The Textual History of the Scriptural Quotations in the New Testament:

2017 ◽  
pp. 79-92
Author(s):  
Johannes de Vries
Keyword(s):  
New Testament ◽  
Textual History ◽  
The New Testament ◽  
History Of

The Textual History of the New Testament and the Bible Translator

2017 ◽  
Vol 68 (1) ◽  
pp. 20-37
Author(s):  
Daniel King
Keyword(s):  
New Testament ◽  
Textual Tradition ◽  
The Bible ◽  
Textual History ◽  
The New Testament ◽  
History Of

The present paper highlights the importance of attending to the ancient textual tradition within the process of translation. It argues that many of the scribes of the NT manuscripts perceived their own work in a similar light to many Bible translators today, since they considered clarity of communication to be one of their goals. For this reason, they often made emendations of a sort similar to those that are recommended to contemporary translators. Translators are able to derive benefit from attending carefully to the NT textual tradition to learn how ancient scribes understood the text and sought to communicate its meaning clearly to their readers.

Codex Sinaiticus in the Gospel of John: A Contribution to Methodology in establishing textual relationships

1968 ◽  
Vol 15 (1) ◽  
pp. 23-44 ◽  
Author(s):  
Gordon D. Fee
Keyword(s):  
New Testament ◽  
Gospel Of John ◽  
Text Type ◽  
Textual Relationships ◽  
Textual History ◽  
Text Types ◽  
Important Study ◽  
The New Testament ◽  
History Of ◽  
Codex Sinaiticus

In his important study on the origin of text-types, Ernest C. Colwell concludes with ten suggestions for further investigation and criticism. The ninth of these suggestions reads: ‘The textual history of the New Testament differs from corpus to corpus, and even from book to book; therefore the witnesses have to be regrouped in each new section.’ A corollary to this suggestion is the fact that certain manuscripts also differ from book to book—and even within books—as to the type of text they represent. Codex W, which makes a distinct change from a Neutral to a Byzantine type of text at Luke viii. 12 and is Western in Mark i. I–V. 30, is an example of this kind of ‘divided’ MS. Therefore, in the latest manuals text-type groupings which both regroup from corpus to corpus and recognize the ‘divided’ nature of certain MSS, appear as a matter of course.

Textual History and Reception History

2017 ◽  
Vol 59 (3) ◽  
pp. 297-319
Author(s):  
Garrick V. Allen
Keyword(s):  
New Testament ◽  
Social Dynamics ◽  
Reception History ◽  
Reading Practices ◽  
Book Of Revelation ◽  
The Social ◽  
Textual History ◽  
The New Testament ◽  
History Of

This article explores the possibility of examining reception history within the textual history of the New Testament, focusing on the book of Revelation. Both intentional alterations located in particular manuscripts and reading practices gleaned from slips of scribal performance are indicative of reception. Attempts to facilitate a certain understanding of a locution constitute acts of reception embedded in Revelation’s early textual history. The article concludes by analysing the social dynamics of the milieus in which exegetical textual alterations were tolerated, suggesting that the work of informal scribal networks provides modern researchers access to evidence for reception.

scholarly journals Traditions about the Martyrdom and Resurrection of Daniel and the Three Youths

2021 ◽  
Vol 4 (2) ◽  
pp. 459-488
Author(s):  
A. B. Somov
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Eastern Orthodox ◽  
Textual History ◽  
The New Testament ◽  
History Of ◽  
Rewritten Bible

The article deals with the Christian legend about the persecution and martyrdom of Daniel and his three companions at the hands of a wicked Persian king. This story is found in mediaeval Eastern Orthodox liturgical, hagiographical, and homiletical texts and is based on extracanonical traditions similar to those of the “rewritten Bible” in the Old Testament Pseudepigrapha. The article demonstrates how the “canonical” story about Daniel and the Three Youths developed into this legend, which narrates their martyrdom for Christ and their subsequent resurrection together with him. The origins and textual history of this legend are discussed, as well as its content and structure. It is demonstrated that this legend combines a martyrological account, which is similar to the narrative of Dan 3, 6; 2 Macc 7, with a reinterpretation of stories about biblical heroes. In addition, it is shown how the tradition about the resurrection of the righteous, which is based on an eccentric exegesis of the New Testament passages of Math. 27:52-53 and 1 Cor 15:6, functions in this legend. The liturgical, homiletic and hagiographical traditions regarding the martyrdom and the resurrection of Daniel and the Three Youths.

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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