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Journal articles on the topic 'Biblical Greek language'
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1
Gruber, Isaiah. "Biblical Languages and National-Religious Boundaries in Muscovy." Russian History 41, no. 1 (2014): 8–22. http://dx.doi.org/10.1163/18763316-04101001.
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Inspired in part by conversations with David Goldfrank, this essay considers aspects of how attitudes toward biblical language contributed to representations of national and religious identity in late medieval and early modern Muscovite Russia. At roughly the same time in history that revived Hebrew and Greek study in Western Europe helped to stimulate the Renaissance and Reformation, bookmen in East Slavia also reconsidered the original languages of sacred writings. Contrary to what is sometimes assumed, such interest was neither unknown nor marginal within Muscovite religious culture. Hebrew-Russian glossaries circulated in leading monasteries from at least the thirteenth century; major infusions of Greek (and other) words and definitions in the sixteenth century transformed these texts into multilingual dictionaries. This mainstream tradition in Russian Orthodoxy can be linked to such important religious figures as Nil Sorskii and Maksim Grek. I argue that by “appropriating” biblical languages and terminology, often via inaccurate translations, Muscovite Russian literati created and defended their distinctive identity vis-à-vis Jews and Greeks, who were considered God’s former chosen peoples. These findings suggest reconsideration of the nature and boundaries of faith in Muscovy in the “age of confessionalism.”
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Berard, Stephen A. "Biblical Gothic and the configurationality parameter." American Journal of Germanic Linguistics and Literatures 5, no. 2 (July 1993): 111–62. http://dx.doi.org/10.1017/s1040820700001086.
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ABSTRACTThis article proposes a configurationality parameter based solely on the issue of criteriality for fulfillment of the fundamental function of syntax, which is the establishment of linkage between lexemes and their grammatical relations. The two alternative linking systems discussed here are structural and morphological (S-systems and M-systems). S-systems are found in all language, whereas M-systems are found only in certain languages, and there only in isolated pockets which co-occur with specificity gaps in the respective S-system. In the past, observations about the authenticity and idiomaticness of the language of the Gothic Bible have been based on the examination of very limited phenomena as well as on subjective impressions. A general methodology is suggested here for thorough comparison of the Gothic with the Greek original. Application of this methodology to four sample chapters reveals significant and consistent variation in certain areas, although very little variation is found in the area of word order. The latter fact, along with some other considerations, suggests that Gothic had an M-system somewhat comparable to that of Koine Greek.
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Lavidas, Nikolaos. "Word order and closest-conjunct agreement in the Greek Septuagint: On the position of a biblical translation in the diachrony of a syntactic correlation." Questions and Answers in Linguistics 5, no. 2 (December 1, 2019): 37–90. http://dx.doi.org/10.2478/qal-2019-0003.
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Abstract Clauses can show closest-conjunct agreement, where the verb agrees only with one conjunct of a conjoined subject, and not with the full conjoined subject. The aim of this study is to examine the properties of word order and closest-conjunct agreement in the Greek Septuagint to distinguish which of them are due to the native syntax of Koiné Greek, possibly influenced by contact with Hebrew, and which of them are the result of a biblical translation effect. Both VSO and closest-conjunct agreement in the case of postverbal subjects have been considered characteristics of Biblical Hebrew. VSO becomes a neutral word order for Koiné Greek, and Koiné Greek exhibits examples of closest-conjunct agreement as well. The present study shows that VSO is the neutral word order for various types of texts of Koiné Greek (biblical and non-biblical, translations and non-translations) and that closest-conjunct agreement is also present with similar characteristics in pre-Koiné Greek. All relevant characteristics reflect a type of a syntactic change in Greek related to the properties of the T domain, and evidenced not only in translations or Biblical Greek. However, the frequencies of word orders are indeed affected by the source language, and indirect translation effects are evident in the Greek Septuagint.
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Kozhushnyi, Oleh. "LINGUISTIC SCHOLIA TO THE UKRAINIAN TRANSLATION OF THE 4th – 5th PSALMS." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 2(34) (2023): 72–76. http://dx.doi.org/10.17721/1728-2659.2023.34.13.
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The Psalter is the most famous collection of religious poetry in the world, which is actively used during religious services by representatives of all Abrahamic religions. In view of this, the constant work of theologians and philologists on the interpretation and translation of psalms into different languages and for different intended audiences is going on. Despite the emergence of isolated attempts to translate the Psalter into the modern Ukrainian literary language, the study of biblical poetry from the point of view of the relationship between the Hebrew and Greek texts, as well as their adequate reproduction in the Ukrainian language, taking into account the active centuries-long use of the Slavic translation, remains relevant for the domestic scientific and theological community. 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 4-5 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. The material presented in the article will be useful not only for the Ukrainian specialists in the biblical studies but also for philologists-translators, literary scholars – all those who are interested in hermeneutics and exegesis of the biblical texts.
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Vayntrub, Jacqueline. "‘To Take Up a Parable’: The History of Translating a Biblical Idiom." Vetus Testamentum 66, no. 4 (October 12, 2016): 627–45. http://dx.doi.org/10.1163/15685330-12341252.
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The following study examines the history of the translation of a Biblical Hebrew phrase in Greek, Aramaic, and Latin—a phrase which shaped the English idiom “to take up a parable, proverb, or song.” As early as Greek and Aramaic Bible translations, the phrase NŚʾ mɔšɔl was translated word-for-word in the target language, even though the verb used in the target language did not previously attest the specific sense of “speech performance.” This same translational strategy persists in modern translations of this idiom, preventing scholars from understanding the idiom as it was used by biblical authors. The study compares the Biblical Hebrew phrase to a similar Ugaritic phrase, showing how it should be understood to express the voicing of speech rather than the initiating of speech. The study concludes by offering an English translation which more closely reflects the metaphor for voice-activation employed by the Biblical Hebrew phrase.
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Galieva, Margarita R. "National-Cultural Specificity of Biblical Idioms." Nizhnevartovsk Philological Bulletin 8, no. 2 (December 10, 2023): 99–110. http://dx.doi.org/10.36906/2500-1795/23-2/08.
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The article investigates the representation features of idioms of biblical origin on the material of various languages. Idioms of biblical origin are regarded as linguocultural and nationally specific units, reflecting the peculiarities of mentality and religious worldview of a particular linguistic culture. The article reveals a number of extralinguistic factors that determine both the universal and specific features of idioms of biblical origin representation in various languages. The factors contributing to the universality of idioms of biblical origin include: 1) the commonality of Christian culture; 2) the influence of the Greek and Latin languages on subsequent translations of the Bible used nowadays. The followings are singled out as extralinguistic factors that determine the specificity of idioms of biblical origin in various languages: 1) the emergence time and dissemination scope of biblical translations; 2) confessional affiliation of a certain ethnic group; 3) peculiarities of national perception of the world and cultural values of a particular linguistic culture; 4) the socio-political system of a particular era or country; 5) mass-media factors. The national-cultural specificity of idioms of biblical origin is manifested in their non-equivalence in a particular language, the quantitative divergence of idioms of biblical origin included into a particular language from a single source, differences in the semantic capacity and meaning of idioms of biblical origin used in each of the languages, the emphasis on certain images and cognitive features activated in idioms of biblical origin, in existance of a set of borrowed idioms of biblical origin from different languages. It should be noted that even universal idioms of biblical origin functioning in different languages can be nationally specific due to the differences in the activated semantic features and figurative components of idioms.
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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, no. 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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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 (November 6, 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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Tsoi, A. K. "A case of language borrowing in Biblical Hebrew and Byzantine Greek." Rossiiskii Gumanitarnyi Zhurnal 9, no. 5 (2020): 305. http://dx.doi.org/10.15643/libartrus-2020.5.3.
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Hagedorn, Anselm C. "Looking at Foreigners in Biblical and Greek Prophecy." Vetus Testamentum 57, no. 4 (2007): 432–48. http://dx.doi.org/10.1163/156853307x222871.
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AbstractThe article investigates the role of foreigners in biblical and Greek prophecy and shows how words against foreigners or foreign people are used to reaffirm one's own (i.e Israelite or Greek) ethnicity or group identity. Oracles against foreigners have to be located in the context of (imagined or actual) war and tend to imply salvation for the group who hears these words. Here, a few short characterizations of the foreigners are used that tend to evoke stereotypical images. Whether the knowledge of the other is historically accurate or based on concrete encounters is, however, not important for the authors of such words since the salvation of the own group is the determining feature.
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Kantor, Benjamin. "Recitation and Performance in Late Antique Hebrew." Dead Sea Discoveries 29, no. 3 (November 10, 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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Kozhushnyi, Oleh. "LINGUISTIC SCHOLIA TO THE UKRAINIAN TRANSLATION OF THE 50th AND 90th PSALMS." Studia Linguistica, no. 16 (2020): 71–85. http://dx.doi.org/10.17721/studling2020.16.71-85.
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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 most frequently used Psalms 50 and 90 and also offers a version of their translation. 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 philologists-translators, literary scholars, ̶ all those who are interested in hermeneutics and exegesis of the biblical texts.
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Logozzo, Felicia, and Liana Tronci. "Pseudo-coordination and serial verbs in Hellenistic Greek?" Journal of Greek Linguistics 22, no. 1 (April 26, 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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Anđelović, Aleksandar, and György Geréby. "Contrastive Linguistic and Cultural Backgrounds of the Two Latin Translators of the Life of Antony." Clotho 3, no. 2 (December 24, 2021): 5–28. http://dx.doi.org/10.4312/clotho.3.2.5-28.
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The paper focuses on the direct Bible quotations that the anonymous translator and Evagrius of Antioch rendered from Greek into Latin as part of their versions of the Life of Antony, each in his own way. Did the anonymous translator use any of the existing fourth-century Latin translations of the Bible to translate the biblical quotations he found in the Greek original, or did he translate them himself, without recourse to translations already available? Which version of the Bible did he use when translating the biblical quotations, in Latin or in Greek? What does the anonymous translator’s “literal” and “low-register” style tell us about the translator? Was his non-idiomatic Latin a choice, “Christian” Latin, or rather a limitation in translating into Latin as his target language? On the other hand, what does Evagrius’ “high” and stylistically sophisticated and improved Latin tell us about Evagrius? Whom does he write for, and what do his readers expect from him? This paper aims at answering these questions.
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DRAGOMIR, MIOARA. "DENUMIRI ALE CĂRȚILOR BIBLIEI ÎN HRONOGRAF DEN ÎNCEPUTUL LUMII (MS. 3517)." Receptarea Sfintei Scripturi: între filologie, hermeneutică şi traductologie 12 (2024): 171–81. http://dx.doi.org/10.47743/rss.2023.12-13.
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The names of the biblical books presented are in Romanian, Slavonic, and Hebrew. The translator of the Chronicle from the beginning of the world also used a Slavonic Bible to translate biblical fragments, as indicated by the names in Slavonic. Many of the biblical insertions presented are in Slavonic, which indicates a high level of knowledge of this language, but also of knowledge of the Greek language, at least through the translation of the Chronicle. As we have previously demonstrated, the use of Hebrew titles indicates an increased interest in encyclopedic matters and a strong connection to the text of the Bible. In accordance with its Romanian title, Manuscript 4389 presents the Hebrew titles of the biblical books, which are likely assimilated from the Slavonic original of this translation. The dates provided lead us again to believe that the translator of the Chronicle held a close relationship with the act of translating the Bible. Not only was he a polyglot, but he also possessed an extensive knowledge of the contents of the Holy Scriptures. This is evident from the fact that he frequently supplemented the dates in the Greek text with references to biblical elements. We maintain that the complex personality being referred to here is that of Nicolae Milescu Spătarul, who was the first person to translate the Bible into Romanian. He had extensive knowledge of dogma, which he acquired during his studies at the School of the Patriarchate of Constantinople, as well as through reading and translating books and manuscripts, also reproduced in Enchiridion sive stella Orientalis Occidentali splendens, which was written in Latin.
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Carlson, Reed. "Hannah at Pentecost." Journal of Pentecostal Theology 27, no. 2 (September 14, 2018): 245–58. http://dx.doi.org/10.1163/17455251-02702005.
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This essay argues that Hannah’s story in 1 Samuel 1–2 is an example of a ‘spirit phenomenon’ in the Hebrew Bible. The story displays an uncanny sensitivity to Hannah’s psychological state, which is consistent with how spirit language is used as self-language in biblical literature. Hannah describes herself as a ‘woman of hard spirit’ (1 Sam. 1.15) and engages in a kind of trance, which is disruptive enough to draw the attention of Eli. Through inner-biblical allusion and intentional alterations in the Old Greek and Dead Sea Scroll versions of 1 Samuel, Hannah comes to be associated with other prophetic women in biblical literature. Several Second Temple Jewish interpreters read Hannah as a prophetess and as a practitioner of spirit ecstasy, culminating in Philo’s association of Hannah with Bacchic possession and in Hannah’s experience at Shiloh serving as a model for Pentecost in the book of Acts.
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Johnson, Dylan. "The “Spirit of Yhwh” and Samson’s Martial Rage: A Leitmotif of the Biblical Warrior Tradition." Vetus Testamentum 72, no. 2 (October 6, 2021): 214–36. http://dx.doi.org/10.1163/15685330-bja10060.
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Abstract In Judg 14–15, the source of Samson’s strength is not his uncut hair, but the רוח־יהוה. A Leitmotif of the biblical warrior tradition, the רוח־יהוה is a corporealized metaphor of fiery anger that envelops Samson and grants him great power. This motif was adapted from early biblical poetry, in which Yhwh’s wrath erupted as a fiery breath (רוח) against his cosmic foes. This study explores how the historical context of Judg 14–15 informs the use of this motif, comparing the רוח־יהוה with similar concepts of martial anger in Near Eastern and Greek warrior traditions. Like Mesopotamian melammu and Greek μηνις, the רוח־יהוה was part of a corporeal code that enabled ancient minds to think about the relations between mortals and divine beings in the context of battle.
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Yaw Akoto, Osei, and Joseph Benjamin A. Afful. "What Languages are in Names? Exploring the Languages in Church Names in Ghana." ATHENS JOURNAL OF PHILOLOGY 8, no. 1 (February 19, 2021): 37–52. http://dx.doi.org/10.30958/ajp.8-1-2.
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Several studies over the years have employed the rhetorical question "What is in a name?" to uncover the semantic-pragmatic imports of names. This paper examines church names (ecclesionyms) which constitute part of the religio-onomastic landscape of Ghana to discover the various languages embedded in them. To achieve this task, we gathered names of churches from ‘online’ (websites of associations of Christian churches) and ‘offline’ sources (posters, signages and billboards). We manually searched the data and identified all languages embedded in the church names. Guided by Akoto’s (2018) global-local model of language choice, the analysis showed that churches in Ghana generally adopt three global languages (Hebrew, Greek and Latin), a glocal language (English) and three local languages (Akan, Ewe and Ga). It is argued that the status of the global, glocal and local languages as canonical/biblical languages, an ‘ethnically neutral’ language and ‘Ghanaian majority’ languages respectively enable the churches to foreground their uniqueness. Implications for language planning in religion are discussed. Keywords: church names, ecclesionym, glocal language, identity, language choice
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Falluomini, Carla. "Overt subject pronoun in Gothic vs null subject in Greek." Historical Germanic morphosyntax 74, no. 2 (November 18, 2021): 155–71. http://dx.doi.org/10.1075/nowele.00055.fal.
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Abstract The Gothic translation of the Bible is a word-for-word rendition of a lost Greek Vorlage (reconstructed by W. Streitberg in 1908; 2nd revised edition in 1919). As previous studies have pointed out, one of the most interesting features of this version is the presence of the overt subject pronoun in instances where there is a null subject in Greek. Considering that Gothic is a null subject language, how is it possible to justify this feature? Based on a new collation that uses biblical textual witnesses not considered by Streitberg (i.e. Greek majuscule and minuscule manuscripts, Church Fathers, commentaries, lectionaries, and Vetus Latina manuscripts), this paper analyses the Gothic-Greek divergences involving the presence of the overt subject pronoun in the Gospel of John, in order to verify previous hypotheses and shed new light on this debated topic.
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Ceulemans, Reinhart. "Hexaplaric Excavations." Vetus Testamentum 69, no. 2 (April 17, 2019): 321–27. http://dx.doi.org/10.1163/15685330-12341359.
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Abstract This article introduces ten Hexaplaric readings that are cited in Greek and Latin Christian literature that is not exegetical or treats a biblical book other than the one the Hexaplaric reading relates to.
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Schmidt, Daryl D. "Semitisms and Septuagintalisms in the Book of Revelation." New Testament Studies 37, no. 4 (October 1991): 592–603. http://dx.doi.org/10.1017/s0028688500021974.
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The grammatical peculiarities in the Greek of the book of Revelation have long been noted. In his recent SNTS monograph Steven Thompson re-examines ‘the peculiar language associated with the verb and with clauses in the Apc which have for centuries been a source of perplexity and misunderstanding’. The major portion of this work, based on his dissertation under Matthew Black, looks at the ‘un-Greek use of the verb’ and attributes it to ‘the influence of Semitic syntax, primarily biblical Hebrew’. Reviewers have observed that Thompson uses evidence mostly from the LXX, without directly considering the influence of the LXX itself. Barnabas Lindars evaluates the evidence as suggesting ‘familiarity with the biblical Hebrew and its representation in LXX’. Max Wilcox notes Thompson's dependence on the LXX as a major weakness in the argument: ‘it is also necessary to show why those constructions may not owe their presence in Revelation to some form of influence of the LXX or perhaps even to a deliberate modelling of the language and style of the book on that of Old Testament Hebrew or Aramaic in translation’.
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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, no. 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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Jackson, Lucy. "Proximate Translation: George Buchanan's Baptistes, Sophocles’ Antigone, and Early Modern English Drama." Translation and Literature 29, no. 1 (March 2020): 85–100. http://dx.doi.org/10.3366/tal.2020.0410.
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This essay takes up the question of what impact Greek tragedy had on original plays written in Latin in the sixteenth century. In exploring George Buchanan's biblical drama Baptistes sive calumnia (printed 1577) and its reworking of scenes and images from Sophocles' Antigone, we see how neo-Latin drama provided a valuable channel for the sharing and shaping of early modern ideas about Greek tragedy. The impact of the Baptistes on English drama is then examined, with particular reference to Thomas Watson's celebrated Latin translation of Antigone (1581). The strange affinities between Watson's and Buchanan's plays reveal the potential for Greek tragedy to shape early modern drama, but also for early modern drama to shape how Greek tragedy itself was read and received in early modern England.
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Salvesen, Alison. "The Authorial Spirit? Biblical Citations in Jacob of Edessa's Hexaemeron." Aramaic Studies 6, no. 2 (2008): 207–25. http://dx.doi.org/10.1163/147783508x393057.
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Abstract The Syrian Orthodox bishop and polymath Jacob of Edessa (c. 630–708 CE) produced his own Syriac version of the Old Testament which combined the Peshitta and Greek traditions. Similarly composite citations of Scripture appear in his other works, raising the question of their relationship to his own biblical version. This article analyses some examples of citations of the book of Job that appear in Jacob's first treatise in his Hexaemeron, on the nature of angels.
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Hagedorn, Anselm. "OF FOXES AND VINEYARDS: GREEK PERSPECTIVES ON THE SONG OF SONGS." Vetus Testamentum 53, no. 3 (2003): 337–52. http://dx.doi.org/10.1163/156853303768266335.
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AbstractThe article aims at utilising some further Greek parallels for an interpretation of the Song of Songs. Cant. ii 15 serves as starting point for the enterprise. Next to the fairly well known and often discussed parallels from Sappho and Theocritus, for the .rst time evidence from Greek vases and from the Anthologia Palatina is discussed. Rather than postulating any literary inuences between Greek texts and the Song of Songs we regard the study as an investigation into the (Eastern) Mediterranean cultural milieu to which the biblical and Greek texts belong. However, if Song of Songs can indeed be dated to the Hellenistic period, such inuences and possible dependencies seem not impossible.
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BROCK, SEBASTIAN. "A THOUSAND YEARS OF BIBLICAL TRANSLATION – INTO GREEK AND INTO SYRIAC, 3RD CENT. BCE – 7TH CENT. CE." Receptarea Sfintei Scripturi: între filologie, hermeneutică şi traductologie 12 (2024): 21–32. http://dx.doi.org/10.47743/rss.2023.12-3.
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In this paper I am proposing to do something that may well seem foolhardy: namely, to trace, over the course of an entire millennium, the changing attitudes to the way in which one should go about translating a text that is considered to be sacred, or otherwise authoritative. My time span runs from the third century BCE to the seventh century CE, and the main languages involved are Hebrew, Greek, and Syriac, although Latin and Armenian will also feature very briefly. I deliberately stop with the seventh century since the situation changes radically with the replacement of Greek by Arabic as the dominant cultural language of the Middle East. I hope, nevertheless, that the Late Antique background of translation practice will also be of some interest and relevance to those who are primarily interested in biblical translation of a later period.
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Evans, Trevor. "The comparative optative: a Homeric reminiscence in the Greek Pentateuch?" Vetus Testamentum 49, no. 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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Lim, Eunyung. "Teaching "Greek for Ministry" in a Multicultural Classroom." Wabash Center Journal on Teaching 1, no. 2 (April 15, 2020): 49–54. http://dx.doi.org/10.31046/wabashcenter.v1i2.1718.
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Teaching and learning a biblical language such as Greek can pose a set of pedagogical challenges in a multicultural classroom where the instructor and students have different cultural assumptions about language learning. Reflecting on her encounter with a student’s question regarding why ancient Greek grammar operates the way it does, the author explores how this critical incident helped her recognize the cultural diversity in the classroom and develop a new pedagogical toolkit. In particular, the author employed multi-sensory activities using music and visuals to foster the students’ motivation and bridge the gaps between different cultural assumptions. This experience eventually led the author to another pedagogical insight: Teaching and learning Greek at a seminary are critical to building much-needed intercultural competency for informed ministry in the 21st century. This is one of three essays published together in a special topic section of this journal on critical incidents in the classroom.
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Jackson, Lucy. "Ghostly Reception and Translation ad spiritum: The Case of Nicholas Grimald’s Archipropheta (1548)." Translation and Literature 32, no. 2 (July 2023): 139–56. http://dx.doi.org/10.3366/tal.2023.0546.
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When considering the landscape of drama and theatre performance in the sixteenth century in terms of classical reception, original plays written in Latin have not been accorded full attention. The many hundreds of Latin plays written and performed in England alone in this century were potentially vital locations for experimentation and for the reception not only of obvious Roman models but also of ancient Greek plays. In this article, one example, the biblical Latin drama Archipropheta by the scholar, poet, and playwright Nicholas Grimald (1519–1562), is examined to show how it is haunted by ancient Greek tragedy. This haunting speaks to the anti-chronological way in which reception of this kind might have worked, with audiences’ first encounters with Greek tragedy as such being shaped by the receptions of Greek tragedy they had already witnessed in original Latin plays such as this.
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Cirafesi, Wally V. "The Bilingual Character and Liturgical Function of “Hermeneia” in Johannine Papyrus Manuscripts." Novum Testamentum 56, no. 1 (January 15, 2014): 45–67. http://dx.doi.org/10.1163/15685365-12341438.
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Abstract In contrast to previous studies, this article argues that the use of ἑρµηνεῖαι in a group of Johannine papyrus manuscripts is fundamentally characterized by their occurrence in bilingual manuscripts or manuscripts influenced by a bilingual social setting (Greek-Coptic or Greek-Latin). Rather than seeing them as some sort of biblical commentary or oracular statements used for divination, it is suggested that, in light of their bilingual character, the Johannine ἑρµηνεῖαι functioned as liturgical tools to facilitate early Christian worship services needing to accommodate the use of two languages within a particular community.
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Kuvatova, Valeria. "SYMBOLISM OF EARLY CHRISTIAN PRAYERS IN ROMAN, GREEK AND EGYPTIAN FUNERARY ART." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2024): 177. http://dx.doi.org/10.31857/s086919080029093-9.
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The question of semantic connections between Early Christian funerary art and texts of Early Christian prayer for the dead – Ordo commendationis animae – remains controversial. Some scholars endorse the idea that iconographic programs of Roman catacombs and Early Christian sarcophagy can be traced back to the prayer. Others highlight the distinctions between them, emphasizing, that the oldest text of the Ordo commendationis animae cannot be dated earlier than the 4th century. Both the prayer and the funerary art embody the same themes of salvation and resurrection, often depicted through shared biblical heroes and narratives. Although there are inconsistencies between the biblical heroes mentioned in the prayer and the most popular characters and narratives in Early Christian art, the semantic parallels cannot be simply dismissed. This research seeks to uncover the origins of the prayer itself and propose liturgical sources that could have influenced regional traditions of Early Christian funerary iconography. Additionally, it hypothesizes explanations for the iconographic principles of several renowned Early Christian monuments.
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Vainstub, Daniel. "Some Points of Contact between the Biblical Deborah War Traditions and Some Greek Mythologies*." Vetus Testamentum 61, no. 2 (2011): 324–34. http://dx.doi.org/10.1163/156853311x569142.
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AbstractThis paper examines three features common to the biblical narrative of Deborah and Cretan myths. In the biblical story two heroines, Deborah and Jael, bear names of fauna, bee and ibex (mountain goat), respectively. Deborah/bee’s prophetic gift enables her to determine the auspicious moment for a victorious battle. Jael/female ibex, gives milk in a special vessel to Sisera, who, fleeing for his life, ironically takes refuge in the tent of Jael, who kills him. In ancient Greece, “Melissa”, which means “bee”, is a common epithet for prophetesses, especially those who provide oracles to military commanders, as did the prophetess of Delphi. In Cretan versions, Melissa has a sister named Amaltheia, which means “mountain goat”. When a prominent fugitive, the deity Zeus, takes refuge in her cave, she likewise gives him milk in a special vessel. In both tales the word for the special vessel expresses plenty.
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BOGUSIAK, MAŁGORZATA. "Wyrażanie rozkazu w trzech hausańkich tłumaczeniach Ewangelii według sw. Łukasza." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 107–14. http://dx.doi.org/10.14746/amp.2010.17.07.
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Hausa in one of the most important and well known African language. It is used in northern Nigeria and in the south of Niger. There were several attempts to translate Bible into Hausa. It is believed that every next translation should be better, because languages are in permanent change and the biblical knowledge is still developing. In this text I would like to examine, which versions of Luke Gospel in Hausa (translated in 1932, 1979 or in 1996), take into consideration nuances in building imperative forms. There are two ways to express imperative in Hausa, but only one in Greek(the original language of Luke Gospel). I present several examples to show, that translators choose different imperative forms in the same verse. I examine which version takes into account context of given example.
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Asamoah, Emmanuel Foster, and Ebenezer Tetteh Kpalam. "A Critical Study of Matthew 18:15-18 in New Testament Greek and Selected Akan Mother-Tongue Translations: Implication for Peace-Making in Ghana." European Scientific Journal, ESJ 20, no. 2 (January 31, 2024): 127. http://dx.doi.org/10.19044/esj.2024.v20n2p127.
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Recent global research reveals a world characterised by increasing fragmentation, diminished peace, and mounting risks for future generations. Diverse conflicts, ranging from familial to national issues, persist, even among individuals sharing the same faith. In Africa, nations like Cote d’Ivoire, the Democratic Republic of Congo, Burundi, Rwanda, the Central African Republic, and Sierra Leone grapple with severe consequences of conflicts. In Ghana, pockets of ethnic discord impact education, healthcare, and social services, prompting the emigration of skilled professionals. Despite ongoing peace efforts in Ghana, effective approaches are crucial. With over 70% of Ghanaians identifying as Christians, contextualising peace-making within sacred texts becomes imperative. In this exploration, the study delves into a biblical approach, specifically scrutinising Matthew 18:15–18 through exegetical analysis in Greek language and mother-tongue hermeneutics. These approaches reveal a convergence between the biblical author’s original meaning conveyed in the Greek language and its interpretation in the mother tongue. The paper advocates private conflict resolution to avoid gossip, involving witnesses if needed and church leaders if the issue persists. Disciplinary measures may be necessary, emphasising personal dignity and adherence to God’s will. The paper significantly contributes to conflict resolution knowledge, providing valuable insights for fostering peace in Ghana and beyond.
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Popova, Tatiana G. "New Testament Names in the Text of the Ladder of John Climacus." Вопросы Ономастики 20, no. 2 (2023): 247–69. http://dx.doi.org/10.15826/vopr_onom.2023.20.2.022.
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The paper explores eleven New Testament names featured in the text of the Ladder by John Climacus, a translated monument of early Slavic writing. These personal names are a special kind of biblical quotations referring to the events of the holy history. The research is based on comparative analysis of the Greek texts of the Ladder published by Jacques Paul Migne (Patrologia Graeca, Vol. 88), four ancient Byzantine codes and five Slavic manuscripts which contain the first Slavic translation of the book made by Preslav scribes in the first half of the 10th century. The article follows research on the collective church memory of medieval scribes which manifests itself in the commonality of topics, images, plots, ideas, and expressions that go back to the text of the Bible. The New Testament characters that are featured in the Greek text of the Ladder and its Slavic traslations are: Jesus Christ, Mary, John the Baptist, John the Apostle, Lazarus, Peter, Paul, Timothy, Herod, Pontius Pilate, Judas. The author identifies the key biblical images in the Greek text of the Ladder (Jesus Christ and the supreme apostles Peter and Paul) and specifies the functions of New Testament names in the text: referential, symbolic, emphatic and indexical. The oldest Russian manuscript showcases spelling inconsistencies in relation to New Testament names as well as multiple errors indicating both the inexperience of the scribe and his poor knowledge of gospel stories. These errors were eliminated from the text of later manuscripts. The analysis identified four words that are absent in the historical dictionaries of the Russian and Old Slavonic languages (bezvrednitsa ‘dispassion’, besslovesne ‘wordlessly’, zluderzhanie ‘rancor’, suprotivpremeneniе ‘transformation’).
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Müller-Kessler, Christa. "A Palimpsest Fragment with Unattested Passages of Job 3:11c-4:3b in Christian Palestinian Aramaic under Sinai, Greek NF MG 14." Collectanea Christiana Orientalia 17 (July 20, 2020): 183–96. http://dx.doi.org/10.21071/cco.v17i.14499.
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This palimpsest fragment with unattested passages of Job 3:11c-4:3b in the Christian Palestinian Aramaic translation has been preserved in a Greek codex registered as Sinai, Greek NF MG 14 in the Monastery of St Catherine. The biblical text is one of the more than 160 palimpsests, which could be identified among the New Finds that were discovered in 1975 in a blocked-up chamber. With the help of the new technology of multispectral digital imaging it was possible to bring out the reading of the lower script for this Bible section. The unpublished text is edited here in transliteration and translation with commentaries on the variant witnesses.
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Leppänen, Ville. "Gothic evidence for the pronunciation of Greek in the fourth century AD." Journal of Historical Linguistics 6, no. 1 (September 12, 2016): 93–113. http://dx.doi.org/10.1075/jhl.6.1.04lep.
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Abstract The Gothic Bible offers valuable secondary evidence for the pronunciation of Greek in the fourth century AD. However, inferences based on such data may result in a vicious circle, as the interpretation of Gothic is, to a great extent, dependent on the historical details of contemporary Greek. I show that a circular argument can be avoided by using a novel method, which is based on the comparison of transcription correspondences of Greek loan words and biblical names occurring in the Greek original and the Gothic version. I test the method by applying it to three example cases. The first concerns the aspirated stops φ, θ, χ: Gothic evidence confirms the fricativization of these stops. The second case concerns the potential fricativization of voiced stops β, δ, γ: the results are inconclusive, which is an important finding, since this shows that Gothic cannot be used as evidence for the fricativization of these stops. The third case concerns front vowels: Gothic evidence confirms the coalescence of αι and ε on the one hand, and ει and ῑ on the other, while it also indicates that η was not (yet) pronounced as [iː] in the fourth century AD.
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Linke, Waldemar. "‘The Sarmatian In Languages Trained’. Staniskaw Grzepski (1524-1570) As A Researcher Of The Hebrew Bible And The Septuagint." Studia Theologica Varsaviensia 57, no. 1 (November 1, 2019): 53–71. http://dx.doi.org/10.21697/stv.2019.57.1.03.
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Stanisław Grzepski (1524-1570) an outstanding classic and biblical philologist, the first Greek permanent lecturer of this language at the Krakow Academy. He combined philological interests with the passion of numismatist-collector and researcher of biblical antiquities. The fruit of his erudite knowledge in this area was published in the printing house of Krzysztof Plantin in Antwerp in 1568, the work of De multiplici siclo et talento hebraico. The Cracow scholar in the subtitle referred to Guillaume’s Budé earlier work De asse et partibus eius. Despite the fact that Grzepski presents himself to the reader as the author of a summary of the extensive work of a French scholar and diplomat, he created a work independent and in many places polemic with the findings of the famous predecessor. The article shows the character and significance of the work of Stanisław Grzepski, which has become a part of European science for over 200 years as a textbook of numismatics and biblical archeology.
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Kulik, Alexander. "The господь–господинъ Dichotomy and the Cyrillo-Methodian Linguo-Theological Innovation." Slovene 9, no. 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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Lisowski, Tomasz. "Leksem drabant (Act 23,23) w Nowym Testamencie Biblii gdańskiej (1632) w przekładzie Daniela Mikołajewskiego." Białostockie Archiwum Językowe, no. 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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Zilverberg, Kevin. "Cultic Verbs in Vetus LatinaDaniel and in Jerome’s Translations of the Greek Additions to Daniel." Acta Antiqua Academiae Scientiarum Hungaricae 59, no. 1-4 (September 25, 2020): 445–52. http://dx.doi.org/10.1556/068.2019.59.1-4.39.
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SummaryThe Vetus Latina Bible includes a variety of vocabulary according to various translators’ and revisers’ milieus and intents as they worked from Greek originals. This study aims to analyze the use of cultic verbs in the Vetus Latina Book of Daniel in all its pluriformity, and in Jerome’s translations of the Greek additions to this book.In order to do so, I focus on key patristic witnesses to trace verbs denoting or connoting divine worship, from the time of Tertullian of Carthage, over Cyprian of Carthage and Lucifer of Caralis, to Jerome of Stridon. The expressions treated, each corresponding to a Greek verb, are: seruio, colo, famulor, appareo, exomologesin facio, hymnum cano, sacrifico, timeo, benedico, adoro, laudo, confiteor, and primitiae. They are analyzed in relation to their Greek Vorlagen and to the Latin context consisting in similar renderings by the same Fathers. The biblical book’s fragmentary VL manuscript evidence and the wider patristic and liturgical tradition are also taken into account. This approach allows for a diachronic view marked sometimes by continuity, sometimes by change, for the Latin rendering of a Greek verb.
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Peshic, Ivana. "Ancient Translations and Reviews of the Holy Scriptures in The Greek Language. Contribution to the History of Biblical Translations." Chuzhdoezikovo Obuchenie-Foreign Language Teaching 51, no. 3 (June 30, 2024): 378–88. http://dx.doi.org/10.53656/for2024-03-10.
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The article offers a scholarly overview of the historical translations and reviews of the Bible from Greek sources. It lists the historical ancient manuscript translations that have become widely accepted canonical models, known as the “Biblical canon” in the translations of the Holy Scriptures. The tradition of these translations is with extremely wide boundaries in chronological and linguistic terms is of interest for understanding the origin and semantics of the modern Synodal translation of the Bible.
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Kawecka, Agata, and Rafał Zarębski. "Linguistic Equivalence of the Hebrew Term Eden in Slavic Translations of the Bible." Studia Ceranea 6 (December 30, 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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Kustár, Zoltán. "A bibliai héber nevek megjelenítése a nemzeti bibliafordításokban, különös tekintettel a legújabb protestáns bibliafordításainkra." Névtani Értesítő 37 (December 30, 2015): 25–32. http://dx.doi.org/10.29178/nevtert.2015.2.
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The transcription of biblical Hebrew names may seem a relatively easy subtask of Bible translation, but, in reality, it is a serious challenge, requiring clearly established philological principles, transcription rules, and – with respect to church use – a high degree of willingness to compromise. The paper examines the origins of those forms of biblical Hebrew personal and place names which were borrowed from Greek and Latin and appear in contemporary Hungarian Protestant Bible translations; reiterates a translator’s main dilemma of retaining these familiar name forms or transcribing them based on pronunciation of the original Hebrew forms. Then presents the practical problems stemming from the use of long established name forms in the translation and spelling of the names of biblical characters. The author describes the methods used in the 1975 new Protestant Bible translation and its 1990 and 2014 revised versions, in some cases also quoting relevant examples from the Károli Bible and from its 1908 revised version. The author concludes that Hungarian Protestant Bible translations and their revised versions – in accordance with international and Hungarian ecumenical trends – are firmly moving from the use of traditional name forms towards the usage of name forms transcribed from the Hebrew pronunciation of names. This may pave the way for an ecumenical rapprochement and possibly for the completion of an ecumenical Bible translation.
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Joseph, John E. "Language-Body Continuity in the Linguistics-Semiology-Poetics-Traductology of Henri Meschonnic." Comparative Critical Studies 15, no. 3 (October 2018): 311–29. http://dx.doi.org/10.3366/ccs.2018.0298.
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Henri Meschonnic criticized structuralist linguistics for assuming that progress lay with ever-increasing specialization, and for narrowing its scope to exclude the literary. For Meschonnic, a linguistics that does not take account of the poetic – particularly of rhythm – is closing its ears to the very heartbeat of language. Rhythm is at the core of a language-body continuity which structuralists ignored because they considered it unconnected to meaning. That, for Meschonnic, was their primordial error, and he argued tirelessly for ‘the continuous’ in language and linguistics. The programme he devised has certain problems. He never makes clear where the structuralism which he rejects starts and ends; indeed, he himself can be seen as a structuralist along the lines described by Cassirer. Both Saussure and Benveniste occupy a curious position in Meschonnic's structuralism. Meschonnic's tendency to idealize the Hebrew language and Biblical texts, contrasting them with Greek language and thought in a way that borders on, and sometimes crosses into, Orientalism, is also problematic. A comparison with Havelock's treatment of the evolution of Greek from Homer to Plato, however, suggests that the Romantic and Orientalizing aspects of Meschonnic's treatment are merely contingent, not essential, to the position he is taking.
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Bonda, Moreno. "The Encyclopaedic Meaning of Erythros in Koine Greek Toponyms. A Cognitive Approach to the Definition of the Ancient Colour Cardinal Points System." Sustainable Multilingualism 20, no. 1 (June 1, 2022): 233–61. http://dx.doi.org/10.2478/sm-2022-0010.
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Summary The cartographic and historiographic traditions interpreting the Greek toponym Erythra Thalassa indicate this expression could designate several water basins in classical historiography, though it is usually rendered univocally as the Red Sea. This research applies cognitive semantics to the history of geography to retrieve the encyclopaedic meaning of the term erythros in relation to its dictionary meaning “red”. Computationally generated lists of frequency from about 50 ancient Greek and Latin oeuvres denote a predominant toponymic use of the term and a fixed collocation in conjunction with thalassa “sea”. Additional statistical data extrapolated from the Septuagint and the Greek New Testament reveal the tendency in the biblical tradition to use exclusively the inflected form erythra in fully fixed collocations with the term thalassa. The paper finds out that the specific shade of red denoted by erythors has been used since the seventh century BCE in a number of other toponyms and ethnonyms to convey the conceptual meaning of “southern”. To comparatively verify this hypothesis, several Greek toponyms incorporating the term leukos – “white” or “western” – are discussed in relation to their relative position in the oikumene. Based on comparative chronologies and diatopic attestations of the phenomenon, the hypothesis that the Turkic colour cardinal points system and the linguistic means to convey it was introduced to Greece during the period of contact with the Scythe people is proposed.
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Mårtensson, Ulrika. "Prophetic Clarity: A Comparative Approach to al-Ṭabarī's Theory of Qur'anic Language, Rhetoric, and Composition." Journal of Qur'anic Studies 22, no. 1 (February 2020): 216–68. http://dx.doi.org/10.3366/jqs.2020.0417.
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The article is a comparative study of Muḥammad b. Jarīr al-Ṭabarī's (d. 310/923) concepts of Qur'anic language, rhetoric, and composition. Al-Ṭabarī identified the Qur'an semantically and generically with the Biblical scriptures, as prophecy, and with Arabic rhetoric ( balāgha and khaṭāba). At the same time, he claimed that the Qur'an superseded them all in terms of how its forms convey God's intended message about Covenant, through its clarity of distinctions between universals and particulars, its persuasive proof, and innovative composition. Based on a comparative analysis of al-Ṭabarī's concepts, I conclude that he theorised Qur'anic language, rhetoric, and composition in ways that offer new insights into their relationship to the Biblical scriptures and Arabic rhetoric. His theory confirms and adds to parts of current research, opening up new paths for further research, also of a comparative theoretical kind. The study consists of four parts. Part 1 surveys recent research into theories of language and rhetoric in the Qur'an, as a necessary background to al-Ṭabarī. The survey will also show the relevance of Greek paradigms for the Qur'an. Developing the outcomes of this survey, Part 2 describes theories of language and rhetoric in Plato, Aristotle, the Biblical scriptures, and the Qur'an, and models the relationship between language, rhetoric, and scripture with reference to covenant and the concept of ‘belief’. Part 3 applies the model to al-Ṭabarī's theory of Qur'anic language, rhetoric, and composition. In Part 4, I develop al-Ṭabarī's definition of al-Fātiḥa (Q. 1) as a paradigm of covenantal terms that suffuses the entire Qur'anic canon, into a framework for analysing composition as the level of sura structure and genre, intertextual references and concepts, and overarching meaning.
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Wagner, Nicholas E. "A Fragment of a Biblical Cento in the Duke Papyrus Archive (P.Duk. inv. 660)." Vigiliae Christianae 74, no. 5 (June 29, 2020): 505–14. http://dx.doi.org/10.1163/15700720-12341452.
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Abstract Editio princeps of P.Duk. inv. 660, a possibly third- or fourth-century papyrus fragment containing a mixture or patchwork (i.e. a cento) of citations of and allusions to the Greek bible: Gen 27:28, Pss 26:2, 4, 41:2, 123:7, and 2 Cor 6:2 are present and a number of other scriptural references are likely. What remains of the papyrus indicates that it held some personal or devotional function.
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Vialle, Catherine. "Aux commencements des livres grecs d'Esther: Le songe de Mardochée." Vetus Testamentum 58, no. 1 (2008): 101–16. http://dx.doi.org/10.1163/156853308x246342.
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AbstractThough mainly known in its Hebrew version, the book of Esther have also come to us in three Greek textual forms, the three of them significantly diverging from each other as well as from the MT. As biblical scholars know, they open with a chapter commonly referred to as "Addition A". I intend in this essay to compare this addition and especially the three following topics: the space and time structure, the narrative of the dream, and the characterization of Mordecai. In all three Greek versions, the very presence of the dream (its meaning however remains rather obscure) installs the reader in the same position as Mordecai: he has to wait to see what happens next in order to perceive some elements of interpretation and fulfilment.
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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, no. 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.