek, basanos) the text in the style of a forensic investigation. From Thucydides to Galen and Origen, this vocabulary of exegetical torture figured texts as uncooperative witnesses in a situation familiar to ancient readers from the courtroom and in their own households. This agonistic paradigm of torture and truth offers the best interpretative context in which to read Origen’s call for the basanos – a metaphor very much alive in his work and world. The study concludes by connecting exegesis and martyrology as discourses in early Christian literary culture, which share the same fundamentally agonistic rhetoric of cross-examination.
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Kato, Teppei. "¿Griego o hebreo? Agustín y Jerónimo sobre la traducción bíblica". Augustinus 64, nr 1 (2019): 173–85. http://dx.doi.org/10.5840/augustinus201964252/25311.
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This article elucidates the main topic in the discussion between Augustine and Jerome about biblical translation, by focusing on their views about the language of the source text of translation. According to the historical study of translation, translators at the time of Cicero were allowed to show their creativity, since they presupposed the reader’s ability to compare the Greek text with the Latin translation. Cicero, accordingly, chose free translation as his own principle. Augustine expected the readers of the Bible to compare the source text with the translation, claiming that the source text should be the Greek Bible, namely, the LXX. However, Augustine preferred literal translation, for he estimated the reader’s comprehension of the source text to be low. Jerome, on the other hand, anticipated the readers at a high level, so that he basically adopted free translation as a translation method of any kind of literary work, including the Bible. Moreover, since Jerome accepted the Hebrew text as the original text, rejecting the authority of the LXX, he recommended the non-Hebrew readers ask the Hebrews to examine the accuracy of his translation. In addition, as Augustine and Jerome have different attitudes towards translation, they also have different views on the ideological state of the LXX: Augustine allowed the LXX to be a free translation, while Jerome strictly demanded it to be a literal translation, even though their own translation theories are opposite, respectively.
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Mihăilă, Alexandru. "The Septuagint and the Masoretic Text in the Orthodox Church(es)". Review of Ecumenical Studies Sibiu 10, nr 1 (1.04.2018): 30–60. http://dx.doi.org/10.2478/ress-2018-0003.
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Abstract In this article, I intend to survey the reception of versions of the Old Testament in the Orthodox churches, focusing on the Greek, Russian and Romanian Church, respectively. While Western biblical scholars gave precedence to the Hebrew text over the Septuagint, in the Orthodox world one can see a tension in the relationship between the two textual witnesses and sometimes, even recently, there are voices which tend to give the Septuagint total authority in the Church. Orthodox scholars in the field of Old Testament studies usually resort to the Hebrew text, but especially scholars from outside this field tend to promote the Septuagint as the Old Testament of the Orthodox Church. I shall use the argument of authority, which is improper for scientific argumentation, but it suits my research, as I try to understand the confessional positions held within Eastern Orthodoxy. Consequently, if a certain saint, acknowledged as such by a national Orthodox Church or by the entire Eastern Orthodox communion, embraces a particular view on this subject, this bears significantly on the issue.
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Jonczyk, Wiesław. "The Inspiration of Zechariah in the Gospel According to Matthew". Studia Bobolanum 32, nr 1 (24.06.2021): 193–213. http://dx.doi.org/10.30439/2021.1.10.
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This article, dealing in parallel with The Book of Zechariah and The Gospel of Mathew, is focused on the similarity of ideas and expressions common to both books. It concentrates on an analysis of the biblical text and the most significant allusions, highlighting the connection between the prophesies of Zechariah and their use in Matthew. In the Gospel, that which comes from Zechariah is focused upon Jesus, who is depicted as a humble king who redeems his people and is presented like an abandoned shepherd. The language and concepts through which Jesus is described are closer to the Hebrew thoughts than to Greek concepts.
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Radeta, Igor. "Ontological hermeneutics as a catalyst of musicological discourse: A few sketches". Muzikologija, nr 26 (2019): 183–92. http://dx.doi.org/10.2298/muz1926183r.
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From the invention of language, the phenomenon of Greek herm?neia to biblical exegesis, interpretation is one of the crucial paradigms of culture and civilization. Joined with general ontology, hermeneutics offers original and intuitive theoretical insights. In this paper the author proposes and examines several possibilities of productive influence of ontological hermeneutics on musicological discourse. Starting with the dilemma concerning the relationship on the axis text-being, the first answers have been found in different definitions of discourse. A more elaborate debate continues in the field of ontology, from Aristotle to metaontology. Finally, cross-references that intersect types of hermeneutics/ontology and musical phenomena are offered.
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Kreuzer, Siegfried. "»… et a plerisque nunc loukianeios dicitur«: Jerome’s Statements on the Greek Biblical Texts and Modern Septuagint Scholarship". Zeitschrift für die alttestamentliche Wissenschaft 130, nr 1 (7.03.2018): 69–85. http://dx.doi.org/10.1515/zaw-2018-1002.
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Zusammenfassung: Der Beitrag erinnert daran, dass es neben der berühmten Bemerkung des Hieronymus über die trifaria varietas des griechischen Bibeltextes in seiner Vorrede zur Chronik eine andere Aussage in seinem Brief an Sunnia und Fretela gibt, wo er nur von zwei Textformen spricht, nämlich dem alten, allgemein verbreiteten Septuagintatext, der jetzt von den meisten als lukianisch bezeichnet wird, und dem hebraisierten Text, wie er auch in den hexaplarischen Kodizes zu finden ist. Der Beitrag untersucht den Hintergrund der beiden Statements und setzt sie in Beziehung zu neueren Erkenntnissen der Septuagintaforschung.