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Journal articles on the topic 'Bible – Criticism, Textual'

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Published: 4 June 2021

Last updated: 30 July 2024

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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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2

Kim, Chang-Nack. "Textual Criticism for Bible Translation." Journal of Biblical Text Research 11 (September 30, 2002): 7–37. http://dx.doi.org/10.28977/jbtr.2002.9.11.7.

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3

Salvesen, Alison G. "Textual Criticism of the Hebrew Bible." Journal of Jewish Studies 44, no. 2 (October 1, 1993): 317–18. http://dx.doi.org/10.18647/1719/jjs-1993.

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4

Anderson, Gary, and Emmanual Tov. "Textual Criticism of the Hebrew Bible." Classical World 87, no. 6 (1994): 531. http://dx.doi.org/10.2307/4351604.

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5

Elliott, J. K., and Emanuel Tov. "Textual Criticism of the Hebrew Bible." Novum Testamentum 36, no. 4 (October 1994): 402. http://dx.doi.org/10.2307/1560964.

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6

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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7

Bascom, Robert A. "Review: Textual Criticism of the Hebrew Bible." Bible Translator 45, no. 1 (January 1994): 155–56. http://dx.doi.org/10.1177/026009359404500108.

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8

Umaru, Victor. "The Relevance of Textual Criticism in Biblical Interpretation." International Journal of Research and Scientific Innovation X, no. IV (2023): 23–29. http://dx.doi.org/10.51244/ijrsi.2023.10404.

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Textual criticism refers to the techniques used by biblical scholars in interpreting a given text of the Bible to ascertain its original wording, the nature of its composition, sources, date, and authorship. Textual criticism is an essential aspect of biblical interpretation, which some interpreters technically dodged from it thinking that the word “criticism” is negative. Far be it from this assertion, biblical criticism is relevant, and it remains relevant. Textual criticism is significant; it helps us understand that Scripture cannot be overestimated. It is vital to the understanding of Scripture as the Word of God. It seeks to investigate and understand the situation of the original recipients of the word to discover precisely what the original writers of the scriptures meant by their words. From this Spirit, the writer would shed light on the importance and relevance of biblical criticism, especially to the interpretation of the Bible. To achieve the aim of the writing, the writer uses the narrative-critical analysis method to present the paper’s idea.

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9

de Regt, Lénart J. "Robert Alter's New Translation of the Hebrew Bible: An Assessment for Translators." Bible Translator 73, no. 2 (August 2022): 157–73. http://dx.doi.org/10.1177/20516770211042273.

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In the introduction to his new translation of the Hebrew Bible, Robert Alter is quite explicit about the task he set himself: “The present translation is an experiment in re-presenting the Bible in a language that conveys with some precision the semantic nuances and the lively orchestration of literary effects of the Hebrew and at the same time has stylistic and rhythmic integrity as literary English.” Alter explains this in more detail in the introduction and in his book, The Art of Bible Translation, with explicit criticisms of other English translations. In this paper I will explore Alter's own norms for translation and how he has applied them, paying special attention to parallel syntax, language level, repetition, wordplay, Hebrew and English word order, poetry in prose, rhythm, names of God, textual criticism, chapter division, and textual structure, as well as what Bible translators can learn from Alter’s translation.

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10

Polliack, Meira, and E. Tov. "The Textual Criticism of the Bible: An Introduction." Vetus Testamentum 42, no. 4 (October 1992): 566. http://dx.doi.org/10.2307/1518967.

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11

Law, T. M. "Origen's Parallel Bible: Textual Criticism, Apologetics, or Exegesis?" Journal of Theological Studies 59, no. 1 (February 6, 2008): 1–21. http://dx.doi.org/10.1093/jts/flm148.

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12

Klein, Ralph W. "Textual Criticism of the Hebrew Bible. Emanuel Tov." Journal of Religion 75, no. 1 (January 1995): 111. http://dx.doi.org/10.1086/489517.

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13

Mundhenk, Norm. "The Limits of Textual Criticism in Bible Translation." Bible Translator 62, no. 1 (January 2011): 30–36. http://dx.doi.org/10.1177/026009351106200104.

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14

Emerton, J. A., and P. K. McCarter. "Textual Criticism: Recovering the Text of the Hebrew Bible." Vetus Testamentum 41, no. 4 (October 1991): 495. http://dx.doi.org/10.2307/1518620.

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15

Nysse, Richard, and P. Kyle McCarter. "Textual Criticism: Recovering the Text of the Hebrew Bible." Journal of Biblical Literature 106, no. 4 (December 1987): 709. http://dx.doi.org/10.2307/3260840.

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16

Hughes, Jeremy. "Textual Criticism: Recovering the Text of the Hebrew Bible." Journal of Jewish Studies 41, no. 2 (October 1, 1990): 263–64. http://dx.doi.org/10.18647/1548/jjs-1990.

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17

Ellingworth, Paul. "Theological Reflections on the Textual Criticism of the Bible." Bible Translator 46, no. 1 (January 1995): 119–25. http://dx.doi.org/10.1177/026009359504600103.

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18

Brumwell, Anselm. "Review of Book: Textual Criticism of the Hebrew Bible." Downside Review 130, no. 459 (April 2012): 109–11. http://dx.doi.org/10.1177/001258061213045915.

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19

Reimer, David J. "Textual Criticism of the Hebrew Bible (review)." Hebrew Studies 35, no. 1 (1994): 232–35. http://dx.doi.org/10.1353/hbr.1994.0010.

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20

Delamarter, Steve. "Multiple Originals: New Approaches to Hebrew Bible Textual Criticism." Biblical Interpretation 20, no. 4-5 (October 1, 2012): 485–88. http://dx.doi.org/10.1163/156851512x618687.

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21

Jatmiko, Yudi. "Konsep Otoritas Alkitab di Hadapan Fakta Kesalahan Tekstual: Sebuah Diskusi Teologis." Veritas : Jurnal Teologi dan Pelayanan 16, no. 1 (June 1, 2017): 1–16. http://dx.doi.org/10.36421/veritas.v16i1.7.

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Studi kritik tekstual Alkitab menunjukkan bahwa berbagai salinan Alkitab, PL dan PB, memiliki banyak kesalahan tekstual. Masalah yang muncul ialah di hadapan fakta berbagai kesalahan tekstual yang ada, masihkah Alkitab memiliki otoritas? Para oponen menilai jelas tidak karena fakta kesalahan tekstual menimbulkan problematika yang serius berkaitan dengan ketidakpastian makna teks. Para proponen memiliki penilaian sebaliknya. Melalui diskusi teologis yang dilakukan, penulis mendapati bahwa terlepas dari berbagai kesalahan tekstual, Alkitab tetap memiliki kepastian makna teks. Ini dikarenakan bahwa perubahan teks tidak berdampak signifikan pada makna teks, jumlah varian yang banyak memungkinkan adanya ketersalingan dalam verifikasi makna, dan ketiadaan kemungkinan konspirasi menunjukkan adanya nilai dan rujukan historis di dalam teks. Kepastian makna teks ini memiliki implikasi kepastian otoritas dalam Alkitab. Akhirnya, penulis menyimpulkan bahwa kesalahan tekstual dalam Alkitab tidak meniadakan otoritas Alkitab. Kata-kata Kunci: Otoritas Alkitab, Kesalahan Tekstual, Kritik Tekstual, Kepastian Makna Teks English : The field of Textual Criticism of the Bible has highlighted that various OT and NT manuscripts contain textual errors in the original apographs. These errors indicate a problem: in the face of various existing textual errors, does the Bible still have authority? Opponents of Biblical authority conclude that we cannot trust the text because of the serious nature of the textual problems. Proponents of Biblical authority take the opposite view and defend the authority of the Scriptures. Proponents argue that there is certainty regarding the meaning of the Bible despites its many textual errors. This is due to the fact that the textual changes do not significantly impact upon the meaning of the text. Additionaly, the numerous textual variants of available manuscripts provides us with an inter-verifying process to ascertain the meaning of the text. Moreover, the impossibility of scribal conspiration signifies historical reference and value within the text. The certainty of the meaning of the text has implications for the certainty of biblical authority. Finally, the author concludes that though there are textual errors within the Bible they do not negate the authority of the Bible. Keywords: Bible Authority, Textual Error, Textual Criticism, The Certainty of the Text Meaning

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22

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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23

Viezel, Eran. "Radical Jewish Study of the Masoretic Text during the Enlightenment Period: Joshua Heschel Schorr, Abraham Krochmal, and Elimelech Bezredḳi." European Journal of Jewish Studies 10, no. 1 (March 2, 2016): 50–78. http://dx.doi.org/10.1163/1872471x-12341286.

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During the Enlightenment period, Jewish scholars began addressing the issue of textual criticism. Few of these took a radical approach to this question, the most prominent being Joshua Heschel Schorr, Abraham Krochmal, and Elimelech Bezredḳi, whose writings are replete with thousands of textual emendations. This article seeks to examine this fascinating but neglected chapter in the history of the textual criticism of the Hebrew Bible. It discusses the work of these three scholars, analysing their outlook, principles, and methodology and adducing cultural, intellectual, and personality factors as contributing to their special status as a group within a broader phenomenon.

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24

Mushayabasa, Godwin. "The Text-Critical Utility of the Peshitta to Ezekiel in View of Recent Research." Vetus Testamentum 67, no. 1 (January 23, 2017): 42–58. http://dx.doi.org/10.1163/15685330-12341263.

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Following recent studies demonstrating that the Peshitta to Ezekiel is largely a translation that was rendered at the level of semantic frames or the idiomatic level, the logical question to be asked from the point of view of textual criticism of the Hebrew Bible is whether such a translation would be useful at all within that discipline. Traditionally, a version that is considered ideal and useful for the textual criticism of the Bible is one whose translation technique is as literal as possible. Studying some difficult texts in the light of the idiomatic approach inpeshows thatpecan still provide meaningful contribution to the text-critical study of the book of Ezekiel, though not in every instance. There are instances where the process of translation inpecould have made the base text difficult to retrace.pecan therefore be used in the study of Ezekiel, with some precautions.

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25

Glover, Daniel B. "Is Josephus Among The Qumranites? Unraveling A Textual Conundrum In 1 Samuel 10:27b." Zeitschrift für die alttestamentliche Wissenschaft 132, no. 2 (May 26, 2020): 266–80. http://dx.doi.org/10.1515/zaw-2020-2005.

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AbstractAlthough Josephus’s biblical works typically reflect a dependence on the LXX, his text of Samuel presents a curious case to Hebrew Bible textual critics. One conundrum is found in 1Sam 10:27b, which includes material not found in the LXX or the MT. The presence of the same plus in 4QSama complicates the textual discussion. Some scholars take its presence in Josephus and 4QSama as evidence that the plus was omitted accidentally by the LXX and MT. While I broadly agree with their conclusions, this paper complicates their arguments and provides a more compelling reason for the omission of this material in the LXX and MT. The paper concludes by recognizing the value that the biblical text preserved in Josephus’s works brings to Hebrew Bible textual criticism.

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26

Gregory, Bradley C. "Textual Criticism of the Bible by Amy Anderson and Wendy Widder." Catholic Biblical Quarterly 81, no. 4 (2019): 705–6. http://dx.doi.org/10.1353/cbq.2019.0221.

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27

Chia, Philip Suciadi, and Juanda Juanda. "A Textual Criticism and Lexical Analysis of Isaiah 62." Journal DIDASKALIA 2, no. 2 (October 9, 2019): 8–13. http://dx.doi.org/10.33856/didaskalia.v2i2.138.

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This research presents a methodology and example of doing both a textual criticism and a word study or a lexical analysis of the Hebrew word. The textual external evidence strongly favors the consonantal text of reading one because all the ancient versions support it. The internal evidence, though it is not as strong as external evidence, has endorsements from its context and appearances of that word in Hebrew Bible. In Isaiah 62:1, the best understanding of יד ִּפַל is not from literal sense but rather symbolic. The context of the usage of this term is God will restore Zion, particularly in her salvation, which is symbolized as a torch that burns. It means that Yahweh will make glorious Zion’s deliverance like a torch so that all nations, including their kings, will be witnesses of Zion’s restoration.

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Kalimi, Isaac. "Literary-Stylistic Metathesis in the Hebrew Bible." Vetus Testamentum 70, no. 4-5 (January 21, 2020): 603–19. http://dx.doi.org/10.1163/15685330-00001401.

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Abstract Biblical scholarship has concentrated almost exclusively on cases of unintentional metathesis, particularly as a tool of textual criticism. But metathesis is not only a result of accidents and mistakes; it can also be deliberately employed as a literary-stylistic device. Accordingly, this study addresses all three of these categories of metathesis in the biblical literature, but focuses particularly on Literary-stylistic metathesis that is an intentional form of metathesis, in which an author or editor has deliberately chosen to use two or more words that share the same characters in inverse order.

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29

Riley, Paul C. J. "Translating Kyrios in the Gospel of John." Bible Translator 71, no. 2 (August 2020): 221–30. http://dx.doi.org/10.1177/2051677020917200.

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This article is a practical guide for translating kyrios in the Gospel of John. It considers the context of those translating into minority languages and vernaculars, especially when their language communities have access to a pre-existing translation in a language of wider communication. It takes into account the importance of textual criticism, semantics, acceptability, narrative, and paratext when trying to address challenges in Bible translation.

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30

Gottlieb, Leeor. "The Hebrew Vorlage of Targum Chronicles." Aramaic Studies 14, no. 1 (2016): 36–65. http://dx.doi.org/10.1163/17455227-01401001.

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Careful study of the Aramaic text of Targum Chronicles reveals several apparent differences between the Hebrew source text upon which the targumist relied and the Masoretic text of Chronicles. This article is an attempt to identify and document these differences, resulting in four categories: differences in consonantal orthography, differences in vocalization, differences in syntactic division and the degree of conformity with Ketib/Qere. Suspected deviations of TgChron from MT were compared to other textual witnesses (primarily the Septuagint, the Peshitta and medieval Hebrew manuscripts), thus providing a broader context for textual criticism of the Hebrew Bible.

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31

Crowther, Daniel J. "Qumrān and Qur'ān." Journal for the Study of the Old Testament 43, no. 1 (September 2018): 109–29. http://dx.doi.org/10.1177/0309089215670547.

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Until the discovery of the Dead Sea Scrolls, the dominant paradigm of the textual criticism of the Hebrew Bible was the quest for the original form of each of its books—the source texts (Urtext) from which all subsequent editions were copied. Since the discovery of the Dead Sea Scrolls, a number of scholars have proposed significant revisions to this paradigm. These proposals are presented by means of an analogy with David Living-stone's expeditions to find the source of the River Nile, and then evaluated by means of a comparison of the history of the text of the Hebrew Bible with the history of the text of the Qur'ān. According to Ibn Abī Dāwūd (d.928), the widespread oral memorization and recitation of the Qur'ān in the first Muslim generation led to the emergence of a multiplicity of textual and oral versions of its ‘original’ suwar. This, in turn, led to a series of (ultimately successful) attempts to standardize the text of the Qur'ān through the repression of all readings that differed from the one ‘official’ text. Applying a ‘Livingstonian’ text-critical model to the Qur'ān suggests that ongoing research into the earliest forms of the Qur'ān could be revolutionized if it sought to recover the early plurality that was consequent from its popularity. Applying an Ibn Abī Dāwūd text-critical model to ongoing research into the Talmudic and Masoretic periods of the Hebrew Bible suggests that it could be revolutionized if it sought to recover the history of the standardization of the variant texts. Under these paradigms, the purpose of textual criticism must be transformed from the pursuit of an imagined ideal text to become an enquiry into the nature of the texts that have been declared canonical.

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Prothro, James B. "Inspiration and Textual Preservation: A Catholic Essay on the Bible." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 2 (February 18, 2021): 141–62. http://dx.doi.org/10.1177/1063851221993913.

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The doctrine of inspiration grounds Christian use and interpretation of Scripture, making this doctrine at once theoretical and practical. Many theoretical accounts, however, restrict the “inspired” status of biblical texts to a single text-form, which introduces problems for the practical use of Scripture in view of the texts’ historical multiformity. This article argues that such restrictions of inspiration are theologically problematic and unnecessary. Contextualizing inspiration within the divine revelatory economy, this article argues that the Spirit’s same goals and varied activities in the texts’ composition obtain also in their preservation, so that we can consider multiple forms of a text to be inspired while acknowledging that not all forms are inspired to equal ends in the history and life of the church. The article concludes with hermeneutical reflections affirming that we, today, can read the “word of the Lord” while also affirming the place of textual criticism in theological interpretation.

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Sommer, Benjamin D. "Nature, Revelation, and Grace in Psalm 19: Towards a Theological Reading of Scripture." Harvard Theological Review 108, no. 3 (July 2015): 376–401. http://dx.doi.org/10.1017/s0017816015000243.

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Does biblical criticism have anything to contribute to a theologically engaged study of Scripture? The answer implicitly provided by many scholars, both within the guild of modern biblical scholarship and outside it, is clear: The biblical critic's findings are irrelevant to constructive projects. These findings may be the product of intensive philological, comparative, and historical work, but they are no more connected to the tasks of the modern thinker than artifacts dug up by an archaeologist. Indeed (some theologically and literarily minded readers assume), biblical critics often produce work that impedes an interpreter who is oriented towards larger ideas. Those ideas, after all, emerge from textual wholes that are subtle, creative, and innovative, while biblical critics (these readers believe) have a penchant for dismembering texts or reducing them to hackneyed representatives of types of thinking or textual genres found elsewhere in the ancient Near East. As a result, not a few theologians and philosophers who attend to the Bible shun the work of biblical critics.

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34

Viezel, Eran. "Textual criticism of the Bible in the writings of Jacob Reifmann: a re-evaluation." Journal of Jewish Studies 68, no. 1 (April 1, 2017): 097–115. http://dx.doi.org/10.18647/3303/jjs-2017.

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35

Yi, An-Ting. "When Notes Start to Speak: An Investigation of Footnotes and Interlinear Notes in Contemporary Chinese Bible Versions." Bible Translator 69, no. 1 (April 2018): 56–78. http://dx.doi.org/10.1177/2051677018754654.

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This article investigates an often-neglected element in Bible translations, namely footnotes and interlinear notes. The notes in Mark from five contemporary Chinese versions are examined through an analytical framework based on Skopostheorie. These notes serve as test cases to illustrate how different versions deal with difficult translational and text-critical issues. In particular the example of the shorter and longer endings of Mark shows the tension between present-day New Testament textual criticism and the conservative mentality of Chinese churches. On the basis of six selected examples, this article concludes that notes should not merely be seen as trivial information but, on the contrary, they can offer a fresh look at the contexts of Bible versions, their skopoi, and their translation decisions. Therefore, in order to gain a more comprehensive understanding of Bible versions, investigation of paratextual elements should receive more attention than it presently does.

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36

Goshen-Gottstein, M. H. "The Development of the Hebrew Text of the Bible: Theories and Practice of Textual Criticism." Vetus Testamentum 42, no. 2 (1992): 204–13. http://dx.doi.org/10.1163/156853392x00053.

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37

Deist, F. E. "Is die Massoretiese teks die Ou Testament?" Verbum et Ecclesia 10, no. 1 (July 18, 1989): 9–20. http://dx.doi.org/10.4102/ve.v10i1.994.

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Is the Massoretic text the Old Testament? The equation of “the Old Testament” with the Massoretic text resulted from, inter alia, the Reformation’s sola scriptura principle and the orthodox view of verbal inspiration, and led to a definition of textual criticism as text restoration. Text-critical research of the past two decades suggests, however, that this equation may be a short circuit. The term “Old Testament" refers to a theological concept, not a text, and “the Old Testament” is something different from “the Hebrew Bible”. Therefore, a great deal of rethinking is called for in Old Testament studies.

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38

Popko, Łukasz. "Biblia Hebraica Quinta Kontekst i znaczenie nowego wydania krytycznego." Łódzkie Studia Teologiczne 31, no. 1 (April 7, 2022): 59–69. http://dx.doi.org/10.52097/lst.2022.1.59-69.

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Starting from the considerations on the complex notions of the original text, the article speaks of some antecedents of the textual criticism practiced in antiquity. The quest for the original text of the Old Testament began more than two thousand years ago. A summary of the previous critical editions of the Hebrew Bible places the ongoing project of the Biblia Hebraica Quinta (BHQ) in its historical and methodological context. The experience of the author in his work on 2 Kgs illustrates the importance of BHQ for historians and Biblical scholars, as well as its possible consequences for hermeneutics and theology.

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Zaki, Vevian. "The “Egyptian Vulgate” in Europe: An Investigation into the Version that Shaped European Scholarship on the Arabic Bible." Collectanea Christiana Orientalia 18 (July 21, 2021): 237–59. http://dx.doi.org/10.21071/cco.v18i0.1198.

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This paper explores part of the history of those Arabic Bible manuscripts that traveled to Europe in the early modern period, focusing on Arabic manuscripts of the Pauline Epistles. These manuscripts played an important role in European scholarship about the Arabic Bible, Arabic teaching and learning in Europe, and textual criticism. When one looks at early European scholarship on the Pauline Epistles in Arabic in the 16th and 17th centuries, it is very noticeable that, by and large, it restricted itself to an examination of a single version. In this paper, I reconstruct the history of the three earliest manuscripts of this version to be studied in European scholarship: MS Vatican, Biblioteca Apostolica Vaticana, Ar. 23; MS Leiden, Universitaire Bibliotheken Leiden, Or. 217; and MS Leiden, Universitaire Bibliotheken Leiden, Acad. 2. By tracing the history, I analyze the impact of this version, and it becomes clear how this version became, for a while, a standard version, what we might call the “Vulgate” of the Arabic Bible in Europe.

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Zaki, Vevian. "The “Egyptian Vulgate” in Europe: An Investigation into the Version that Shaped European Scholarship on the Arabic Bible." Collectanea Christiana Orientalia 18 (July 21, 2021): 237–59. http://dx.doi.org/10.21071/cco.v18i.14418.

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This paper explores part of the history of those Arabic Bible manuscripts that traveled to Europe in the early modern period, focusing on Arabic manuscripts of the Pauline Epistles. These manuscripts played an important role in European scholarship about the Arabic Bible, Arabic teaching and learning in Europe, and textual criticism. When one looks at early European scholarship on the Pauline Epistles in Arabic in the 16th and 17th centuries, it is very noticeable that, by and large, it restricted itself to an examination of a single version. In this paper, I reconstruct the history of the three earliest manuscripts of this version to be studied in European scholarship: MS Vatican, Biblioteca Apostolica Vaticana, Ar. 23; MS Leiden, Universitaire Bibliotheken Leiden, Or. 217; and MS Leiden, Universitaire Bibliotheken Leiden, Acad. 2. By tracing the history, I analyze the impact of this version, and it becomes clear how this version became, for a while, a standard version, what we might call the “Vulgate” of the Arabic Bible in Europe.

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41

Wong, Gregory T. K. "Unearthing Text-Critical Possibilities through Lexical-Syntactic Analysis: A Case Study from Judg 15:3." Biblische Zeitschrift 65, no. 2 (July 28, 2021): 299–307. http://dx.doi.org/10.30965/25890468-06502006.

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Abstract In the discipline of text criticism of the Hebrew Bible, one is usually alerted to the possibility of textual corruption either by a reading that poses significant logical or syntactic difficulties in its immediate context, or by the presence of significant variants in ancient manuscripts and translations of that text. In this article, however, it will be argued that occasionally, even when a reading seems to enjoy unanimous support from ancient manuscripts and versions and poses no significant difficulty in context, there remains the possibility of textual corruption. Using Judg 15:3 as a test case, this article will show that when even seemingly trivial lexical-syntactic irregularities such as the use of the notoriously fluid מן preposition in conjunction with נקה are noted and carefully analysed, new text-critical possibilities that would otherwise be overlooked may come to light.

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Kedar-Kopfstein, Benjamin. " ביקורת נוסח המקרא: פרקי מבוא [The Textual Criticism of the Bible: An Introduction] (review)." Hebrew Studies 33, no. 1 (1992): 170–72. http://dx.doi.org/10.1353/hbr.1992.0029.

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Ince, Taylor. "Book Review: Multiple Originals? Gary D. Martin, Multiple Originals: New Approaches to Hebrew Bible Textual Criticism." Expository Times 125, no. 8 (May 2014): 413. http://dx.doi.org/10.1177/0014524614524140m.

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(Pikovskiy), Hieromonk Iriney. "The concept of “Sheol” in the Hebrew Bible and in the old Greek translations." Issues of Theology 4, no. 3 (2022): 492–513. http://dx.doi.org/10.21638/spbu28.2022.310.

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The article outlines the key features of the translation of the word שְׁאוֹל , “Sheol”, from the Hebrew Bible (Masoretic text) into the oldest Greek manuscripts. We take into account revisions of Aquila, Symmachus, and Theodotion from the Origen’s Hexapla. Scholars (e. g. K. Burnett, V. Olivero) often pay attention on the use of Greek terminology in the literature of the Second Temple. Their studies are usually based on methods of religious studies and philosophy. In contrast, we apply textual criticism. Using the philological analysis of the Septuagint, we come to similar conclusion. The concept of Sheol in the Hebrew and Greek Bibles is generally similar. However, it contains an imprint of mythological images of two different cultures. In the Jewish sacred text, Sheol is, first of all, a pit where a person finds his death, an insatiable beast with a huge mouth. Hell of the Septuagint is not a terrible monster, it is the “house of Hades”. In the depths of this Hades appears Tartarus, which is not known in the Hebrew Bible. The idea of Tartarus probably was borrowed from Hellenistic literature. The examples presented in the article demonstrate the translation technique in the use of the Greek word ᾅδης “hell”, equivalent to the Hebrew שְׁאוֹל “Sheol”. These examples show how the theological ideas from the Septuagint influenced on the early Christian literature.

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Karman, Yonky. "Joseph’s Food Politics as Life-Keeper of Many People: A Close Rereading of Genesis 47:13–26." Veritas: Jurnal Teologi dan Pelayanan 20, no. 2 (December 6, 2021): 161–73. http://dx.doi.org/10.36421/veritas.v20i2.481.

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The Septuagint reading predominantly influences the interpretation of Genesis 47:13-26 (primarily v. 21). Despite a positive portrayal of Joseph, he is also seen as Pharaoh’s accomplice to enslave the Egyptian people. This connection with slavery activities contradicts the traditional image of Joseph as the life-keeper of many people. Solution for the negative portrait of Joseph usually refers to the Masoretic Text, although it is not a reference to many modern Bible translations and commentaries. The Septuagint as a reference, in this case, is indeed difficult to reject. However, that does not mean that Joseph promotes the slavery of the Egyptian people throughout the land, but rather an ancient form of state capitalism. This article draws on textual criticism, word studies, form criticism, and agricultural knowledge background in the ancient Middle East. The contribution of this research is to show that, instead of enslaving, Joseph formulated an Egyptian food politics in the larger context of Joseph’s narrative reality as the life-keeper of many people.

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Flint, Peter W. "Six Viable Readings from Isaiah 1–39 in the Great Isaiah Scroll (1QIsaa)." Thème 24, no. 2 (July 12, 2018): 219–39. http://dx.doi.org/10.7202/1050508ar.

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In order to illustrate the contribution of the Great Isaiah Scroll from Qumran (1QIsaa) to textual criticism, this paper presents six viable readings for Isaiah 1–39, i.e. variants that most likely represent the original Hebrew text. In assessing the cases of Isaiah 3 : 24 ; 9 : 16 [English 9 : 17] ; 18 : 7 ; 19 : 18 ; 21 : 8 ; 23 : 10, the author takes into account the textual character of the manuscript, the scribal habits of the copyist, the work of scholars and commentaries on the Book of Isaiah, recent translations of Isaiah, as well as the context and the overall sense of the passage. In all six instances — with the possible exception of Isa 19 : 18 — the reading in 1QIsaa is found to be compelling. These readings and similar ones should therefore be included as part of the main text of Isaiah (not the apparatus) in future editions of the Hebrew Bible, and part of the main text of Isaiah in future translations (not the footnotes).

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DeCook, Travis. "Temporality and the Text of Scripture in Thomas More’s Religious Polemics." Moreana 43 & 44 (Number, no. 4 & 1-2 (March 2007): 226–48. http://dx.doi.org/10.3366/more.2007.43-44.4_1-2.13.

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This paper considers how More’s attacks on the *sola scriptura* doctrine depend on his conviction that the composition, collection, and reception of the biblical books are eminently time-bound processes. In order to foreground basic problems with the reformers’ claims about the nature of Scripture, More exploits the historical approach to texts characteristic of humanist philology and textual criticism. He also draws on an awareness of the varying manifestations of the Bible in history and the vulnerability of the written word to corruption. These insights dovetail with More’s understanding of divine revelation: rather than being fully contained in Holy Writ, revelation is an unfolding within history, working through the mediation of the Church.

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Dayfani, Hila. "The Relationship between Paleography and Textual Criticism: Textual Variants Due to Graphic Similarity between the Masoretic Text and the Samaritan Pentateuch as a Test Case." Textus 27, no. 1 (August 28, 2018): 3–21. http://dx.doi.org/10.1163/2589255x-02701001.

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AbstractAlmost from the inception of the textual analysis of the Hebrew Bible, scholars recognized that certain textual variants were caused by the interchange of letters bearing graphic similarity. This article focuses on a small number of interchanges between the Masoretic Text (MT) and the Samaritan Pentateuch (SP) and studies their possible paleographic context. The central claim of the paper is that it is possible to identify the scripts used in which the changes occurred and in some instances, even the specific stage of development of the script. The paleographic conclusion that arises from the evidence presented is that the Samaritan version developed from earlier versions that were transmitted in Paleo-Hebrew and in square script, or that the Samaritan version was transmitted in its early stages in both of these scripts. The SP itself reached us in a still later script, the Samaritan script, which developed from the Paleo-Hebrew script.

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van Rooy, H. F. "Agreement between the Peshitta and Old Greek and the textual criticism of Ezekiel in the Hebrew Bible." Acta Theologica Supp, no. 26 (November 30, 2018): 170–86. http://dx.doi.org/10.18820/23099089/actat.sup26.10.

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Holmes, Michael W. "A Student's Guide to Textual Criticism of the Bible: Its History, Methods, and Results ? Paul D. Wegner." Religious Studies Review 32, no. 4 (October 2006): 264. http://dx.doi.org/10.1111/j.1748-0922.2006.00116_34.x.

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