Stronger than Fiction

2017 ◽  
Author(s):  
Jan Krans
Keyword(s):  
New Testament ◽  
Greek Text ◽  
History Of ◽  
Theological Controversy

The eventful career of the ‘Velesian readings’ constitute an instructive chapter in the history of New Testament exegesis. Around 1570, Pedro Fajardo, Marquis of los Vélez, jotted down some 2,000 variant readings in a printed New Testament, giving later researchers the impression that these annotations resulted from a persistent perusal of Greek manuscripts. The original annotated book was never found, but the Velesian readings found their way into many editions, for example Walton’s 1657 Polyglot. Eventually, the readings were shown to be retranslations from Latin into Greek, intended to vindicate the Latin Vulgate against the received Greek text. This chapter traces the role scholars played in their unmasking. It shows that variant readings were of paramount importance in theological controversy.

scholarly journals Die tekskritiek van die Nuwe Testament (1): Die huidige metodologiese situasie

1991 ◽  
Vol 12 (2) ◽  
pp. 259-275
Author(s):  
L. D. Jacobs
Keyword(s):  
Statistical Methods ◽  
New Testament ◽  
Textual Criticism ◽  
Greek Text ◽  
Current State ◽  
The New Testament ◽  
History Of ◽  
State Of Affairs ◽  
Textual Critic

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.

The Reading ‘Who Wished to Enter’ in Coptic Tradition: Matt 23.13, Luke 11.52, and ‘Thomas’ 39

2006 ◽  
Vol 52 (4) ◽  
pp. 583-591
Author(s):  
TJITZE BAARDA
Keyword(s):  
New Testament ◽  
Fourth Century ◽  
Third Century ◽  
Greek Text ◽  
Late Professor ◽  
History Of ◽  
Middle Egyptian

Two Middle Egyptian Coptic texts of Matthew, published by the late Professor Hans-Martin Schenke, namely the Scheide Codex and the Schøjen Codex, are of great interest, not only for Coptisants but also for New Testament textual critics. These manuscripts probably belong, respectively, to the fifth and fourth century. So they may tell us something about form and character of the Greek text in the fourth or perhaps even third century in Egypt, at least if we assume that these manuscripts were copies of older Coptic texts. Moreover, the two texts are also important for our knowledge of the language technique and competence of early Coptic translators. This knowledge may be significant for the question of which form of the Greek text might ‘shine through’ in Coptic texts. In a review of Schenke's magnificent edition of the Schøjen text I have dared to criticize his attempt to give a reconstruction of the Greek text that underlies this Coptic text. The history of such ‘retranslations’ teaches us that they are sometimes utter failures, which might easily mislead those who use them without any knowledge of the languages of these versions.

Erasmus’s Biblical Project

2016 ◽  
Vol 96 (4) ◽  
pp. 595-635
Author(s):  
Henk Nellen ◽  
Jan Bloemendal
Keyword(s):  
New Testament ◽  
Greek Text ◽  
Biblical Scholarship ◽  
The New Testament ◽  
Doctrine Of The Trinity ◽  
History Of ◽  
The Many ◽  
The Trinity ◽  
Immediate Response

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.

Augustan Rome and the Body of Christ: A Comparison of the Social Vision of theRes Gestaeand Paul's Letter to the Romans

2013 ◽  
Vol 106 (1) ◽  
pp. 1-36
Author(s):  
James R. Harrison
Keyword(s):  
New Testament ◽  
The Body ◽  
Greek Text ◽  
Latin Text ◽  
Son Of God ◽  
The Social ◽  
New Testament Studies ◽  
History Of ◽  
The Difference ◽  
Greek East

A surprising omission in New Testament studies of the imperial world is a comparison of Augustus's conception of rule in theRes Gestae(RG) with Paul's eschatological gospel of grace in his letter to the Romans. Even though each document has been foundational in the history of Western civilization, a comparison of their vastly different social outcomes has not been undertaken. Neil Elliott has made an outstanding contribution in laying the foundations for such a study, offering a scintillating analysis of Paul's letter to the Romans in terms ofiustitia(justice),clementia(mercy),pietas(piety), andvirtus(valor), the four virtues of Augustus inscribed on the Golden Shield erected in the Julian senate house (RG34.2). However, a full-scale investigation of the Augustan conception of rule in theRGwould open up new perspectives on Paul's engagement with the imperial world in Romans, given that Augustus became the iconicexemplumof virtue for his Julio-Claudian successors. Nonetheless, the difference in genre and aims of each document makes such a comparison daunting for New Testament scholars, as does the controversy that each document continues to generate in its own discipline. Further, we are unsure about the extent of the exposure that Paul might have had to theRG, directly or indirectly. Possibly Paul saw a Greek version of theRGtext at Pisidian Antioch, along with the Latin text that still survives there, during his first missionary journey (Acts 13:14–50), even though there are no archaeological remains of the Greek text at Antioch today. Presumably Paul would have been aware that the original Latin copy of theRGwas inscribed in bronze at Augustus's mausoleum at Rome. This article will argue that Paul, in planning to move his missionary outreach from the Greek East to the Latin West (Rom 15:19a–24), thought strategically about how he was going to communicate the reign of the crucified, risen, and ascended Son of God to inhabitants of the capital who had lived through the “Golden Age” of grace under Augustus and who were experiencing its renewal under Nero. What social and theological vision did Paul want to communicate to the city of Rome in which Augustus was the yardstick of virtue to which future leaders of Rome should aspire?

The Text of Matthew 13. 21a and Parallels in the Syriac Tradition

1991 ◽  
Vol 37 (1) ◽  
pp. 153-159 ◽  
Author(s):  
Jan Joosten
Keyword(s):  
New Testament ◽  
Greek Text ◽  
History Of Research ◽  
History Of ◽  
Proper Setting

Christian Orientalists have always been fascinated by the fact that the Greek text of the canonical Gospels is in some way secondary to a Semitic tradition. Indeed, even if we accept that all four Gospels were written in Greek, we must allow, somewhere in the chain of tradition from the teaching of Jesus to the Gospel-writers, for a transition from Aramaic to Greek. Consequently, a fruitful exegetical approach to the Gospel text has been the attempt to go beyond the Greek text-form to the more original Aramaic wording and to understand this wording in its proper setting in Palestinian Judaism of the 1st century AD. Several methods have been applied within this approach. G. Dalman championed the retroversion of significant New Testament terms into Palestinian Jewish Aramaic (and Hebrew), and investigated the use of the retroverted terms in Jewish texts of the first centuries. J. Wellhausen, and others, searched for anomalies in the Greek Gospel-text which might be explained as mistaken translations of Aramaic expressions. The history of research on this question up to 1946 is discussed and evaluated by M. Black in his Aramaic Approach to the Gospels.

Erasmus and the New Testament: The Pastoral Context

Moreana ◽  
1998 ◽  
Vol 35 (Number 133) (1) ◽  
pp. 37-48
Author(s):  
Germain Marc’hadour
Keyword(s):  
New Testament ◽  
Greek Text ◽  
Great Freedom ◽  
The New Testament

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.

'Alternative Prologue’ to the Greek Text of Ben Sira

2020 ◽  
Author(s):  
А.В. Сизиков
Keyword(s):  
Russian Translation ◽  
Greek Text ◽  
Ben Sira ◽  
History Of

Статья посвящена малоизвестному «альтернативному прологу» к Книге Премудрости Иисуса, сына Сирахова. Он находится в качестве предисловия в одной из важнейших для истории греческого перевода рукописей. Несмотря на то, что «альтернативный пролог» повлиял на историю ранних европейских изданий Библии, он остаётся малоизученным и практически неизвестным. В настоящей статье мы предлагаем русский перевод этого текста, прослеживаем его историю и высказываем некоторые комментарии к его содержанию. The article approaches a little-known «Alternative Prologue» to Ben Sira. The «Alternative Prologue» is attested in one of the most important minuscules as a preface, it probably came from the «Synopsis» of Athanasius of Alexandria. Even though the «Alternative Prologue» influenced the history of first printed European Bibles it is neglected by the scholars remaining practically unknown. In this article, we offer a Russian translation supplying it with some historical and philological notes.

Die messiaanse interpretasie van die psalms in enkele Antiocheense en Oos- Siriese psalmkommentare

2011 ◽  
Vol 45 (2/3) ◽  
Author(s):  
H.F. Van Rooy
Keyword(s):  
New Testament ◽  
Primary Source ◽  
Supplementary Data ◽  
Theodore Of Mopsuestia ◽  
The New Testament ◽  
Psalm 110 ◽  
History Of ◽  
Psalm 22 ◽  
Allegorical Interpretation

The messianic interpretation of the psalms in a number of Antiochene and East Syriac psalm commentariesThe Antiochene exegetes interpreted the psalms against the backdrop of the history of Israel. They reconstructed a historical setting for each psalm. They reacted against the allegorical interpretation of the Alexandrian School that frequently interpreted the psalms from the context of the New Testament. This article investigates the messianic interpretation of Psalms 2 and 110, as well as the interpretation of Psalm 22, frequently regarded as messianic in non-Antiochene circles. The interpretation of these psalms in the commentaries of Diodore of Tarsus, Theodore of Mopsuestia and Išô`dâdh of Merv will be discussed, as well as the commentary of Denha-Gregorius, an abbreviated Syriac version of the commentary of Theodore. The commentaries of Diodore and Theodore on Psalm 110 are not available. The interpretation of this psalm in the Syriac commentary discussed by Vandenhoff and the commentary of Išô`dâdh of Merv, both following Antiochene exegesis, will be used for this psalm. The historical setting of the psalms is used as hermeneutical key for the interpretation of all these psalms. All the detail in a psalm is interpreted against this background, whether messianic or not. Theodore followed Diodore and expanded on him. Denha-Gregorius is an abbreviated version of Theodore, supplemented with data from the Syriac. Išô`dâdh of Merv used Theodore as his primary source, but with the same kind of supplementary data from the Syriac.

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